Abstract
The controversy generated by the cartoons of the Prophet Muhammad in the Danish newspaper Jyllands-Posten closely resembles ‘the Rushdie affair’. It followed a similar trajectory and observed a similar dynamic: initial protests by the Danish Muslim community were either ignored or rejected; the controversy ‘proper’ — which followed the publication and first protests after a hiatus of several months — was then exploited by both supporters of the newspaper and Muslim political organizations, and the internationalization of the controversy through the global media resulted in an escalation and polarization that, like the Rushdie affair, has never quite been resolved.1 A continental counterpart to the absolutist defence of freedom of speech that accompanied the Rushdie affair also emerged. The phraseology of this discourse is an almost exact echo, using the same or similar motifs, tropes and arguments. A Jyllands-Posten editorial in February 2006 stated, ‘we should only show concern for freedom of speech … If we say “freedom of speech, but”, we have denounced the most basic foundation of democracy.’2 This reprised the uncompromising tone of the Danish Prime Minister, Anders Fogh Rasmussen, who had earlier argued that ‘freedom of speech is absolute. It is not negotiable.’3
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Notes and References
For a detailed account of the controversy, see Jytte Klausen, The Cartoons That Shook The World (London: Yale University Press, 2009).
Cited in Nasar Meer and Per Mouritsen, ‘Political Cultures Compared: The Muhammad Cartoons in the Danish and British Press,’ Ethnicities, 9:3, 2009, p. 340.
Sebastian C.H. Kim, ‘Freedom or Respect? Public Theology and the Debate Over the Danish Cartoons,’ International Journal of Public Theology, 1, 2007, p. 254.
Robert A. Kahn, ‘Flemming Rose, The Danish Cartoon Controversy and the New European Freedom of Speech,’ California Western International Law Journal, 40, 2010, pp. 253–90.
Joseph H. Carens, ‘Free Speech and Democratic Norms in the Danish Cartoons Controversy’, International Migration, 44:5, 2006, p. 36.
Heiko Henkel, ‘“The journalists of Jyllands-Posten are a bunch of reactionary provocateurs”: The Danish Cartoon Controversy and the Self-Image of Europe,’ Radical Philosophy, 137, 2006, p. 2.
Cited in Ron Eyerman, The Assassination of Theo van Gogh: From Social Drama to Cultural Trauma (Durham, NC: Duke University Press, 2008) p. 40.
Cited in Kenan Malik, From Fatwa to Jihad: The Rushdie Affair and its Legacy (London: Atlantic Books, 2009) p. 143.
Cited in Saba Mahmood, ‘Religious Reason and Secular Affect: An Incommensurable Divide?’ in Talal Asad, Wendy Brown, Judith Butler, Saba Mahmood, Is Critique Secular? Blasphemy, Injury and Free Speech (Berkeley: UC Press, 2009), p. 80 fn. 34.
Naveeda Khan, ‘Images That Come Unbidden: Some thoughts on the Danish cartoons controversy,’ borderlands e-journal, 9:3, 2010, p. 12. http://www.border-lands.net.au/issues/vol9no3.html [accessed 24 September 2013].
Marion G. Müller, Esra Özcan and Ognyan Seizov, ‘Dangerous Depictions: A Visual Case Study of Contemporary Cartoon Controversies’, Popular Communication: The International Journal of Media and Culture, 7:1, 2009, p. 28.
Simon Weaver, ‘Liquid Racism and the Danish Prophet Muhammad Cartoons,’ Current Sociology, 58:5, 2010, p. 678.
Marion G. Müller and Esra Özcan, ‘The Political Iconography of Muhammad Cartoons: Understanding Cultural Conflict and Political Action,’ PS: Political Science and Politics, 40:2, 2007, pp. 288–9.
David Cook, Understanding Jihad (Berkeley: University of California Press, 2005) p. 37, p. 10.
Richard Bonney, Jihad: From Qur’an to bin Laden (Basingstoke: Palgrave Macmillan, 2004) pp. 26–7; p. 28.
The two most detailed accounts of the incident and its aftermath in English are Ron Eyerman’s The Assassination of Theo Van Gogh, and Ian Buruma’s Murder in Amsterdam: The Death of Theo Van Gogh and the Limits of Tolerance (London: Atlantic Books, 2006).
The phrase ‘invented tradition’ was popularized by Eric Hobsbawm and Terence Ranger, eds. The Invention of Tradition (Cambridge: Cambridge University Press, 1992).
Marc de Leeuw and Sonja van Wichelen, ‘Please, Go Wake Up!’ Feminist Media Studies, 5:3, 2005, p. 333.
Leila Ahmed, Women and Gender in Islam: Historical Roots of a Contemporary Debate (New Haven: Yale University Press, 1992) p. 5.
Asma Barlas, ‘Believing Women’ in Islam: Unreading Patriarchal Interpretations of the Qur’an (Austin: University of Texas Press, 2002) p. 20. See also Ahmed, Women and Gender, p. 72.
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective (New York: Oxford University Press, 1999); Barlas, ‘Believing Women’.
See Wadud, Qur’an and Woman; see also Amina Wadud, Inside the Gender Jihad: Women’s Reform in Islam (Oxford: Oneworld, 2006) p. 4, 43, 153, pp. 196–7, 202–5; Barlas, p. 14, pp. 157–60, 160–5, 184–9, 189–90.
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© 2014 Anshuman A. Mondal
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Mondal, A.A. (2014). Visualism and Violence: On the Art and Ethics of Provocation in the Jyllands-Posten Cartoons and Theo Van Gogh’s Submission . In: Islam and Controversy. Palgrave Macmillan, London. https://doi.org/10.1057/9781137466082_6
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DOI: https://doi.org/10.1057/9781137466082_6
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