Communities of Absence: Emotions, Time, and Buddhism in the Creation of Belonging
Abstract This article argues that belonging can be characterized by absence. It explores this as experienced in two different geographical and historical contexts by two groups of actors: members of the early Tibetan diaspora in India (1959–1979) and former members of a religious group (Aum Shinriky...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
|
| In: |
Numen
Year: 2021, Volume: 68, Issue: 5/6, Pages: 436-462 |
| Standardized Subjects / Keyword chains: | B
India
/ Tibetans
/ Diaspora (Religion)
/ Religious identity
/ Emotion
/ Absence
/ History 1959-1979
B Japan / Aum-Shinri-Kyo-Sekte / Religious identity / Space / Absence / Time |
| RelBib Classification: | AE Psychology of religion AF Geography of religion AG Religious life; material religion AZ New religious movements BL Buddhism KBM Asia |
| Further subjects: | B
Tibetan diaspora
B Belonging B Absence B Time B Community B Emotions B Aum Shinrikyō |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Abstract This article argues that belonging can be characterized by absence. It explores this as experienced in two different geographical and historical contexts by two groups of actors: members of the early Tibetan diaspora in India (1959–1979) and former members of a religious group (Aum Shinrikyō) in Japan. The absence we conceptualize is double: it is not solely a spatial absence, but also a temporal absence in terms of the irreversibility of time. It is felt and articulated through emotions that play decisive roles in the constitution and sustaining of these communities. These communities as feeling communities are characterized by absence, but absence is simultaneously what makes them a community. This simultaneity allows our actors to create complex temporal frameworks by relating to reimagined pasts, different presents, and potential futures. Therefore, the article contributes to discussions of belonging by retheorizing the relationship between absence, emotions, and time. | ||
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