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Où Pas?... Een Literaire Analyse Omtrent Blasfemische Cartoons in Onze Samenleving

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Où Pas?... Een Literaire Analyse Omtrent Blasfemische Cartoons in Onze Samenleving Lise Van Bossuyt Où pas?... Een literaire analyse omtrent blasfemische cartoons in onze samenleving Proeve ingediend voor het behalen van de graad van Master in de Wijsbegeerte en Moraalwetenschappen, afstudeerrichting: media, cultuur en politieke filosofie Promotor: Prof. Dr. Verstrynge K. Academiejaar 2015-2016 Engelse titel: Je suis Charlie – où pas? A literary analysis of blasphemic cartoons in our society Ik verklaar plechtig dat ik de masterproef, Je suis Charlie, où pas?... Een literaire analyse omtrent blasfemische cartoons in onze samenleving, zelf heb geschreven. Ik ben op de hoogte van de regels i.v.m. plagiaat en heb erop toegezien om deze toe te passen in deze masterproef. Datum Naam + handtekening 1 Dankwoord Van deze gelegenheid had ik graag gebruik gemaakt om een aantal mensen te bedanken die samen met mij gewerkt hebben aan deze thesis. Deze mensen hebben noch literaire, noch methodologische bijdragen geleverd, maar hebben aan mij als persoon gewerkt wanneer dat nodig was. De tot stand koming van een thesis is een continu proces, waarbij alle steun en hulp zeer welkom is en deze heb ik meer dan voldoende gekregen. Hierbij wil ik dus voornamelijk mijn papa, mijn vriend en mijn beste vriendinnen bedanken die mij in deze lange periode ontzien hebben van last en mij lieten ontspannen en lachen. Zonder hen was deze thesis geen feit geweest en ook al hebben zij geen concrete inspanningen of bijdragen geleverd aan deze thesis an sich, ze hebben meer bijdragen dan ze ooit zouden kunnen vermoeden. Alsook mijn promotor Prof. Dr. Verstrynge verdient een grote dankjewel voor zijn sturing en motiverende toespraken. 2 Samenvatting Naar aanleiding van de gebeurtenissen in het hoofdkwartier van het satirische magazine Charlie Hebdo kwamen mensen massaal op straat onder het motto Je suis Charlie om te pleiten voor meer tolerantie en ter verdediging van de vrije meningsuiting. Dat dergelijke aanslagen en bedreigingen niet in onze samenleving getolereerd kunnen worden, is duidelijk. Maar wat met dergelijke cartoons? Aan de hand van een literatuurstudie en casus werdin dit werk getracht een antwoord te bieden op de centrale onderzoeksvraag: Je suis Charlie – où pas? Zijn dergelijke godslasterende cartoons te verkiezen in onze maatschappij of is een beknotting van de vrije mening dan toch niet beter? De conclusie van dit werk luidt volmondig: ja. Ja, we zouden allemaal Charlie moeten zijn en dit om meervoudige reden. De definities die gebruikt worden om blasfemie te benoemen neigen naar het arbitraire. Wat blasfemie is, is een menselijk construct dat weinig met het goddelijke te maken heeft. Daarbij heerst weinig eenduidigheid omtrent de reikwijdte van het begrip en gooien gelovigen vaak onderling zelf gretig met dergelijke cartoons. Van hieruit lijkt een verbod niet aangewezen. Op wettelijk vlak lijkt ook geen probleem te zijn met dergelijke cartoons, aangezien het recht op vrije mening, noch de grenzen van het recht werden geschonden. Uit een analyse van de vrije mening blijkt dat dergelijke blasfemische cartoons zijn toegestaan onder de begripsbepaling. Het recht voorziet wel enkele restricties voor deze vrije mening, met name wanneer schade wordt vastgesteld. Enkele voorbeelden van dergelijke schade zijn discriminatie, geweld, verstoring van de publieke orde of een belemmering van de vrije geloofsparticipatie. Uitvoerig werden deze cartoons onderworpen aan de verschillende vormen van schade en moest worden vastgesteld dat deze cartoons, hetzij eerder indirect, toch enige schade veroorzaken. Zo dragen ze bij aan een negatieve perceptie rond moslims en zetten ze de publieke orde onder druk. Of deze vaststelling genoeg is om dergelijke cartoons te verbieden, lijkt maar zeer de vraag. Ook kan geen voorbeeld genomen worden aan de bestaande blasfemiewetten, die dergelijke cartoons verbieden. Deze wetten lijken meer kwaad te veroorzaken dan problemen op te lossen. Zo worden ze veeleer gebruikt om andersdenkenden of dissidenten te vervolgen, stellen ze geloofsinstituten vrij van kritiek en zorgen deze blasfemiewetten ook voor een stagnatie van kennis en waarheid. Deze wetten vormen dus geen legitieme grond om deze 3 cartoons te verbieden. Tot slot werd over de verantwoordelijkheid van de cartoonist gebogen. De cartoonist kan moeilijk helemaal vrijgesteld worden van schuld voor de bloedige gebeurentissen. Echter, in dit verhaal in het aangewezen meer in termen van maatschappelijke verantwoordelijkheid te spreken, dan in individuele verantwoordelijkheid. Hopelijk kan dergelijke visie de bloedvergieten rond deze cartoons een halt toe zeggen. Kernwoorden: blasfemie, Mohammed-cartoons, vrije mening, hate speech Beknopte tekst In light of recent attacks on Charlie Hebdo and the Danish newspaper Jyllands-posten, society has had a lot of concern about blasphemous cartoons, as they were the reason for the attacks. Governments don’t know how to act, so the public discussion goes on and on. This work has tried to offer a guideline for these discussions, by setting the definitions straight. Under the main question, should we be Charlie?, those cartoons were evaluated. After a careful evaluation it seems better to be Charlie and to accept these cartoons, because to forbid these cartoons will not solve or prevent such violence. Keywords: Blasphemy, Mohammed-cartoons, free speech, hate speech 4 Inhoudsopgave 1. Inleiding ............................................................................................................................................................. 7 1.1. Kaderen van het probleem ................................................................................................................... 7 1.2. Probleemstelling en onderzoeksvragen ........................................................................................... 8 1.3. Definiëring van casus ............................................................................................................................ 9 1.4. Methodologisch onderzoeksdesign & discours .......................................................................... 10 1.5. Maatschappelijke en wetenschappelijke relevantie ................................................................... 11 1.6. Structuur en opbouw ............................................................................................................................ 13 2. Blasfemie: een relatief begrip ................................................................................................................... 14 2.1. Definitie ................................................................................................................................................... 14 2.2. Reikwijdte van de definitie ................................................................................................................ 14 2.3. Religieuze spot ...................................................................................................................................... 15 2.4. Tijds- en plaats afhankelijk. ............................................................................................................. 16 2.4.1. Oude Egypte .................................................................................................................................. 16 2.4.2. Griekse en Romeinse samenleving ........................................................................................ 16 2.4.3. Na Christus ..................................................................................................................................... 17 2.4.4. De Verlichting ............................................................................................................................... 19 3. Hedendaagse manifestatie .......................................................................................................................... 21 3.1. Algemeen overzicht ............................................................................................................................. 21 3.2. Pakistan .................................................................................................................................................... 22 3.3. Egypte ....................................................................................................................................................... 23 3.4. Griekenland ............................................................................................................................................ 23 3.5. België ........................................................................................................................................................ 24 4. Blasfemische cartoons ................................................................................................................................. 26 4.1. Definitie ................................................................................................................................................... 26 4.2. Het gebruik van blasfemische cartoons ......................................................................................... 26 4.2.1. Spotten met geloofspraktijken ................................................................................................. 26 4.2.2. Spotten met het instituut ............................................................................................................ 27 4.2.3. Spotten met heilige figuren ......................................................................................................
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