Recasting Ethics of Face and Hiya (Shame) in the Light of Cybersexual Violence Against Women
This paper explores how Philippine/East Asian discourses on ethics of face and shame can be relevant in light of cyber-sexual violence against women. It argues that lowland Philippine concept of hiya (shame) in its moral and internal sense, should be retrieved as virtue in the context of cyber-sexua...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
[2020]
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| In: |
International journal of practical theology
Year: 2020, Volume: 24, Issue: 2, Pages: 285-302 |
| Further subjects: | B
Disgrace
B Shame B Levinas B hiya B Cybersexuelle Gewalt B Face B Cybersexual violence |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a This paper explores how Philippine/East Asian discourses on ethics of face and shame can be relevant in light of cyber-sexual violence against women. It argues that lowland Philippine concept of hiya (shame) in its moral and internal sense, should be retrieved as virtue in the context of cyber-sexual violence against women. This can however be complemented by Emmanuel Levinas’ concept of the face of the Other and its reception especially in the cyber-context. Hiya (shame) as sensitivity to a loss of face of the excluded kapwa (other), leads to actions that not only helps to “gain face” but also reveal the God who enfaces. | ||
| 520 | |a Dieser Aufsatz erörtert, was Konzepte von Scham und Gesichtswahrung, die im philippinischen bzw. ostasiatischen Kulturraum gebräuchlich sind, für den Umgang mit sexualisierter Gewalt gegen Frauen im digitalen Raum („cyber-sexual violence“) austragen können. Er bringt hierzu das Konzept von „hiya“ (Scham) mit dem Theorem des Antlitzes des Anderen nach Emmanuel Levinas ins Gespräch. „Hiya“ kann als Sensibilität für den Verlust des Antlitzes des (sozial) ausgeschlossenen Anderen verstanden werden. Dann kann dieses Konzept zu solchem Handeln motivieren, das sowohl dem Gesichtsgewinn zuträglich ist und andererseits durchsichtig ist für Gott als den, der sein Angesicht zuwendet. | ||
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