Friday, April 12, 2013
Pelin Gurel, Ph.D.*
“Seeing is believing, but feeling is the truth,” states an epistemological folk theory. Successful theories of conspiracy – those that are ultimately true as well as false – all depend on what Stephen Colbert would call “truthiness”: “the quality by which you know something purely by feeling, without regard to logic, evidence, or intellectual examination.” While visual documentation, including photographs and charts, has long been used as “proof” in conspiracy theorizing, the role unrealistic images might play in generating feelings of truthiness has not been subjected to sustained analysis. This gap is even more jarring in the case of contemporary conspiracy theories regarding political Islam, given the importance of “looking” Muslim to both hate-crimes and conspiracy theorizing. An even larger gap in scholarship exists in terms of images and conspiracy theories regarding political Islam in Muslim-majority countries like Turkey.
“Seeing is believing, but feeling is the truth,” states an epistemological folk theory. Successful theories of conspiracy – those that are ultimately true as well as false – all depend on what Stephen Colbert would call “truthiness”: “the quality by which you know something purely by feeling, without regard to logic, evidence, or intellectual examination.” While visual documentation, including photographs and charts, has long been used as “proof” in conspiracy theorizing, the role unrealistic images might play in generating feelings of truthiness has not been subjected to sustained analysis. This gap is even more jarring in the case of contemporary conspiracy theories regarding political Islam, given the importance of “looking” Muslim to both hate-crimes and conspiracy theorizing. An even larger gap in scholarship exists in terms of images and conspiracy theories regarding political Islam in Muslim-majority countries like Turkey.
