This article examines the masculinities of Ultras football fans during and after the January 25th Egyptian revolution, within the interlocking systems of power of neoliberalism, militarism and Islamism. The Ultras' anti-corporate masculinities were strengthened through protests against satellite TV and the Egyptian Football Association, while they also developed anti-militarist masculinities as they protested business elites, Supreme Council of the Armed Forces and Central Security Forces. The Ultras developed martyrdom masculinities due to their shock over the Port Said stadium massacre and subsequent retribution protests. The Ultras may be reiterating hegemonic masculinities operating within the same patriarchal logic of the three regimes. Their grief and shock may be limiting their self-reflexivity and capacity to build coalitions.
Anti-corporate, Anti-militarist and Martyrdom Masculinities
Manal Hamzeh and Heather Sykes
A Response to Laila Soliman's No Time for Art
This article explores what it means to produce art in times of crisis, contending that activist art has no time for institutional frameworks in ways that present the artwork as unfinished or part of a process as opposed to unprocessed. In particular, it engages with the challenges raised by Laila Soliman’s performance project No Time for Art regarding the question of how to honor those who have lost their lives in the ongoing Egyptian revolution. Accordingly, making use of criticism, poetry, art, and photography, the article experiments both with the need for subjective responsibility in the face of political negligence and with how an accretive creative network of solidarity may be mobilized in keeping with considerations of the sacred entailed by revolutionary martyrdom.
The Construction of a Shrine in Postwar Kosovo
Anna Di Lellio and Stephanie Schwandner-Sievers
The site of an infamous Serb massacre of a militant Albanian extended family in March 1998 has become the most prominent sacred shrine in postwar Kosovo attracting thousands of Albanian visitors. Inspired by Smith's (2003) 'territorialization of memory' as a sacred source of national identity and MacCannell's (1999 ) five-stage model of 'sight sacralization', this article traces the site's sacred memorial topography, its construction process, its social and material reproductions, and adds a sixth stage to the interpretation - the 'political reproduction'. Based on ethnographic fieldwork, the commemorative literature emanating from this shrine and on numerous interviews with core protagonists (including former guerrilla) and visitors, the article explores the ways in which the religious themes of martyrdom and sacrifice, as well as traditionalist ideals of solidarity and militancy, are embodied at the site and give sense to a nation-wide celebration of ethno-national resistance, solidarity and independence.
W. S. F. Pickering
Prolegomena Four caveats have to be entered at the outset. The first is that the term persecution is hard to define in a way that covers phenomena which some scholars would want to include, especially in the light of recent historical events. One calls to mind words commonly associated with phenomena of the past - martyrdom, massacre, torture, jihad. But in modern times further terms are crying for inclusion in a definition of persecution - the Holocaust, ethnic cleansing, genocide, communal violence, physical abuse, the violation of human rights. The task of trying to find a definition of persecution which would cover these and other terms is complex and demanding. It raises such difficult issues that some might want to argue that the diverse nature of phenomena that could be included under the concept of persecution makes the task of definition impossible. Indeed, the word persecution, some might go so far as to assert, is best abandoned as a workable concept. Since these issues are so large, they have to receive special attention which is beyond the scope of this paper.
Jens Kreinath and Refika Sariönder
they can identify with the dancers. This mode of identification was reiterated in the following sequence of ritual mourning, in which ritual participants themselves imitated the sufferings of the martyrdom of Imam Hüseyin, son of Caliph Ali and grandson
infinite, the abyss, martyrdom, the unknowable, fate, the miraculous, the unspeakable, God, all of which exceed the humanist gaze and can never be contained within human willing, knowing, or being. Beyond questioning the irrelevance of these concepts to
Linda Woodhead, James T. Richardson, Martyn Percy, Catherine Wessinger and Eileen Barker
religious community whose members believed in an apocalyptic theology that predicted their martyrdom. I ended up writing a book, How the Millennium Comes Violently: From Jonestown to Heaven’s Gate (2000). Eileen was one of the readers of the manuscript