Iranian Shi’i believers claim that capturing sorrow and lamentation in their fullest sense falls beyond language and reason. They constantly refer to their inability to articulate in order to explain martyrdom and highlight a form of unsaid that explains all that appears impalpable for them. I undertake a journey among Iranian Shi’i youth to trace the unarticulated and the sense of wonder generated via religious experiences. By way of an ethnography of Muharram lamentation ceremonies, this article highlights how the unarticulated and the un said are socially and politically used in service of Shi’i militancy. I explore those uncharted terrains in the darkness of the Lacanian Real and in terms of how the Real is authenticated in order to address how realities are craft ed and religious subjectivities are enacted in the realm of militancy.
Ethnography of Muharram laments among Shi’i volunteer militants in the Middle East
An Upper Egyptian Lear
Noha Mohamad Mohamad Ibraheem
), were themselves ‘perplexed’ by Kamāl’s complex characters, gloomy atmosphere and tragic ending. Renowned scriptwriter and critic Musṭafa Muḥarram railed in a lengthy critique: The makers of Dahsha must bear in mind that Tragedy and Melodrama differ
How an Anthropology of Childhood Reveals Kinship Structure
, men stay in the residential neighbourhood, gamble or sell drugs. 4 Some periods of the year, for example Nowrouz or Muharram, all Ġorbat families go back to Babol and organise collective ceremonies. They also gather in Babol for individual funerals