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Bilal Tawfiq Hamamra

discourse of ‘martyrdom’. As Hugh Grady and Terence Hawkes point out, by ‘deliberately employing crucial aspects of the present as a trigger for its investigations, its centre of gravity will accordingly be “now”, rather than “then”’. 1 I thus use the

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Gary McCarron

Martyrdom is the supreme witness given to the truth of the faith. — Catechism of the Catholic Church, 1995 That martyrs prove anything about the truth of a cause is so little true I would be disposed to deny that a martyr has ever had

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Circling around the really Real in Iran

Ethnography of Muharram laments among Shi'i volunteer militants in the Middle East

Younes Saramifar

faculties to sense, think, reason, or speak. I was there to observe, participate. Anthropology as usual! I was among the black-clad Iranian volunteer militants who had gathered to mourn and commemorate the martyrdom of their holy imam. I had seen lamentation

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Close to You

Karen Carpenter and the Body-Martyr in Queer Memory

Julian Binder

martyrdom can be found in the title of a queer-authored cultural-history-themed WordPress blog entitled “KAREN CARPENTER DIED FOR YOU SINS” ( Anonymous 2014 ). Within supposedly progressive cultural paradigms where “queer youth become valued and supported as

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Umer Jan

answer to this question is, at least primarily, necroresistance. In this article, in addition to delineating how India's necropolitics operates in Kashmir, I set out to explore the modalities of shahadat , or martyrdom, within the discourse of Islam

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Death of a Statesman – Birth of a Martyr

Martyrdom and Memorials in Post–Civil War Lebanon

Are John Knudsen

-Amin mosque he endowed. The magnitude of Hariri’s posthumous commemoration makes it important to examine both its foundations and the implications for the understanding of martyrdom in post–civil war Lebanon. There is no tradition for prosecuting and

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The South Side of Heaven

A Journey along the Iranian Collective Memory in Iran-Iraq War Memorial Sites

Younes Saramifar

. The sites, which are located in border zones, resemble Shi'i shrines (see Figure 1 ) and radiate a sense of sacrality that overrides the lingering memories of war and human suffering. They are designed to speak of martyrdom and not pain; their design

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Prayer as a History

Of Witnesses, Martyrs, and Plural Pasts in Post-war Bosnia-Herzegovina

David Henig

the cult of martyrdom of Bosniaks killed during the conflict ( Bougarel 2007 ). This process of monumentalization of the past in the present attempts to appropriate narratives of suffering and loss into the grand national narratives and cosmologies

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Facing the Future

The Artistic and Diasporic Afterlife of the Iran-Iraq War

Roxanne Varzi

How do the cultural and emotional after-effects of the Iran-Iraq War influence artistic production among Iranian artists living outside of Iran? How do Iranian diaspora self-portraits act as socio-political memoirs? This article addresses these questions by looking at some examples of diaspora artists who through their art somehow remain political 'subjects' of contemporary Iran, even as they grapple with the complexities of 'being away' - if that is ever really possible.

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Intimate Politics

The Art of the Political Relationship in Lebanon

Isabelle Rivoal

This article aims to analyse the patron–client relationship through a detailed ethnography of the everyday life of Walid Junblat's followers in Lebanon. It reveals how intimate people are with political figures, talking to them (in the form of their pictures), talking about them, thinking through them, playing off this intimacy to enter the political competition. Patrons also play their part in this relationship. The weekly political gatherings held at Junblat's Palace are the apex of this aesthetic of power. Detailed observations indicate how the lord orchestrates and varies the tempo of his interactions with the ritual audience, adding complexity and fluidity to the relation.