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| 1 |
ID:
184173
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| Summary/Abstract |
One of the most widely used and influential ways of creating foundational myths for authoritarian legitimation is to construct a necropolitical narrative around the significance of dying for the nation, homeland, state and the leader, i.e. martyrdom. Mbembe’s concept ‘necropolitics’ (the right of the sovereign to determine who shall live and who shall die) has been expanded to include the pollical instrumentalization of martyrdom narratives. However, the literature has not analyzed the necropolitical martyr-icons. This paper aims to address this gap by looking at two historical episodes in Turkey, one in the 1930s dominated by secularists and post-2016 dominated by Islamists.
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| 2 |
ID:
100678
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2010.
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| Summary/Abstract |
Until well into the twentieth century, Jews and Christians had no mutual basis for discourse. The Christian-Jewish dialogue and the rapprochement between the Holy See and the State of Israel are owed in essence to feelings of shame regarding the Shoah. The Second Vatican Council and the pontificate of John Paul II signified substantial breakthroughs. Since then, though, the sense of guilt has eased, and the Roman Catholic Church's awareness of the injustice of its role as fellow traveller to, and henchman of, the Third Reich has diminished. Under the current Pope, Benedict XVI, the relationship between Jews and Catholics has noticeably deteriorated. After five years of his pontificate, Joseph Ratzinger has lost a great deal of trust, and not only among Jews.
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| 3 |
ID:
124142
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2013.
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| Summary/Abstract |
This article suggests a rational explanation for extreme voluntary sacrifice in situations in which the state of the world when the decision must be made is observable only by the agent. Such explanation is the cult of martyrs, heroes, and saints. This cult may get out of control and fuel fanaticism, or excessive sacrifice from the standpoint of the sponsoring organization. A survey of the historical evidence of Christian martyrdom strongly suggests that martyrs were driven by the expectation of a cult in this world, not by otherworldly rewards. In particular, it is argued that the evidence of excess martyrdom in both Muslim Spain and the Roman Empire strongly speaks for the cult theory.
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| 4 |
ID:
156906
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| Summary/Abstract |
This research used open source information to investigate the motivational backgrounds of 219 suicide attackers from various regions of the world. We inquired as to whether the attackers exhibited evidence for significance quest as a motive for their actions, and whether the eradication of significance loss and/or the aspiration for significance gain systematically differed according to attackers’ demographics. It was found that the specific nature of the significance quest motive varied in accordance with attackers’ gender, age, and education. Whereas Arab-Palestinians, males, younger attackers, and more educated attackers seem to have been motivated primarily by the possibility of significance gain, women, older attackers, those with little education, and those hailing from other regions seem to have been motivated primarily by the eradication of significance loss. Analyses also suggested that the stronger an attacker’s significance quest motive, the greater the effectiveness of their attack, as measured by the number of casualties. Methodological limitations of the present study were discussed, and the possible directions for further research were indicated.
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| 5 |
ID:
190717
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| Summary/Abstract |
This essay seeks to understand how since the signing of the Good Friday Agreement in 1998, marking the end of The Troubles in Northern Ireland, filmic depictions of the conflict reinterpret and interrogate the traditional role of the ‘hero’ in the Irish republican cause. In an analysis of two films released after the Good Friday Agreement, Hunger (2008) and The Wind that Shakes the Barley (2006), this essay argues that both films feature a hero-type Irish republican waging a brave-but-futile campaign against British oppression, but critique the myth of the Irish republican hero by severing the cycle of mythical violence by sowing doubt in the hero myth that serves as its base. This essay suggests that film is a low-stakes arena for the interrogation of volatile narratives that plays an important role in the reconceptualization of a conflict and, maybe even, its resolution.
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| 6 |
ID:
101574
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| Publication |
London, Routledge, 2010.
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| Description |
4 Vol set.; xxi, 354p.
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| Standard Number |
9780415476232, hbk
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Copies: C:4/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 055624 | 297.72/COO 055624 | Main | On Shelf | General | |
| 055625 | 297.72/COO 055625 | Main | On Shelf | General | |
| 055626 | 297.72/COO 055626 | Main | On Shelf | General | |
| 055627 | 297.72/COO 055627 | Main | On Shelf | General | |
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| 7 |
ID:
191067
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| Summary/Abstract |
The Siachen glacier, one of the longest non-polar glaciers in the world, turned into the world’s highest battlefield in 1984, when both the neighbouring countries, India and Pakistan, deployed their troops for control over the glacier. The nature of warfare since then has changed from active operations to one of low-intensity warfare. In this changing nature of warfare, the article explores how meanings of death are reconfigured in personal recollections and public representations, when the terrain continues to inflict injuries, high-altitude illnesses and death in the absence of any direct enemy confrontation. The article compares personal experiences of death with media representations. While personal experiences of soldiers and officers who have served on the glacier show their grievances about having left comrades to die after they fell into deadly crevasses, media representations reinsert the Indian soldier and depict death in the company of comrades and family to justify the expensive and extremely difficult war over the glacier.
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| 8 |
ID:
097781
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2010.
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| Summary/Abstract |
This article analyzes the articulation of the doctrine of "Jihad of the Sword" and martyrdom by the Islamic Resistance Movement of Palestine, Hamas, as a central pillar of Palestinian identity and as a major source of political mobilization and national empowerment. As part of this concept Hamas presents martyrdom as the epitome of jihad and of Islamic belief. The end-goal of jihad is the destruction of Israel and the elimination of the Jews. By emphasizing the centrality of "Jihad of the Sword" Hamas's ideas reveal a certain similarity to, or inspiration by, radical Salafi-jihadist Islamic movements. While Hamas adopted a pragmatic approach on short-term tactics, these doctrines impose constraints on the scope of a profound ideological transformation it can undergo.
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| 9 |
ID:
076660
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| 10 |
ID:
185590
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| Summary/Abstract |
This article analyses how the demolition of the Babri Masjid by Hindu nationalists and the communal violence in its aftermath (1992–93) is remembered in a predominantly Muslim slum neighbourhood in Mumbai. By drawing on ethnographic fieldwork, it considers how a traumatic event is given meaning through fragmented memories inscribed in the urban space. A nuanced analysis of the recollections of the city’s Muslim poor, who faced the main brunt of the violence, suggests that the spatial context of the Muslim neighbourhoods provide a safe social backdrop for the expression of an otherwise suppressed memory that has been pushed by the official narratives of the past into marginality, leading to the creation of an alternative sociality that addresses community concerns to break the hold of the past and imagine a future of peaceful cohabitation.
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| 11 |
ID:
167090
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| Summary/Abstract |
Most of Iran’s urban population experienced the war with Iraq (1980–1988) through the burden of privation and the fear of possible airstrikes. Thus, state-produced media on national television became the main apparatus through which they connected their daily lives to the national conflict. Ravayat-e Fath [The Narrative of Triumph] was one docudrama, comprised of five seasons that the state produced at different intervals between 1984 and 1987. Although Ravayat-e Fath has been presented and received as a journalistic work, it enters the realm of fiction to fulfill its objective: To recruit soldiers. Through a collage of mythical stories, epic narratives, dramatic cinematography, mourning songs accompanied by reports from war fronts, and live interviews with soldiers, the series tells a story of a promised triumph through martyrdom. Through studying Ravayat-e Fath, the most important state-supported television production of the Iran-Iraq war era, this article investigates the ways in which war propaganda in general, and the concept of martyrdom in particular, generated tools like shaming to control the population during and after the war.
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