By K. M. Fierke
During the last decade the expanding phenomenon of suicide terrorism has raised questions about the way it may be rational for people to interact in such acts. This publication examines a variety of diversified varieties of political self-sacrifice, together with starvation moves, self-burning and non-violent martyrdom, all of that have taken position in resistance to overseas interference. Karin Fierke units out to review the strategic and emotional dynamics that come up from just like the discomfort physique, together with political contestation surrounding the id of the sufferer as a terrorist or martyr, the which means of the dying as suicide or martyrdom and the level to which this contributes to the reconstruction of group id. 'Political Self-Sacrifice' deals a counterpoint to rationalist debts of foreign terrorism in terrorist and safeguard experiences, and is a singular contribution to the starting to be literature at the function of emotion and trauma in overseas politics.
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Over the past decade the expanding phenomenon of suicide terrorism has raised questions on the way it will be rational for people to have interaction in such acts. This publication examines various assorted different types of political self-sacrifice, together with starvation moves, self-burning and non-violent martyrdom, all of that have taken position in resistance to international interference.
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Extra info for Political Self-Sacrifice: Agency, Body and Emotion in International Relations (Cambridge Studies in International Relations)
Given the importance of locating these practices in historical, cultural and political context, the number of cases is necessarily limited, and any conclusions from specific cases do not represent a claim that the same dynamics would be present when transferred to another time and place. The trends identified in the historical cases have more recent expressions, and the potentials have expanded with the development of electronic technologies, such as the internet and mobile phones, not to mention the competition between multiple global networks in different geographical locations.
As the Polish case demonstrates, what constitutes martyrdom is a function of the meaning attached to it. The Catholic pope John Paul II was instrumental in transforming the more violent tradition of Polish romanticism into a message of non-violence (Zagacki 2001: 690). A question about the relationship between religion and political self-sacrifice is important from the perspective of non-violent resistance as well as violent resistance. Roland Bleiker (2000) has constructed a genealogy of resistance, which emerges from ideas that power and Introduction 19 government rest on popular consent.
His larger point is the need to accept the contingent character of foundations, rather than seeking grand theories. Given the increasingly transversal nature of dissent in a globalizing world, ‘ahistorical and spatial modes of representation’ are inadequate, he argues (117). Interactions between domination and resistance thus have to be analysed in specific historical and geographical contexts. Although this book does precisely that, it diverges from Bleiker’s account in two respects. First, while agreeing that modern notions of agency are central to political self-sacrifice, I argue that religious frameworks of meaning often play a constitutive role.
Political Self-Sacrifice: Agency, Body and Emotion in International Relations (Cambridge Studies in International Relations) by K. M. Fierke