Globalizing and Propagating the Culture of Self Sacrifice and Martyrdom
In the traditional society and considering the close connection between atmosphere, time and culture with place or particular place or land, the need of human to identity and meaning was met in a good way. In these societies, existing of particular cultures in the frame work of close atmosphere ad borders which could not be influenced made it possible for those societies to easily provide the required identity and meaning for the members of those societies; but the process of globalization increases the knowledge of human beings about other cultural elements such as values, customs and religions. And it happens because the borders can be influenced and cultural contacts increase in the process of globalization.
In the traditional society and considering the close connection between atmosphere, time and culture with place or particular place or land, the need of human to identity and meaning was met in a good way. In these societies, existing of particular cultures in the frame work of close atmosphere ad borders which could not be influenced made it possible for those societies to easily provide the required identity and meaning for the members of those societies; but the process of globalization increases the knowledge of human beings about other cultural elements such as values, customs and religions. And it happens because the borders can be influenced and cultural contacts increase in the process of globalization.
This process brings a kind of crisis of identity and meaning in different societies through elements such as changing and destroying borders, increase of mutual connection and dependence between human beings as well as rebuilding of atmosphere, time and place, etc.
This crisis of identity and meaning appears in the feeling of doubt and feeling unsafe. When these particular cultures are put next to each other inside a very wide and big social atmosphere and consequently, they become relative, then all these create a world free from popular and absolute principles and make the bases of any meaningful certainty unstable. And this instability is in fact the instability of bases of belief and faith.
While globalization alters and makes the traditional identity different, it provides new facilities and grounds for rebuilding identity. The process of globalization does not create crisis merely; but it presents ways and instruments for passing through this crisis at the same time. As a matter of fact, dialectic of globalization creates both chances and threats.
In the field of “Identity”?, this process provides facilities and opportunities because it highly increases the required sources and means for creating “Identity”? day by day.
As a matter of fact, globalization appears capability and possibility of ending “Creating identity”? by freeing social affairs from different limitations, especially land and government, nation and a large amount of cultural sources of identity.
Martyrdom is one of the most important elements that create identity in the culture of “Shiite”?. Martyrdom has shown its function of “creating Identity”? during time and different historical periods of time. Martyrdom has always paved grounds in which the meaning and identity returns to the life of human being.
Now – in the era in which globalization appears as a doubtless reality – we should declare the dialogue and culture of martyrdom for the thirsty world by benefiting from grounds of globalization and also using its capacities. And we should develop and expand this “Identity Creator”? culture beyond a particular region, nation, language and tribe.
Considering the dialectic of globalization, the question is this: “What role does martyrdom play in the cultural field of the world?”?
The article is being written based on the theory that the function of creating identity of martyrdom will give certainty and identity to the thirsty human of today if we suitably and appropriately use the opportunities and grounds gained from globalization and globalizing the message of martyrdom.
This article has been written based on descriptive – analytic study and by using library method and benefiting from internet sources.
Introductory:
Globalization – that is referred as one of the important changes of the current era – is said to a process in which national borders have lost the importance that they had in past due to the mutual dependence, international businesses and exchanges as well as increase of relations and beyond - national connections.
As a matter of fact, it seems that there was a point that attracted our attention to a change under the name of “Globalization”? at the beginning. The point is the fact that many of the subjects which were discussed and had importance in the national and regional levels are discussed and focused in the global level at the present time. That is why culture is also placed within the frame work of global issues in a considerable way. It is just like the issues such as economy and politics. And consequently, cultural values are also included in the rule of “Globalization”? in the era of “Global Village”?. This global culture brings kinds of identity and values with it. And these identity and values are some times in contrast with national identity of different societies. And this contrast causes anomaly, anxiety and lack of concentration for national identities. Therefore, there should be some solutions presented for getting rid of these unfavorable side effects by which the destructive side effects of globalization are decreased and at the same time a new dialogue is presented as a competitive for identity creating dialogues in the global field.
The dialogue of “Self Sacrifice and Martyrdom”? in this article can play such an identity creating role. This way, the opportunities - that “Globalization”? will provide to every one – will be used favorably.
A – Globalization and Its Definitions:
In English Language, the Word “Global”? has been used in three meanings:
1 – It has been used with the meaning of “Round”? like a ball or globe.
2 – It has been also used as “Popular”?, “General”? and “World Wide”?.
3 – And it is also used as the issues related to this world or the whole earth.
The Word “Global”? is used both as intransitive and transitive. That is why the writers of the works related to “Globalization”? use this word - which its infinitive is “To Globalize”? - with the meaning of “Globalization”? or becoming world wide that is a transitive verb. These writers also use this verb with the meaning of “Globalization”? or “Unifying”? that is an intransitive verb (Asghari, 69: 1383).
“The Dictionary of Political Sciences”? uses the verb “Globalization”? for describing the process of becoming international for communications – both through mass media and through exchange of goods and different messages as well as move and travel of people- (Agha Bakhshi, 137: 1376)
B – Definition of “Globalization”? in the Point of View of Thinkers:
“David Held”? believes that “Globalism”? includes change of form in the atmosphere of humanitarian organization and activities as well as beyond continental activities and actions or inter- regional examples and models and also interaction and influencing power (Tajik, 310: 1380).
“Mc Lohan”? believes that “Globalization”? is forming a network which in its frame work, the communities and societies that were isolated and far of access in this earth joint together based on mutual dependence and global unity (Asghari, 11: 1383).
“Antoni Gidenz”? defines “Globalization”? as the strengthening element for social relations of the world, the relations that connect far places of the world together such that any local event is formed under the influence of other events that occur and are formed in palaces kilometers away from that place. And in contrast with “Gidenz, 77: 1377), “Keith Nash”? believes that “Globalization”? includes the movement and exchange of goods, capital, human, information, beliefs, thoughts and memories between the national borders. These exchanges are mixed with appearance of social networks and political foundations which limit governments and nations (Nash, 71: 1380).
“Samuel Huntington”? says that the Word “Globalization”? means that common beliefs, knowledge, behaviors and organizations that people have in all parts of the world become close to each other (Huntington, 87: 1378).
“Jan Clark”? says that “Globalization”? – in the point of view of realism – includes changes in the processes of international relations along with constant decrease of their dimensions of power and security (Clark, 20: 1382).
C – Globalization of the Culture
“Globalization”? of the culture refers to the process of forming and expanding a particular culture in the global field. This process creates a wave of cultural similarity in the world. And it challenges with all special cultural aspects. While the processes of “Globalization”? create global economy and beyond- national society it also includes the global culture at the same time. Although a number of thinkers disagree with these opinions they believe that “Globalization”? does not mean increasing tendency to a unified global culture.
The reasoning for cultural “Globalization”? is the fact that a by means of mass media and the movement of immigration of human, tourism, etc. have caused an increasing cultural connection in the whole world. The cultural movement of the world can contribute to our understanding about the world as a unit place. And it is also probable that these movements create new underst5andings about the culture of nationality, the meaning of “Self”? in the world and what a foreign person is as well as what a citizen means and the way of political participation of people and many other aspects of the social life.
Based on this introductory, “Globalization”? of the culture passes through a pass full of contradictions. From one side, this movement causes establishment of a kind of global culture beyond national and local cultures and from the other side, it makes local cultures grow and develop by the means of growth, development and increase of mass media (Nash, 77: 1380).
There are two contradictory and different views about knowing and the way to deal with “Globalization”?.
The first view is made based on the opinion that “Globalization”? is a kind of imposed project which is imposed by the western countries of the world to other regions in the world. They define “Globalization”? as “Making Global”? (The project of making global). They see obvious and hidden hands of western societies – America I particular – behind the events that occur in the world. And they find a purpose in the way of moving the changes in the world towards the favorite way of western countries.
In contrast with the mentioned view, there are a number of people who believe that “Globalization”? is a process that has begun in the world and it has caused wide changes in the world. These people believe that the process of current changes is the continuation of major changes in the history of human. And they state that societies are in the process of passing through changes stages.
And they also say that these changes are wider and more expanded than being considered as the achievement of a particular group of people (Rajayee, 12: 1382).
How ever, “Globalization”? – that cultural globalization is its main part – causes a kind of dialectic process and change. As a matter of fact, by increasingly destruction of political and cultural borders and increasing joint of societies in the global society, while different special cultures become close to each other and popular cultures are formed and made, referring to and getting help from the particular cultural identity creating elements are doubled.
As an example, “Globalization”? strengthens popular aspects of particular religious culture – which focus on the global situations and issue – by establishing global knowledge; but from the other side, it strengthens other kinds of cultural radicalism.
This process is at the same time along with a kind of making cultures similar to each other. And it rules a unified culture in the global society. It paves a large number of grounds and facilities for living together, exchanging views and information as well as making relations between people and cultural connection, development and growth. It also causes different cultural sectarianism (Gol Mohammadi, 121: 1381).
The Meaning of Martyrdom and Martyr
The Word “Shahadat”? [It means martyrdom] is an Arabic word and has been derived from three letters of “Sh, H and D”? [Verbs in Arabic are mostly formed from three letters in different forms]. This word is used with the meaning of “Seeing”?, “Looking and Supervising”? as well as apparent (By the means of senses) and inner (By the means of heart and soul and inner part of human) “Evidence”?.
This expression is equal with the Word “Martyrdom”? in English. In English Language, this word means “Evidence”? and “Looking”?. “Martyr”? is the subjective form of this word. And it means the person who sees and evidences which is almost equal with “Shahid”? in the Islamic culture.
The Word “Martyr”? has been mentioned in the Dictionary of “Modern Islamic Words”? with the meaning of “Evidence”? (Kermani, 7: 1381).
And in the “Dictionary of Political Sciences”?, the Word “Martyrdom”? has been mentioned with the meaning of “Being killed in the way of one’s belief”?. And it is also mentioned that “Martyrdom”? has two bases: once of them is being in the way of God. And the other one is the fact that this action has been carried out with awareness (Agha Bakhshi, Afshari, Raad; 400: 1383).
“Martyrdom”?; Popular Meaning and Particular Meaning
“Martyrdom”? is an Islamic expression which has been used as along as the life of human being in this world. And more or less, it has appeared in all societies in different forms; because human – always and in all situations – has needed the people that help him in difficult and hard situations of life and during the long nights of cruelty. Human has always needed the person or people who turn man’s dark and frightening life into happiness and cheerfulness by donating their blood.
There are legends that have made examples and models out of them by their different and some times abstract behavior and statements. And these legends will remain by the time that the world exists. And they are mentioned as the direct supports of history of a nation. Therefore, “Martyrdom”? is a concept that is popular and world wide in some aspects. And this expression can be found in other cultures too. And it is not limited to a particular religion or school of thought; as it can be found in Christianity Religion too. The concept of “Martyrdom”? was first used by apostles about Jesus. And later, this word was used for the people that preferred volunteer death to leaving their religion and belief.
The history of honoring martyrs of the Christianity Religion goes back to the 2nd Century A.D. People paid special respect to the tombs of the martyrs. These tombs changed into a place of praying and praising God. And by increasing the number of martyrs in the Christianity Religion, the culture and literature of martyrdom were formed and established in the Christianity Religion. And even a kind of worshipping martyrs prevailed in the Christianity Religion.
In this religion, people considered the day of martyrdom of a martyr as the birth day of that person. And the opinion that “Martyrs are alive and remain eternal for ever”? is observed in the Christianity Religion too.
We can find the concept of “Martyrdom”? in the Judaism Religion too. In the Judaism of the Torah Era and after that, “Martyrdom”? was defined as an action carried out based on piety and resisting against the evil. Spiritual growth, strengthening the moral and spiritual principles of people and the society were the objectives of “Martyrdom”? in this religion.
As some examples; we can refer to “Habib”? the Carpenter who sought martyrdom and is famous as the “Believer of Al- e Yassin”?. We can also refer to the martyrdom of a large group of prophets who made efforts for fulfilling the real objectives and ideals of the Judaism Religion (Sha’eri, 21: 2381).
Advising for being killed in the way of love to “Jehovah”? in this religion is in line with the same mentioned discussed issue. And it causes great happiness in the Judaism Religion (Lap, 112: 1375).
“Martyrdom”? has a high position in the Hinduism Religion too. The position is so high that they believe that dying while fulfilling the responsibility is as the same as life. And they believe that the ways relying on the freeing love, self sacrifice and devotion is an undeniable issue.
In the holy inner knowledge, the person can melt while this person is still alive in this world. And they believe that they should not be upset for the death of the soil- made body; but they should sacrifice lives in the way of religious and moral responsibilities. And they also believe that the death brings life (Chaydeter, 172: 1380).
The culture of martyrdom is welcomed in the Buddhism Religion too. They believe that dying in a good way causes eternity and spiritual growth. They also believe that God shows mercy to the combatants who sacrifice their lives in the place of offering a sacrifice for God (The same reference: 266).
In the Religion of Zoroastrianism, when human was killed in the way of truth and piety, it was justified with the religious motive such that “Kioomars”? and “Siamak”? became aware of the decision of “Ahriman”? [It refers to the evil power and it was used against God] for battle. And in one battle, “Siamak”? was martyred (Sha’eri, 25: 1381). And even many of the prophets poured their blood in the way of their religions and schools of thought and they were martyred. In this respect, Imam Khomeini has said in a statement as follows: “Prophets and men of God donated their blood in order to protect their religions and schools of thoughts (Imam Khomeini, 197: 1375).
As it was mentioned above, the meaning of the world wide “Martyrdom”? is a popular meaning and it can be found in all religions and schools of thought; but this holy concept has been marginalized under the influence of dominance of humanist and beneficial dialogues. This concept has been consequently isolated by the culture of “Globalization”?.
The modern world looked for its legitimacy by driving other dialogues away. And it was while efforts for making materialistic appear better did not have any results except challenging with the artificial legitimacy and creation of meaningful systems (Haghighi, 53: 1379).
The Special Meaning of “Martyrdom”? in the Shiite
Shiite is a religion that seeks motion, movement, efforts, jihad [Fighting in the way of God] and self sacrifice in order to fulfill the ruling of the divine rules. And during the history, the identical fulfillment of these motion, effort and jihad has been proved in different forms.
The event of “Karbala”? [Karbala is the place where Imam Hossein, his family and his companions were martyred] and oppression of Imam Hossein [Imam Hossein was the third imam of the Shiite] and his family and also the martyrdom of other imams of Shiite and great men of this religion have turned into a special code, motto and identity for the Shiite Religion. And all these are the inseparable parts of lessons of this religion. This culture – with its holy identity – has high capabilities in influencing on social communities and political structures with the cultural structure of the society. And no culture has been mixed with the concept of martyrdom as much as this culture. And it means the being special of the meaning of martyrdom in the Shiite Religion.
In this respect, Imam Khomeini has said as follows: “To gain any rights, of course self sacrifice is needed. The Shiite Religion has been the religion of self sacrifice and devotion (Imam Khomeini, 197: 1375).
This statement of Imam Khomeini – which is in fact the representative of sectarian dialogue of the Shiite Religion – is opposed to the dialogue of “Globalization”?. And it has been marginalized in the culture of “Globalization”? following contextualizing the conceptualism.
Nowadays and in the very compact world – which has become as small as a small village – the popular and global culture is being formed. And prevailing the materialistic and secular culture as well as fall of spiritual and self sacrifice cultures are signs of the mentioned fact.
In the western thoughts, God can not be mixed with politics and even – as Marx has said – religion is considered as the opium of the nations. In this way of thinking, the time of presence of religion in the political fields has passed. And religion has nothing in order to present and give to the modern world.
That is while in the sectarian dialogue of the Shiite Religion, “Religion”? is a new window to the thinkers and politicians.
The idea of “Religious Policy”? and “Political Religion”? was a new model – while being opposed to and in contrast with the modernism dialogues – looked for introducing itself as the superior dialogue in the era of post modernism (Mohammadi, 1385: 510).
Therefore, we should draw a solution through which both the dialogue of self sacrifice is presented and the destructive effects of dialogue of “Globalization”? are decreased to minimum.
Identity Creator Dialogues and the “Globalization:
In our era, “Globalization”? has been appeared in the form of increasing compactness of time and place. And consequently, different identities are called for becoming similar in one way. From one side, the process of “Globalization”? has disrupted stability, similarity and unification and has changed the society into torn parts and an atmosphere that can be influenced. And from the other side, “Globalization”? includes mutual closeness, increasing relations and dependence between different humans, groups and societies as well as increase of awareness of humans. “Globalization”? also paves grounds for becoming the cultures and identities wide spread.
Therefore, “Globalization”? causes a kind of dialectic process and change. And by increasing fall of political and cultural borders and increasing joint of societies in the global society, while special different cultures become close to each other, popular cultures are formed too. And at the same time, relying on particular cultural identity creator elements is doubled.
Following changes in traditional situations and frame works of identity creating and weakening and destroying the traditional elements and sources of identity, the process of identity creating in the current world becomes difficult.
The safe and private atmosphere of culture will disappear when borders cab be influenced and destroyed. And different cultures develop and increase easily in the very wide atmosphere of social life. Therefore, all protected fields are damaged and any culture unwillingly is located in an atmosphere that is itself also a ground for presence and introduction of other cultures. And due to this movement against particular borders and lands, the connections between the culture and place are weakened and the conceptual systems are released from their local anchorages (Tajik, 33: 1384).
In the atmosphere of such restlessness and crisis – that is rooted in the fall of a dominant and fulfilled dialogue – dominance and fulfillment of new dialogues require particular situations; because a legend or dialogue requires particular situations in order to be changed into the pictorial horizon or the dominant dialogue.
Victory and dominance of a dialogue are the results of its accessibility; it means that it should be in access in the ground and a situation in which there are no other dialogues that show them as the real hegemonic substitution.
Therefore, being accessible can pave ground for the victory of a particular dialogue and change it into the pictorial horizon of the society. And the reason goes back to the fact that there are no common criterion between the content of the current restlessness and the legend that it represents.
The fact that this dialogue appears itself as the ideal and complete type is merely sufficient for paving grounds for accepting it.
In the critical situation, the social actors – that have been now released from the hegemonic relations – show tendency to one of the newly appeared dialogues that are in their access. They also pave grounds for making it superior and acceptable. The dialogues that are accessible are either one of the past dialogues that have been suppressed or they are new dialogues that have penetrated the society out of its past political field. These dialogues are now in access of political actors of the society. The dialogue of self sacrifice and seeking martyrdom in the world of Islam is included in the suppressed dialogues which have been marginalized. And following the crisis of the dominant dialogue, this dialogue of self sacrifice and seeking martyrdom has become accessible again (Lak, 68: 1386).
Identity Creator Dialogue of “Martyrdom”? in the Era of “Globalization”?:
The Word “Identity”? has been derived from the Word “Identitias”? in root. And it has two meanings of “Durability”? and “Difference”?. Although these two meanings seem in contrast with each other; but they originally refer to the two main and complementary aspects of “Identity”?. Based on this definition, we can say that “Identity”? refers to the feeling of durability and connection, being unique or being different from other people. In other words, having identity means to feel being different, having continuous personal independence or the fact that a person feels that he/ she is the same person that he/ she has been and others are not him/ her (Jacobsen, 1998: 9).
Rebuilding the “Identity”?:
The mentioned points show the fact that “Identity”? is made by benefiting from particular elements and materials. In other words, the hegemonic dialogues of identity creating take the responsibility of making and rebuilding the “Identity”? by mixing and changing different elements and materials. The type of combination and importance of these elements are how ever different from each other. In general, we can say that culture – in its general meaning – and history cane be mentioned as the most important elements of making and rebuilding the “Identity”?.
The secret for being aware of the issue of “Identity creation”? and “Identity protection”? lies in paying attention to two aspects of “Difference”? and “durability”? that are gained by belonging to a group of people.
“Identity creation”? and “Identity protection”? are said to causing the feeling and difference and durability in the members of the particular society.
Therefore, making and protecting the “Identity”? is nothing except creating difference or building borders or making history. And it is the same thing that is meant by the work of “Identity creation”? and “Identity protection”? (Greenfeld, 2000: 35). Two aspects of “Identity”? have unbreakable connection; but the mentioned aspects are studied separately for better and easier understanding about this phenomenon.
1 – Creating Differences or Building Borders:
Creating differences or building borders include a kind of social separation and difference. It is also a kind of social ranks; it means that the identity border – in addition to difference and separation – includes inferiority and superiority too. Being located in this side of the border or in the other side of the border does not merely mean separation and difference; but it means occupying the superior or inferior position.
When we draw a border between us and other people, we want to – clearly or indirectly – allocate the superior place and position to us. Or at least, we want not to allocate an inferior position to us. In other words, position, place or status and rank of humans who live in the other side of identity border are not higher than us – if it is not lower than our position, place or rank- (Eller, 1999: 43).
“Identity”? – if it does not include such elements – can not meet mental needs of humans in a good way. From the other side, although the dominant culture which is rooted in “Globalization”? has brought achievements in the materialistic field, but “Globalization”? is not capable to justify self sacrificing behaviors, helping other people, feeling sympathy with them and identity creator behaviors in the field of concept and identity creation. Pro- profit ideas as the dominant view of this culture – that calculates its materialistic benefit and loss logically – believes that people will not participate in group common goals unless they increase their own personal comfort and welfare. And basically, the wise people will not participate in a team movement and work due to their personal interests (Mahmoudi, 315: 1385).
That is while the beyond materialistic holiness draws holy ideals for human in the culture of martyrdom. These holy ideals give the culture of martyrdom the position of a school of thought or ideology. And martyrdom turns into a tool for reaching to health, life, motion, belief and the honor of the history (Shari’ati, 235: 1360).
This aware and identity creator action shows a better, holier and greater life. The logic of the martyr is to blow soul into the body that is dead and empty of humanitarian and identity creator values. Logic of the martyr is burning, lighting, being solved and being melt in the society for reviving the society.
In the modern globalized world – that uses wisdom in the frame work of principles of its secular globology and knowledgeology and in the limit of earthly ideals and objectives – it is not possible to justify seeking martyrdom behaviors.
“Dorkim”? has categorized suicide in different kinds. According to “Dorkim”?; “Martyrdom”? is a kind of suicide that is carried out because of other people that appears following the dominance of the social conscience on the individual conscience. He believes that the social conscience – that is related to the identical reality of the society – is a phenomenon that rules on people with a great anger power. “Dorkim”? believes that this behavior [Martyrdom] does not have logic justification (Parsania, 2: 1387).
Basically, self sacrifice and devotion is not a phenomenon that exists in the western culture; but these behaviors are not logically justified. That is why they attribute its existence either to the dominance of another thing on the minds of human or to the feeling aspects of human. It is while the behavior of human is not earthly and secular in the Shiite thoughts; but human’s behavior is based on conscience and worshipping God. And “Martyrdom”? is an aware choice that has particular target. And it shows a serious difference as well as a basic and important superiority of the culture of “Martyrdom”? on the modern globalized culture (The same reference, 4).
It is obvious that “Martyrdom”? is an outstanding phenomenon as the point that makes the culture of “Shiite”? Religion different from many of other cultures. “Martyrdom”? introduces itself as a concept that is superior and different from the current concepts that exist in the process of “Globalization”?.
2 – Durability:
Feeling durability or time continuousness is required for meeting the need of “Identity”? of people and groups as much as the fact of being different from other people is required.
As a matter of fact, since having “identity”? means having the feeling of both “Being different”? and “Durability”?, rebuilding the border and difference should be along with rebuilding the feeling of “Durability”?. “Identity”? should not only meet the mental need of humans to “Being different”? and even “Being superior”? from other people, but also it should cause a kind of feeling of “Durability”? in humans.
Therefore, causing the feeling of “Stability”? and “Durability”? is another aspect of building and protecting “Identity”?. This feeling of “Stability”? and “Durability”? has undeniable connections and similarities with the first aspect.
Psychologically, the feeling of “Durability”? is connected to “Time”?. And this “Identity”? need of a person is met when the person feels that he/ she has fix essence [nature] despite the changes in environment and personal growth. And he/ she should feel that he/ she is the same person that he/ she has been in past.
As a matter of fact, the unity of the person depends of the unity of the time. And to some extent, having “Identity”? of a nation means their feeling of time durability and continuousness. Therefore, the people and organizations in charge of the “identity”? should cause and create this feeling in the members of the society that the nation they are members of that has not naturally changed. And it is despite all changes full of ups and downs. They should feel they are what they have been during the past hundreds or thousands of years. (Mc Kinney, 1996: 411) By the time there are movements in the history that want to impose foreign identities to humans, “Identity creator”? elements such as “martyrdom”? have moderated this process. These elements make the continuity and durability of meaningful identity possible. And it means the function of “Making durable”? of “Martyrdom”?.
The motive of seeking martyrdom and being present in the scene of truth against untruth is in the process of a historical movement. And it has started since Abel [Abel was the son of Adam and Eve who was killed by his brother Cain] and it will continue during the history; because defending the truth and fighting against untruth as well as moving in the path of movement of the prophets, martyrs, pious people, self sacrifice and devotion are the objectives of martyrdom in the basic aspects of human’s life (Sha’eri, 116: 1381).
In the history of the Shiite Religion, “Martyrdom”? has always had the characteristic of “Making durability”?. And basically, the Shiite culture has been always close to “Martyrdom”? such that martyrs of the Shiite Religion – since the innocent imams till now – have fulfilled the function of “Making durable”? in the favorable way. With this definition and due to the process of “Globalization”?; “Identity creation”? or the same process of making the feeling of being different and durability will be expanded in the world when it prevails and goes through the global communicative ways.
Using the Communicative Ways of the “Globalization:
Global communicative networks and the public cyber area rooted in that may be used in the service of establishing and strengthening the new identity self consciousness. Identity self consciousness can be established or the existing self consciousness can be strengthened by benefiting from this communicative network. This act is carried out by disseminating particular information in the cyber area. And it may result in establishing and or strengthening identity self consciousness.
This way, we observe that the process of “Globalization”? paves grounds for establishing new atmospheres and possibilities for criticizing the formal definition of identity and defining it again and also establishing and strengthening the identity self consciousness (Guibernau, 2001: 259).
In the current situation, the culture of “Martyrdom”? – more than any action – requires efforts for finding a position and status in which this culture can express it as a culture that is capable to establish and build the meaningful identity in the global field. And it will not happen except by using the facilities and opportunities that “Globalization”? provides to the cultures of the world.
Conclusion:
As it was mentioned in this article, the process of “globalization”? is a dialectic process. And while threatening identities of people, “Globalization”? provides opportunities for rebuilding and strengthening particular identities.
By paving grounds and providing new facilities and communicative channels, “Globalization”? highly increases the required tools and media for creating “Identity”?.
The culture of “Martyrdom”? – as a world wide concept that is observed in many of religions, schools of thought and beliefs – has more outstanding presence in the culture of “Shiite”? Religion.
During the history of the “Shiite”? Religion, this culture has proved its function of “Identity creating”?.
Now and considering the process of “globalization”?; there is the danger that this culture is marginalized. From the other side, this culture can introduce itself as the alternative of the materialistic cultures and dialogues by presenting itself as an “Identity creator”? and meaningful dialogue and by benefiting from the opportunities of the “Globalization”?. This culture can rebuild humanitarian identities which have been marginalized under the influence of side effects of the “Globalization”?.
Sources and References:
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9 – Haghighi, Shahrokh, (1379) [2000- 2001]. “Passing through Modernism? Nicheh, Foko, Liotar, Drida”?, the Second Edition, Tehran, Publication of Agah
10 – Rajayee, Farhang, (1382) [2003-2004]; “The Phenomenon of Globalization”?; Translated by Abdol Hossein Azarang, the Second Edition, Tehran, Publication of Agah
11 – Sha’eri, Mohammad Hossein, (1381) [2002- 2003]. “Sociology of Seeking Martyrdom and Motives of Martyrs”?; Tehran, “Shahed Publication”?
12 – Shari’ati, Ali, (1360) [1981- 1982]. “Hossein, Inheritor of Adam”? [Hossein refers to Imam Hossein, the third imam of Shiite and Adam refers to the first human that was created by God], Tehran, Publication of “Ghalam”?
13 – Kermani, Touba, (1381) [2002- 2003]. “Martyr, Martyrdom”?, Tehran, “Cultural Institution of Contemporary Knowledge and Thought”?
14 – Clark, Jan, (1382) [2003- 2004]. “Globalization and the Theory of International Relations”?; Translated by Faramarz Taghi lou, the First Edition, Tehran, “Ministry of Foreign Affairs”?
15 – Gol Mohammadi, Ahmad, (1381) [2002- 2003]; “Globalization, Culture, Identity”?, Tehran, “Publication of Ney”?
16 – Gidenz, Antoni, (1377) [1998- 1999]. “Consequences of Modernism”?, Translated by Mohsen Salasi, the First Edition, Tehran, Publication of “Markaz”?
17 – Lap, Inas, (1375) [1996- 1997]. “Psychology of Death”?, Translated by Mohammad Rafee’ee Mehr Abadi, Tehran, “Shahed Publication”?
18 – Lak, Gholam Reza, (1386) [2007- 2008]. “Globalization and the Political Islam in Iran”?, Tehran, “Minister of Culture and Islamic Guidance”?
19 – Mohammadi, Manouchehr, (1385) [2006- 2007]. “Global Reflection of Islamic Revolution”?, Tehran, “Publication of Islamic Culture and Thought”?
20 – Mahmoudi, Somayyeh, (1385) [2006- 2007]. “Comparative Review and Study of Phenomenon of Self Sacrifice and Martyrdom in Iran and Other Culture”?, University Thesis of MA Course in Social Sciences, University of Esfahan
21 – Nash, Keith, (1380) [2001- 2002]. “The Contemporary Sociology”? (Globalization of Politics and Power), Translated by Mohammad Taghi Delforouz, the First Edition, Tehran, “Publication of Kavir”?
22 – Huntington, Samuel, (1378) [1999- 2000], “Meet of Civilizations and Rebuilding the Global Order”?, the First Edition, Tehran, “Office of Publishing Cultural Researches”?
23 – Eller, D. j [1999]. “From Culture to Ethnicity to Conflict”?, Ann Arbor; the University of Michigan Press
24 – Greenfeld, L. [2000], “Democracy, Ethnic Diversity and Nationalism and Internationalism in Post - Cold war Era”?, eds. K. Goldmann; Hannerz and C. Westin, London; Routledge
25 – Guibernau, M [2001]. “Nationalism”?, Cambridge Polity Press
26 – Jacobsen. J. [1998]; “Islam in Transition”?, London; Routledge
27 – Mc Kinney, J. P. [1996]; “Identity Formation”?, in Concise Encyclopedia Dictionary of Psychology, Danvers; John Wiley Sons
This process brings a kind of crisis of identity and meaning in different societies through elements such as changing and destroying borders, increase of mutual connection and dependence between human beings as well as rebuilding of atmosphere, time and place, etc.
This crisis of identity and meaning appears in the feeling of doubt and feeling unsafe. When these particular cultures are put next to each other inside a very wide and big social atmosphere and consequently, they become relative, then all these create a world free from popular and absolute principles and make the bases of any meaningful certainty unstable. And this instability is in fact the instability of bases of belief and faith.
While globalization alters and makes the traditional identity different, it provides new facilities and grounds for rebuilding identity. The process of globalization does not create crisis merely; but it presents ways and instruments for passing through this crisis at the same time. As a matter of fact, dialectic of globalization creates both chances and threats.
In the field of “Identity”?, this process provides facilities and opportunities because it highly increases the required sources and means for creating “Identity”? day by day.
As a matter of fact, globalization appears capability and possibility of ending “Creating identity”? by freeing social affairs from different limitations, especially land and government, nation and a large amount of cultural sources of identity.
Martyrdom is one of the most important elements that create identity in the culture of “Shiite”?. Martyrdom has shown its function of “creating Identity”? during time and different historical periods of time. Martyrdom has always paved grounds in which the meaning and identity returns to the life of human being.
Now – in the era in which globalization appears as a doubtless reality – we should declare the dialogue and culture of martyrdom for the thirsty world by benefiting from grounds of globalization and also using its capacities. And we should develop and expand this “Identity Creator”? culture beyond a particular region, nation, language and tribe.
Considering the dialectic of globalization, the question is this: “What role does martyrdom play in the cultural field of the world?”?
The article is being written based on the theory that the function of creating identity of martyrdom will give certainty and identity to the thirsty human of today if we suitably and appropriately use the opportunities and grounds gained from globalization and globalizing the message of martyrdom.
This article has been written based on descriptive – analytic study and by using library method and benefiting from internet sources.
Introductory:
Globalization – that is referred as one of the important changes of the current era – is said to a process in which national borders have lost the importance that they had in past due to the mutual dependence, international businesses and exchanges as well as increase of relations and beyond - national connections.
As a matter of fact, it seems that there was a point that attracted our attention to a change under the name of “Globalization”? at the beginning. The point is the fact that many of the subjects which were discussed and had importance in the national and regional levels are discussed and focused in the global level at the present time. That is why culture is also placed within the frame work of global issues in a considerable way. It is just like the issues such as economy and politics. And consequently, cultural values are also included in the rule of “Globalization”? in the era of “Global Village”?. This global culture brings kinds of identity and values with it. And these identity and values are some times in contrast with national identity of different societies. And this contrast causes anomaly, anxiety and lack of concentration for national identities. Therefore, there should be some solutions presented for getting rid of these unfavorable side effects by which the destructive side effects of globalization are decreased and at the same time a new dialogue is presented as a competitive for identity creating dialogues in the global field.
The dialogue of “Self Sacrifice and Martyrdom”? in this article can play such an identity creating role. This way, the opportunities - that “Globalization”? will provide to every one – will be used favorably.
A – Globalization and Its Definitions:
In English Language, the Word “Global”? has been used in three meanings:
1 – It has been used with the meaning of “Round”? like a ball or globe.
2 – It has been also used as “Popular”?, “General”? and “World Wide”?.
3 – And it is also used as the issues related to this world or the whole earth.
The Word “Global”? is used both as intransitive and transitive. That is why the writers of the works related to “Globalization”? use this word - which its infinitive is “To Globalize”? - with the meaning of “Globalization”? or becoming world wide that is a transitive verb. These writers also use this verb with the meaning of “Globalization”? or “Unifying”? that is an intransitive verb (Asghari, 69: 1383).
“The Dictionary of Political Sciences”? uses the verb “Globalization”? for describing the process of becoming international for communications – both through mass media and through exchange of goods and different messages as well as move and travel of people- (Agha Bakhshi, 137: 1376)
B – Definition of “Globalization”? in the Point of View of Thinkers:
“David Held”? believes that “Globalism”? includes change of form in the atmosphere of humanitarian organization and activities as well as beyond continental activities and actions or inter- regional examples and models and also interaction and influencing power (Tajik, 310: 1380).
“Mc Lohan”? believes that “Globalization”? is forming a network which in its frame work, the communities and societies that were isolated and far of access in this earth joint together based on mutual dependence and global unity (Asghari, 11: 1383).
“Antoni Gidenz”? defines “Globalization”? as the strengthening element for social relations of the world, the relations that connect far places of the world together such that any local event is formed under the influence of other events that occur and are formed in palaces kilometers away from that place. And in contrast with “Gidenz, 77: 1377), “Keith Nash”? believes that “Globalization”? includes the movement and exchange of goods, capital, human, information, beliefs, thoughts and memories between the national borders. These exchanges are mixed with appearance of social networks and political foundations which limit governments and nations (Nash, 71: 1380).
“Samuel Huntington”? says that the Word “Globalization”? means that common beliefs, knowledge, behaviors and organizations that people have in all parts of the world become close to each other (Huntington, 87: 1378).
“Jan Clark”? says that “Globalization”? – in the point of view of realism – includes changes in the processes of international relations along with constant decrease of their dimensions of power and security (Clark, 20: 1382).
C – Globalization of the Culture
“Globalization”? of the culture refers to the process of forming and expanding a particular culture in the global field. This process creates a wave of cultural similarity in the world. And it challenges with all special cultural aspects. While the processes of “Globalization”? create global economy and beyond- national society it also includes the global culture at the same time. Although a number of thinkers disagree with these opinions they believe that “Globalization”? does not mean increasing tendency to a unified global culture.
The reasoning for cultural “Globalization”? is the fact that a by means of mass media and the movement of immigration of human, tourism, etc. have caused an increasing cultural connection in the whole world. The cultural movement of the world can contribute to our understanding about the world as a unit place. And it is also probable that these movements create new underst5andings about the culture of nationality, the meaning of “Self”? in the world and what a foreign person is as well as what a citizen means and the way of political participation of people and many other aspects of the social life.
Based on this introductory, “Globalization”? of the culture passes through a pass full of contradictions. From one side, this movement causes establishment of a kind of global culture beyond national and local cultures and from the other side, it makes local cultures grow and develop by the means of growth, development and increase of mass media (Nash, 77: 1380).
There are two contradictory and different views about knowing and the way to deal with “Globalization”?.
The first view is made based on the opinion that “Globalization”? is a kind of imposed project which is imposed by the western countries of the world to other regions in the world. They define “Globalization”? as “Making Global”? (The project of making global). They see obvious and hidden hands of western societies – America I particular – behind the events that occur in the world. And they find a purpose in the way of moving the changes in the world towards the favorite way of western countries.
In contrast with the mentioned view, there are a number of people who believe that “Globalization”? is a process that has begun in the world and it has caused wide changes in the world. These people believe that the process of current changes is the continuation of major changes in the history of human. And they state that societies are in the process of passing through changes stages.
And they also say that these changes are wider and more expanded than being considered as the achievement of a particular group of people (Rajayee, 12: 1382).
How ever, “Globalization”? – that cultural globalization is its main part – causes a kind of dialectic process and change. As a matter of fact, by increasingly destruction of political and cultural borders and increasing joint of societies in the global society, while different special cultures become close to each other and popular cultures are formed and made, referring to and getting help from the particular cultural identity creating elements are doubled.
As an example, “Globalization”? strengthens popular aspects of particular religious culture – which focus on the global situations and issue – by establishing global knowledge; but from the other side, it strengthens other kinds of cultural radicalism.
This process is at the same time along with a kind of making cultures similar to each other. And it rules a unified culture in the global society. It paves a large number of grounds and facilities for living together, exchanging views and information as well as making relations between people and cultural connection, development and growth. It also causes different cultural sectarianism (Gol Mohammadi, 121: 1381).
The Meaning of Martyrdom and Martyr
The Word “Shahadat”? [It means martyrdom] is an Arabic word and has been derived from three letters of “Sh, H and D”? [Verbs in Arabic are mostly formed from three letters in different forms]. This word is used with the meaning of “Seeing”?, “Looking and Supervising”? as well as apparent (By the means of senses) and inner (By the means of heart and soul and inner part of human) “Evidence”?.
This expression is equal with the Word “Martyrdom”? in English. In English Language, this word means “Evidence”? and “Looking”?. “Martyr”? is the subjective form of this word. And it means the person who sees and evidences which is almost equal with “Shahid”? in the Islamic culture.
The Word “Martyr”? has been mentioned in the Dictionary of “Modern Islamic Words”? with the meaning of “Evidence”? (Kermani, 7: 1381).
And in the “Dictionary of Political Sciences”?, the Word “Martyrdom”? has been mentioned with the meaning of “Being killed in the way of one’s belief”?. And it is also mentioned that “Martyrdom”? has two bases: once of them is being in the way of God. And the other one is the fact that this action has been carried out with awareness (Agha Bakhshi, Afshari, Raad; 400: 1383).
“Martyrdom”?; Popular Meaning and Particular Meaning
“Martyrdom”? is an Islamic expression which has been used as along as the life of human being in this world. And more or less, it has appeared in all societies in different forms; because human – always and in all situations – has needed the people that help him in difficult and hard situations of life and during the long nights of cruelty. Human has always needed the person or people who turn man’s dark and frightening life into happiness and cheerfulness by donating their blood.
There are legends that have made examples and models out of them by their different and some times abstract behavior and statements. And these legends will remain by the time that the world exists. And they are mentioned as the direct supports of history of a nation. Therefore, “Martyrdom”? is a concept that is popular and world wide in some aspects. And this expression can be found in other cultures too. And it is not limited to a particular religion or school of thought; as it can be found in Christianity Religion too. The concept of “Martyrdom”? was first used by apostles about Jesus. And later, this word was used for the people that preferred volunteer death to leaving their religion and belief.
The history of honoring martyrs of the Christianity Religion goes back to the 2nd Century A.D. People paid special respect to the tombs of the martyrs. These tombs changed into a place of praying and praising God. And by increasing the number of martyrs in the Christianity Religion, the culture and literature of martyrdom were formed and established in the Christianity Religion. And even a kind of worshipping martyrs prevailed in the Christianity Religion.
In this religion, people considered the day of martyrdom of a martyr as the birth day of that person. And the opinion that “Martyrs are alive and remain eternal for ever”? is observed in the Christianity Religion too.
We can find the concept of “Martyrdom”? in the Judaism Religion too. In the Judaism of the Torah Era and after that, “Martyrdom”? was defined as an action carried out based on piety and resisting against the evil. Spiritual growth, strengthening the moral and spiritual principles of people and the society were the objectives of “Martyrdom”? in this religion.
As some examples; we can refer to “Habib”? the Carpenter who sought martyrdom and is famous as the “Believer of Al- e Yassin”?. We can also refer to the martyrdom of a large group of prophets who made efforts for fulfilling the real objectives and ideals of the Judaism Religion (Sha’eri, 21: 2381).
Advising for being killed in the way of love to “Jehovah”? in this religion is in line with the same mentioned discussed issue. And it causes great happiness in the Judaism Religion (Lap, 112: 1375).
“Martyrdom”? has a high position in the Hinduism Religion too. The position is so high that they believe that dying while fulfilling the responsibility is as the same as life. And they believe that the ways relying on the freeing love, self sacrifice and devotion is an undeniable issue.
In the holy inner knowledge, the person can melt while this person is still alive in this world. And they believe that they should not be upset for the death of the soil- made body; but they should sacrifice lives in the way of religious and moral responsibilities. And they also believe that the death brings life (Chaydeter, 172: 1380).
The culture of martyrdom is welcomed in the Buddhism Religion too. They believe that dying in a good way causes eternity and spiritual growth. They also believe that God shows mercy to the combatants who sacrifice their lives in the place of offering a sacrifice for God (The same reference: 266).
In the Religion of Zoroastrianism, when human was killed in the way of truth and piety, it was justified with the religious motive such that “Kioomars”? and “Siamak”? became aware of the decision of “Ahriman”? [It refers to the evil power and it was used against God] for battle. And in one battle, “Siamak”? was martyred (Sha’eri, 25: 1381). And even many of the prophets poured their blood in the way of their religions and schools of thought and they were martyred. In this respect, Imam Khomeini has said in a statement as follows: “Prophets and men of God donated their blood in order to protect their religions and schools of thoughts (Imam Khomeini, 197: 1375).
As it was mentioned above, the meaning of the world wide “Martyrdom”? is a popular meaning and it can be found in all religions and schools of thought; but this holy concept has been marginalized under the influence of dominance of humanist and beneficial dialogues. This concept has been consequently isolated by the culture of “Globalization”?.
The modern world looked for its legitimacy by driving other dialogues away. And it was while efforts for making materialistic appear better did not have any results except challenging with the artificial legitimacy and creation of meaningful systems (Haghighi, 53: 1379).
The Special Meaning of “Martyrdom”? in the Shiite
Shiite is a religion that seeks motion, movement, efforts, jihad [Fighting in the way of God] and self sacrifice in order to fulfill the ruling of the divine rules. And during the history, the identical fulfillment of these motion, effort and jihad has been proved in different forms.
The event of “Karbala”? [Karbala is the place where Imam Hossein, his family and his companions were martyred] and oppression of Imam Hossein [Imam Hossein was the third imam of the Shiite] and his family and also the martyrdom of other imams of Shiite and great men of this religion have turned into a special code, motto and identity for the Shiite Religion. And all these are the inseparable parts of lessons of this religion. This culture – with its holy identity – has high capabilities in influencing on social communities and political structures with the cultural structure of the society. And no culture has been mixed with the concept of martyrdom as much as this culture. And it means the being special of the meaning of martyrdom in the Shiite Religion.
In this respect, Imam Khomeini has said as follows: “To gain any rights, of course self sacrifice is needed. The Shiite Religion has been the religion of self sacrifice and devotion (Imam Khomeini, 197: 1375).
This statement of Imam Khomeini – which is in fact the representative of sectarian dialogue of the Shiite Religion – is opposed to the dialogue of “Globalization”?. And it has been marginalized in the culture of “Globalization”? following contextualizing the conceptualism.
Nowadays and in the very compact world – which has become as small as a small village – the popular and global culture is being formed. And prevailing the materialistic and secular culture as well as fall of spiritual and self sacrifice cultures are signs of the mentioned fact.
In the western thoughts, God can not be mixed with politics and even – as Marx has said – religion is considered as the opium of the nations. In this way of thinking, the time of presence of religion in the political fields has passed. And religion has nothing in order to present and give to the modern world.
That is while in the sectarian dialogue of the Shiite Religion, “Religion”? is a new window to the thinkers and politicians.
The idea of “Religious Policy”? and “Political Religion”? was a new model – while being opposed to and in contrast with the modernism dialogues – looked for introducing itself as the superior dialogue in the era of post modernism (Mohammadi, 1385: 510).
Therefore, we should draw a solution through which both the dialogue of self sacrifice is presented and the destructive effects of dialogue of “Globalization”? are decreased to minimum.
Identity Creator Dialogues and the “Globalization:
In our era, “Globalization”? has been appeared in the form of increasing compactness of time and place. And consequently, different identities are called for becoming similar in one way. From one side, the process of “Globalization”? has disrupted stability, similarity and unification and has changed the society into torn parts and an atmosphere that can be influenced. And from the other side, “Globalization”? includes mutual closeness, increasing relations and dependence between different humans, groups and societies as well as increase of awareness of humans. “Globalization”? also paves grounds for becoming the cultures and identities wide spread.
Therefore, “Globalization”? causes a kind of dialectic process and change. And by increasing fall of political and cultural borders and increasing joint of societies in the global society, while special different cultures become close to each other, popular cultures are formed too. And at the same time, relying on particular cultural identity creator elements is doubled.
Following changes in traditional situations and frame works of identity creating and weakening and destroying the traditional elements and sources of identity, the process of identity creating in the current world becomes difficult.
The safe and private atmosphere of culture will disappear when borders cab be influenced and destroyed. And different cultures develop and increase easily in the very wide atmosphere of social life. Therefore, all protected fields are damaged and any culture unwillingly is located in an atmosphere that is itself also a ground for presence and introduction of other cultures. And due to this movement against particular borders and lands, the connections between the culture and place are weakened and the conceptual systems are released from their local anchorages (Tajik, 33: 1384).
In the atmosphere of such restlessness and crisis – that is rooted in the fall of a dominant and fulfilled dialogue – dominance and fulfillment of new dialogues require particular situations; because a legend or dialogue requires particular situations in order to be changed into the pictorial horizon or the dominant dialogue.
Victory and dominance of a dialogue are the results of its accessibility; it means that it should be in access in the ground and a situation in which there are no other dialogues that show them as the real hegemonic substitution.
Therefore, being accessible can pave ground for the victory of a particular dialogue and change it into the pictorial horizon of the society. And the reason goes back to the fact that there are no common criterion between the content of the current restlessness and the legend that it represents.
The fact that this dialogue appears itself as the ideal and complete type is merely sufficient for paving grounds for accepting it.
In the critical situation, the social actors – that have been now released from the hegemonic relations – show tendency to one of the newly appeared dialogues that are in their access. They also pave grounds for making it superior and acceptable. The dialogues that are accessible are either one of the past dialogues that have been suppressed or they are new dialogues that have penetrated the society out of its past political field. These dialogues are now in access of political actors of the society. The dialogue of self sacrifice and seeking martyrdom in the world of Islam is included in the suppressed dialogues which have been marginalized. And following the crisis of the dominant dialogue, this dialogue of self sacrifice and seeking martyrdom has become accessible again (Lak, 68: 1386).
Identity Creator Dialogue of “Martyrdom”? in the Era of “Globalization”?:
The Word “Identity”? has been derived from the Word “Identitias”? in root. And it has two meanings of “Durability”? and “Difference”?. Although these two meanings seem in contrast with each other; but they originally refer to the two main and complementary aspects of “Identity”?. Based on this definition, we can say that “Identity”? refers to the feeling of durability and connection, being unique or being different from other people. In other words, having identity means to feel being different, having continuous personal independence or the fact that a person feels that he/ she is the same person that he/ she has been and others are not him/ her (Jacobsen, 1998: 9).
Rebuilding the “Identity”?:
The mentioned points show the fact that “Identity”? is made by benefiting from particular elements and materials. In other words, the hegemonic dialogues of identity creating take the responsibility of making and rebuilding the “Identity”? by mixing and changing different elements and materials. The type of combination and importance of these elements are how ever different from each other. In general, we can say that culture – in its general meaning – and history cane be mentioned as the most important elements of making and rebuilding the “Identity”?.
The secret for being aware of the issue of “Identity creation”? and “Identity protection”? lies in paying attention to two aspects of “Difference”? and “durability”? that are gained by belonging to a group of people.
“Identity creation”? and “Identity protection”? are said to causing the feeling and difference and durability in the members of the particular society.
Therefore, making and protecting the “Identity”? is nothing except creating difference or building borders or making history. And it is the same thing that is meant by the work of “Identity creation”? and “Identity protection”? (Greenfeld, 2000: 35). Two aspects of “Identity”? have unbreakable connection; but the mentioned aspects are studied separately for better and easier understanding about this phenomenon.
1 – Creating Differences or Building Borders:
Creating differences or building borders include a kind of social separation and difference. It is also a kind of social ranks; it means that the identity border – in addition to difference and separation – includes inferiority and superiority too. Being located in this side of the border or in the other side of the border does not merely mean separation and difference; but it means occupying the superior or inferior position.
When we draw a border between us and other people, we want to – clearly or indirectly – allocate the superior place and position to us. Or at least, we want not to allocate an inferior position to us. In other words, position, place or status and rank of humans who live in the other side of identity border are not higher than us – if it is not lower than our position, place or rank- (Eller, 1999: 43).
“Identity”? – if it does not include such elements – can not meet mental needs of humans in a good way. From the other side, although the dominant culture which is rooted in “Globalization”? has brought achievements in the materialistic field, but “Globalization”? is not capable to justify self sacrificing behaviors, helping other people, feeling sympathy with them and identity creator behaviors in the field of concept and identity creation. Pro- profit ideas as the dominant view of this culture – that calculates its materialistic benefit and loss logically – believes that people will not participate in group common goals unless they increase their own personal comfort and welfare. And basically, the wise people will not participate in a team movement and work due to their personal interests (Mahmoudi, 315: 1385).
That is while the beyond materialistic holiness draws holy ideals for human in the culture of martyrdom. These holy ideals give the culture of martyrdom the position of a school of thought or ideology. And martyrdom turns into a tool for reaching to health, life, motion, belief and the honor of the history (Shari’ati, 235: 1360).
This aware and identity creator action shows a better, holier and greater life. The logic of the martyr is to blow soul into the body that is dead and empty of humanitarian and identity creator values. Logic of the martyr is burning, lighting, being solved and being melt in the society for reviving the society.
In the modern globalized world – that uses wisdom in the frame work of principles of its secular globology and knowledgeology and in the limit of earthly ideals and objectives – it is not possible to justify seeking martyrdom behaviors.
“Dorkim”? has categorized suicide in different kinds. According to “Dorkim”?; “Martyrdom”? is a kind of suicide that is carried out because of other people that appears following the dominance of the social conscience on the individual conscience. He believes that the social conscience – that is related to the identical reality of the society – is a phenomenon that rules on people with a great anger power. “Dorkim”? believes that this behavior [Martyrdom] does not have logic justification (Parsania, 2: 1387).
Basically, self sacrifice and devotion is not a phenomenon that exists in the western culture; but these behaviors are not logically justified. That is why they attribute its existence either to the dominance of another thing on the minds of human or to the feeling aspects of human. It is while the behavior of human is not earthly and secular in the Shiite thoughts; but human’s behavior is based on conscience and worshipping God. And “Martyrdom”? is an aware choice that has particular target. And it shows a serious difference as well as a basic and important superiority of the culture of “Martyrdom”? on the modern globalized culture (The same reference, 4).
It is obvious that “Martyrdom”? is an outstanding phenomenon as the point that makes the culture of “Shiite”? Religion different from many of other cultures. “Martyrdom”? introduces itself as a concept that is superior and different from the current concepts that exist in the process of “Globalization”?.
2 – Durability:
Feeling durability or time continuousness is required for meeting the need of “Identity”? of people and groups as much as the fact of being different from other people is required.
As a matter of fact, since having “identity”? means having the feeling of both “Being different”? and “Durability”?, rebuilding the border and difference should be along with rebuilding the feeling of “Durability”?. “Identity”? should not only meet the mental need of humans to “Being different”? and even “Being superior”? from other people, but also it should cause a kind of feeling of “Durability”? in humans.
Therefore, causing the feeling of “Stability”? and “Durability”? is another aspect of building and protecting “Identity”?. This feeling of “Stability”? and “Durability”? has undeniable connections and similarities with the first aspect.
Psychologically, the feeling of “Durability”? is connected to “Time”?. And this “Identity”? need of a person is met when the person feels that he/ she has fix essence [nature] despite the changes in environment and personal growth. And he/ she should feel that he/ she is the same person that he/ she has been in past.
As a matter of fact, the unity of the person depends of the unity of the time. And to some extent, having “Identity”? of a nation means their feeling of time durability and continuousness. Therefore, the people and organizations in charge of the “identity”? should cause and create this feeling in the members of the society that the nation they are members of that has not naturally changed. And it is despite all changes full of ups and downs. They should feel they are what they have been during the past hundreds or thousands of years. (Mc Kinney, 1996: 411) By the time there are movements in the history that want to impose foreign identities to humans, “Identity creator”? elements such as “martyrdom”? have moderated this process. These elements make the continuity and durability of meaningful identity possible. And it means the function of “Making durable”? of “Martyrdom”?.
The motive of seeking martyrdom and being present in the scene of truth against untruth is in the process of a historical movement. And it has started since Abel [Abel was the son of Adam and Eve who was killed by his brother Cain] and it will continue during the history; because defending the truth and fighting against untruth as well as moving in the path of movement of the prophets, martyrs, pious people, self sacrifice and devotion are the objectives of martyrdom in the basic aspects of human’s life (Sha’eri, 116: 1381).
In the history of the Shiite Religion, “Martyrdom”? has always had the characteristic of “Making durability”?. And basically, the Shiite culture has been always close to “Martyrdom”? such that martyrs of the Shiite Religion – since the innocent imams till now – have fulfilled the function of “Making durable”? in the favorable way. With this definition and due to the process of “Globalization”?; “Identity creation”? or the same process of making the feeling of being different and durability will be expanded in the world when it prevails and goes through the global communicative ways.
Using the Communicative Ways of the “Globalization:
Global communicative networks and the public cyber area rooted in that may be used in the service of establishing and strengthening the new identity self consciousness. Identity self consciousness can be established or the existing self consciousness can be strengthened by benefiting from this communicative network. This act is carried out by disseminating particular information in the cyber area. And it may result in establishing and or strengthening identity self consciousness.
This way, we observe that the process of “Globalization”? paves grounds for establishing new atmospheres and possibilities for criticizing the formal definition of identity and defining it again and also establishing and strengthening the identity self consciousness (Guibernau, 2001: 259).
In the current situation, the culture of “Martyrdom”? – more than any action – requires efforts for finding a position and status in which this culture can express it as a culture that is capable to establish and build the meaningful identity in the global field. And it will not happen except by using the facilities and opportunities that “Globalization”? provides to the cultures of the world.
Conclusion:
As it was mentioned in this article, the process of “globalization”? is a dialectic process. And while threatening identities of people, “Globalization”? provides opportunities for rebuilding and strengthening particular identities.
By paving grounds and providing new facilities and communicative channels, “Globalization”? highly increases the required tools and media for creating “Identity”?.
The culture of “Martyrdom”? – as a world wide concept that is observed in many of religions, schools of thought and beliefs – has more outstanding presence in the culture of “Shiite”? Religion.
During the history of the “Shiite”? Religion, this culture has proved its function of “Identity creating”?.
Now and considering the process of “globalization”?; there is the danger that this culture is marginalized. From the other side, this culture can introduce itself as the alternative of the materialistic cultures and dialogues by presenting itself as an “Identity creator”? and meaningful dialogue and by benefiting from the opportunities of the “Globalization”?. This culture can rebuild humanitarian identities which have been marginalized under the influence of side effects of the “Globalization”?.
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