Pathology of Methods of Extending Sacrifice and Martyrdom Culture
Some words and definitions are of a kind of sanctity and are common in every human society with little differences, such as the words “martyrdom”? and “sacrifice”? that are looked at with sanctity, reverence, and greatness in every tradition. (Chapter 7, page 67). The essence of the sacrifice and martyrdom culture is the purposive altruism, purity, and liberalism. Extension and diffusion of the sacrifice and martyrdom culture has positive economical, cultural… functions. They are functions that end up the common struggles in the field of politics and economy if they are institutionalized from the point of altruism spirit and collectivism. In such a background, the culture of collectivism appears and considers the national benefit prior to personal, ethnic… benefits. Incorrect extension and the lack of precision in extending correctly as well as ignoring influential connective elements such as correspondence of the sender, the addressee, the connective channel, and not removing connective interferences, may harm seriously the extension of the sacrifice and martyrdom culture. Clarifying incentives of martyrs as well as correspondence in exponents’ thought and practice, we can avoid harms to the essence of the sacrifice and martyrdom culture, which may be done by unsuitable extension. In pathology of extending the sacrifice and martyrdom culture, we must focus on connective elements, connective interferences, different kinds of human communications, and effects of culture, economy, and politics. Besides, we must consider the function and practicality of each element.
Some words and definitions are of a kind of sanctity and are common in every human society with little differences, such as the words “martyrdom”? and “sacrifice”? that are looked at with sanctity, reverence, and greatness in every tradition. (Chapter 7, page 67). The essence of the sacrifice and martyrdom culture is the purposive altruism, purity, and liberalism. Extension and diffusion of the sacrifice and martyrdom culture has positive economical, cultural… functions. They are functions that end up the common struggles in the field of politics and economy if they are institutionalized from the point of altruism spirit and collectivism.
In such a background, the culture of collectivism appears and considers the national benefit prior to personal, ethnic… benefits. Incorrect extension and the lack of precision in extending correctly as well as ignoring influential connective elements such as correspondence of the sender, the addressee, the connective channel, and not removing connective interferences, may harm seriously the extension of the sacrifice and martyrdom culture. Clarifying incentives of martyrs as well as correspondence in exponents’ thought and practice, we can avoid harms to the essence of the sacrifice and martyrdom culture, which may be done by unsuitable extension. In pathology of extending the sacrifice and martyrdom culture, we must focus on connective elements, connective interferences, different kinds of human communications, and effects of culture, economy, and politics. Besides, we must consider the function and practicality of each element.
Introduction: In study of cultural and social phenomena, we have to search for hidden and apparent reasons. Sufficing a sole reason may drive evaluation and research to a kind of mislead and error. In pathology of methods of sacrifice and martyrdom methods, we must analyze all factors that are interfering and limiting the process of communication. Besides, we can realize thoroughly the impacts of this subject by regarding economical, cultural, and international factors and issues that are influential in the extension of martyrdom and sacrifice culture directly and/or indirectly. The reflection of this realization may help the society use the positive impacts of sacrifice culture (getting away from selfishness) if they are used in plans and methods of culture-makers. These are impacts in which the methods of extending sacrifice and martyrdom culture will be away from the negative points of exaggeration, falsification, and somewhat illogic.
Then, it will be possible for the society to make use of spiritual resources and existential impacts of sacrifice culture and martyrdom. All nations respect their own sacrificers and killed warriors. Of course, the ways of doing such respect, sanctity, and reverence may be different; but the essence is the same. In our country, we have witnessed a kind of indifference toward the culture of respecting martyrs and sacrificers. Such an issue has not appeared overnight or by a sole factor. Definitely, the process of time and the effect of cultural, social, political, and economical factors as well as the global changes have created such indifference in the new generation of our society. I try to talk about the influential factors of such phenomenon in this writing.
Key words and their definitions
A) Sacrifice: In the great dictionary of “Sokhan”? written by “Hasan Anvari”?, this word means ignoring one’s own right for the sake of others and preferring another one’s benefit to oneself. In Dehkhoda’s dictionary, this word means giving priority to other one’s benefit rather than oneself and this is the ultimate of generosity.
B) Martyrdom It means being killed for the sake of God. The one who does this has been reached the mentioned definition. According to Martyr Motahari, martyrdom is a conscious death for the sake of a sacred objective. It is a conscious and deliberate action. Martyrs are like candles in the human circle.
C) Extension verbally, extension means extending, making popular, and making running. Extension is a kind of change in order to extend human resources. Culture and martyrdom-seeking criteria Martyrdom is the highest and last level of sacrifice. It is equal to sacrificing one’s life for the sake of a superb goal. Its requirement is to be a lover, independent, decisive, and purposive. The brilliant features in martyrs include not fearing from death, kindness, liberalism, faith, avoiding lechery, determination, and honesty.
The essence and features of a martyr extends a culture in which the sacrifice and altruism must become appear in the texture of life. Anonymity, freeing from selfishness, preferring collective benefit to personal one in the line of a religious faith must become a duty. The culture that coordinates with liberalism and opposes selfishness in this world is a kind of culture that follows a model taken from martyrs of history such as Hossein, the son of Ali, who is considered as a brilliant model. To sacrifice for the sake of God means giving life is not for the greed of the paradise, not because of compulsion and surrender, and not because ignorance. It is a splendid internal revolution such as what Ali, the son of Abutaleb, did while fighting Amr, the son of Abdovod, by answering his spitting with a delay. Such a delay originates in his purity and altruist spirit; since, he would satisfy his whim and selfishness without this delay. Extending the culture of sacrifice and martyrdom needs means that must be provides by first, correct realization of sacrifice and martyrdom essence, and second, appearance of this essence in the thoughts and deeds of exponents, culture-makers and major managers of the country. When it flows through the bed of society, everyone advantages from its material and spiritual benefits. Benefits like law-abiding, being principled, taking responsibilities, regarding social norms, liberalism spirit, self- hygiene, and preserving the sanctity and respect of altruist and martyrs.
General types of extension: In general, extension occurs directly or indirectly (face to face or non-face to face). Face-to-face extension can include speeches, taking part conferences, meetings, congresses, mourning ceremonies, etc. These are extensions in which the exponent and addressee are encountered face-to-face and the message and definition is transmitted without any agent and its reflection can be seen easily in the same ceremony, session or mourning gathering. However, in absent or non-present extension, the exponent transmits his/her message and definition in form of media to the addressee. Different kinds of this extension may be books, theater, movies, radio, TV, and newspaper. In this kind of extension, the message is transmitted though directly or indirectly to the addressee; but it is not possible to transmit the addressee’s opinions and feelings to the exponent simultaneously.
Different types of human communication Human beings have 4 types of communications:
1. Personal communication: It is a kind of communication that one has with his own self such as thinking.
2. Interpersonal communication: It is a communication that a person makes with another one, like a debate between two persons.
3. Group communication: It is a communication that a person makes with a group of people such as students of a classroom.
4. Collective communication: It is a communication in which identifying of addressees is impossible or very hard such as the communication between a person with mass media (Radio, TV, and Press). In this kind of communication, message sender cannot easily get back the reflection of his message from his addressees. Elements of a communication process
1. Sender: It is a person or thing that transmits the message to the receiver.
2. Message: It is a meaning that the sender is going to transmit to the receiver.
3. Receiver: It is a thing or person that is impressed by the sender’s message.
4. Channel (Means): Whatever that has the possibility of saving and transmitting the sender’s message to the receiver is called a channel. The oral communication (Face-to-Face) is of the type of a communication without channel. Connective channels are telephone, book, essay, media, etc.
5. Reflection: It is what the receiver shows toward the sender’s message, though he understands the mentioned message or he does not get the message. The reflection enables the sender to see the reflection of his sent messages and so, he can make corrections in his next messages.
A communication that is without the element of reflection is a linear and insufficient. Sender Channel Receiver   Reflection Interference Interferences are factors that interfere with a correct and perfect communication. Interferences are from the type of limiting factors in a communication. Then, we must be aware of them to be able to remove them and consequently, the communication occurs suitably. In any case, we must find the interference first, and then, we will be able to remove them.
Types of interference
1. Type of the sender A) The problem is due to the sender. For example, a speechmaker’s voice is boring and soft. B) The lack of intention to get the reflection of the message from the receiver is another interference of the sender, which stops him from correction, and analysis of next messages to be sent.
2. Interference of the message It is a problem that originates in the message itself such as intangible and uninteresting messages for the receiver. The mentioned interference may cause obstacle in the way of understanding that message from the receiver.
3. Receiver’s interference Any reason that makes the receiver be not ready for receiving the message is considered as a receiver’s interference. For example, being absent-minded or having weak basic information.
4. Interference of connective devices it refers to any malfunction or problem in connective devices that prevents the receiver from understanding the meaning of the message sent by the sender. For example, malfunction of a telephone receiver, or the lack of some words in a printed text. The communication process and its relation to the extension In extension as well as the connective process, it is important that the message is transmitted and extended. In this process, the exponent plays the role of the sender, and the addressee plays the role of the receiver. In this process, the message is sent to the receiver whether in oral form (Face-to-Face) such as speeches, mourning ceremonies…or by communicative devices like radio, TV, books, and newspaper.
It is obvious that there are interferences in the process of extension stopping the messages from being sent correctly and suitably to the receiver (Listener or Viewer); since, there are different kinds of interferences in the process of communication. Understanding the interferences of an extension, just like recognizing the interferences of a communication process, is something necessary in order to facilitate the probability of a correct communication in the process of extension.
Generalities of unsuitable methods of extending the martyrdom and sacrifice culture A kind of extension is called an unsuitable extension that cannot transmit the sender’s mentioned meaning to the receiver correctly, or the receiver does not have the possibility of making the receiver understood how and in which level he should receive and comment the message. The section of extending the martyrdom and sacrifice culture is also affected to its own particular interferences and harms. They are interferences that cover from the exponent and his sent message to the communicative devices and its addressees.
To remove such interferences, we have to create a similarity and convergence between exponents of this culture and addressees as well. It is obvious that the closer verbal or lexical, attitude and thought, information and knowledge, social and cultural characteristics between exponents and addressees, the more correct communication there will be.
Nowadays, we witness that the exponents of the martyrdom and sacrifice culture such as The Martyr Foundation, the Poor and Devotees Foundation, Friday Prayer leaders, lament chanters of mosques, The Foundation of the Sacred Defense Works Preservation…could not be successful in transmitting the content of martyrs’ messages to people.
Such unsuccessfulness may include the following reasons:
A) Decrease of exponents’ acceptability among all stratum of the society
B) The lack of using attractive and understandable messages for all sorts of people
C) Monotony in the ways of message transmission
D) Increase of exponents’ speech rather than their practice. It makes a thought contradiction for addressees and practically, it decreases the absorption of messages. For example, reflection of a person’s speech who talks about altruism and sacrifice; but at the end, he haggles on the amount of his payment. Undoubtedly, this is an apparent contradiction between preach and practice and harms severely the offered definition.
E) Another problem is the lack of enough attention to verbal or dialectical skills, attitude and thought, information and knowledge, and social-cultural features of addressees.
F) Often, reflection is not visible in the extending process of this section. Its communication between the exponent and addressee is linear and one-dimensional and is not correctable or changeable. The only change is in the method of message transmission.
G) To believe in the difference between martyrs’ dependants and general people can decrease the sanctity and respect of martyrs among people, while there was no difference between martyrs’ remained relatives and other orphans of society in our prophet’s life style and his behavior was the same toward both of these groups of people. Two main mistakes in propagandizing the martyrdom and sacrifice culture: Methods or propagandistic styles in every country show the current and dominant culture in that country. In our country, different people propagandize with different methods and in the different organizations; but the general essence of incorrect propaganda can be found in the following items:
1. The lack of coordination between exponents and addressees of a society
2. Not regarding falsification in propaganda as obscene will cause exaggerations in movies works in which Islamic combatants overcome and kill a great amount of enemy soldiers, or exaggerations in Imam Ali’s personality in elevating him up to God’s situation and exaggerations in Abulfazl’s image.
We know that incorrect extension will harm the essence and existence of the definition that is propagandized. Such a thing is sometimes irretrievable and even, it is better not to extend a sacred and superb definition that is being extended incorrectly. Obviously, it is reasonable to stop preaching something if it is in contradiction to its appearance, function, and existential philosophy.
Features and characteristics of a martyrdom and sacrifice exponent
1. Having enough and suitable information to offer people
2. Having self-hygiene so that there is no difference between his preach and practice and not be one of those people who preach what they do not practice in their ordinary life
3. Using practically sacrifice and altruism in his personal and social life
4. Being self-made and having enough experience and being acquainted with different kinds of propaganda
5. Having elevated incentives and being determined and consistent toward his propagandistic definitions
6. Hating exaggeration and falsification in propaganda
7. Not having propagandistic definitions contrary to the basics of logic and ration 8. Transmitting definitions in the best way and in the suitable place and time to people
9. Always preferring principals to relations and considering the respect to everyone and law-abiding as a kind of altruism
10. Avoiding selfishness and being assuming and considering it as something contrary to the sacrifice spirit Influential factors on extending the martyrdom and sacrifice culture In general, every background and phenomenon that develops the hotbed of selfishness and grows the attention to human’s individuality is opposite to the martyrdom and sacrifice culture.
In an all-out study of influential factors on extending such a thing, we face four hotbed of cultural, economical, political, and international. It is obvious that the following mentioned factors, directly or indirectly, can create an atmosphere contradicting the backgrounds of sacrifice and altruism. 1. Cultural backgrounds that is influential in extending the martyrdom and sacrifice culture Culture, as a set of beliefs, creed, and material potentialities that is transferable from one generation to another, can create beds to appear a phenomenon. Examples we see below may harm the role and function of extending sacrifice and martyrdom in the society at the end: A) The feeling of distinction and difference between martyrs’ families and ordinary people in the society (It is more observable in high education and employment).
B) The feeling that martyrs’ objectives in the imposed war and the Islamic revolution have not been achieved.
C) Recognizing rule superior to relation. D) The historical disease, law-breaking (originated in selfishness and egocentricity, and is opposite to martyrs’ sacrifice and altruism culture)
E) Normalizing politics, wing-formation, and ethnicity (such a thing blocks the way of reason and right-seeking rather than sacrifice and altruism)
F) Recognizing survival in the field of business, commerce, and even politics (which opens the field of egocentricity and selfishness and it is contrary to liberalism and altruist spirit of martyrs)
G) Presence of the culture of hypocrisy and flattery that is, in fact, in the line of preserving personal benefits.
2. The influential economical backgrounds in extending the martyrdom and sacrifice culture:
A) The presence of the phenomenon “economical rant”? assuming a kind of distinction and difference between citizens that is against the culture of altruism and considering collective benefits.
B) The lack of professional security drives inferiors to get the spirit of flattery and conservativeness, which is against martyrs and sacrificers’ spirit of liberalism.
C) Superiority of wealth to knowledge weakens human moralities and values and consequently, increase of wealthy people’s prestige comparing to knowledgeable people will facilitate the process of expediency and egocentricity.
D) High rate of inflation and miserable economical situation of the majority comparing to the minority who have a very convenient life is practically contrary to martyrs’ aims as well as breaching a severe gap in the society’s levels. Continuance of such economical condition has resulted in weakening of values and deteriorating of moralities; since, “The hungry man does not have any faith”? rather than guarding the prestige and sanctity of martyrs.
3. Influential political backgrounds in extending the martyrdom and sacrifice culture: A) Immorality policy: It has driven the politics to wing quarrels so that reaching the spirit of sacrifice has become impossible.
B) Relative primacy instead of distinguished primacy: It deprives the society from distinguished managers. It is a kind of injustice to nation and it will result weakening the spirit of justice seeking and getting away from fairness, which is against martyrs’ goals.
4. The international influential backgrounds in extending the martyrdom and sacrifice culture:
A) Globalization: The process of globalization affects all aspects of personal and social life. Economical struggles become the priority of societies’ objectives as well as development incentives for getting a better economical position. Therefore, the spirit and essence of sacrifice and martyrdom will become unimportant.
B) Development of mass media: Development of satellite communication and informative networks that causes a high speed in information transmission in societies can create cultural metamorphosis as well as change of values and social norms. Therefore, such cultural change, simultaneous to increase of materialistic rationality, will drive us to doubt in definitions such as sacrifice and finally, the philosophy of martyrdom.
Conclusion In pathology of extending the martyrdom and sacrifice culture, we must pay attention to the essence of definitions, which is altruism, and seek the factors of decrease in functionality of propaganda while extending this culture. To do that, a serious effort and purposive of culture-makers in the section of martyrdom and sacrifice should be focused on actualizing the existential philosophy of martyrs and sacrificers.
Avoiding exaggeration, falsification and preaching unreasonably is the beginning of an unsuitable propaganda; since, a propaganda that is based on honesty affects deeply on addressees’ minds. Considering mental, spiritual, and psychological features of addressees should be in line of coordination between the message and addressees as well as removing communicative interferences. It may help exponents and culture-makers succeed. Of course, such a success becomes internalized when the cultural, economical, and political barriers of our society is removed.
Then, we witness the fortification of the sacrificer and martyr’s position in its real and pleasant form. All of these need a deep change in the society in which law-abiding, sacrificing, and liberalism are internalized in every part of personal and social life of the society.
In such a background, the culture of collectivism appears and considers the national benefit prior to personal, ethnic… benefits. Incorrect extension and the lack of precision in extending correctly as well as ignoring influential connective elements such as correspondence of the sender, the addressee, the connective channel, and not removing connective interferences, may harm seriously the extension of the sacrifice and martyrdom culture. Clarifying incentives of martyrs as well as correspondence in exponents’ thought and practice, we can avoid harms to the essence of the sacrifice and martyrdom culture, which may be done by unsuitable extension. In pathology of extending the sacrifice and martyrdom culture, we must focus on connective elements, connective interferences, different kinds of human communications, and effects of culture, economy, and politics. Besides, we must consider the function and practicality of each element.
Introduction: In study of cultural and social phenomena, we have to search for hidden and apparent reasons. Sufficing a sole reason may drive evaluation and research to a kind of mislead and error. In pathology of methods of sacrifice and martyrdom methods, we must analyze all factors that are interfering and limiting the process of communication. Besides, we can realize thoroughly the impacts of this subject by regarding economical, cultural, and international factors and issues that are influential in the extension of martyrdom and sacrifice culture directly and/or indirectly. The reflection of this realization may help the society use the positive impacts of sacrifice culture (getting away from selfishness) if they are used in plans and methods of culture-makers. These are impacts in which the methods of extending sacrifice and martyrdom culture will be away from the negative points of exaggeration, falsification, and somewhat illogic.
Then, it will be possible for the society to make use of spiritual resources and existential impacts of sacrifice culture and martyrdom. All nations respect their own sacrificers and killed warriors. Of course, the ways of doing such respect, sanctity, and reverence may be different; but the essence is the same. In our country, we have witnessed a kind of indifference toward the culture of respecting martyrs and sacrificers. Such an issue has not appeared overnight or by a sole factor. Definitely, the process of time and the effect of cultural, social, political, and economical factors as well as the global changes have created such indifference in the new generation of our society. I try to talk about the influential factors of such phenomenon in this writing.
Key words and their definitions
A) Sacrifice: In the great dictionary of “Sokhan”? written by “Hasan Anvari”?, this word means ignoring one’s own right for the sake of others and preferring another one’s benefit to oneself. In Dehkhoda’s dictionary, this word means giving priority to other one’s benefit rather than oneself and this is the ultimate of generosity.
B) Martyrdom It means being killed for the sake of God. The one who does this has been reached the mentioned definition. According to Martyr Motahari, martyrdom is a conscious death for the sake of a sacred objective. It is a conscious and deliberate action. Martyrs are like candles in the human circle.
C) Extension verbally, extension means extending, making popular, and making running. Extension is a kind of change in order to extend human resources. Culture and martyrdom-seeking criteria Martyrdom is the highest and last level of sacrifice. It is equal to sacrificing one’s life for the sake of a superb goal. Its requirement is to be a lover, independent, decisive, and purposive. The brilliant features in martyrs include not fearing from death, kindness, liberalism, faith, avoiding lechery, determination, and honesty.
The essence and features of a martyr extends a culture in which the sacrifice and altruism must become appear in the texture of life. Anonymity, freeing from selfishness, preferring collective benefit to personal one in the line of a religious faith must become a duty. The culture that coordinates with liberalism and opposes selfishness in this world is a kind of culture that follows a model taken from martyrs of history such as Hossein, the son of Ali, who is considered as a brilliant model. To sacrifice for the sake of God means giving life is not for the greed of the paradise, not because of compulsion and surrender, and not because ignorance. It is a splendid internal revolution such as what Ali, the son of Abutaleb, did while fighting Amr, the son of Abdovod, by answering his spitting with a delay. Such a delay originates in his purity and altruist spirit; since, he would satisfy his whim and selfishness without this delay. Extending the culture of sacrifice and martyrdom needs means that must be provides by first, correct realization of sacrifice and martyrdom essence, and second, appearance of this essence in the thoughts and deeds of exponents, culture-makers and major managers of the country. When it flows through the bed of society, everyone advantages from its material and spiritual benefits. Benefits like law-abiding, being principled, taking responsibilities, regarding social norms, liberalism spirit, self- hygiene, and preserving the sanctity and respect of altruist and martyrs.
General types of extension: In general, extension occurs directly or indirectly (face to face or non-face to face). Face-to-face extension can include speeches, taking part conferences, meetings, congresses, mourning ceremonies, etc. These are extensions in which the exponent and addressee are encountered face-to-face and the message and definition is transmitted without any agent and its reflection can be seen easily in the same ceremony, session or mourning gathering. However, in absent or non-present extension, the exponent transmits his/her message and definition in form of media to the addressee. Different kinds of this extension may be books, theater, movies, radio, TV, and newspaper. In this kind of extension, the message is transmitted though directly or indirectly to the addressee; but it is not possible to transmit the addressee’s opinions and feelings to the exponent simultaneously.
Different types of human communication Human beings have 4 types of communications:
1. Personal communication: It is a kind of communication that one has with his own self such as thinking.
2. Interpersonal communication: It is a communication that a person makes with another one, like a debate between two persons.
3. Group communication: It is a communication that a person makes with a group of people such as students of a classroom.
4. Collective communication: It is a communication in which identifying of addressees is impossible or very hard such as the communication between a person with mass media (Radio, TV, and Press). In this kind of communication, message sender cannot easily get back the reflection of his message from his addressees. Elements of a communication process
1. Sender: It is a person or thing that transmits the message to the receiver.
2. Message: It is a meaning that the sender is going to transmit to the receiver.
3. Receiver: It is a thing or person that is impressed by the sender’s message.
4. Channel (Means): Whatever that has the possibility of saving and transmitting the sender’s message to the receiver is called a channel. The oral communication (Face-to-Face) is of the type of a communication without channel. Connective channels are telephone, book, essay, media, etc.
5. Reflection: It is what the receiver shows toward the sender’s message, though he understands the mentioned message or he does not get the message. The reflection enables the sender to see the reflection of his sent messages and so, he can make corrections in his next messages.
A communication that is without the element of reflection is a linear and insufficient. Sender Channel Receiver   Reflection Interference Interferences are factors that interfere with a correct and perfect communication. Interferences are from the type of limiting factors in a communication. Then, we must be aware of them to be able to remove them and consequently, the communication occurs suitably. In any case, we must find the interference first, and then, we will be able to remove them.
Types of interference
1. Type of the sender A) The problem is due to the sender. For example, a speechmaker’s voice is boring and soft. B) The lack of intention to get the reflection of the message from the receiver is another interference of the sender, which stops him from correction, and analysis of next messages to be sent.
2. Interference of the message It is a problem that originates in the message itself such as intangible and uninteresting messages for the receiver. The mentioned interference may cause obstacle in the way of understanding that message from the receiver.
3. Receiver’s interference Any reason that makes the receiver be not ready for receiving the message is considered as a receiver’s interference. For example, being absent-minded or having weak basic information.
4. Interference of connective devices it refers to any malfunction or problem in connective devices that prevents the receiver from understanding the meaning of the message sent by the sender. For example, malfunction of a telephone receiver, or the lack of some words in a printed text. The communication process and its relation to the extension In extension as well as the connective process, it is important that the message is transmitted and extended. In this process, the exponent plays the role of the sender, and the addressee plays the role of the receiver. In this process, the message is sent to the receiver whether in oral form (Face-to-Face) such as speeches, mourning ceremonies…or by communicative devices like radio, TV, books, and newspaper.
It is obvious that there are interferences in the process of extension stopping the messages from being sent correctly and suitably to the receiver (Listener or Viewer); since, there are different kinds of interferences in the process of communication. Understanding the interferences of an extension, just like recognizing the interferences of a communication process, is something necessary in order to facilitate the probability of a correct communication in the process of extension.
Generalities of unsuitable methods of extending the martyrdom and sacrifice culture A kind of extension is called an unsuitable extension that cannot transmit the sender’s mentioned meaning to the receiver correctly, or the receiver does not have the possibility of making the receiver understood how and in which level he should receive and comment the message. The section of extending the martyrdom and sacrifice culture is also affected to its own particular interferences and harms. They are interferences that cover from the exponent and his sent message to the communicative devices and its addressees.
To remove such interferences, we have to create a similarity and convergence between exponents of this culture and addressees as well. It is obvious that the closer verbal or lexical, attitude and thought, information and knowledge, social and cultural characteristics between exponents and addressees, the more correct communication there will be.
Nowadays, we witness that the exponents of the martyrdom and sacrifice culture such as The Martyr Foundation, the Poor and Devotees Foundation, Friday Prayer leaders, lament chanters of mosques, The Foundation of the Sacred Defense Works Preservation…could not be successful in transmitting the content of martyrs’ messages to people.
Such unsuccessfulness may include the following reasons:
A) Decrease of exponents’ acceptability among all stratum of the society
B) The lack of using attractive and understandable messages for all sorts of people
C) Monotony in the ways of message transmission
D) Increase of exponents’ speech rather than their practice. It makes a thought contradiction for addressees and practically, it decreases the absorption of messages. For example, reflection of a person’s speech who talks about altruism and sacrifice; but at the end, he haggles on the amount of his payment. Undoubtedly, this is an apparent contradiction between preach and practice and harms severely the offered definition.
E) Another problem is the lack of enough attention to verbal or dialectical skills, attitude and thought, information and knowledge, and social-cultural features of addressees.
F) Often, reflection is not visible in the extending process of this section. Its communication between the exponent and addressee is linear and one-dimensional and is not correctable or changeable. The only change is in the method of message transmission.
G) To believe in the difference between martyrs’ dependants and general people can decrease the sanctity and respect of martyrs among people, while there was no difference between martyrs’ remained relatives and other orphans of society in our prophet’s life style and his behavior was the same toward both of these groups of people. Two main mistakes in propagandizing the martyrdom and sacrifice culture: Methods or propagandistic styles in every country show the current and dominant culture in that country. In our country, different people propagandize with different methods and in the different organizations; but the general essence of incorrect propaganda can be found in the following items:
1. The lack of coordination between exponents and addressees of a society
2. Not regarding falsification in propaganda as obscene will cause exaggerations in movies works in which Islamic combatants overcome and kill a great amount of enemy soldiers, or exaggerations in Imam Ali’s personality in elevating him up to God’s situation and exaggerations in Abulfazl’s image.
We know that incorrect extension will harm the essence and existence of the definition that is propagandized. Such a thing is sometimes irretrievable and even, it is better not to extend a sacred and superb definition that is being extended incorrectly. Obviously, it is reasonable to stop preaching something if it is in contradiction to its appearance, function, and existential philosophy.
Features and characteristics of a martyrdom and sacrifice exponent
1. Having enough and suitable information to offer people
2. Having self-hygiene so that there is no difference between his preach and practice and not be one of those people who preach what they do not practice in their ordinary life
3. Using practically sacrifice and altruism in his personal and social life
4. Being self-made and having enough experience and being acquainted with different kinds of propaganda
5. Having elevated incentives and being determined and consistent toward his propagandistic definitions
6. Hating exaggeration and falsification in propaganda
7. Not having propagandistic definitions contrary to the basics of logic and ration 8. Transmitting definitions in the best way and in the suitable place and time to people
9. Always preferring principals to relations and considering the respect to everyone and law-abiding as a kind of altruism
10. Avoiding selfishness and being assuming and considering it as something contrary to the sacrifice spirit Influential factors on extending the martyrdom and sacrifice culture In general, every background and phenomenon that develops the hotbed of selfishness and grows the attention to human’s individuality is opposite to the martyrdom and sacrifice culture.
In an all-out study of influential factors on extending such a thing, we face four hotbed of cultural, economical, political, and international. It is obvious that the following mentioned factors, directly or indirectly, can create an atmosphere contradicting the backgrounds of sacrifice and altruism. 1. Cultural backgrounds that is influential in extending the martyrdom and sacrifice culture Culture, as a set of beliefs, creed, and material potentialities that is transferable from one generation to another, can create beds to appear a phenomenon. Examples we see below may harm the role and function of extending sacrifice and martyrdom in the society at the end: A) The feeling of distinction and difference between martyrs’ families and ordinary people in the society (It is more observable in high education and employment).
B) The feeling that martyrs’ objectives in the imposed war and the Islamic revolution have not been achieved.
C) Recognizing rule superior to relation. D) The historical disease, law-breaking (originated in selfishness and egocentricity, and is opposite to martyrs’ sacrifice and altruism culture)
E) Normalizing politics, wing-formation, and ethnicity (such a thing blocks the way of reason and right-seeking rather than sacrifice and altruism)
F) Recognizing survival in the field of business, commerce, and even politics (which opens the field of egocentricity and selfishness and it is contrary to liberalism and altruist spirit of martyrs)
G) Presence of the culture of hypocrisy and flattery that is, in fact, in the line of preserving personal benefits.
2. The influential economical backgrounds in extending the martyrdom and sacrifice culture:
A) The presence of the phenomenon “economical rant”? assuming a kind of distinction and difference between citizens that is against the culture of altruism and considering collective benefits.
B) The lack of professional security drives inferiors to get the spirit of flattery and conservativeness, which is against martyrs and sacrificers’ spirit of liberalism.
C) Superiority of wealth to knowledge weakens human moralities and values and consequently, increase of wealthy people’s prestige comparing to knowledgeable people will facilitate the process of expediency and egocentricity.
D) High rate of inflation and miserable economical situation of the majority comparing to the minority who have a very convenient life is practically contrary to martyrs’ aims as well as breaching a severe gap in the society’s levels. Continuance of such economical condition has resulted in weakening of values and deteriorating of moralities; since, “The hungry man does not have any faith”? rather than guarding the prestige and sanctity of martyrs.
3. Influential political backgrounds in extending the martyrdom and sacrifice culture: A) Immorality policy: It has driven the politics to wing quarrels so that reaching the spirit of sacrifice has become impossible.
B) Relative primacy instead of distinguished primacy: It deprives the society from distinguished managers. It is a kind of injustice to nation and it will result weakening the spirit of justice seeking and getting away from fairness, which is against martyrs’ goals.
4. The international influential backgrounds in extending the martyrdom and sacrifice culture:
A) Globalization: The process of globalization affects all aspects of personal and social life. Economical struggles become the priority of societies’ objectives as well as development incentives for getting a better economical position. Therefore, the spirit and essence of sacrifice and martyrdom will become unimportant.
B) Development of mass media: Development of satellite communication and informative networks that causes a high speed in information transmission in societies can create cultural metamorphosis as well as change of values and social norms. Therefore, such cultural change, simultaneous to increase of materialistic rationality, will drive us to doubt in definitions such as sacrifice and finally, the philosophy of martyrdom.
Conclusion In pathology of extending the martyrdom and sacrifice culture, we must pay attention to the essence of definitions, which is altruism, and seek the factors of decrease in functionality of propaganda while extending this culture. To do that, a serious effort and purposive of culture-makers in the section of martyrdom and sacrifice should be focused on actualizing the existential philosophy of martyrs and sacrificers.
Avoiding exaggeration, falsification and preaching unreasonably is the beginning of an unsuitable propaganda; since, a propaganda that is based on honesty affects deeply on addressees’ minds. Considering mental, spiritual, and psychological features of addressees should be in line of coordination between the message and addressees as well as removing communicative interferences. It may help exponents and culture-makers succeed. Of course, such a success becomes internalized when the cultural, economical, and political barriers of our society is removed.
Then, we witness the fortification of the sacrificer and martyr’s position in its real and pleasant form. All of these need a deep change in the society in which law-abiding, sacrificing, and liberalism are internalized in every part of personal and social life of the society.
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