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Journal articles on the topic 'Martyrdom in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Ushakov, Alexander. "“SHEDDING YOUR TEARS INSTEAD OF YOUR BLOOD”: A BLOODLESS MARTYRDOM IN THE LIFE AND LITERARY WORK OF SYMEON THE NEW THEOLOGIAN." Odysseus. Man in History 30, no. 1 (2023): 60–102. http://dx.doi.org/10.32608/1607-6184-2023-30-1-60-102.

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The article examines the emergence and development of the theologema martyrium sine cruorum in its connection with the idea of imitation of Christ (μίμησις Χριστοῦ) in Eastern Christian ascetic literature, and the interpretation of this theologema in the Life and literary work of the Byzantine mystic of the 10th – 11th centuries Symeon the New Theologian. The article shows the relationship between the theologema of bloodless martyrdom and the ideas of ascetic selflessness, the idea of pastoral care, anthropological phenomena of ascetic practices, the problem of authority and power in the relig

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2

Williams, Timothy J. "Martyrdom in Pierrette." Renascence 61, no. 2 (2009): 91–102. http://dx.doi.org/10.5840/articledoi.

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Yilmaz, Ihsan, and Omer F. Erturk. "Pro-Violence Sermons of a Secular State: Turkey’s Diyanet on Islamist Militarism, Jihadism and Glorification of Martyrdom." Religions 12, no. 8 (2021): 659. http://dx.doi.org/10.3390/rel12080659.

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The literature on martyrdom has not, so far, systematically analysed a constitutionally secular state’s extensive use of religion in propagating martyrdom narratives by using state-controlled religious institutions. This paper addresses this gap in martyrdom literature. In addition, even though some studies have analysed how martyrdom narratives have been used for political purposes in Turkey for mythmaking and building a collective memory, a religious institution’s active use by the state for the purposes of mythmaking and collective memory building has not been studied. This paper shows that

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4

Lim, Paul C. H., and Susannah Brietz Monta. "Martyrdom and Literature in Early Modern England." Sixteenth Century Journal 37, no. 4 (2006): 1113. http://dx.doi.org/10.2307/20478154.

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Dikmen, Fatmanur, and Kemal Ataman. "A Critical Archeology of the Phenomenon of Martyrdom." TSBS Bildiriler Dergisi, no. 1 (August 21, 2021): 166–69. http://dx.doi.org/10.55709/tsbsbildirilerdergisi.1.45.

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The concept of martyrdom (shahāda) has been used and discussed in various cases and situations in the media and academia today. Different definitions of martyrdom are encountered in the meantime, with a new addition almost in every new case such as "martyr of homeland," "martyr of democracy," "martyr of revolution," "martyr of fire," even "martyr of football." However, when the literature, especially Western literature, on martyrdom is analyzed, it becomes clear that the concept is studied in the context of terrorism and suicide attacks in relation to jihād. Therefore, it is essential to revea

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Alshech, Eli. "Egoistic Martyrdom and Hamās' Success in the 2005 Municipal Elections: A Study of Hamās Martyrs' Ethical Wills, Biographies, and Eulogies." Die Welt des Islams 48, no. 1 (2008): 23–49. http://dx.doi.org/10.1163/157006008x294918.

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AbstractHistorical and sociological studies have shown that most monotheistic societies understood martyrdom as an act intended, first and foremost, to promote a goal in this world. They viewed any eschatological reward that resulted from martyrdom as a secondary and collateral benefit. In contrast, popular texts, such as ethical wills and biographies of Hamās martyrs, composed and distributed by the Hamās in Gaza since the breakout of the second Palestinian Intifada present a concept of martyrdom that divorces martyrdom from any goal in this world. Instead these texts promote martyrdom as a w

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Brachlow, Stephen, and John R. Knott. "Discourses of Martyrdom in English Literature, 1563-1694." Sixteenth Century Journal 25, no. 4 (1994): 916. http://dx.doi.org/10.2307/2542271.

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8

Ripley, Jason. "Atonement and Martyrdom in the Gospel of John." Horizons in Biblical Theology 42, no. 1 (2020): 58–89. http://dx.doi.org/10.1163/18712207-12341403.

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Abstract Does the Gospel of John portray Jesus’ death as an atoning sacrifice? This paper offers a new approach to the revelation vs. sacrifice impasse in scholarship, arguing that Jesus’ atoning death in John should be understood with reference to the non-cultic atoning deaths of the Jewish martyrdom traditions. After critically engaging scholarship, I contextualize John within post-biblical debates regarding sacrificial martyrdom, focusing on the competing reconfigurations of non-cultic atonement in the Maccabean literature. I subsequently show how Jesus’ atoning martyrdom reveals his anti-v

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9

Cook, David. "Suicide Attacks or "Martyrdom Operations" in Contemporary Jihad Literature." Nova Religio 6, no. 1 (2002): 7–44. http://dx.doi.org/10.1525/nr.2002.6.1.7.

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Martyrdom operations are a factor in contemporary radical Islam. These operations have their roots in classical jihad literature, but fundamentally are a by-product of widespread frustration and perceived humiliations on the part of Muslims. The attacks of 11 September 2001 are rooted within this tradition.

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10

TRODD, ZOE. "John Brown's Spirit: The Abolitionist Aesthetic of Emancipatory Martyrdom in Early Antilynching Protest Literature." Journal of American Studies 49, no. 2 (2015): 305–21. http://dx.doi.org/10.1017/s0021875815000055.

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Before his execution in 1859, the radical abolitionist John Brown wrote a series of prison letters that – along with his death itself – helped to cement the abolitionist aesthetic of emancipatory martyrdom. This article charts the adaptation of that aesthetic in antilynching protest literature during the decades that followed. It reveals Brown's own presence in antilynching speeches, sermons, articles, and fiction, and the endurance of the emancipatory martyr symbol that he helped to inaugurate. Between the 1880s and the 1920s, black and white writers imagined lynching's ritual violence as a c

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11

Yebra, José M. "Queer and Black Martyrdom in Alan Hollinghurst and Paul Mendez." International Journal of English Studies 22, no. 2 (2022): 53–71. http://dx.doi.org/10.6018/ijes.477321.

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Both Alan Hollinghurst and Paul Mendez address the vulnerability of dissident, non-normative masculinities. With this purpose, I will first revise the narratives of martyrdom as an iconography (and trope) which relies on but exceeds its religious origins to understand gay and black identity representation in these writers. There are, however, some differences in their treatment of martyrdom. Hollinghurst’s career spans more than three decades and, hence, his novels feature different faces of martyrdom although all the characters/narrators do it from a white perspective. By contrast, Mendez’s R

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12

Tahiiev, Akif. "The Shi‘i Islamic Martyrdom: Narratives of Imam al-Ḥusayn (by Muhammad-Reza Fakhr-Rohani)". American Journal of Islam and Society 40, № 3-4 (2023): 184–90. http://dx.doi.org/10.35632/ajis.v40i3-4.3298.

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The topic of the movement and martyrdom of Imam Husayn is central to the doctrine of Shi‘ism. There are many works devoted to this subject, especially in the context of mourning events held annually on this occasion. Thus, an enormous amount of literature has been written on the uprising of Imam Husayn. Here, Muhammad-Reza Fakhr-Rohani has analyzed the major outlines of typical martyrdom narratives (maqtals) of Imam al-Husayn and his martyred companions.

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13

Bolton, Rodrigo Karmy. "The Absolute Gift: Martyrdom as Destituent Power." South Atlantic Quarterly 122, no. 1 (2023): 157–70. http://dx.doi.org/10.1215/00382876-10242728.

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This article argues that martyrdom carries with it a destituent power. To this end, it examines the difference between martyrdom and sacrifice in five sections. The first four discuss sacrifice in French anthropology; Bataille's proposal of an “unemployed negativity”; the sacrificial question is reframed by the emergence of contemporary capitalism as a “debt without gift” ; martyrdom as a form-of-life that can destitute sacrifice by being open to the gift without the debt produced by the contemporary sacrificial machine. We call this gift absolute because it is not just any gift but one capabl

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Long, David M. "A method to the martyrdom." Organizational Psychology Review 7, no. 1 (2016): 36–65. http://dx.doi.org/10.1177/2041386616663816.

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Employees have an enduring concern with how they appear to others, and will seek to claim certain attributions to strengthen their workplace image. In this research, a model of exemplification is presented. This model is an impression management strategy, whereby employees seek to claim the attributions of dedicated, moral, or generous by strategically displaying for audiences a willingness to do more or better than is necessary at work. This model draws from the literature on identity and impression management, and applies an interpersonal-perception framework to make predictions about exempl

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15

Wildatri, Efrim. "Radikalisme Agama: Mati Martir atau Bunuh Diri? Pemahaman Teologis Konsep Keselamatan dalam Kaitannya dengan Kelompok Radikal Kristen." Sabda: Jurnal Teologi Kristen 3, no. 2 (2022): 50–61. http://dx.doi.org/10.55097/sabda.v3i2.60.

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This paper aims to straighten out an understanding of martyrdom in relation to acts of radicalism in Christianity. radicalism which is synonymous with violence has always succeeded in providing a record of how many lives were victims of this action. Many think that the perpetrators of radicalism who died in their actions were martyrs. However, the concept of martyrdom must be seen further, because martyrdom is not just a concept of sacrificing one's life, but also a life that manifests faith through the actions of daily life. These two concepts also involve the theory of suicide to see clearly

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16

Lewis, Kelly. "Digitally mediated martyrdom: The role of the visual in political Arab activist culture." Journal of Arab & Muslim Media Research 12, no. 2 (2019): 169–89. http://dx.doi.org/10.1386/jammr_00002_1.

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Digitally mediated images depicting death and martyrdom as a trope of resistance and contestation against oppressive regimes emerged as recurring and critical instruments of dissent during the Arab uprisings of 2010‐11. While the trope of death and martyrdom as a form of political expression and resistance is not a new phenomenon in the Middle East, the affordances of digital and social media technologies have brought forth new opportunities for activists and everyday citizens to construct, circulate and communicate martyr narratives. Drawing from literature in visual politics, digital activis

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17

Arthur F. Marotti. "Martyrdom and Literature in Early Modern England (review)." Catholic Historical Review 94, no. 2 (2008): 380–82. http://dx.doi.org/10.1353/cat.0.0024.

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18

Warnicke, Retha M. "Martyrdom and Literature in Early Modern England – Susannah Brietz Monta." Religious Studies Review 32, no. 2 (2006): 129. http://dx.doi.org/10.1111/j.1748-0922.2006.00065_21.x.

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19

Sawczuk, Magdalena. "Relations Between Local Communities and Martyrdom Museums." Economic and Regional Studies / Studia Ekonomiczne i Regionalne 12, no. 1 (2019): 98–110. http://dx.doi.org/10.2478/ers-2019-0010.

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SummarySubject and purpose of work: The article is devoted to the issue of martyrdom museums and relations they create. Its major aim is to identify and analyze relations between martyrdom museums and local communities. An attempt is made to determine how they can be managed so as to maintain their positive aspects or reorientate them into being more effective.Materials and methods: The study methods used were literature review and data analysis. Statistics and data provided by selected institutions as well as information presented in the local media were analyzed.Results: As a result, areas a

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20

Tam, Ekman P. C. "Are Christian Martyrs Abuse Victims, Neurotics, or Suicidal? Comments on the Psychological Study of Christian Martyrdom." Journal of Psychology and Theology 25, no. 4 (1997): 458–67. http://dx.doi.org/10.1177/009164719702500406.

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In Christian tradition the martyr, man or woman, was honored for holding the faith as being of higher value than life itself. However, in the field of psychology, martyrs may not be seen as models for modern people. Some psychologically oriented studies on Christian martyrdom suggest that the underlying motivations of early martyrs are more complicated than previously thought. Some authors argue that early martyrs were people with psychological problems, and that they might be abuse victims, neurotics, or suicidal. But how true is this picture? This article critically reviews literature on Chr

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21

Passos, Eduardo Schmidt. "The Blood of the Martyrs: Erik Peterson's Theology of Martyrdom and Carl Schmitt's Political Theology of Sovereignty." Review of Politics 80, no. 3 (2018): 487–510. http://dx.doi.org/10.1017/s0034670518000220.

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AbstractThere is a growing literature on the theological roots of Schmitt's theory, however, such interpretations depart from the same position as Schmitt: from the political into the theological. In this quarrel between politics and theology, there is a less known contender, the theologian Erik Peterson, who developed a theological critique of Schmitt and shows the impossibility of a Christian political theology. InPolitical Theology II(1970), Schmitt criticizes the apolitical nature of Peterson's theology, but he ignores Peterson's theology of martyrdom. This paper recovers the centrality of

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22

Bush, William. "The Historical Parisian Martyrdom: July 17, 1794." Renascence 48, no. 1 (1995): 61–82. http://dx.doi.org/10.5840/renascence199548121.

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23

Chrostowski, Marcin Tomasz. "The Term ἀντίψυχος as an Expiatory Sacrifice of Martyrs in the Light of The Fourth Book of Maccabees and Other Ancient Extra-Biblical Literature". Verbum Vitae 39, № 3 (2021): 725–48. http://dx.doi.org/10.31743/vv.11817.

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The Fourth Book of Maccabees (4 Macc) in the description of Eleazar's prayer, before he suffered a martyr’s death (6:29) as well as the martyrdom of seven brothers and their mother who suffered for the nation (17:21), the term ἀντίψυχος (which means “given in exchange for life”) is used twice. This adjective appears only twice in the Septuagint (LXX), to be precise, in 4 Macc The context of both passages suggests a broader meaning of the term, translated with reference to a sacrifice of life having a propitiatory, expiatory, vicarious and voluntary character, and even atonement for the sins

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24

Vercesi, Martina. "Intimations of Revelation 19–21 in the Early North African Christian Communities." Open Theology 7, no. 1 (2021): 413–25. http://dx.doi.org/10.1515/opth-2020-0170.

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Abstract The purpose of this article is to provide a survey of the interpretation of Revelation 19–21 in the early North African Christian communities (II–III century). These chapters refer to one of the most controversial passages of John’s Apocalypse (the eschatological war, the millennial kingdom, and the descent of the New Jerusalem). After a brief methodological reflection, the article will investigate how these chapters were interpreted not only in the early Latin authors but also how this material was employed in martyrdom accounts as well. The study, in fact, will begin with the first

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25

Royan, N. "National Martyrdom in Northern Humanist Historiography." Forum for Modern Language Studies 38, no. 4 (2002): 462–75. http://dx.doi.org/10.1093/fmls/38.4.462.

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26

Tucker, W. Dennis. "The Early "Wirkungsgeschichte" of Daniel 3: Representative Examples." Journal of Theological Interpretation 6, no. 2 (2012): 295–305. http://dx.doi.org/10.2307/26421417.

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Abstract Early Christian writers made frequent use of the story of Shadrach, Meshach, and Abednego and their experience in the fiery furnace. Often, this story was associated with the hope of resurrection (especially when used in iconography), but textually the story was retold in literature related to martyrdom at the hands of the Roman Empire. In the context of early Christianity, questions of loyalty and disloyalty to the state were driven by religious and political commitments in a way that appears analogous to those presented in the book of Daniel. Texts such as Origen's Exhortation to Ma

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Tucker, W. Dennis. "The Early "Wirkungsgeschichte" of Daniel 3: Representative Examples." Journal of Theological Interpretation 6, no. 2 (2012): 295–305. http://dx.doi.org/10.2307/jtheointe.6.2.0295.

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Abstract Early Christian writers made frequent use of the story of Shadrach, Meshach, and Abednego and their experience in the fiery furnace. Often, this story was associated with the hope of resurrection (especially when used in iconography), but textually the story was retold in literature related to martyrdom at the hands of the Roman Empire. In the context of early Christianity, questions of loyalty and disloyalty to the state were driven by religious and political commitments in a way that appears analogous to those presented in the book of Daniel. Texts such as Origen's Exhortation to Ma

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28

Rafferty, Oliver P. "Martyrdom and Literature in Early Modern England. By Susannah Brietz Monta." Heythrop Journal 51, no. 1 (2010): 129–30. http://dx.doi.org/10.1111/j.1468-2265.2009.00533_24.x.

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29

Knoppers, Laura Lunger. "Discourses of Martyrdom in English Literature, 1563-1694. John R. Knott." Modern Philology 94, no. 1 (1996): 97–99. http://dx.doi.org/10.1086/392367.

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30

Cohen, Aryeh. "Towards an Erotics of Martyrdom." Journal of Jewish Thought and Philosophy 7, no. 2 (1998): 227–56. http://dx.doi.org/10.1163/105369998790232043.

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31

Uthman, M. Z. "Martyrdom in Islam * BY DAVID COOK." Journal of Islamic Studies 19, no. 2 (2008): 253–54. http://dx.doi.org/10.1093/jis/etn023.

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32

Calhoun, Lindsay R. "Islamic martyrdom in the postcolonial condition." Text and Performance Quarterly 24, no. 3-4 (2004): 327–47. http://dx.doi.org/10.1080/1046293042000312797.

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33

Ali, Akbar, Abdul Hamid, and Mashhood Ahmad. "Death as Martyrdom: A Psychoanalytical Study of Robert Bolt’s a Man for all Seasons and T. S. Eliot’s Murder in the Cathedral." Liberal Arts and Social Sciences International Journal (LASSIJ) 4, no. 2 (2020): 272–382. http://dx.doi.org/10.47264/idea.lassij/4.2.29.

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This paper focuses on the protagonists of two dramas A Man for All Seasons and Murder in the Cathedral to be studied through the critical prospective of psychoanalysis. The protagonists of the dramas meet their death at the end of the play and their death is appreciated as martyrdom by the readers of the plays without seeing critically their mottos behind their death. Challenging that, this paper varies in the stance that Beckett’s death is a suicide rather than martyrdom, thus questioning the traits of the personalities of the protagonists and their mottos behind their deaths. Taking Freud’s

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CARSON, DONALD A. "Martyreō and Cognates in the New Testament: Some Notes." Unio Cum Christo 1, no. 1 (2015): 13. http://dx.doi.org/10.35285/ucc1.1-2.2015.art1.

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Abstract: This study of martyreō and its cognates begins with observations on the distribution in the New Testament and continues with earlier usages in Greek literature and the Septuagint. While in early Judaism witness is not yet equated to martyrdom, instances of bearing witness leading to death emerge. The study goes on to define the specific usages in various parts of the New Testament. Witness leading to suffering anticipates the later Christian notion of martyrdom. Some theological conclusions are: (1) witness is about God’s revelation in history; (2) early witnesses sometimes report ab

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Cortés-Evans, Diana Patricia. "El martirio como forma narrativa, signo, y mito en Cóndores no entierran todos los días y Estaba la pájara pinta sentada en el verde limón." Catedral Tomada. Revista de crítica literaria latinoamericana 10, no. 18 (2022): 117–51. http://dx.doi.org/10.5195/ct/2022.539.

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The genesis of the fictions of Gustavo Álvarez and Albalucía Ángel is demarcated in ‘el 9 de abril’, name given to the social outburst that occurs in Colombia after the magnicide of the politician Jorge Eliécer Gaitán (1948). The notion of martyrdom is assimilated in the literary works as a sign and a myth to depict the disproportion of violence under the frame of the bipartisan conflict. In the fictions martyrdom is implemented as a narrative device and an artefact to revisit the past and reflect on the nation. By adopting postmodernist readings in fields such as ‘biopolitics’, cultural socio

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FREEMAN, THOMAS. "So Much at Stake: Martyrs and Martyrdom in Early Modern England The trail of martyrdom. Persecution and resistance in sixteenth-century England. By Sarah Covington. Pp. xii+289. Notre Dame, IN: University of Notre Dame Press, 2003. $55 (cloth), $28 (paper). 0 268 04225 X; 0 268 04226 8 Making women martyrs in Tudor England. By Megan L. Hickerson. Pp. ix+239 incl. 2 figs. Basingstoke: Palgrave Macmillan, 2005. £50. 1 4039 3833 4 Martyrdom and literature in early modern England. By Susannah Brietz Monta. Cambridge: Cambridge University Press, 2005. Pp. viii+236. £55. 0 521 84498 3." Journal of Ecclesiastical History 57, no. 3 (2006): 535–41. http://dx.doi.org/10.1017/s0022046906007330.

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In recent years, a number of works devoted solely or partly to martyrdom in early modern England – most notably Brad Gregory's seminal Salvation at stake and Anne Dillon's The construction of martyrdom in the English Catholic community – have helped to bring the study of this topic from the margins of scholarship into the academic mainstream. Two of the three works discussed here further develop this recent research by analysing representations of martyrdom in English martyrologies; the third work, Sarah Covington's survey on religious persecution in early modern England, is gravely impaired b

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Dean, Margaret Justice. "CHOOSING DEATH: ADAM'S TEMPTATION TO MARTYRDOM IN “PARADISE LOST”." Milton Studies 46 (January 1, 2007): 30–56. http://dx.doi.org/10.2307/26395852.

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Kraan, Menno. "Love and Martyrdom in Vladimir Majakovskij's Poem Pro èto." Russian Literature 37, no. 4 (1995): 523–34. http://dx.doi.org/10.1016/0304-3479(95)91606-p.

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Pettys, Rebecca Ansary. "The Taziyeh of the Martyrdom of Hussein." TDR/The Drama Review 49, no. 4 (2005): 28–41. http://dx.doi.org/10.1162/105420405774762952.

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Scott, Paul. "Manipulating Martyrdom: Corneille's (Hetero)Sexualization of "Polyeucte"." Modern Language Review 99, no. 2 (2004): 328. http://dx.doi.org/10.2307/3738749.

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Scott, Paul. "Manipulating Martyrdom: Corneille's (Hetero)Sexualization of "Polyeucte"." Modern Language Review 99, no. 2 (2004): 328–38. http://dx.doi.org/10.1353/mlr.2004.a827127.

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42

Nahon, Gérard. "Simha Goldin. — The Ways of Jewish Martyrdom." Cahiers de civilisation médiévale, no. 219 (September 1, 2012): 303–4. http://dx.doi.org/10.4000/ccm.11945.

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43

Stawoska-Jundziłł, Bożena. "Rodzina a wiara w Passio ss. Perpetuae et Felicitatis." Vox Patrum 67 (December 16, 2018): 555–72. http://dx.doi.org/10.31743/vp.3415.

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This article concerns about family thread in description of Perpetuae’s martyrdom in 3rd century Carthage. It describes Perpetuae’s family structure, family form upper strata of Roman Africa society, but not from aristocracy. The main function has father but almost equal in prestige is his daughter – Perpetua. Her husband was not mention text did not mention, except from the fact of being a father. Similar faint role have two living brothers. Story focus more on the youngest dead brother, that died in torment from deceased. Author suggest that Perpetua form unknown reason have advantage in

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Barker, Charles. "Erotic Martyrdom: Kingsley's Sexuality beyond Sex." Victorian Studies 44, no. 3 (2002): 465–88. http://dx.doi.org/10.2979/vic.2002.44.3.465.

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Barker, Charles. "Erotic Martyrdom: Kingsley's Sexuality beyond Sex." Victorian Studies 44, no. 3 (2002): 465–88. http://dx.doi.org/10.1353/vic.2002.0045.

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Tesei, Tommaso. "Heraclius’ War Propaganda and the Qurʾān’s Promise of Reward for Dying in Battle". Studia Islamica 114, № 2 (2019): 219–47. http://dx.doi.org/10.1163/19585705-12341397.

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AbstractIn this article I compare the Qurʾānic promise of reward for those who die in battle with similar concepts found in contemporaneous Byzantine military circles, and specifically, the idea promoted by emperor Heraclius (r. 610-641 CE) that soldiers might obtain the “crown of martyrdom” for dying on the battlefield. This idea has almost no antecedent in late antique society. Previously the martyr had been a passive figure slain by an unfaithful enemy, rather than a soldier engaged in a fight to impose (or to avenge) the true faith. Heraclius’ understanding of military martyrdom was arguab

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Osswald, Cristina. "On Christian Martyrdom in Japan (1597-1658)." Hipogrifo. Revista de literatura y cultura del Siglo de Oro 9, no. 2 (2021): 927–47. http://dx.doi.org/10.13035/h.2021.09.02.63.

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48

Knoppers, Laura Lunger. ""Paradise Regained" and the Politics of Martyrdom." Modern Philology 90, no. 2 (1992): 200–219. http://dx.doi.org/10.1086/392056.

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49

Denaro, Roberta. "The Most Beautiful Body: The Physical Dimension in Martyrdom Narratives." Annali Sezione Orientale 77, no. 1-2 (2017): 97–115. http://dx.doi.org/10.1163/24685631-12340027.

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Within the vast bibliography devoted to martyrdom in Islam the issue of the martyr’s corporeity has received comparatively little attention. This article focuses on the exceptional features medieval texts ascribed to martyrs’ bodies, especially after their death on the battlefield. It examines a set of topoi through which Islamic religious literature differentiated these martyrs from other dead, using a sublimate and extraordinary corporeity as a sign of their spiritual excellence. Finally, the article takes into account some extreme developments of this attitude, well-represented in a ḥadīṯ (

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Loffman, Reuben Alexander. "Same Memory, Different Memorials." Social Sciences and Missions 31, no. 3-4 (2018): 217–50. http://dx.doi.org/10.1163/18748945-03103004.

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Abstract Recent literature on modern martyrdom and memory has focused on cases in which individual groups remember martyrs’ sacrifices by making similar memorials to them. However, this article argues that even if members of a group agree on a martyr narrative, different memorials with diverse meanings can still be erected in memory of the martyrs concerned. This article supports its argument by exploring the case of twenty members of the Holy Ghost Fathers (Spiritans) who were killed on 1 January 1962 in Kongolo in southeastern Congo-Kinshasa. The memorials dedicated to these Spiritans differ

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