The Islamic State attacks on Shia holy sites and the “shrine protection narrative”: threats to sacred space as a mobilization frame
After conquering large swaths of Syria and Iraq, the IS undertook an aggressive sectarian campaign in which they not only enacted horrific violence against the Shia people, but also damaged or destroyed several key Shia mosques and shrines. Drawing on Social Movement Theory (SMT), this article analy...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cass
2020
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| In: |
Terrorism and political violence
Year: 2020, Volume: 32, Issue: 4, Pages: 724-748 |
| Further subjects: | B
Sacred Space
B Islamic State B Social Movement Theory B shrine protection B Shia militias |
| Online Access: |
Volltext (Resolving-System) Volltext (Verlag) |
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| 520 | |a After conquering large swaths of Syria and Iraq, the IS undertook an aggressive sectarian campaign in which they not only enacted horrific violence against the Shia people, but also damaged or destroyed several key Shia mosques and shrines. Drawing on Social Movement Theory (SMT), this article analyzes the response by various Shia non-state actors—militia leaders, religious clergymen, populist preachers, and seminal poets. It argues that they used the IS threat to Shia holy sites to develop and deploy a mobilization frame that has come to be referred to as the “shrine protection narrative.” The article also documents the manifold consequences of the shrine protection narrative: it underpinned a mass recruitment drive that saw tens of thousands enlist; it legitimized foreign Shia militias to enter the conflicts in both Syria and Iraq; it justified the formation of entirely new militias who declared the centrality of shrine protection to their mandate; and it mobilized them to enact political violence. In doing so, this article extends existing studies of SMT to demonstrate that “sacred spaces”—and particularly the need to protect religious sites from specific threats—can serve as a powerful mobilization frame towards political violence. | ||
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