The eroticization of martyrdom is a phenomenon that refers to the way in which individuals are manipulated through their sexuality in order to increase feelings of devotion, loyalty, sacrifice, and ideological purity within a group. This process can be seen in various contexts, from religious organizations to political movements to military units, and it has been shown to have powerful effects on individual behavior. By using sexual imagery and language to promote selflessness and commitment to a cause, leaders can create an emotional bond between themselves and their followers that goes beyond mere intellectual assent. In this essay, I will explore the ways in which the eroticization of martyrdom works to achieve these goals, with special attention given to how it impacts women's participation in violent extremist groups.
Let's define what we mean by "erotic." The Oxford English Dictionary defines it as "exciting or arousing sexual desire or interest; sensual" - but it also has other connotations such as "dazzling," "powerful," "stimulating," and even "intensely pleasurable." When used in the context of martyrdom, eroticism refers to the idea that death itself can be sexually attractive and exciting. It suggests that there is something alluring about giving up one's life for a cause, whether it is religious or political. In many cases, this can be seen in the rhetoric of martyrs themselves, who often describe their impending deaths as being filled with pleasure and ecstasy.
Some Islamic extremists refer to their suicide bombings as "marriage," because they see them as a union between themselves and God. Similarly, members of the Japanese cult Aum Shinrikyo described their gas attack on Tokyo subways as a kind of sexual act, leading one scholar to call it "the orgasm of terror."
The use of erotic language and imagery is not limited to just men, however. Women have also been known to participate in the eroticization of martyrdom, particularly within violent extremist movements. One well-known case is that of Diana Ortiz, a former member of the Tupac Amaru Revolutionary Movement (MRTA) in Peru. Ortiz was imprisoned for her involvement in the group and later wrote about how she had been taught to view violence as an expression of love and devotion. She describes being told by her male comrades that "a woman who dies fighting is more beautiful than a flower" and that "a man who dies for his ideals is like a lover who gives himself completely to his beloved." This type of rhetoric suggests that women are expected to embrace the idea of selfless sacrifice through sexually charged metaphors, which can create a sense of obligation and duty toward the cause.
In addition to using erotic language, groups can also manipulate followers' emotions through physical acts such as kissing or hugging. This can be seen in the way ISIS militants comfort each other before battle, or in the ritualized greetings used by certain religious sects. The implication is that these displays of intimacy promote loyalty and commitment, creating a sense of brotherhood or sisterhood among members. In some cases, this can even extend to sexual activity between leaders and their followers, with allegations of rape and sexual abuse being made against some prominent figures. By tying feelings of devotion and loyalty to sexual desire and pleasure, leaders can create a powerful bond that goes beyond logic or reason.
It is important to note that the eroticization of martyrdom can have a profound impact on women's participation in violent extremist movements. Women may feel pressure to prove their dedication to the cause by engaging in sexual activities, leading them to become complicit in violence they would not otherwise participate in.
Female suicide bombers are often portrayed as being particularly attractive or desirable, further reinforcing the notion that death itself is a form of seduction. In fact, research has shown that many women join violent groups because they want to feel loved and appreciated - something that the group's sexualized rhetoric and practices may help achieve. At the same time, however, women who resist the eroticization of martyrdom face social pressure and stigma, which can make it difficult for them to leave the movement.
Then, the use of sexuality in the context of martyrdom creates an emotionally charged environment that both reinforces ideological purity and manipulates individuals into taking extreme actions.
How does the eroticization of martyrdom manipulate collective emotions to reinforce loyalty, sacrifice, and ideological purity?
In the wake of the terrorist attacks on September 11th, 2001, the United States experienced an upsurge in patriotism that was characterized by a newfound sense of national unity and solidarity. This was accompanied by a surge in support for the war on terror and increased security measures designed to prevent future attacks from occurring.