How do you become an 'amputee', 'war-wounded', 'victim' or 'disabled' person? This book describes how an amputee and war-wounded community was created after a decade long conflict (1991-2002) in Sierra Leone. Beginning with a general socio-cultural and historical analysis of what is understood by impairment and disability, it also explains how disability was politically created both during the conflict and post-conflict, as violence became part of the everyday. Despite participating in the neoliberal rebuilding of the nation state, ex-combatants and the security of the nation were the government’s main priorities, not amputee and war-wounded people. In order to survive, people had to form partnerships with NGOs and participate in new discourses and practices around disability and rights, thus accessing identities of 'disabled' or 'persons with disabilities'. NGOs, charities and religious organisations that understood impairment and disability were most successful at aiding this community of people. However, since discourse and practice on disability were mainly bureaucratic, top-down, and not democratic about mainstreaming disability, neoliberal organisations and INGOs have caused a new colonisation of consciousness, and amputee and war-wounded people have had to become skilled in negotiating these new forms of subjectivities to survive.

How do you become an 'amputee', 'war-wounded', 'victim' or 'disabled' person? This book describes how an amputee and war-wounded community was created after a decade long conflict (1991-2002) in Sierra Leone. Beginning with a general socio-cultural and historical analysis of what is understood by impairment and disability, it also explains how disability was politically created both during the conflict and post-conflict, as violence became part of the everyday. Despite participating in the neoliberal rebuilding of the nation state, ex-combatants and the security of the nation were the government’s main priorities, not amputee and war-wounded people. In order to survive, people had to form partnerships with NGOs and participate in new discourses and practices around disability and rights, thus accessing identities of 'disabled' or 'persons with disabilities'. NGOs, charities and religious organisations that understood impairment and disability were most successful at aiding this community of people. However, since discourse and practice on disability were mainly bureaucratic, top-down, and not democratic about mainstreaming disability, neoliberal organisations and INGOs have caused a new colonisation of consciousness, and amputee and war-wounded people have had to become skilled in negotiating these new forms of subjectivities to survive.

Christina Schwenkel's absorbing study explores how the "American War" is remembered and commemorated in Vietnam today -- in official and unofficial histories and in everyday life. Schwenkel analyzes visual representations found in monuments and martyrs' cemeteries, museums, photography and art exhibits, battlefield tours, and related sites of "trauma tourism." In these transnational spaces, American and Vietnamese memories of the war intersect in ways profoundly shaped by global economic liberalization and the return of American citizens as tourists, pilgrims, and philanthropists.

This edited volume places the body at the centre of critical thinking about war and its consequences. War is fundamentally embodied. The reality of war is not just politics by any other means but politics incarnate, politics written on and experienced through the thinking, feeling bodies of men and women. From steeled combatants to abject victims, war occupies innumerable bodies in a multitude of ways, profoundly shaping lives and ways of being human. Giving the body an analytic recognition that it warrants and has often been denied in conventional war studies, this book brings together new interdisciplinary scholarship that explores the numerous affective, sensory and embodied practices through which war lives and breeds. It focuses on how war is prepared, enacted and reproduced through embodied action, suffering and memory. As such, the book promotes new directions in theorising war and transformations in warfare, via an explicit focus on the body. This book will be of much interest to students and scholars of war studies, security studies, sociology, anthropology, military studies, politics and IR in general.

This book bridges theoretical gaps that exist between the meta-concepts of memory, place and identity by positioning its lens on the emplaced practices of commemoration and the remembrance of war and conflict. This book examines how diverse publics relate to their wartime histories through engagements with everyday collective memories, in differing places. Specifically addressing questions of place-making, displacement and identity, contributions shed new light on the processes of commemoration of war in everyday urban façades and within generations of families and national communities. Contributions seek to clarify how we connect with memories and places of war and conflict. The spatial and narrative manifestations of attempts to contextualise wartime memories of loss, trauma, conflict, victory and suffering are refracted through the roles played by emotion and identity construction in the shaping of post-war remembrances. This book offers a multidisciplinary perspective, with insights from history, memory studies, social psychology, cultural and urban geography, to contextualise memories of war and their ‘use’ by national governments, perpetrators, victims and in family histories.

Crumbled shells of mosques in Iraq, the bombing of British cathedrals in World War II, the fall of the World Trade Center towers on September 11: when architectural totems such as these are destroyed by conflicts and the ravages of war, more than mere buildings are at stake. The Destruction of Memory reveals the extent to which a nation weds itself to its landscape; Robert Bevan argues that such destruction not only shatters a nation’s culture and morale but is also a deliberate act of eradicating a culture’s memory and, ultimately, its existence. Bevan combs through world history to highlight a range of wars and conflicts in which the destruction of architecture was pivotal. From Cortez’s razing of Aztec cities to the carpet bombings of Dresden and Tokyo in World War II to the war in the former Yugoslavia, The Destruction of Memory exposes the cultural war that rages behind architectural annihilation, revealing that in this subliminal assault lies the complex aim of exterminating a people. He provocatively argues for “the fatally intertwined experience of genocide and cultural genocide,” ultimately proposing the elevation of cultural genocide to a crime punishable by international law. In an age in which Frank Gehry, I. M. Pei, and Frank Lloyd Wright are revered and yet museums and temples of priceless value are destroyed in wars around the world, Bevan challenges the notion of “collateral damage,” arguing that it is in fact a deliberate act of war.

As groundbreaking synthesis that promises to shift our understanding of the mind-brain connection and its relationship with our bodies. We understand the workings of the human body as a series of interdependent physiological relationships: muscle interacts with bone as the heart responds to hormones secreted by the brain, all the way down to the inner workings of every cell. To make an organism function, no one component can work alone. In light of this, why is it that the accepted understanding that the physical phenomenon of the mind is attributed only to the brain? In The Embodied Mind, internationally renowned psychiatrist Dr. Thomas R. Verny sets out to redefine our concept of the mind and consciousness. He brilliantly compiles new research that points to the mind’s ties to every part of the body. The Embodied Mind collects disparate findings in physiology, genetics, and quantum physics in order to illustrate the mounting evidence that somatic cells, not just neural cells, store memory, inform genetic coding, and adapt to environmental changes—all behaviors that contribute to the mind and consciousness. Cellular memory, Verny shows, is not just an abstraction, but a well-documented scientific fact that will shift our understanding of memory. Verny describes single-celled organisms with no brains demonstrating memory, and points to the remarkable case of a French man who, despite having a brain just a fraction of the typical size, leads a normal life with a family and a job. The Embodied Mind shows how intelligence and consciousness—traits traditionally attributed to the brain alone—also permate our entire being. Bodily cells and tissues use the same molecular mechanisms for memory as our brain, making our mind more fluid and adaptable than we could have ever imaged.