By Susan Griffin
A magnificent and provocative exploration of the interconnection of non-public lifestyles and the large-scale horrors of battle and devastation
A Pulitzer Prize and nationwide publication Award finalist, and a winner of the Bay quarter publication Reviewers organization Award, Susan Griffin's A refrain of Stones is a unprecedented reevaluation of background that explores the hyperlinks among person lives and catastrophic, world-altering violence. some of the most acclaimed and poetic voices of latest American feminism, Griffin delves into the viewpoint of these whose own relationships and relatives histories have been profoundly motivated by way of battle and its frequently mystery mechanisms: the bomb-maker and the bombing sufferer, the soldier and the pacifist, the grand architects who have been formed by means of own event and in flip reshaped the world.
mentioning that "each solitary tale belongs to a bigger story"—and starting with the brutal and heartbreaking situations of her personal childhood—Griffin examines how the delicate dynamics of parenthood, early life, and marriage interweave with the enormous violence of worldwide clash. She proffers a daring and strong new knowing of the psychology of conflict via illuminating glimpses into the non-public lives of Ernest Hemingway, Mahatma Gandhi, Heinrich Himmler, British officer Sir Hugh Trenchard, and different old figures—as good because the munitions employees at Oak Ridge, a survivor of the Hiroshima bombing, and different humbler but indispensible witnesses to background.
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Additional resources for A Chorus of Stones: The Private Life of War
Non-rational or emotional forces are as important in the constitution of modern social movements as they were in the formation of collective identities in pre-modern tribal societies. As Klaus Eder (1993: 33) has pointed out, no modern revolution, strike, political battle or demonstration, however rational its goals may have seemed, has ever been won or lost without song, shouts, marches, emblems, myths, traditions and emotional commotion; and they are as indispensable for social action today as they were in early industrial class struggles or earlier.
Habitus should be understood not as an explanatory model, but as the way in which the ambivalences of autonomous agency itself are reflected. 1, being prey to accidental adaptations to their situation, would feel extreme existential uncertainty, not only because their life is unpredictable but also because they have no sense of why they act – or rather react to circumstances as they come. Few people would appreciate their actions being interpreted in this way by others. They will therefore attempt to escape this painful insecurity and therefore imagine for themselves a ‘dispatcher’ (destinateur in semiotic language) who has commissioned them to accomplish a mission associated with values.
Both assumptions would serve the powerful to legitimate their place. The young Jean-Paul Sartre ( 1975: 21) represented precisely the sociological air of the times in 1948, when he disparaged the idea of human nature as a bourgeois illusion, a glorification of individuals who were associated by their proximity only, like peas in a can. ’1 Human beings ‘manifest’ their situation: professional milieu, class, family, sexual orientation, the whole world in which they live. Humans are social constructs, either causally produced by their circumstances, or meaningfully constructed in their social interactions.