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Faini, the Art of Moral Injury

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Faini, the Art of Moral Injury The Art of Moral Injury: Decolonizing the Military Subject through Artisanal Destruction By Maria Faini A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Comparative Ethnic Studies and the Designated Emphasis in Critical Theory in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Keith Feldman, Chair Professor Evelyn Nakano Glenn Professor Abigail De Kosnik Fall 2017 Abstract The Art of Moral Injury: Decolonizing the Military Subject through Artisanal Destruction by Maria Faini Doctor of Philosophy in Comparative Ethnic Studies Designated Emphasis in Critical Theory University of California, Berkeley Professor Keith Feldman, Chair This dissertation examines combat trauma under U.S. militarism, tracking its psychosomatic effects and aesthetic responses within U.S. veteran communities. It centers the concept of “moral injury,” psychiatrist Jonathan Shay’s term for the moment of psychic, ethical, and sociopolitical disturbance that often leads to PTSD. This dissertation reads moral injury through the lenses of critical race theory and U.S. imperial culture, examining the racial and imperial logics at work in the phenomenon of veteran self-destruction. It argues that the national crisis of veteran suicide exposes the limits of U.S. imperial reach and the ways race, gender, and religion coalesce to both form and undermine the military subject. This dissertation’s analysis of how white masculinity interweaves with the function and effects of moral injury offers insight to discourses on psychosocial wellness as well as disability studies, which often fail to adequately address questions of race and gender. Bringing disability studies into conversation with recent work on militarization, race, and religion offers the insight that moral injury destabilizes U.S. militarism. This dissertation suggests that discourses on race and war must contend with combat-related moral injury, psychosomatic ability, and veteran self destruction. While the accounts explored are primarily from the post-9/11 Iraq and Afghanistan wars, this dissertation traces the notion of moral injury to the Vietnam war, connecting escalating veteran self-destruction to the emergence of endless militarism as “counterinsurgency” warfare. It reads domestic and overseas militarism as resulting from increased U.S. bureaucratization and socioeconomic demand for security. It contends that any analysis of the ways race interweaves with the contemporary phenomenon of endless war or relations between extraterritorial combat and domestic militarism must consider the nexus between whiteness, masculinity, and ability that produces the citizen subject on which U.S. imperialism depends. 1 This dissertation also brings moral injury to ongoing discourses on historical trauma in relation to U.S. racial formations. Through a comparative analysis between combat and “inner-city” PTSD, it tracks the racialized notions of moral authority and psychic invulnerability as well as individual, military, and state dominion inherent to moral injury and thus veteran trauma. It pushes psychoanalytic discourse to reflect on the ways trauma cannot be comprehended without attention to how the state deploys it through U.S. imperial culture, and to how it undermines that instrumental process. Through an examination of Operation Homecoming, this dissertation reads state desperation to salvage veteran behavior as an investment in the white, Christian, masculine citizen, or keystone of U.S. militarism. Its homogenizing therapeutic practices reintegrate affected veterans into the patriotic, heroic subject of martial might and sacrifice. Through analyses of the Combat Paper Project and Philip Metres’s abu ghraib arias, this dissertation then considers the abilities of art practice and poetics to produce an affective and psychosomatic realm through which engagements with trauma open the affected self to relational, collective vulnerability, memory, and experience, past and present. This collective self of historical trauma works to undo the bound, invulnerable, coherent individuality of the military subject. This dissertation concludes with a gesture toward decolonial feminist practices that illuminate a collective way forward. 2 Introduction Black Lives Matter On July 5th, 2016, in Baton Rouge, Louisiana, two police officers killed Alton Sterling, a thirty seven-year-old black man who was selling CDs, outside of a convenience store. The next day, in St. Paul, Minnesota, a police officer killed Philando Castile, a thirty two-year-old black man who was riding in a car with his girlfriend and her child. Pulled over as part of a traffic stop, Castile admitted to the officers that he had a gun in a clear attempt to deescalate the situation, but to no avail. It is apparent that the presence of a gun in a black man’s possession exacerbated the officer’s fears and when Castile compliantly reached for his identification, the officer shot him, killing him in front of his girlfriend and her four-year-old child. The cases happened within twenty four hours of one another and ignited yet another nation-wide cycle of mass protests decrying continuous, excessive police violence against black bodies. These protests were spearheaded, as they have been for several years, by the Black Lives Matter (BLM) movement.1 And as with every round of protests since Black Lives Matter launched in 2012, political pundits, journalistic think pieces, and the gamut of social media outlets perpetuated the narrative that the movement was anti-establishment, “cop-hating,” and violent. The movement has not only continuously justified its existence against the popular insistence that “all lives matter,”2 it has repeatedly defined its methods as nonviolent in the face of an increasingly militarized police state. The discursive, affective, and material lines between domestic policing and overseas military pursuits increasingly blurs, becoming more evident in the wake of the Sterling and Castile homicides. On July 7th, 2016, these tensions produced an equally militarized retaliation. Micah Xavier Johnson, an Afghanistan War veteran, conducted a sniper-style ambush against police officers at the closure of an otherwise peaceful march through the streets of Dallas, Texas. Claiming that he wanted to kill white people, but specifically police officers, in response to continuous police and white vigilante violence against black people, Johnson killed five officers. Ten days later a black man as well as former marine and Iraq veteran named Gavin Long shot six police officers, killing three. He too understood his actions as a way of fighting back after witnessing police repeatedly targeting and killing unarmed black men and women. Both shooters were former military members, both veterans of Iraq and Afghanistan. They returned to the U.S. after military service only to find a nearly equally dangerous domestic police force, for them and their communities. Their black bodies remained under duress and threat by the very state that their militarized bodies worked to protect. U.S. military service by African American men and women began with the buffalo soldiers who emerged after the civil war. Sylvester Johnson traces this history, examining the ways that militarism has “functioned as sacrifice” and thus exposed the religious influences “at the heart of U.S. Nationalism” (41). In nearly every assertion of “loyalty and patriotism” in relation to the U.S. military, African Americans also explicitly or implicitly refer to the “contradictory experience of anti-Black racism” within U.S. borders. For Johnson, Black service members were able to hold these contradicting experiences and loyalties in tension by “interpreting Black militarism (including the work of Black women in the Red Cross)” as a “practical means of 1 achieving equality” as well as a “willing sacrifice” for the sake of “freedom and democracy for the United States and the entire world.” Johnson contends that the “murderous plight” of U.S. racism in many ways drives this urgent pursuit of “principled sacrifice.” In other words, police and vigilante violence against Black people on the domestic front becomes a primary reason Black men and women embrace military service as well as the militarizing ideological and social forces that accompany it. They participate in U.S. militarism as a way of “alter[ing] the course” of the U.S. “and the world” away from Black fungibility and death (55). Black service members understood military service as their ticket toward not just a better existence abroad, through the spread of democracy, but at home as well. Their patriotism in part served to position them closer to the obedient citizen subjects valued enough to become sacrificial. Johnson contends that Black men, in particular, but Black women as well, took up military service with the hope that the “White U.S. Government” would “extend the actual conditions of citizenship to African Americans,” a hope that clearly has never materialized in the ways Black people hoped and anticipated (44). The always escalating police violence made visible through the Black Lives Matter movement has been called a revived race war connected to histories of the state targeting black and brown men in particular; some theorists and activists consider police brutality against black men an extension of the violence against black people that began with slavery.3 This violence escalates alongside increasing police militarization. Police
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