Curative Violence

In Curative Violence Eunjung Kim examines what the social and material investment in curing illnesses and disabilities tells us about the relationship between disability and Korean nationalism. Kim uses the concept of curative violence to question the representation of cure as a universal good and to understand how nonmedical and medical cures come with violent effects that are not only symbolic but also physical. Writing disability theory in a transnational context, Kim tracks the shifts from the 1930s to the present in the ways that disabled bodies and narratives of cure have been represented in Korean folktales, novels, visual culture, media accounts, policies, and activism. Whether analyzing eugenics, the management of Hansen's disease, discourses on disabled people's sexuality, violence against disabled women, or rethinking the use of disabled people as a metaphor for life under Japanese colonial rule or under the U.S. military occupation, Kim shows how the possibility of life with disability that is free from violence depends on the creation of a space and time where cure is seen as a negotiation rather than a necessity.

A Violent History of Benevolence traces how normative histories of liberalism, progress, and social work enact and obscure systemic violences. Chris Chapman and A.J. Withers explore how normative social work history is structured in such a way that contemporary social workers can know many details about social work's violences, without ever imagining that they may also be complicit in these violences. Framings of social work history actively create present-day political and ethical irresponsibility, even among those who imagine themselves to be anti-oppressive, liberal, or radical. The authors document many histories usually left out of social work discourse, including communities of Black social workers (who, among other things, never removed children from their homes involuntarily), the role of early social workers in advancing eugenics and mass confinement, and the resonant emergence of colonial education, psychiatry, and the penitentiary in the same decade. Ultimately, A Violent History of Benevolence aims to invite contemporary social workers and others to reflect on the complex nature of contemporary social work, and specifically on the present-day structural violences that social work enacts in the name of benevolence.

This book explores the possibilities and limitations re-theorizing disability using historical materialism in the interdisciplinary contexts of social theory, cultural studies, social and education policy, feminist ethics, and theories of citizenship.

Although scholars in the environmental humanities have been exploring the dichotomy between "wild" and "built" environments for several years, few have focused on the field of disability studies, a discipline that enlists the contingency between environments and bodies as a foundation of its scholarship. On the other hand, scholars in disability studies have demonstrated the ways in which the built environment privileges some bodies and minds over others, yet they have rarely examined the ways in which toxic environments engender chronic illness and disability or how environmental illnesses disrupt dominant paradigms for scrutinizing "disability." Designed as a reader for undergraduate and graduate courses, Disability Studies and the Environmental Humanities employs interdisciplinary perspectives to examine such issues as slow violence, imperialism, race, toxicity, eco-sickness, the body in environmental justice, ableism, and other topics. With a historical scope spanning the seventeenth century to the present, this collection not only presents the foundational documents informing this intersection of fields but also showcases the most current work, making it an indispensable reference.

Patrisia Gonzales addresses "Red Medicine" as a system of healing that includes birthing practices, dreaming, and purification rites to re-establish personal and social equilibrium. The book explores Indigenous medicine across North America, with a special emphasis on how Indigenous knowledge has endured and persisted among peoples with a legacy to Mexico. Gonzales combines her lived experience in Red Medicine as an herbalist and traditional birth attendant with in-depth research into oral traditions, storytelling, and the meanings of symbols to uncover how Indigenous knowledge endures over time. And she shows how this knowledge is now being reclaimed by Chicanos, Mexican Americans and Mexican Indigenous peoples. For Gonzales, a central guiding force in Red Medicine is the principal of regeneration as it is manifested in Spiderwoman. Dating to Pre-Columbian times, the Mesoamerican Weaver/Spiderwoman—the guardian of birth, medicine, and purification rites such as the Nahua sweat bath—exemplifies the interconnected process of rebalancing that transpires throughout life in mental, spiritual and physical manifestations. Gonzales also explains how dreaming is a form of diagnosing in traditional Indigenous medicine and how Indigenous concepts of the body provide insight into healing various kinds of trauma. Gonzales links pre-Columbian thought to contemporary healing practices by examining ancient symbols and their relation to current curative knowledges among Indigenous peoples. Red Medicine suggests that Indigenous healing systems can usefully point contemporary people back to ancestral teachings and help them reconnect to the dynamics of the natural world.

In this controversial and compassionate book, the distinguished psychiatrist James Gilligan proposes a radically new way of thinking about violence and how to prevent it. Violence is most often addressed in moral and legal terms: "How evil is this action, and how much punishment does it deserve?" Unfortunately, this way of thinking, the basis for our legal and political institutions, does nothing to shed light on the causes of violence. Violent criminals have been Gilligan's teachers, and he has been their student. Prisons are microcosms of the societies in which they exist, and by examining them in detail, we can learn about society as a whole. Gilligan suggests treating violence as a public health problem. He advocates initiating radical social and economic change to attack the root causes of violence, focusing on those at increased risk of becoming violent, and dealing with those who are already violent as if they were in quarantine rather than in constraint for their punishment and for society's revenge. The twentieth century was steeped in violence. If we attempt to understand the violence of individuals, we may come to prevent the collective violence that threatens our future far more than all the individual crimes put together.

A remarkable Pocket Poets anthology of poems from around the world and across the centuries about illness and healing, both physical and spiritual. From ancient Greece and Rome up to the present moment, poets have responded with sensitivity and insight to the troubles of the human body and mind. Poems of Healing gathers a treasury of such poems, tracing the many possible journeys of physical and spiritual illness, injury, and recovery, from John Donne’s “Hymne to God My God, In My Sicknesse” and Emily Dickinson’s “The Soul has Bandaged moments” to Eavan Boland’s “Anorexic,” from W.H. Auden’s “Miss Gee” to Lucille Clifton’s “Cancer,” and from D.H. Lawrence’s “The Ship of Death” to Rafael Campo’s “Antidote” and Seamus Heaney’s “Miracle.” Here are poems from around the world, by Sappho, Milton, Baudelaire, Longfellow, Cavafy, and Omar Khayyam; by Stevens, Lowell, and Plath; by Zbigniew Herbert, Louise Bogan, Yehuda Amichai, Mark Strand, and Natalia Toledo. Messages of hope in the midst of pain—in such moving poems as Adam Zagajewski’s “Try to Praise the Mutilated World,” George Herbert’s “The Flower,” Wisława Szymborska’s “The End and the Beginning,” Gwendolyn Brooks’ “when you have forgotten Sunday: the love story” and Stevie Smith’s “Away, Melancholy”—make this the perfect gift to accompany anyone on a journey of healing. Everyman's Library pursues the highest production standards, printing on acid-free cream-colored paper, with full-cloth cases with two-color foil stamping, decorative endpapers, silk ribbon markers, European-style half-round spines, and a full-color illustrated jacket.