In doing so, she wrestles with some of our most profound questions: What does it take to inspire compassion? What impact can one person have? Eschewing a traditional narrative, Sentilles focuses on two men—one a World War II conscience objector who makes violins, and the other an Abu Ghraib prison guard who paints detainee portraits. In brief, delicately layered pieces rather than a narrative, Sentilles has created a collage that explores art, violence, and what it means to live a principled life.
A hitman must be anonymous, amoral But when an old friend turns to him for help, he finds he can't refuse. For once his objective isn't to kill, but to protect. Hunted through the streets of London by ruthless enemies, Victor needs to be more than just a bodyguard Published in the US as No Tomorrow. This book demonstrates a new, interdisciplinary approach to life writing about torture that situates torture firmly within its socio-political context, as opposed to extending the long line of representations written in the idiom of the proverbial dark chamber.
From across the globe, contributors witness both individual pain and institutional complicity; the challenges of building communities of healing across linguistic and national divides; and the role of the law, art, writing, and teaching in representing and responding to torture.
Sadly, it is highly likely that psychological torture is committed by governments worldwide and yet, notwithstanding the serious moral questions that this disturbing and elusive concept raises, and research in the area so limited, there is no operational or legal definition. This pioneering new book provides the first scientific definition and instrument to measure what it means to be tortured psychologically, as well as how allegations of psychological torture can be judged.
Ground in cross-disciplinary research across psychology, anthropology, ethics, philosophy, law and medicine, the book is a tour de force which analyses the legal framework in which psychological torture can exist, the harrowing effects it can have on those who have experienced it, and the motivations and identities of those who perpetrate it.
Integrating the voices both of those who have experienced torture as well as those who have committed it, the book defines what we mean by psychological torture, its aims and effects, as well as the moral and ethical debates in which it operates. Finally, the book builds on the Istanbul Protocol to provide a comprehensive new framework, including practical scales, that enables us to accurately measure psychological torture for the first time.
This is an important and much-needed overview and analysis of an issue that many governments have sought to sweep under the carpet. Its accessibility and range of coverage make it essential reading not only for psychologists and psychiatrists interested in this field, but also human rights organizations, lawyers and the wider international community.
Torture is an open secret in Chicago. Nobody in power wants to acknowledge this grim reality, but everyone knows it happens—and that the torturers are the police. Three to five new claims are submitted to the Torture Inquiry and Relief Commission of Illinois each week. Four hundred cases are currently pending investigation. Between and , at least black suspects were tortured by Chicago police officers working under former Police Commander Jon Burge.
For more than fifty years, police officers who took an oath to protect and serve have instead beaten, electrocuted, suffocated, and raped hundreds—perhaps thousands—of Chicago residents.
Combining insights from fourteen years of research on torture with testimonies of victims of police violence, retired officers, lawyers, and protesters, this is a powerful indictment of police violence and a fierce challenge to all Americans to demand an end to the systems that support it. With compassion and careful skill, Ralph uncovers the tangled connections among law enforcement, the political machine, and the courts in Chicago, amplifying the voices of torture victims who are still with us—and lending a voice to those long deceased.
From J. Kenner, the New York Times and No. Outwardly, Noah Carter is riding high as the tech world's hottest new genius. Inside, he's still reeling from the abduction of his wife and baby daughter eight years ago, and then the devastating discovery of his child's body. For years, he kept up hope that his wife was alive, but now that she's been declared legally dead, he's thrown himself even more deeply into his work, cutting himself off from emotional ties because they just hurt too damn much.
Then he meets Kiki Porter, an eternal optimist with a killer work ethic and dreams of fronting a band. And everything changes. Even though he tries his damnedest to fight it Sexually, they are combustible together.
But their true fire is emotional, though it is a slow to burn. My physical condition became very bad almost immediately. But we continued the work of the Underground Church where we could-in Communist prisons. It was understood that whoever was caught doing this received a severe beating.
A number of us decided to pay the price for the privilege of preaching, so we accepted their terms. It was a deal: we preached and they beat us. We were happy preaching; they were happy beating us-so everyone was happy. The following scene happened more times than I can remember.
A brother was preaching to the other prisoners when the guards suddenly burst in, surprising him halfway through a phrase. They hauled him down the corridor to their "beating room. Slowly, he picked up his battered body, painfully straightened his clothing and said, "Now, brethren, where did I leave off when I was interrupted? I have seen beautiful things! Sometimes the preachers were laymen, simple men inspired by the Holy Spirit who often preached beautifully. All of their heart was in their words, for to preach under such punitive circumstances was no trifling matter.
Then the guards would come and take the preacher out and beat him half to death. In the prison of Gherla, a Christian named Grecu was sentenced to be beaten to death. The process lasted a few weeks, during which he was beaten very slowly. He would be hit once at the bottom of the feet with a rubber club, and then left. After some minutes he would again be hit, after another few minutes again.
He was beaten on the testicles. Then a doctor gave him an injection. He recovered and was given very good food to restore his strength, and then he was beaten again, until he eventually died under this slow, repeated beating. One who led this torture was a member of the Central Committee of the Communist Party, whose name was Reck. I have power of life and death over you.
The one who is in heaven cannot decide to keep you in life. Everything depends upon me. If I wish, you live. If I wish, you are killed. I am God! Brother Grecu, in this horrible situation, gave Reck a very interesting answer, which I heard afterward from Reck himself. He said, "You don't know what a deep thing you have said.
Every caterpillar is in reality a butterfly, if it develops rightly. You have not been created to be a torturer, a man who kills. You have been created to become like God, with the life of the Godhead in your heart. Many who have been persecutors like you, have come to realize-like the apostle Paul-that it is shameful for a man to commit atrocities, that they can do much better things.
So they have become partakers of the divine nature. Reck, your real calling is to be Godlike-to have the character of God, not a torturer. But those words worked in his heart. And Reck later understood that this was his real calling. One great lesson arose from all the beatings, tortures, and butchery of the Communists: that the spirit is master of the body. We felt the torture, but it often seemed as something distant and far removed from the spirit which was lost in the glory of Christ and His presence with us.
When we were given one slice of bread a week and dirty soup every day, we decided we would faithfully "tithe" even then. Every tenth week we took the slice of bread and gave it to weaker brethren as our "tithe" to the Master. When one Christian was sentenced to death, he was allowed to see his wife before being executed.
His last words to his wife were, "You must know that I die loving those who kill me. They don't know what they do and my last request of you is to love them, too. Don't have bitterness in your heart because they killed your beloved one.
We will meet in heaven. He later told me the story in prison where he had been sent for becoming a Christian. In the Tirgu-Ocna prison was a very young prisoner named Matchevici.
He had been put in prison at the age of eighteen. Because of the tortures, he was very sick with tuberculosis. His family found out somehow that he was in this grave state of health and sent him one hundred bottles of streptomycin, which could make the difference between life and death. The political officer of the prison called Matchevici and showed him the parcel and said, "Here is the medicine that can save your life.
But you are not allowed to receive parcels from your family. Personally, I would like to help you. You are young. I would not like you to die in prison. Help me to be able to help you! Give me information against your fellow prisoners and this will enable me to justify before my superiors why I gave you the parcel.
I cannot accept such a condition. I prefer to die. I didn't expect any other answer from you. But I would like to make another proposal. Some of the prisoners have become our informers. They claim to be Communist and they are denouncing you. They play a double role. We have no confidence in them. We would like to know in what measure they are sincere.
I understand that you don't want to betray your comrades. But give us information about those who oppose you so you will save your life! The men who betray us do us much harm but I cannot reward evil with evil. I cannot give information even against them. I pity them. I pray for them. I don't wish to have any connection with the Communists. I saw him die-he was praising God. Love conquered even the natural thirst for life.
If a poor man is a great lover of music, he gives his last dollar to listen to a concert. He is then without money, but he does not feel frustrated. He has heard beautiful things. I don't feel frustrated to have lost many years in prison.
I have seen beautiful things. I myself have been among the weak and insignificant ones in prison, but have had the privilege to be in the same jail with great saints, heroes of faith who equaled the Christians of the first centuries. They went gladly to die for Christ. The spiritual beauty of such saints and heroes of faith can never be described.
The things that I say here are not exceptional. The supernatural things have become natural to Christians in the Underground Church who have returned to their first love. Before entering prison, I loved Christ very much. I have seen her beauty, her spirit of sacrifice. What Happened to My Wife and Son? I was taken away from my wife and I did not know what had happened to her. Only after many years I learned that she had been put in prison, too. Christian women suffer much more than men in prison.
Girls have been raped by brutal guards. The mockery, the obscenity, is horrible. The women were forced to work at hard labor building a canal, fulfilling the same workload as men.
They shoveled earth in winter. Prostitutes were made overseers and competed in torturing the faithful. My wife has eaten grass like cattle to stay alive. Hungry prisoners ate rats and snakes at this canal. One of the joys of the guards on Sundays was to throw women into the Danube and then fish them out, to laugh about them, to mock them about their wet bodies, to throw them back and fish them out again. My wife was thrown in the Danube in this manner. My son was left to wander on the street when his mother and father were taken away.
Mihai had been very religious from childhood and very interested in matters of faith. At the age of nine, when his parents were taken away from him, he passed through a crisis in his Christian life. He became bitter and questioned all of his religion.
He had problems that children usually don't have at this age. He had to think about earning his living. It was a crime to help families of Christian martyrs. Two ladies who helped him were arrested and beaten so badly that they were permanently crippled. All of her teeth were kicked out and her bones were broken. She will never be able to work again. She, too, will be a cripple for life. Suffering had produced a wavering in his faith. But after two years of Sabina's imprisonment he was allowed to see her.
He went to the Communist prison and saw his mother behind iron bars. She was dirty, thin, with calloused hands, wearing the shabby uniform of a prisoner. He scarcely recognized her. Her first words were, "Mihai, believe in Jesus! Mihai wept seeing his mother dragged away.
This minute was the minute of his conversion. He knew that if Christ can be loved under such circumstances, He surely is the true Savior. He said afterward, "If Christianity had no other arguments in its favor than the fact that my mother believes in it, this is enough for me. In school, he had a continuous battle for existence. He was a good pupil and as a reward he was given a red necktie-a sign of membership in the Young Communist Pioneers. My son said, "I will never wear the necktie of those who put my father and mother in prison.
After having lost a year, he entered school again, hiding the fact that he was the son of Christian prisoners. Later, he had to write a thesis against the Bible. In this thesis he wrote: "The arguments against the Bible are weak and the quotations against the Bible are untrue.
Surely the professor has not read the Bible. The Bible is in harmony with science. This time he had to lose two school years. In the end he was allowed to study in the seminary. Here he was taught "Marxist theology.
Mihai protested publicly in class, and other students joined him. The result was that he was expelled and could not finish his theological studies. Once in school, when a professor delivered an atheistic speech, my son rose and contradicted the professor, telling him what responsibility he took upon himself by leading so many young men astray. The entire class took his side. It was necessary that one should have the courage to speak out first, then all the others were on his side.
To get an education he constantly tried to hide the fact that he was the son of Wurmbrand, a Christian prisoner. But often it was discovered and again there was the familiar scene of being called to the school director's office and being expelled. Mihai also suffered much from hunger. Many families of jailed Christians in Communist countries nearly starve to death.
It is a great crime to help them. I will tell you just one case of suffering of a family that I know personally. A brother entered prison on account of his work in the Underground Church. He left behind a wife with six children.
His older daughters of seventeen and nineteen could not get a job. Please don't judge this story according to moral standards; just receive the facts. The two daughters of a Christian martyr-Christians themselves-became prostitutes to support their younger brothers and sick mother. Their younger brother of fourteen became insane when he saw it and had to be put in an asylum. When years later the imprisoned father returned, his only prayer was, "God, take me to prison again.
I cannot bear to see this. His daughters were no longer prostitutes, as they received jobs by complying with the demands of the secret police-they became informers. As daughters of a Christian martyr, they are received with honor in every house. They listen and then they report everything they hear to the secret police. Don't just say that this is ugly and immoral-of course it is-but ask yourself if it is not also your sin that such tragedies occur, that such Christian families are left alone, and are not helped by you who are free.
During all this time I never saw a Bible or any other book. I had forgotten how to write. Because of the starvation, drugging, and tortures, I had forgotten the Holy Scriptures. Very soon after this I was released through a general amnesty given in our country, very much under the influence of American public opinion.
I saw my wife again. She had waited faithfully for me for fourteen years. We began our new life in poverty, because those who are arrested have everything taken from them. The priests and pastors who were released were allowed to have small churches. A church in the town of Orsova was given to me.
The Communist Department of Cults told me it had thirty-five members in it and warned that it must never have thirty-six! I was also told that I must be their agent and report to the secret police on every member and keep all youth away. This is how the Communists use churches as their "tool" of control. I knew that if I preached, many would come to hear.
So I never tried even to begin working in the official church. Instead, I ministered again in the Underground Church, sharing all the beauties and the dangers of this work. During the years I was imprisoned, God had moved wonderfully. The Underground Church was no longer abandoned and forgotten. Americans and other Christians had begun to help us and pray for us.
One afternoon as I rested in the house of a brother in a provincial town, he awoke me and said, "Brethren from abroad have come. Rank-and-file Christians had organized a secret work of relief for families of Christian martyrs, and were smuggling in Christian literature and help.
In the other room I found six brethren who had come to do this work. After speaking with me at length, they told me that they had heard that at this address there was someone who had spent fourteen years in prison, and they would like to see him. I told them that I was the man. They said, "We expected to see someone melancholic.
You cannot be this person because you are full of joy. Steady, regular help began to come to the Underground Church. By secret channels we got many Bibles and other Christian literature, as well as relief for families of Christian martyrs. Now, with their help, we of the Underground Church could work much better. It was not only that they gave us the Word of God, but we saw that we were beloved.
They brought us a word of comfort. During the years of brainwashing, we had heard, "Nobody loves you anymore, nobody loves you anymore, nobody loves you anymore. We later helped them develop a technique of secret work, so they could creep undetected into houses surrounded by the secret police.
The value of the Bibles smuggled in by these means cannot be understood by an American or an English Christian who "swims" in Bibles. My family and I would not have survived without the material help I received from praying Christians abroad.
The same is true with many other underground pastors and martyrs in Com- munist countries. I can testify out of my own experience about the material and even greater moral help that has been given to us by special missions formed for this purpose in the free world.
For us, these believers were like angels sent by God! Because of the renewed work of the Underground Church, I was in very great danger of still another arrest. I could now leave Romania. Why I Left Communist Romania I would not have left Romania, despite the dangers, if the leaders of the Underground Church had not commanded me to use this opportunity to leave the country, to be the "voice" of the Underground Church to the free world.
They wished me to speak to you of the Western world on their behalf about their sufferings and needs. I came to the West, but my heart remained with them. I would never have left Romania if I had not understood the great necessity for you to hear of the sufferings and the courageous work of the Underground Church, but this is my mission.
Before leaving Romania, I was called twice to the secret police. They told me that the money had been received for me. Romania sells its citizens for money, because of the economic crisis that communism has brought to our country. They told me, "Go to the West and preach Christ as much as you like, but don't touch us!
Don't speak a word against us! We tell you frankly what we plan for you if you do tell what happened. All of his fingernails were torn out. I have been with others from Berlin. Romanians have even been kidnapped from Italy and Paris. They told me further, "We can also destroy you morally by spreading a story about you with a girl, theft, or some sin of your youth. The Westerners-especially Americans-are very easily deceived.
They had great confidence in the brainwashing through which I passed. In the West, there are now many who have passed through the same things as I, but who are silent. Some of them have even praised communism after having been tortured by the Communists. The Communists were very sure that I, too, would be silent.
So in December , my family and I were allowed to leave Romania. My last deed before leaving was to go to the grave of the colonel who had given the order for my arrest and who had ordered my years of torture. I placed a flower on his grave. By doing this I dedicated myself to bringing the joys of Christ that I have to the Communists who are so empty spiritually.
I hate the Communist system but I love the men. I hate the sin but I love the sinner. I love the Communists with all of my heart. Communists can kill Christians but they cannot kill their love toward even those who killed them. I have not the slightest bitterness or resentment against the Communists or my torturers. Chapter 4 Defeating Communism With the Love of Christ The Jews have a legend that, when their forefathers were saved from Egypt and the Egyptians drowned in the Red Sea, the angels joined the songs of triumph sung by the Israelites.
And God said to the angels, "The Jews are men and can rejoice about their escape. But from you I expect more understanding. Are the Egyptians not also my creatures? Do I not love them, too? How do you fail to feel my sorrow about their tragic fate? But the Being whom Joshua met was sent from the Lord and, therefore, when asked whether He was for or against Israel, gave an answer that is the most unexpected and difficult to understand: "No.
He came from a place where beings are not for or against, but where everyone and everything are understood, looked upon with pity and compassion, and loved with fire.
There is a human level on which communism must be utterly fought against. On this level we have to fight against Communists, too, they being the supporters of this cruel, savage ideal. But Christians are more than mere men; they are children of God, partakers of the divine nature.
Therefore, tortures endured in Communist prisons have not made me hate Communists. They are God's creatures; how can I hate them? But neither can I be their friend.
Friendship means one soul in two breasts. I am not one soul with the Communists. They hate the notion of God. I love God. If I were asked, "Are you for the Communists or against them? Communism is one of the greatest menaces to mankind. I am utterly opposed to it and wish to fight it until it is overthrown. But, in the spirit, I am seated in heavenly places with Jesus. I am seated in the sphere of the "no," in which, notwithstanding all of their crimes, the Communists are understood and loved, a sphere in which there are angelic beings trying to help everyone attain the highest goal of human life, which is to become Christlike.
Therefore, my aim is to spread the gospel to the Communists, to give them the good news about Christ, who is my Lord and loves the Communists. He has said Himself that He loves every man and that He would rather leave ninety-nine righteous sheep than allow the one that went astray to remain lost. His apostles and all the great teachers of Christianity have taught this universal love in His name.
Fast Download speed and ads Free! She moves on the only way she knows how—gilding herself in more steel. Years go by. She builds a new life. She leaves the old one behind. Until one day, she sees the face of a ghost on the news. The past five years have changed them both. Broken or not, Brecken wants her back. Narcissistic Personality Disorder NPD and relationships with abusive narcissists and psychopaths: the point of view and lessons of the victims.
Gathers documents written by U. From here you will rest See the growth of our boy. In The Bench, Meghan, The Duchess of Sussex, touchingly captures the evolving and expanding relationship between father and son and reminds us of the many ways that love can take shape and be expressed in a modern family.
Evoking a deep sense of warmth, connection, and compassion, The Bench gives readers a window into shared and enduring moments between a diverse group of fathers and sons—moments of peace and reflection, trust and belief, discovery and learning, and lasting comfort.
With a universal message, this thoughtful and heartwarming read-aloud is destined to be treasured by families for generations to come. On December 2, the U. Secretary of Defense, Donald Rumsfeld, signed his name at the bottom of a document that listed eighteen techniques of interrogation--techniques that defied international definitions of torture. The Rumsfeld Memo authorized the controversial interrogation practices that later migrated to Guantanamo, Afghanistan, Abu Ghraib and elsewhere, as part of the policy of extraordinary rendition.
From a behind-the-scenes vantage point, Phillipe Sands investigates how the Rumsfeld Memo set the stage for a divergence from the Geneva Convention and the Torture Convention and holds the individual gatekeepers in the Bush administration accountable for their failure to safeguard international law.
Bush, and was promoted by their most senior lawyers - Personal accounts, through interview, of those most closely involved in the decisions - How the Joint Chiefs and normal military decision-making processes were circumvented - How Fox TV's 24 contributed to torture planning - How interrogation techniques were approved for use - How the new techniques were used on Mohammed Al Qahtani, alleged to be "the 20th highjacker" - How the senior lawyers who crafted the policy of abuse exposed themselves to the risk of war crimes charges.
Besides being cruel and inhumane, torture does not work the way torturers assume it does. This book tells the story of the tragic and often tormented relationship between the United States and Pakistan. Pakistan's internal troubles have already threatened U. This book explores the main trends in Pakistani society that will help determine its future; traces the wellsprings of Pakistani anti-American sentiment through the history of U.
It concludes with three options for future U. The book explains how Washington can prepare for the worst, aim for the best, and avoid past mistakes. Torture is indisputably abhorrent. Why, you might ask, would you even want to think or read about torture? That is a very good question, and one this book addresses in a compelling and enlightening way. Torture is a very important issue, not least because millions of people around the world have been subjected to this odious practice—and many are enduring torture right now as you read these words.
Discover the Bible's ancient wisdom on these toxic people - who they are, how they got that way, how to deal with them, and God's final word on it all. Narcissistic abuse is a form of abuse that ensures victims are left emotionally drained, mentally exhausted, and devoid of any self-worth or self-esteem. Log in with Facebook Log in with Google.
Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Download Free PDF. Torture International Journal of Applied Philosophy, A short summary of this paper. Torture D. Koukal University of Detroit Mercy ABSTRACT: This paper offers a phenomenological description of torture that delves beneath its mere physical effect on the human body, in order to demonstrate that bodily pain is only one dimension of the experiential structure of torture.
Why is standing limited to four hours? Therefore, hooding, enforced nakedness or stress positions, exposure to extreme temperatures or constant light or intense noise, sleep deprivation or sexual humiliation could not possibly count as torture. In what follows I will test this conclusion by ofering a phenomenological description of torture that delves beneath its mere physical efect on the human body.
This is not to dismiss or diminish the pain of torture. Many of the less physi- cally traumatic methods of torture endorsed by the departed Bush administration, which have the advantage of leaving no permanent and incriminating scars, are still intensely painful. But I would suggest that bodily pain is only one dimension of the experiential structure of torture.
International Journal of Applied Philosophy ISSN X. And because each of us can only experience the sensations of our own bodies, it is thought that the pain of another can never be fully manifest to us, even if we are standing in close proximity to that person.
But this is to assume that bodily pain is central to torture, and this may be a hasty assumption. For even on his account, the cruelty that maims the dignity of a person does so, more often than not, by regarding the body in a certain way, that is, by humiliating the body rather than or in addition to physically harming it. Before the body can be conceived of as physical or psychological, it is irst and foremost something lived as an opening onto a world.
Phenomenology, starting with Husserl, tells us that the lived body [Leib] is not just any other thing in physical space, and much more than the bearer of felt sensations. It is a co-given center of orientation that can move into a world to grasp things within its kinaesthetic horizon. This motility is at the root of all action, perception and expression. Starting at an obvious point, a body under torture is always deprived of freedom of movement to one degree or another.
This means that, as a subject, it is no longer free to move into and shape the space of the world it inhabits. On the contrary, to the extent that objective space exists, it is founded on and shaped by bodies living in the world. In the irst in- stance, the lived body in this situation has been removed from a spatiality of his or her own making—i.
It has been cut of from intersubjective relationships and the realm of human institutions—such as the public world, and the world of law—of which it was a part.
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