Photography, Film and Visibly Wounded Genocide Survivors in Rwanda

Norridge, Zoe

doi:10.1080/14623528.2018.1522818

Cited by 2 publications

(7 citation statements)

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“…Beyond a sense of self, there are survivors with deep visible scars that affect their movement and ability to perform everyday tasks (Norridge, 2019: 69). They are forced to depend on others, even for simple tasks, such as washing clothes.…”

Section: Scars and One’s Self-perception And Abilitymentioning

confidence: 99%

“…the head or neck) often provoked questions and discussions. Scars are public expressions of memory found in everyday interactions (Norridge, 2019: 69). In Rwanda, as one researcher put it, ‘the physical marks that remain on bodies constitute an intrusion of the genocide into everyday experience’.…”

Section: The Meanings Of Scars In Post-genocide Rwandamentioning

confidence: 99%

“…The exact number is difficult to ascertain, given the context in which the genocide violence unfolded (Guichaoua, 2020: 1). There are an estimated 400,000 genocide survivors and, of these, most (about 300,000) have deep bodily scars and approximately 26,000 are missing one or more limbs (Thomas, 2005: 18; Norridge, 2019: 54). This article goes beyond the numbers and politics to accentuate the cruelty of the killings and the long-lasting effects of bodily torture that shocked Rwandans and the world, and shaped international politics (Reggers et al, 2022).…”

Section: Introductionmentioning

confidence: 99%

“…This article further examines the multiple meanings of inkovu to further typologize Burnet’s first category (physical scars on bodies). First, there are physical scars from deep wounds that healed but left a variety of visible marks on survivors’ bodies (Norridge, 2019: 61). A second category comprises scars that were not as deep and, with time, have faded but nevertheless remind survivors of the pain they embody (Arthur, 1997).…”

Section: Introductionmentioning

confidence: 99%

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Bodily Scars as Lived Memory in Post-Genocide Rwanda

Mwambari,

Sibomana

2023

Body & Society

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Scholarship about politics and the body in conflicts has gained prominence in academic debates. This article advances these conversations by arguing that bodily scars are potent ‘carriers’ of memories of mass atrocities committed during the genocide against the Tutsi in Rwanda. Using both semi-structured interviews and a wide range of secondary sources, this study found that bodily scars – as physical manifestations of wartime torture and pain – evidence past atrocities and survivor resilience. Similarly, they are avenues through which the past is communicated and transformed (in ways that complement and surpass other mediums of memory). Bodily scars play powerful and complex roles in memory conversations; they communicate trauma and keep memories of the mass violence vivid in public and private realms. This article empirically contributes to discussions on the politics of memory in post-genocide Rwanda, and body studies and memory scholarship more broadly.

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Section: Scars and One’s Self-perception And Abilitymentioning

confidence: 99%

Section: The Meanings Of Scars In Post-genocide Rwandamentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Bodily Scars as Lived Memory in Post-Genocide Rwanda

Mwambari,

Sibomana

2023

Body & Society

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“…That is (…) agents are writing (though violently) a narrative of the past that stands in contrast to that of individuals and groups who use this space for remembering Peru's war and the victims of it. In other words, various groups are 60 See Tadjo (2010) on the changing memory landscape in Kigali and Norridge (2019) on the changing visual representation of the Genocide against the Tutsi in Rwanda. 61 The Black Lives Matter (BLM) movement and its attack on statues that honoured former slave owners or colonial officers shows how memory is deeply conflictual and how the engagement one has with a memorial differs depending on belonging and experience.…”

Section: Public Memorials As a Safe Discursive Spacementioning

confidence: 99%

The Transformative Capacity of Communication: Integrative Communicative Acts Across the Communicative Spectrum of Civil Society

Pukallus

2021

Communication in Peacebuilding

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The Transformative Capacity of CommunicationThe communicative spectrum of civil society spans a variety of different forms of communication-both mediated and non-mediated. The latter includes for example negotiations and discussion groups, speeches, debate, deliberation and dialogue whereas the former subsumes the factual and fictional mass media as much as the arts which are conceived of here in all of their diversity and spanning the different categories of the visual, literary, performing and design. Often, the communicative spectrum of civil society is dominated by multiple mass media channels simply because advances in communication technology have taken content and reconfigured and commodified it to fit myriad forms of digital distribution. At the same time, digital technology has broadened the platforms from which it can operate. But it is important to remember that the arts fulfil an equally important role. With this in mind, the communicative spectrum of civil society can be defined to include non-mediated communication in all its forms, news journalism, citizen journalism, participatory media, social media, (community) radio, literature, biography, poetry as well as audio-visual media such as cinema, documentary,

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Photography, Film and Visibly Wounded Genocide Survivors in Rwanda

Cited by 2 publications

References 0 publications

Bodily Scars as Lived Memory in Post-Genocide Rwanda

Bodily Scars as Lived Memory in Post-Genocide Rwanda

The Transformative Capacity of Communication: Integrative Communicative Acts Across the Communicative Spectrum of Civil Society

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