The second memorial, less well known but no less real, is the social bonding effected between disfigured men, men with “broken faces,” disabled soldiers with horrific casualties—what the French call “gueules cassées.” Situated on the borderland of private and public recollection, this type of memorial is characterized by poignant isolation. Those who had the war almost literally engraved upon their faces were marked and isolated by their wounds. Their road back to civilian life was so obstructed that many gave up entirely the struggle to demobilize, to return home and to resume their lives. Instead, they turned to each other, in lonely brotherhood. Doing so, they formed organizations that pressed for their rights and created places where they could go without embarrassment—without frightening others. Thus they constructed a social reality through which they could experience—remember—the simple dignities of daily life that they had lost and would never recover on their own. Kinship here meant survival in the most straightforward and mundane ways.What if the statues in war memorials resembled these men?
Such groups existed in every combatant country. But their language was not national but personal and private. They acted socially, to be sure, but in ways that confirmed their status as pariahs. They were themselves sites of memory, but as such so extraordinary that many people had trouble even looking at them. It is a sad paradox: these men bore the marks of war so directly that they—and the particular price of war that their experience embodied—could not be confronted.
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posted by Rumple at 7:20 PM on October 1, 2007