Stolen trauma: why some veterans elaborate their psychological experience of military service

The embellishment of a warrior biography has a long history but examples of veteran elaboration of traumatic experience have become increasingly apparent. Although legislative change in the UK has removed the penalties for fabrication and a progressive decline in the military footprint may have increased the likelihood of such false trauma narratives, a paradigm shift in explanations for mental illness underpins this phenomenon. The recognition of post-traumatic stress disorder (PTSD) in 1980, followed by studies to identify risk factors, led to a greater appreciation of psychological vulnerability. As a result, the use of shame to discourage acts formerly labelled as “cowardly” or “lacking in morale fibre” is no longer considered appropriate. Recent conflicts in Iraq and Afghanistan generated popular sympathy for service personnel, whilst media focus on PTSD has led the UK public to believe that most veterans have been traumatised by their tours of duty.     

Modern Sikh Warriors: Militants,Soldiers, Citizens

Central to the mainstream Sikh identity is the concept of ethically-justified force, used as a last resort. There is no place for absolute pacifism in this conception of ethical living. Fighters and martyrs occupy an important place in the Khalsa narrative, and Sikhs are constantly reminded of the sacrifices and heroism of their co-religionists of the past. This article explores how the Sikh warrior identity is manifested in the contemporary world. It examines the Sikhs who, in the 1980s and 1990s, were involved on both sides of the Punjab crisis: those militants who fought for a Sikh homeland (“Khalistan”) and those Sikhs in the Indian army who suppressed the insurgency. The article also looks beyond the militants and soldiers to Sikhs employed in modern security-related professions, the broader issue of Sikh symbols relating to the use of force, and violence within the Sikh diaspora. An examination of the Sikhs in various parts of the world reveals additional uses and consequences of ideology, whether in enlistment in the armed forces of the states in which they live, or in the support of the militancy in India, particularly in the 1980s. The conclusion is that the modern Sikh warrior is a nuanced actor behaving in various ways, some overt and some subtle: the warrior is willing to physically fight those perceived to be tyrannous, but most initiatives have shifted to pursuing justice through non-violent means, such as legal struggles for civil rights. Although armed Sikh militancy against the Indian government is in the past, there are strong residual resentments still requiring redress. All of this is of great relevance to understanding the ethics of armed force within modern Sikhism.     

Risk,War, and the Dangers of Soldier Identity

The profession of arms is distinct from other professions for many reasons. One reason which is not so obvious is that, unlike members of other professions, soldiers may go their entire careers preparing for a day that never arrives. All things considered, we should think this to be a very good thing. For soldiers, however, this can feel somewhat odd, since there is a natural desire to want to feel useful and to see one’s role and purpose find realization. Accordingly, the common soldier is forced to adopt a rather paradoxical mindset, one of longing for peace, and therefore for uselessness, while at the same time longing to be useful, which would entail that there be a war. This latter desire to be useful and to vindicate one’s identity as a soldier can sometimes take on an unhealthy life of its own. The pull of wanting too strongly to live up to a warrior identity, I argue, can sometimes skew a soldier’s ability to assess risk rationally. This article will therefore investigate how a soldier’s concept of self influences his or her overall capacity to evaluate risk in war and when such influence might become morally problematic.     

Livelihood systems of enlisted Ugandan Army soldiers: honour and reform of the UPDF

This article explores the livelihood pathways of serving Ugandan Army soldiers and traces their methods and motivations for enlistment. All were from areas of northern Uganda affected by nearly two decades of violent instability. With the Uganda People's Defence Forces (UPDF) increasing recruitment eligibility requirements and taking other measures to improve professionalism, some soldiers enlisted using false credentials and names, travelled to skirt unofficial ethnic quotas, and joined against their family's wishes. The Army's defence reform process was intended to preclude such problems. The article concludes with reflections on what strategic deception (by both recruits and the Army) may imply for warriors' honour.     

The Just Warrior Ethos: A Response to Colonel Riza

In 2014, Colonel M. Shane Riza published an article in this journal arguing that remotely piloted aircraft (RPA) and robotic weapons threaten the US Air Force’s warrior ethos. Riza has clearly articulated the sentiments of one side of a vibrant debate within our service. This paper presents an alternative view; a view held by some who have experienced these new forms and tools of war, and who have wrestled with their implications first-hand. In this paper, we address some methodological concerns with Riza’s approach and then engage some misunderstandings about RPA’s relationship to military history and to risk. The second part of this paper takes a close look at some of the early Just War thinkers to determine what implications the tradition may have on the warrior ethos. We propose, as an alternative to Riza’s position, a return to an ethos grounded in humility, charity, and a conception of war as a last resort; in short, a return to the Just Warrior Ethos.