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Journal articles on the topic 'Collective trauma'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Riedel, Eberhard. "Collective Trauma." International Journal of Jungian Studies 12, no. 1 (February 3, 2020): 60–87. http://dx.doi.org/10.1163/19409060-01201002.

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Abstract Humanizing the devastating emotional forces released by the worldwide plague of collective violence and trauma demands developing integral awareness. This article develops an ecological perspective that views human communities as ecosystems and individuals as embedded in these environments. This perspective offers a space large enough to generate fresh ideas. The process evolved under the press of fieldwork in crisis areas in the eastern Democratic Republic of Congo. To explore psychosocial and political characteristics of human ecosystems Riedel employs a biaxial map, the Mandala of the Five Worlds. The map brings into purview in dynamic mandala format the Familial and Societal Worlds on the horizontal axis, the worlds of Nature and Mind on the vertical axis, and the Rhizome World at the core. Riedel views the rhizome world as a container and co-created field of human inheritances and codes, natural-physical and socio-cultural. The rhizome plays a central role in the resonance and synergistic phenomena interrelating elements of the five spheres. Community self-states are collective aggregates that involve elements from all five spheres of the mandala. Riedel explores patterns of dynamic forces of aggregation and evolution that determine a group’s connectivity and tendencies. For example, in community states of collective violence and trauma at extreme levels of severity, the socio-cultural and nature-mind dimensions of the map are “unhinged,” resulting in nature-nurture and humane-ethical considerations being split off from social behaviour with fractionizing fields dominating. Via emotional resonance, purposeful action interventions seek to loosen adhesion to the collectivity of suffering through which people are connected to the social traumas of their groups, past and present. Thus the rhizomic systems approach raises awareness about the dynamic of cultural seizures as major sources of sociocultural difficulties.

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2

Somasundaram, Daya. "Addressing collective trauma." Intervention 12 (December 2014): 43–60. http://dx.doi.org/10.1097/wtf.0000000000000068.

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3

Frantz, Gilda. "Individual and Collective Trauma." Psychological Perspectives 57, no. 3 (July 3, 2014): 243–45. http://dx.doi.org/10.1080/00332925.2014.936214.

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4

Berliner, Peter. "Sociodrama and collective trauma." Counselling and Psychotherapy Research 9, no. 1 (March 2009): 66–67. http://dx.doi.org/10.1080/14733140802666635.

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5

Koh, Eugen. "The Healing of Historical Collective Trauma." Genocide Studies and Prevention 15, no. 1 (May 2021): 115–33. http://dx.doi.org/10.5038/1911-9933.15.1.1776.

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Historical collective trauma is embedded in the shared consciousness of a collective, which can be considered as being the collective’s culture. The healing of historical collective trauma is a most complex and challenging task. At the core of it is a collective process of working through painful and overwhelming experiences, which is only possible in a safe and supportive environment. This process involves remembering and making sense of defined events and depends on the possession of a capable and authentic “collective thinking apparatus,” which is proposed here, to be a function of a collective’s culture. The healing of single, defined traumatic events is, in many instances, limited by a pervasive, insidious, and continuing process of damage to and distortion of the underlying culture. This is a complex form of cultural trauma that needs to be addressed in order for the healing of historical collective trauma to be fully accomplished.

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6

Kennedy, Bernice. "2. Cascading Collective Trauma and COVID-19 Pandemic: The Impact on African Americans and Communities of Color." 2. Cascading Collective Trauma and COVID-19 Pandemic: The Impact on African Americans and Communities of Color 5, no. 2 (November 15, 2021): 1–12. http://dx.doi.org/10.35455/brk12345678915.

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The COVID-19 pandemic led to collective trauma or long-term psychological effects that are shared by a large group of people who all experience an event. Collective trauma is defined as an entire group’s psychological reaction to a traumatic event that affects an entire society. Collective trauma can be caused by events such as pandemics, wars, natural disasters, mass shootings, genocides, systematic and historical oppression, recessions, and famine or severe poverty. This paper is a brief report of the impact of cascading collective trauma during the COVID-19 pandemic on African Americans and other communities of color. Cascading collective traumas are defined as a series of compounding catastrophes that may be both historic and concurrent and results have stronger emotional responses with each new exposure. COVID-19 pandemic was almost immediately followed by another trauma, such as the racial unrest and reports of African Americans being beaten ferociously with no apparent causes. Collective trauma is not always equal in populations. African Americans and other communities of color in the United States are suffering disproportionately from COVID-19, compounded by historical trauma, structural racism, and persistent poverty. Policy changes are needed to address the structural racism and health inequities that negatively impact the physical and mental health of Blacks, Latinx, and other indigenous communities in the United States. More research is needed to examine cascading collective trauma and increased violence.

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7

Collins, Anthony. "Culture, narrative and collective trauma." Psychology in Society, no. 48 (2015): 105–9. http://dx.doi.org/10.17159/2309-8708/2015/n48a8.

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8

Jacobs, Mark D. "Cultural Trauma and Collective Identity." Contemporary Sociology: A Journal of Reviews 34, no. 4 (July 2005): 423–24. http://dx.doi.org/10.1177/009430610503400454.

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9

Kelly, Maura, Amy Lubitow, Matthew Town, and Amanda Mercier. "Collective Trauma in Queer Communities." Sexuality & Culture 24, no. 5 (February 25, 2020): 1522–43. http://dx.doi.org/10.1007/s12119-020-09710-y.

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10

Kulisz, Abby. "Trauma Unending." Journal of Religion and Violence 5, no. 3 (2017): 274–90. http://dx.doi.org/10.5840/jrv20181543.

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This paper explores the ways communities reexperience traumatic events. Previous studies have made important contributions by observing that communities, in contrast to individuals, often use a traumatic event to construct their identity; and trauma is not always painful but sometimes desired. To further investigate these dimensions of traumatization, I focus on the performance of mātam or self-flagellation, which is practiced by a small minority of the world’s Shīʿī Muslim population on the Day of ʿĀshūrāʾ. For many Shīʿa, particularly Twelvers, Ḥusayn b. ʿAlī’s death at the battle of Karbala in 680 C.E. is a collectively traumatic event. Not only does Karbala embody a collective tragedy for Shīʿī Muslims, it defines and shapes their interpretation of history. During the practice of mātam, the mourner enacts the trauma of Karbala on one’s body, thus reliving and preserving the collective trauma.

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11

Hosseini, Sajed, and Snoor Afani. "Psychological and Cultural Treatment of Traumatized Subject(s): Reading Laleh Khadivi’s The Walking in Terms of Theories of Trauma." International Journal of Linguistics, Literature and Translation 4, no. 9 (September 30, 2021): 71–76. http://dx.doi.org/10.32996/ijllt.2021.4.9.8.

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The present study aims to scrutinize the concept of trauma in Laleh khadivi’s work entitled, The Walking. The objective of the study is to examine how Khadivi’s work can be read through theories of trauma. The Freudian notion of trauma focuses on the remaining psychological wounds on subjects’ identity while Alexander’s concept, cultural trauma, concentrates on the cultural outcome of a horrendous event at the collective level. Traumas are not solely private psychological experiences and are restricted to one solitude individual as they can expose themselves as collective experiences. Literary works are valuable properties picturing the results and outcomes of trauma both at its individual and collective level. In the current paper, concepts related to traumas will be defined to examine the characters in Khadivi’s novel. The novel provides a set of chronological events that happened to a minority group during the Iranian revolution. The author chooses her characters of Iranians of Kurdish immigrants. The Walking, reminds us of events happening during 1976 in Iran, after The Islamic Revolution. The article will delineate that characters are psychologically traumatized after the revolution in Iran as well as experiencing cultural trauma during the twentieth century.

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12

Lerner, Adam B. "Theorizing Collective Trauma in International Political Economy." International Studies Review 21, no. 4 (May 25, 2018): 549–71. http://dx.doi.org/10.1093/isr/viy044.

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AbstractWhile existing literature on collective trauma in international relations represents a vital (albeit inchoate) contribution to the field, to date, it has largely analyzed collective trauma’s impact as primarily psychological and sociocultural. This essay argues that a complete vision of collective trauma in IR must incorporate not only these more intangible dimensions but also how its legacy is reified materially over time in economic conditions—distinguishing the trauma of those with the resources to “work through” and those without. I begin this essay with a novel conception of collective trauma that draws upon existing traditions’ insights but also facilitates mediation between collective trauma’s material and sociocultural dimensions. Employing this definition, I then outline three analytical frameworks via which future scholarship can address collective trauma in international economic relations. First, scholarship can incorporate a notion of the trauma of poverty. Second, scholars can analyze the loss of economic opportunity that trauma entails as akin to Dominick LaCapra’s concept of structural trauma of absence. Finally, scholarship can examine collective trauma’s ability to break down trust in institutions and the impact this breakdown has on international economic relations.

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13

Taylor, Miriam. "Collective trauma and the relational field." Humanistic Psychologist 48, no. 4 (December 2020): 382–88. http://dx.doi.org/10.1037/hum0000215.

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Cypress, Brigitte S. "Collective trauma: An evolutionary concept analysis." Nursing Forum 56, no. 2 (January 19, 2021): 396–403. http://dx.doi.org/10.1111/nuf.12550.

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15

Alston, Chabreah. "Drama therapy and complex collective trauma." Drama Therapy Review 8, no. 1 (April 1, 2022): 113–19. http://dx.doi.org/10.1386/dtr_00095_7.

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16

Chesner, Anna. "Book Review: Sociodrama and Collective Trauma." Dramatherapy 29, no. 3 (December 2008): 21. http://dx.doi.org/10.1080/02630672.2008.9689733.

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17

Sliep, Yvonne. "Leveton, Eva (ed). Healing Collective Trauma." Intervention 12, no. 1 (March 2014): 129–32. http://dx.doi.org/10.1097/wtf.0000000000000027.

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18

Audergon, Arlene. "Collective trauma: the nightmare of history." Psychotherapy and Politics International 2, no. 1 (February 2004): 16–31. http://dx.doi.org/10.1002/ppi.67.

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19

Fink-Samnick, Ellen. "Collective Occupational Trauma, Health Care Quality, and Trauma-Informed Leadership." Professional Case Management 27, no. 3 (May 2022): 107–23. http://dx.doi.org/10.1097/ncm.0000000000000559.

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20

Zara, Ayten. "Collective trauma cycle: The healing role of reconciliation, forgiveness and restorative justice in collective traumas (tur)." Journal of Clinical Psychiatry 21, no. 3 (2018): 301–11. http://dx.doi.org/10.5505/kpd.2018.36449.

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21

Siqueira Batista, María Luiza. "Can representation of individual trauma mobilize collective memory and cultural trauma?" Perspectivas Revista de Ciencias Sociales, no. 10 (December 30, 2020): 396–412. http://dx.doi.org/10.35305/prcs.v0i10.377.

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The way events are represented can result in the emergence of different narratives about a commonly experienced, and yet contested past. It is argued that such a process develops the formation of cultural trauma and collective memory in a given society. This essay aims to discuss the representation of one’s individual experiences to a wider audience as a means of creating meaning in a broader community and mobilize collective memory and cultural trauma. Hence, the case of the arpilleristas in Chile will be discussed as an example of the use of cultural artifacts as a means to represent individual trauma. I argue that the capacity of a group to create collective meaning relies on their ability to establish certain patterns of identification with that community. In this sense, the appropriation of the arpilleristas on typical Chilean cultural artifacts was essential for their impact on Chile’s national memory as they became the symbols of resistance and one of the main ways to recall the military regime. Nonetheless, such improvements were not perceived in the country’s cultural trauma as the arpilleristas mobilization did not seem to affect the core aspects of Chile’s identity.

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22

Riedel, Eberhard. "Anima Mundi: The Epidemic of Collective Trauma." Psychological Perspectives 60, no. 2 (April 3, 2017): 134–55. http://dx.doi.org/10.1080/00332925.2017.1314690.

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23

Phillips, Amanda. "Survivance Confronts Collective Trauma with Community Response." American Quarterly 70, no. 2 (2018): 353–56. http://dx.doi.org/10.1353/aq.2018.0023.

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24

Sedova, L. I. "The role of cultural memory in construction of collective identity." Alma mater. Vestnik Vysshey Shkoly, no. 1 (January 2021): 15–21. http://dx.doi.org/10.20339/am.01-21.015.

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Analyzed are collective identification processes that occur in conjunction with complicated, contradictory processes of glocalization, cultural exchange, emancipation of minorities, national liberation movements, etc. The paper aims to study the collective identity construction in the modern society, using the framework of cultural memory. Links between collective memory and collective identity are theoretically considered; the methodology of “imagined communities” is proposed to explore the collective memory as a resource of social integration. The article argues that the nation state is no longer the dominant basis for identity. Nowadays collectives require a shared memory of the past as the basis for social identity. The paper focuses on a high symbolic value of a remembering history, especially of a cultural trauma. The culturally constructed trauma can appear on the level of groups, and provide integration of community, based on victimization of the past. Thus, the collective traumatic memory can develop a negative collective identity, based on common traumatic experiences. Viewed from “imagined communities” perspective, social trauma is a part of politics of memory that becomes the politics of identity. Using results of sociological research, we distinguish three different versions of memorial paradigm, i.e. oblivion, displacement, and evocation. Such differentiation allows to argue that communities could manage their collective memory as a resource of social identification, and consequently integration.

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25

Storozhuk, Svіtlana, Nataliia Kryvda, Ihor Hoian, Natalija Mozgova, Maksym Doichyk, Iryna Matviienko, and Oksana Doichyk. "MENTAL HEALTH AFTER TRAUMA: INDIVIDUAL AND COLLECTIVE DIMENSIONS." Wiadomości Lekarskie 75, no. 8 (2022): 1924–31. http://dx.doi.org/10.36740/wlek202208119.

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The aim: The article is devoted to uncovering the essence of the trauma, identifying the cause of its formation, and investigating the consequences for the person and the community. Materials and methods: The methodological basis of the given study is the interdisciplinary and hermeneutic approach, which was used in combination with the methods of retrospective, analysis, synthesis, and extrapolation, as well as the methodological apparatus of memory studies with its inherent intention of the problem of group identity formation. A prominent place in the process of writing the work played the method of critical literature review. Sources reflecting research on individual and collective dimensions of trauma were found in PubMed, Scopus, and Google Scholar. Research articles were found using the keywords “trauma”, “traumatic experience”, “victim”, “violence”, “collective trauma”, “cultural trauma”, “memory”, etc. Conclusions: Modern studies of traumatic experience are inextricably linked with the scientific work of Sigmund Freud, who was one of the first to explicate trauma as a destroyer of “protection”. This gave reason to modern researchers to consider it an emotional reaction of the psyche to mental, physical, or cultural violence directed against the identity of an individual or an entire community. Whether inflicted on an individual or a community as a whole, trauma invariably seeks testimony in order to produce meanings and mechanisms capable of preventing violence and preserving the mental health of both the individual and the community as a whole.

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26

Plotkin-Amrami, Galia, and José Brunner. "Making up ‘national trauma’ in Israel: From collective identity to collective vulnerability." Social Studies of Science 45, no. 4 (June 25, 2015): 525–45. http://dx.doi.org/10.1177/0306312715589846.

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27

Mike, Laura. "Collective Trauma as a Conceptual Framework in the Interpretation of Tragedy." Acta Philologica, no. 58 (2022) (August 19, 2022): 81–91. http://dx.doi.org/10.7311/acta.58.2022.8.

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This article looks to argue that the application of a socially informed trauma theory, as elaborated by Jeffrey C. Alexander et al, would yield invaluable insights into the vicissitudes of early modern society, which underwent a profound collective trauma. This collective trauma was performed on the early modern stage, where the especially gory genre of revenge tragedy served as a work-through channel for this fundamental crisis. Replacing the one-sided concept of mourning, the complex framework of collective trauma allows to account for the hegemonic power relations in the process of the creation of different, contesting trauma narratives. Another crucial aspect of the collective trauma-framework which the paper discusses is that while it acknowledges the loss inherent in fundamental social change, it also allows for the merits of Protestantism in the long run. However, it does not necessarily lead to the idea of disenchantment, as the concept of mourning does.

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28

Urrieta, Luis. "Indigenous Reflections on Identity, Trauma, and Healing: Navigating Belonging and Power." Genealogy 3, no. 2 (May 25, 2019): 26. http://dx.doi.org/10.3390/genealogy3020026.

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Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into the present and affect Indigenous peoples at various scales, from local interpersonal relations to larger macro scales of geo-regional displacement. Indigenous peoples, however, have also survived the traumas of displacement, genocide, racism, surveillance, and incarceration by sustaining systems of ancestral and contemporary healing practices that contribute to individual and collective survivance. In this essay, I explore intergenerational rememberings of Indigenous identity, trauma, and healing based on personal, family, and community memory. Through rememberings, I seek to deconstruct the Western constructs of identity and trauma, arguing that these conceptions create trappings based on the exclusions of membership that support power hierarchies that perpetuate the dehumanization of Native peoples. By exposing these trappings, I will engage in my own decolonizing healing process by reclaiming, reconnecting, rewriting and rerighting histories. Finally, through an I/We Indigenous philosophy of belonging, I will argue that emotion can be an important saber (knowing) to help understand Indigenous identities as connected, collective, and ancestral ways of knowing and being that re/humanize Indigenous collective relational understandings.

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Granovetter, Sara. "Activist as Symptom: Healing Trauma within a Ruptured Collective." Society & Animals 29, no. 7 (December 23, 2021): 659–78. http://dx.doi.org/10.1163/15685306-bja10051.

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Abstract Animal activists serve as symptom-bearers for trans-species collective trauma within Western-industrial society. Findings from literature on traumatology and nonhuman animal activism, contemporary discourse, and the voices of ten activists currently in the field suggest that many animal activists suffer some form of trauma. Activist trauma arises through overlapping, complex relational processes of intersubjective attunement with nonhuman animals and embeddedness within a human social context that disavows nonhuman suffering. In understanding activist trauma as a symptom of a dysfunctional system, I depathologize activist suffering and view activists as integral members of a whole society that seeks healing.

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30

Ahammed, Shaima. "Caste-based Oppression, Trauma and Collective Victimhood in Erstwhile South India: The Collective Therapeutic Potential of Theyyam." Psychology and Developing Societies 31, no. 1 (March 2019): 88–105. http://dx.doi.org/10.1177/0971333618825051.

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The decades of collective victimhood and trauma that the oppressed lower caste members in the southern state of India (Kerala) suffered in silence were less known to the world until the socio-religious reform movements offered a space for their collective expression of agitation and unrest. With no socially sanctioned channels to express their injustice and pain, the folk ritual of Theyyam often became the alternative for a cathartic release of transgenerational and collective victimhood and trauma long endured by people belonging to these communities. A common theme of Theyyam discussed in literature is the symbolic meaning of ‘empowerment’, ‘dissent’ and ‘protest’ that Theyyam takes on as the performer embodies a chosen deity. The ritual thereby becomes a temporary outlet for the collective rage, anger and resentment endured by people of the oppressed communities over the years. These insights have implied the healing potential of Theyyam as it offers a safe outlet for repressed trauma reactions for individuals as well as for the community, collectively. However, what is relevant to this discussion is the mechanism by which healing processes are activated in Theyyam. This article makes an effort in this direction—the focus is on understanding Theyyam as a psycho-cultural phenomenon and the collective therapeutic dynamics that it offers.

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Preiss, Marek. "Představení projektu Transgenerační přenos traumatu holocaustu – prevence a péče." E-psychologie 16, no. 2 (June 30, 2022): 66–68. http://dx.doi.org/10.29364/epsy.446.

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The project focuses on connecting multidisciplinary specialists interested in research and healing of the transgenerational transmission of Holocaust trauma. A lot of untreated traumas from the collective catastrophe have been passed to the next generations. The aim is to exchange information and experience about this issue within the V4 countries and to bring new insights about healing of trauma for Jewish communities and for the specialists who work with this issue.

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32

Stanley, B. Liahnna, Alaina C. Zanin, Brianna L. Avalos, Sarah J. Tracy, and Sophia Town. "Collective Emotion During Collective Trauma: A Metaphor Analysis of the COVID-19 Pandemic." Qualitative Health Research 31, no. 10 (May 13, 2021): 1890–903. http://dx.doi.org/10.1177/10497323211011589.

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This study provides insight into lived experiences of the COVID-19 pandemic in the United States. Participant metaphors of the pandemic were collected by conducting in-depth semi-structured interviews ( N = 44). Participants were asked to compare the pandemic with an animal and with a color, and to provide contextual sensemaking about their metaphors. A metaphor analysis revealed four convergent mental models of participants’ pandemic experiences (i.e., uncertainty, danger, grotesque, and misery) as well as four primary emotions associated with those mental models (i.e., grief, disgust, anger, and fear). Through metaphor, participants were able to articulate deeply felt, implicit emotions about their pandemic experiences that were otherwise obscured and undiscussable. Theoretical and practical implications of these collective mental models and associated collective emotions related to the unprecedented collective trauma of the COVID-19 pandemic are discussed.

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33

Bornstein, Avram. "Cultures under Siege: Collective Violence and Trauma:Cultures under Siege: Collective Violence and Trauma." American Anthropologist 103, no. 3 (September 2001): 883–84. http://dx.doi.org/10.1525/aa.2001.103.3.883.

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34

Park Jai Young. "Alexie’s Healing Stories for American Indians’ Collective Trauma." English & American Cultural Studies 15, no. 3 (December 2015): 151–71. http://dx.doi.org/10.15839/eacs.15.3.201512.151.

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35

Nytagodien, Ridwan, and Arthur Neal. "Collective trauma, apologies, and the politics of memory." Journal of Human Rights 3, no. 4 (December 2004): 465–75. http://dx.doi.org/10.1080/1475483042000299714.

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36

Wagner-Pacifici, Robin. "Narrating Trauma: On the Impact of Collective Suffering." Contemporary Sociology: A Journal of Reviews 43, no. 4 (June 27, 2014): 525–26. http://dx.doi.org/10.1177/0094306114539455q.

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37

Duane, Addison M., Kimberly L. Stokes, Christina L. DeAngelis, and Erika L. Bocknek. "Collective trauma and community support: Lessons from Detroit." Psychological Trauma: Theory, Research, Practice, and Policy 12, no. 5 (July 2020): 452–54. http://dx.doi.org/10.1037/tra0000791.

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38

West‐leuer, Beate. "Film Essay Colonial aggression and collective aggressor trauma." International Journal of Psychoanalysis 90, no. 5 (October 2009): 1157–68. http://dx.doi.org/10.1111/j.1745-8315.2009.00179.x.

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39

Ivatury, Rao R., and Michael Rohman. "Emergency department thoracotomy for trauma: A collective review." Resuscitation 15, no. 1 (March 1987): 23–35. http://dx.doi.org/10.1016/0300-9572(87)90095-5.

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40

Black, Gregory S., and Leon F. Dube. "Implications of Collective Trauma on Consumer Purchase Attitudes." Atlantic Economic Journal 35, no. 1 (December 20, 2006): 117–18. http://dx.doi.org/10.1007/s11293-006-9055-5.

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41

Zasiekina, Larysa, Tetyana Hordovskya, and Mariia Kozihora. "Understanding Language and Speech in the Voice of Collective Trauma." Psycholinguistics in a Modern World 15 (December 25, 2020): 84–88. http://dx.doi.org/10.31470/10.31470/2706-7904-2020-15-84-88.

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The study aims to examine lexicon of collective trauma and compare it with concepts of post-traumatic stress disorder (PTSD), moral injury and continuous traumatic stress (CTS). The role of language and speech in disintegrating and constructing meaning as a result of collective trauma has been explored.

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Zasiekina, Larysa, Tetyana Hordovskya, and Mariia Kozihora. "Understanding Language and Speech in the Voice of Collective Trauma." Psycholinguistics in a Modern World 15 (December 25, 2020): 84–88. http://dx.doi.org/10.31470/2706-7904-2020-15-84-88.

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The study aims to examine lexicon of collective trauma and compare it with concepts of post-traumatic stress disorder (PTSD), moral injury and continuous traumatic stress (CTS). The role of language and speech in disintegrating and constructing meaning as a result of collective trauma has been explored.

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43

Bolea, Zinaida. "The Fates of the Group Subjected to Terror in the Totalitarian Regime." Romanian Journal of Psychoanalysis 15, no. 1 (January 1, 2022): 58–68. http://dx.doi.org/10.2478/rjp-2022-0005.

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Abstract The 20th century was marked by multiple anthropogenic historical traumas, constructed by totalitarian regimes, in the context of which certain groups became targets of the death drive. These traumas show similarities, related to the general specificity of the trauma, whether individual or collective, but they also feature significant differences, which are the result of social, political and cultural factors. In this article, I will refer to the fate of the people deported from the Moldovan SSR during the Stalinist regime, analysed from a psychoanalytical perspective, based on oral history testimonies. The results and reflections presented in the article are part of a research dedicated to the deportations from the Moldavian SSR, carried out within the “Recovery and historical exploration of the memory of the victims of the totalitarian communist regime in the Moldavian SSR during the years 1940-1941, 1944-1953” State Programme. As an anthropogenic collective trauma, the deportations brought communication with the Other to the forefront of reflection. In particular, we will refer to the specificity of the relationship of the deported persons with the community, with the State, with state institutions, in the process of mourning and mentalizing the trauma.

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Baranova, V. A., and A. I. Dontsov. "Collective memories and cultural trauma of different generational groups." Social Psychology and Society 10, no. 2 (2019): 29–46. http://dx.doi.org/10.17759/sps.2019100204.

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The article theoretically substantiated the approach to the study of cultural trauma through the analysis of memories of generations, characterized by signs of injury. Scientific tasks involved the identification of events that construct two generations of memories of a particular historical period and an analysis of how these events can be characterized as a cultural trauma. The study used survey methods and in-depth interviews. The sample was 83 respondents. The content of collective memories testifies to the marked signs of cultural trauma, which is associated with a certain historical period: for the generation of 1961—1975. These are the events of the late 80s — early 90s, which determine the beginning of changes in the political and economic system: perestroika, the collapse of the USSR; for the generation of “children of war”, this event is the Great Patriotic War and the postwar period. Theoretical analysis and empirical research suggest that cultural trauma is reflected in the memories of generations. The study also recorded post-memory processes, — the attitude of the younger generation to the traumatic events of the twentieth century, which are beyond personal experience.

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Fan, Irina. "Features of the Collective Memory of Russian Koreans: Trauma of Deportation." Antropologicheskij forum 18, no. 52 (2022): 133–58. http://dx.doi.org/10.31250/1815-8870-2022-18-52-133-158.

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The article is devoted to the study of the peculiarities of the collective memory of Russian Koreans about the deportation of 1937. The author’s goal is a meaningful analysis of the semantic and sociopsychological aspects of the memory of deportation among different generations of Koreans, the nature of their experience of historical events, the degree of reflection, as well as the influence of memory on their social well-being and definition of identity. The methodological basis of the research is the theory of cultural trauma of Alexander, the conception of collective memory of Eyerman, the historical memory of Assman, and the structure of ethnic identity of Shnirelman. The method of empirical research is an in-depth biographical interview. Results: features of the collective memory of Russian Koreans were revealed; semantic aspects of the memory of deportation among different generations of Koreans are highlighted: the trauma of a lack of freedom; loss of identity; the decapitalization of the ancestral experience; a tendency towards conformism and loyalty to the current government; avoidance of critical assessments of deportation and its consequences. The necessity of a comprehensive study of social and cultural trauma by the Korean community is substantiated. The article is based on field materials — interviews with representatives of three generations of Russian Koreans, conducted by the author in 2020 in Yekaterinburg.

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Rasad, Siti Kurniati, and Achmad Munjid. "POST-9/11 TRAUMATIC PARANOIA AS REFLECTED IN DON DELILLO’S FALLING MAN." Rubikon : Journal of Transnational American Studies 6, no. 2 (November 21, 2020): 72. http://dx.doi.org/10.22146/rubikon.v6i2.61482.

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This article investigates how the trauma of 9/11 tragedy affects the lives of the characters in DeLillo’s Falling Man and shows how the trauma of 9/11 portrayed in the novel reflects American collective trauma. This investigation is qualitative research utilizing memory and trauma as the theoretical framework. The discussion in this article reveals that individual experience the trauma of 9/11 tragedy differs from one person to another. While other characters go through their mourning successfully, the main character in the novel becomes a perennial mourner and is ceaselessly haunted by his traumatic memory due to constant avoidance from his trauma. His continuous externalization of his trauma causes him to focus on the external threats and becomes a paranoiac. On a societal level, American society is also perpetually mourning and is haunted by post-traumatic paranoia continuously. American exceptionalism, biased orientalist perspective about the orient, and alleged prolonged quasi war between Islam and the west have framed the collective experience of the trauma in binary opposite narrative of a good versus evil war. The collective trauma perpetuates and many policies are born out of their paranoia.Keywords: 9/11 tragedy; memory; mourning; post-traumatic paranoia; trauma

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Menzies, Karen. "Understanding the Australian Aboriginal experience of collective, historical and intergenerational trauma." International Social Work 62, no. 6 (September 26, 2019): 1522–34. http://dx.doi.org/10.1177/0020872819870585.

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This article provides a summary of the evolving definition of trauma, including different forms of trauma and its impact on the health, behaviours and well-being of individuals and communities. Specifically, it discusses collective, historical and intergenerational trauma and the value of these concepts in understanding the health and social challenges we see within colonized Indigenous communities, particularly within Australian Aboriginal communities. The article argues that the current approach to addressing challenges within Australian Indigenous communities will have limited impact unless accompanied by a significant focus on understanding and addressing the level of trauma that permeates these communities. Programmes and initiatives that focus on reducing the rates of certain variables, such as rates of infant mortality, rates of incarceration or rates of school completion, are very important but are only treating symptoms unless the underlying trauma is addressed. Due to the ongoing devastation caused by many years of forced child removal, this is especially important for health, legal and welfare practitioners within the child protection system and the social work field if we are to break the cycles of family and cultural disruption.

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Lowenstein, Adam. "Horror, Trauma, and George A. Romero’s Martin (1978)." English Language Notes 59, no. 2 (October 1, 2021): 9–19. http://dx.doi.org/10.1215/00138282-9277227.

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Abstract This essay analyzes how George A. Romero, in his underrated psychological vampire film Martin, translates individual trauma (slow, process-based, unrecognized) into collective trauma (sudden, event-based, recognized) through a vocabulary of horror. The language of trauma spoken by Martin is not the one we expect from the horror film, with its traditional investments in fantastic spectacle. Instead, it is a language that combines horror’s fantastic vocabulary and documentary’s realist vocabulary in ways that undermine our attempts to distinguish between the two modes. Romero’s vision urges us to see catastrophe where we are accustomed to seeing only the mundane, and collective trauma where we routinely see only individual trauma. In Martin’s version of horror, the economic decline of Braddock, Pennsylvania, is paired with trauma connected to the Vietnam War and immigration. The film moves between these coordinates to revisualize the distinctions that divide the fantastic from the real as well as the individual from the collective.

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T.I., Hordovska. "THE CONSTRUCT OF MORAL TRAUMA AND ITS CONCEPTUAL CONTENT." Scientic Bulletin of Kherson State University. Series Psychological Sciences, no. 4 (December 1, 2021): 7–16. http://dx.doi.org/10.32999/ksu2312-3206/2021-4-1.

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Purpose is to explore the concept of moral trauma, as well as to carry out a comparative analysis with relevant concepts of collective trauma, Post-Traumatic Stress Disorder (PTSD) and traumatic stress.Methods. The study applies theoretical analysis of the literature and systematization of recent studies aligned with the concept of moral trauma, including of methods of analysis, synthesis, and generalization.Results. A review of the literature identifies key approaches to the interpretation of moral trauma concept in the context of military trauma research and research in the terms of morality and moral experiences.Conclusions. The main concept definitions, key characteristics, common and distinct conceptual features of the moral trauma, traumatic stress, PTSD and collective trauma concepts have been analyzed. The study reveals that moral trauma is often aligned with individual and collective context, while PTSD is always connected with individual trauma. Collective trauma often relates to historic trauma, trauma of identity and cultural trauma. The key difference of moral trauma in comparison with PTSD, collective trauma md and continuous traumatic stress is aligned with negative moral emotions, particularly feelings of guilt, shame, disgust, fear and anxiety. The traumatic stress concept covers physiological and psychological reactions of the body arising from security breaches and threats feelings, while moral trauma refers to damage of moral conscience and human values caused by subjective perception and experience in the individual backgrounds of the situation as traumatic.The results of theoretical analysis also indicate that moral trauma should be studied in the wider context of morality, namely moral standards, moral judgements, moral behaviour and moral emotions. Prospects for further research are the construct of moral trauma study in the context of the Psychology of Genocide as a collective and historical trauma, developing methodological basis for empirical research of moral trauma as a consequence of genocide.Key words: morality, moral trauma, PTSD, traumatic stress, collective trauma. Мета – дослідити поняття моральної травми, а також провести порівняльний аналіз із відповідними поняттями колективної травми, посттравматичного стресового розладу (ПТСР) та травматичного стресу.Методи. У дослідженні застосовується теоретичний аналіз літератури та систематизація досліджень останніх років, узгоджених із концепцією моральної травми, включно з методами аналізу, синтезу та узагальнення.Результати. Огляд літератури визначає ключові підходи до трактування концепції моральної травми в контексті досліджень військової травми з точки зору моралі та морального досвіду.Висновки. Проаналізовано визначення основних понять, ключові характеристики, загальні та чіткі концептуальні ознаки моральної травми, травматичного стресу, посттравматичного стресового розладу та концепції колективної травми. Дослідження показує, що моральна травма часто узгоджується з індивідуальним та колективним контекстом, тоді як посттравматичний стресовий розлад завжди пов’язаний з індивідуальною травмою. Колективна травма часто пов’язана з історичною травмою, травмою ідентичності та культурною травмою. Ключова відмінність моральної травми порівняно з посттравматичним стресовим розладом, колективною травмою та постійним травматичним стресом узгоджується з негативними моральними емоціями, зокрема почуттям провини, сорому, огиди, страху та тривоги.Поняття травматичного стресу охоплює фізіологічні та психологічні реакції організму, що виникають через відчуття порушення безпеки та загрози, тоді як моральна травма стосується ушкоджень моральної совісті та цінностей людини, спричинених суб’єктивним сприйняттям та переживанням в індивідуальному досвіді ситуації як травматичної.Результати теоретичного аналізу також указують на те, що моральну травму слід вивчати у ширшому контексті моралі, а саме через моральні стандарти, моральні судження, моральну поведінку та моральні емоції. Перспективами подальших досліджень є вивчення конструкту моральної травми в контексті психології геноциду як колективної та історичної травми, що становить методологічну основу емпіричного дослідження моральної травми як наслідку геноциду.Ключові слова: мораль, моральна травма, ПТСР, травматичний стрес, колективна травма.

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Lenherr, Mariia. "Collective Trauma and Mystic Dreams in Zabuzhko’s “The Museum of Abandoned Secrets”." Genealogy 3, no. 1 (January 11, 2019): 4. http://dx.doi.org/10.3390/genealogy3010004.

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The 20th century of human history was overshadowed by the horrifying events of world wars and totalitarian regimes, with their traumatic experiences becoming the very focus of today’s modern globalized society. Psychoanalytic psychotherapy is one of the ways of dealing with this overwhelmingly violent phenomenon. This article will discuss an historical traumatic event through literature, using psychoanalytic theories of trauma. The problem is discussed on the level of the actual theoretical landscape including the relation between transgenerational transmitted trauma, collective trauma, and cumulative trauma inscribed in a “foundation matrix” (Foulkes). As a clinical vignette, the novel “Museum of Abandoned Secrets” by modern Ukrainian writer Oksana Zabuzhko is used. The author addresses the functions of dreams, scrutinizing the psychodynamics of the novel using concepts of projective identification, mourning, the need for repair, and epigenetic and fractal theory. It is suggested that the novel facilitates the characters’ journey through trauma and its integration by the large groups (of readers).

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