of mass rape by comparing the expressions of trauma and resilience in the survivors’ narratives and elucidating connections between them, and the way the two episodes of war rape have mutually shaped the memory and discourse around the rapes. Thus
A Transnational Reading of Women's Life Writing about Wartime Rape in Germany and Bosnia and Herzegovina
Agatha Schwartz and Tatjana Takševa
The Israeli Television Series Fauda
Nurith Gertz and Raz Yosef
future at all. At the same time, the yet unborn Arab child already threatens us and our children’s future, as he will assuredly return from the future, perhaps as a suicide bomber, to inflict terror upon us. The traumas that haunt Israeli society
Examining Behavioural Reactions in Brian Friel's <em>Give Me Your Answer, Do!</em> and Eimear McBride's <em>A Girl Is a Half-formed Thing</em>
This article compares Brian Friel’s play Give Me Your Answer, Do! with Eimear McBride’s novel A Girl Is a Half-formed Thing to inquire into why the characters react to their traumas with seemingly aberrant behaviours. These two modern Irish works seem to suggest that the characters find a devious, physical way of self-preservation when combatting their extremely powerless state of traumatisation, which exposes our conflicting drives in the face of trauma: although trauma is mostly associated with death drive towards self-destruction, we cannot overlook its connection to life drive. By analysing these traumatised characters’ bodies as the very platform on which the symbiosis of the two opposing instincts is staged, this article explores trauma’s indelible impacts on the body and the body’s troubled resilience.
The Heroic Tale of “Taiyuan's Five Hundred Martyrs” in the Chinese Civil War
Dominic Meng-Hsuan Yang
On 19 February 1951, a state-sponsored funeral took place in north Taipei in which a splendid cenotaph to commemorate the “five hundred martyrs of Taiyuan”— heroic individuals who died defending a distant city in northern China against the Chinese Communist encirclement—was revealed. In the four decades that followed, the Nationalist government on Taiwan built a commemorative cult and a pedagogic enterprise centering on these figures. Yet, the martyrs' epic was a complete fiction, one used by Chiang Kai-shek's regime to erase the history of atrocities and mass displacement in the Chinese civil war. Following Taiwan's democratization in the 1990s, the repressed traumas returned in popular narratives; this recovery tore the hidden wounds wide open. By examining the tale of the five hundred martyrs as both history and metaphor, this article illustrates the importance of political forces in both suppressing and shaping traumatic memories in Taiwan.
Transparency, risk, and good governance in Indonesia
the earthquake: the child in need of “trauma healing.” In this postdisaster landscape, the traumatized child served, as such figures often do, to condense and organize significant changes in governance. The renaissance in theorizing the child and
Embodied Socialities of HIV and Trauma in Uganda
Lotte Meinert and Susan Reynolds Whyte
pursue here. The material we explore in this article comes from separate research projects 1 in Uganda on two different conditions: HIV in central and eastern Uganda and trauma (and cen spirits) in the Acholi region of the north. These are illnesses
If one practical way to define trauma is to consider it as a chronic inability to access and process catastrophic events, that is, as a systematic and haunting blockage of memory formation and reclamation of past experiences, then historians have an inherent stake in the concept. This basic observation is not new, of course, but until now only historians of the Holocaust have evinced serious and consistent interest in the vast literature on Trauma Studies. Most historians—for example those who work with the distant past, with non-Western societies, or with less extreme historical events—have not had to engage with the historical implications of trauma. In as much as historians use the term, they do so from the lay standpoint that considers trauma as a horrible and tragic man-made event or a natural disaster. In its popular and very elastic usage the event (trauma) and its consequences (always “traumatic”) run the risk of remaining unexplored and largely unexplained, and thus, paradoxically, actually traumatic in the sense of not allowing access to the past. While remaining cognizant of the bland usage of the concept of trauma, the goal of this special issue is to offer a modest commentary on what Trauma Studies can offer to “Other Historians” and, perhaps, on what they can offer in return. The work presented here is of a provisional nature and is the product of a year-long seminar by a diverse group of historians at the Institute of Historical Studies at the University of Texas at Austin and the international conference, “Trauma and History,” that they organized.
Dutch Political Culture and the Indonesian Question in 1945
Jennifer L. Foray
Of the mid-twentieth-century European imperial powers, only the Netherlands experienced foreign occupation during World War II, followed soon after by the declaration of independence of the East Indies, its prized possession. I argue that the first series of events constituted a “cultural trauma,” and that, after May 1945, Dutch politicians and pundits viewed developments in Indonesia through this lens of wartime trauma. By the year's end, political actors had begun to interpret the recent metropolitan past and the developing Indonesian conflict according to the same rhetorical framework, emphasizing binaries such as “resistance versus collaboration.” While those on the political Left analogized the two conflicts in order to promote a negotiated settlement, their opponents hoped that, by refusing to recognize Sukarno's Republic of Indonesia, the Netherlands could avoid a second and perhaps even more damaging cultural trauma.
Tourism and Neoliberal Peace-Building in Divided Societies
Deeply divided societies that have undergone extreme civil violence are often framed as "collectively traumatized" or in a state of "melancholia." Such aetiologies support peace-building initiatives, which seek either to normalize society by forgetting the legacy of violence and starting anew or by engendering societal remembering to work through trauma and bring about societal healing and eventual "closure." Examining the case of Northern Ireland, this article considers how these discrepant processes regarding collective trauma have become bound with fierce ethnopolitical debates and counter-insurgency methods regarding how to promote the region to tourists. I argue that both approaches represent nostrums, which do little to support peace-building and are ultimately complementary with neoliberal designs concerning the relationship among tourism, economic prosperity and conflict-regulation. Discourses concerning "collective trauma" must therefore be viewed as political strategies to shape the nation, which are finally embodied in the tourist journey to "traumatized sites."
A Matter of Myth and Fairy Tales?
This essay will examine the concept of third-generation trauma after the Holocaust and the ways in which Jewish American novelists seek to access, recreate and artistically represent (or 're-present') such a traumatic past that is by definition inaccessible. A striking feature in the novels by the latest generation of Jewish American writers – notably the work of Jonathan Safran Foer and Judy Budnitz – is the almost obsessive return to mythology and fairy tales in the literary recreation of their grandparents' era. My essay will argue that this is due to a commonality of purpose that characterizes and drives both mythology and fairy tales on the one hand, and the third generation's imaginative, postmemorial approach to the past on the other hand.