			Home About us Contact

Historical Trauma (historical + trauma)

Distribution by Scientific Domains

Humanities and Social Sciences	60%

Selected Abstracts

Education and the Dangerous Memories of Historical Trauma: Narratives of Pain, Narratives of Hope

CURRICULUM INQUIRY, Issue 2 2008
MICHALINOS ZEMBYLAS
ABSTRACT The purpose of this article is to explore the meanings and implications of dangerous memories in two different sites of past traumatic memories: one in Israel and the other in Cyprus. Dangerous memories are defined as those memories that are disruptive to the status quo, that is, the hegemonic culture of strengthening and perpetuating existing group-based identities. Our effort is to outline some insights from this endeavor,insights that may help educators recognize the potential of dangerous memories to ease pain and offer hope. First, a discussion on memory, history and identity sets the ground for discussing the meaning and significance of dangerous memories in the history curriculum. Next, we narrate two stories from our longitudinal ethnographic studies on trauma and memory in Israel and Cyprus; these stories are interpreted through the lens of dangerous memories and their workings in relation to the hegemonic powers that aim to sustain collective memories. The two different stories suggest that collective memories of historical trauma are not simply "transmitted" in any simple way down the generations,although there are powerful workings that support this transmission. Rather, there seems to be much ambivalence in the workings of memories that under some circumstances may create openings for new identities. The final section discusses the possibilities of developing a pedagogy of dangerous memories by highlighting educational implications that focus on the notion of creating new solidarities without forgetting past traumas. This last section employs dangerous memories as a critical category for pedagogy in the context of our general concern about the implications of memory, history and identity in educational contexts. [source]

Surviving a Distant Past: A Case Study of the Cultural Construction of Trauma Descendant Identity

ETHOS, Issue 4 2003
Carol A. Kidron
Despite the abundance of psychological studies on trauma related ills of descendants of historical trauma, and the extensive scholarly work describing the memory politics of silenced traumatic pasts, there has yet to emerge a critical analysis of the constitutive practices of descendants of historical trauma. This article presents an ethnographic account of a support group for descendants of Holocaust survivors, proposing that the discursive frame of intergenerational transmission of Post Traumatic Stress Disorder (PTSD) and support group based narrative practices allow descendants to fashion their sense of self as survivors of the distant traumatic past. The discursive frame of transmitted PTSD acts as both a mnemonic bridge to the past and a mechanism of identity making, as participants narratively reemplot their life stories as having been personally constituted by the distant past A close ethnographic reading of on-site discursive practices points to how culture ferments to produce narratives, practices and ultimately carriers of memory to both sustain and revitalize historical grand narratives and the cultural scenarios they embed. [source]

3.,The Holocaust Sublime: Singularity, Representation, and the Violence of Everyday Life

AMERICAN JOURNAL OF ECONOMICS AND SOCIOLOGY, Issue 1 2009
Article first published online: 18 FEB 200, John Sanbonmatsu
The world of the concentration camps . . . was not an exceptionally monstrous society. What we saw there was the image, and in a sense the quintessence, of the infernal society in which we are plunged every day. ,Ionesco1 Abstract It has become common to view mass historical traumas like the atomic bombings of Hiroshima and Nagasaki or the Holocaust as singularities,in other words, events of such transcendent, almost metaphysical significance that they exceed intelligibility. Siding with "realist" intellectuals who instead emphasize the rootedness of genocide in the structures of modernity and everyday life, I argue that the discourse of singularity aestheticizes historical trauma in problematic ways. Drawing on Kant's analytic of the sublime, in which the subject, in confronting an awesome or terrifying phenomenon from a position of safety, comes to realize his or her own powers of transcendence and moral superiority, I argue that the holocaust sublime encourages the viewing subject to "face" overwhelming horrors of the past, but without having to confront the subject's actual responsibility for the atrocities of the present. By pitting the extraordinary or "singular" against the banal and everyday, the holocaust sublime thus obscures, rather than reveals, the habits of thought and social structures that make genocidal practices inevitable. [source]