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Indigenous communities in North America have distinct colonial histories with their own story of how their ancestors were able to survive the mass effort to take their land, resources, language, culture, and sometimes even their lives. These stories have been passed down orally and through the DNA of the descendants of survivors via epigenetics. The Historical Loss Scale (HLS) and Historical Loss Associated Symptoms Scale (HLASS) are two validated scales that measure historical trauma among Native Americans. However, as different Indigenous communities have different colonial histories, it is critical to ensure that tools used to measure historical trauma are valid for that specific communities. When these scales are applied to Native Hawaiians, these measures may not provide an accurate picture of the historical trauma experienced by Native Hawaiians. As part of the effort to adapt the HLS for Native Hawaiians, we conducted a crosswalk analysis of the HLS and HLASS with a recent study on Native Hawaiian historical trauma (NHHT) to identify areas of overlap and divergence. We found that while there was significant overlap, several areas of divergence emerged likely stemming from the unique colonial histories of different Indigenous communities.

Purpose:In an effort to specifically address the needs of Arab refugees with regards to psychotherapy, this literature review covers the published research data within eleven scholarly articles and studies from the years 2005 to 2019 on the topics of common psychological ailments and symptoms among Iraqi and Syrian refugees, their perspectives and literacy on mental health & mental health treatments, and concludes with a brief discussion on implications for practice and unanswered questions for future research. Conclusions:In the face of collective trauma, persecutions, adversity, exile and acculturation stress, many Arab refugees are astoundingly resilient. Although these refugees have significant, unaddressed mental health issues and other concerns regarding stigma and the avoidance of psychological treatment, there is evidence to suggest that their attitudes may change upon interaction with mental health professionals. To effectively treat refugees, practitioners must hold a concrete comprehension of the heritage, cultural, psychohistorical, and sociopolitical environments of which these refugees are a product; they must also confront their own biases and misperceptions. Recommendations:Trans-diagnostic treatments that include an emphasis on increasing personal resilience, a comprehensive biopsychosocial understanding of the individual, and employ culturally-informed, evidence-based treatments like narrative exposure therapy for trauma, relaxation techniques, and direct, solution-focused approaches work best. More collaborations between mental health practitioners and prominent community leaders may help in addressing refugee mental health concerns and gaps in coverage. In future research, the attitudes and willingness of Arab refugees to seek psychological help must be examined.

This article explores the philosophical and psychoanalytic trajectories of conceptualizing the Covid-19 pandemic as ‘collective trauma’, and considers what would be the risks, but also productive possibilities, of such a theoretical move. the context of this inquiry is the so-called ‘shadow pandemic’ – the drastic increase in domestic violence globally, which accompanied introduction of lockdowns as a measure of containing the impact of Covid-19 on public health infrastructures. For the women who were victims of violence during the lockdowns, the discourse of ‘sheltering’, ‘isolation’ and ‘staying home’ has carried antithetical meanings to the o6cially sanctioned ones – those were meanings of threat, danger, harm, and death. Drawing on the work of two feminist psychoanalytic thinkers, Julia Kristeva and Jacqueline Rose, and on installations by bio-artists Anna Dumitriu and Flo Kasearu, I argue against notions of the pandemic as an external traumatic event that disrupted societies and communities worldwide. Rather, the ‘shadow pandemic’ suggest that there is a more complex, even intimate, relation between the pandemic, violence, and gendered productions of sociality.

ObjectiveDuring the protracted collective trauma of the COVID-19 pandemic, lay of distorted perceptions of time (e.g., time slowing, days blurring together, uncertainty about the future) have been widespread. Known as "temporal disintegration" in psychiatric literature, these distortions are associated with negative mental health consequences. However, the prevalence and predictors of temporal disintegration are poorly understood. We examined perceptions of time passing and their associations with lifetime stress and trauma and pandemic-related secondary stress as COVID-19 spread across the United States.MethodA probability-based national sample (N = 5,661) from the NORC AmeriSpeak online panel, which had completed a mental and physical health survey prior to the pandemic, completed two surveys online during March 18-April 18, 2020, and September 26-October 16, 2020. Distorted time perceptions and other pandemic-related experiences were assessed.ResultsPresent focus, blurring weekdays and weekdays together, and uncertainty about the future were common experiences reported by over 65% of the sample 6 months into the pandemic. Half of the sample reported time speeding up or slowing down. Predictors of temporal disintegration include prepandemic mental health diagnoses, daily pandemic-related media exposure and secondary stress (e.g., school closures, lockdown), financial stress, and lifetime stress and trauma exposure.ConclusionDuring the first 6 months of the COVID-19 pandemic, distortions in time perception were very common and associated with prepandemic mental health, lifetime stress and trauma exposure, and pandemic-related media exposure and stressors. Given that temporal disintegration is a risk factor for mental health challenges, these findings have potential implications for public mental health. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Public Humiliation Type Education (PHT-Edu) is a method in which teachers use power presence to consolidate their status, and through the means of oppression emerging (artifice), teachers control or assign students (domination) relationship. The formation of collective trauma in society will lead to large-scale post-traumatic stress disorder and continuing trauma circulation by trauma representation and Stockholm syndrome., {"references":["Chen, Yu-Yang. (2023, January 9). 「當眾羞辱式」教育的形成機制 [The Formation Mechanism of the \"Public Humiliation Type\" Education]. 2023從課室到社會永續:教學實踐與創新研討會 [Classroom to Social Sustainability: Teaching Practice and Innovation Conference] (2023TPIC CFP), Taipei, Taiwan. https://doi.org/10.5281/zenodo.7831932","Chen, Yu-Yang. (2023, March 17). 「當眾羞辱式教育」在兒童成長經驗的體現模式 [The Exemplification Modality for the \"Public Humiliation Type Education\" in the Growth Experience of Children]. 2023永續發展:多元文化與課程學術研討會 [2023 Sustainable Development Goals: Seminar on Multicultural and Curriculum], Taitung, Taiwan. https://doi.org/10.5281/zenodo.7831951"]}

Background\ud Prevalence estimates of COVID-19-related posttraumatic stress disorder (PTSD) have ranged from 1% to over 60% in the general population. Individuals with lived experience of a psychiatric disorder may be particularly vulnerable to COVID-19-related PTSD but this has received inadequate attention.\ud \ud Methods\ud Participants were 1571 adults with lived experience of psychiatric disorder who took part in a longitudinal study of mental health during the COVID-19 pandemic. PTSD was assessed by the International Trauma Questionnaire (ITQ) anchored to the participant's most troubling COVID-19-related experiencevent. Factors hypothesised to be associated with traumatic stress symptoms were investigated by linear regression.\ud \ud Results\ud 40.10% of participants perceived some aspect of the pandemic as traumatic. 5.28% reported an ICD-11 PTSD qualifying COVID-19 related traumatic exposure and 0.83% met criteria for probable ICD-11 COVID-19-related PTSD. Traumatic stress symptoms were associated with younger age, lower income, lower social support, and financial worries, and lived experience of PTSD/complex PTSD. Depression and anxiety measured in June 2020 predicted traumatic stress symptoms at follow-up approximately 20 weeks later in November 2020.\ud \ud Conclusions\ud We did not find evidence of widespread COVID-19-related PTSD among individuals with lived experience of a psychiatric disorder. There is a need for future research to derive valid prevalence estimates of COVID-19-related PTSD.

The essay examines the ways in which the work of art attempts to reconfigure traumatic experiences, affecting the dynamics with which they are inscribed in collective contexts. The creative processes of modelling offered by the work of art generate an effect of transgression that opens up a figural field in which trauma turns into an image and becomes visible. Three main strategies are investigated: representation, presentation and testimony. These are three different aesthetic modes of reconfiguring trauma that will be analyzed through artworks by Nelson Rangelosky, Teresa Margolles and Shilpa Gupta, presented during the 2019 Venice Art Biennale curated by Ralph Rugoff., Il saggio indaga le modalità attraverso le quali l’opera d’arte riesce a riconfigurare le esperienze traumatiche incidendo sulle dinamiche con cui esse si iscrivono nei contesti collettivi. I processi creativi di modellizzazione offerti dall’opera d’arte generano un effetto di trasgressione che apre un campo figurale in cui il trauma si fa immagine e si dà a vedere. Tre sono le principali strategie esaminate: quella della rappresentazione, quella della presentazione, quella della testimonianza. Si tratta di tre diverse modalità estetiche di riconfigurazione del trauma che verranno analizzate attraverso le opere di Nelson Rangelosky, Teresa Margolles e Shilpa Gupta, esposte durante la Biennale Arte di Venezia del 2019 curata da Ralph Rugoff.

How do diaspora communities construct histories of their homelands? My thesis compares diaspora and homeland understandings of a single historical moment: Japanese atrocities committed on Chinese soil and to Chinese peoples during the Second Sino-Japanese War. While the literature on collective memory and intergenerational trauma focuses attention on temporal inheritances of memory, few have considered how memory may be crystallized and transmitted across space, from homelands to diaspora. While traveling through China in 2021, I observed that second-generation Chinese Americans (those born in the United States) harbored greater and less nuanced forms of anti-Japanese anger than mainland Chinese youth of the same age, despite the former’s spatial and temporal distance from the mainland. Through both an original survey study and in-depth interviews, this thesis assesses whether these differences in historical memory are observed across a broader and more representative population, and also investigates the causes behind these differences in historical memory. Survey data demonstrates that third-generation Chinese Americans tend to hold greater degrees of anti-Japanese anger than do their first- and second-generation counterparts, and that second-generation Chinese Americans tend to hold different forms of anti-Japanese anger according to the year of their parents’ migration. Interview data suggests that several factors contribute to this difference, including a drive among second- and third-generation Chinese Americans to retrieve knowledge of Chinese history and heritage; a tendency among first-generation parents to educate their second-generation children with outdated historical narratives; and the surprising salience of mainland war films in Chinese American understandings of the war. However, survey and interview data indicate that Chinese Americans’ experiences with alienation, racism, and outsidership in the U.S. lead them to question both U.S. and Chinese narratives of the war, and to extend sympathy towards the contemporary Japanese people. Ultimately, this thesis documents how diasporic communities preserve, distort, and construct memories, with an agency that is often discounted in broader geopolitical discourse.

Das ,Unheimlicheʻ rührt sowohl in Jarosław Marek Rymkiewiczʼ Umschlagplatz als auch in Igor Ostachowiczʼ Noc żywych Żydów [Nacht der lebenden Juden] weniger von einer romantischen Faszination am Gespenstischen als vielmehr von einem tiefsetzenden kollektiven Trauma her – ein Trauma, entspringend einem Schuldkomplex, der nur schwer objektivierbar ist. Dieses Trauma lässt das, was Améry als ,Heimat‘ und Flusser als ,Wohnen‘ bezeichnet, brüchig und fragwürdig werden. Allein die Auseinandersetzung mit dem diesem Trauma und diesem Schuldkomplex zugrundeliegenden Menschheitsverbrechen vermag einen Ausweg aus dieser Dynamik des ,Unheimlichen‘ zu bahnen. In the novels Umschlagplatz by Jarosław Marek Rymkiewicz and Noc żywych Żydów [The Night of Living Jews] by Igor Ostachowicz, the “uncanny” is less a result of a romantic fascination with ghosts than an emblem of deep collective trauma. This trauma arises from a guilt complex which is difficult to objectify. As a result of this trauma, the notion Améry calls “homeland” and Flusser defines as “a place to live”, appears fragile and questionable. Only dealing with the crimes underlying this trauma and guilt may pave the way out of the dynamic of the “uncanny”. W powieści Umschlagplatz JAROSŁAWA MARKA RYMKIEWICZA oraz w powieści Noc żywych Żydów IGORA OSTACHOWICZA ,niesamowitość’ jest wynikiem nie tyle romantycznej fascynacji upiorami, ile głębokiej traumy zbiorowej. Ta trauma jest spowodowana kompleksem winy, który wymyka się próbom zobiektywizowania. Owa trauma sprawia, że to, co Améry nazywa ,ojczyzną’, a Flusser ,mieszkaniem’, jawi się jako kruche i wątpliwe. Tylko konfrontacja z ludzką zbrodnią leżącą u podstaw tej traumy i poczucia winy może pomóc w znalezieniu wyjścia z dynamiki ,niesamowitości’.

Research indicates that the memory of collective trauma influences attitudes towards contemporary social and political issues. We suggest that the specific attributions for trauma that members of victim and perpetrator groups make provide a more nuanced understanding of this relationship. Thus, we constructed and validated a measure of attributions for the Holocaust. Then, we ran a preregistered study on representative samples in Germany ( N = 504) and Israel ( N = 469) to examine whether attributing the Holocaust to essentialist or contextual causes influences attitudes towards the immigration crisis and the Israeli–Palestinian conflict. Results indicated that, among Germans, attributing the Holocaust to German character was associated with positive attitudes to immigration via collective guilt. Among Israelis, attributions to German character were associated with negative attitudes to non-Jewish immigration, a hawkish stance in the Palestinian–Israeli conflict, and pro-Israel attitudes via a sense of perpetual victimization. Results reveal how attributions about past trauma affect contemporary social and political attitudes among victims and perpetrators.

This paper considers the tensions between individual and collective experiences, responses and framings in gender-based violence (GBV). I explore three concepts that aid understanding of GBV – isol...

This discussion focuses on one aspect of Farber’s work: the birth of the tango (this issue). The tango was created as a fusion of African and European immigrant culture in Argentina between the second half of the nineteenth century and the first twenty years of the twentieth century. The tango was one of the tools used by immigrants to socialize the pain of the loss of common roots, the lack of identity, and the sense of loneliness. The author reflects on the overlaps between tango and relational psychoanalysis, and muses on the impact of the loss of hugs and embraces in this worldwide pandemic caused by Covid and the collective trauma that it entails.

In the face of the COVID-19 pandemic, offline programmes of universities in China had to be rescheduled, classes were moved online based on the government’s requirements. The paper investigated how an online learning environment–especially massive open online course (MOOC) platforms–introduced a sense of social presence in students’ lives to help them better deal with trauma and changed circumstances. To this end, the author conducted a questionnaire-based survey of 5,000 students and 620 teachers at Communication University of China from May 2020 to June 2020 and analysed the respondents’ attitudes towards online community learning during the outbreak and the associated trauma period. The survey reveals that the mimicked social networking environment ensures that students perceive social presence and makes the trauma more bearable. By applying social presence theory to the ongoing crisis and conducting a case study of online education adopted by a Chinese university, this research deepens the understanding of technical reality and social networking environment creation described by the theory. Meanwhile, by analysing co-presence, immediacy, and intimacy in community learning, this study paints a more nuanced picture of the mental state of traumatised groups in a virtual environment. © AMIC/WKWSCI-NTU 2021.

An international ban on psychedelics initiated by the United Nations' Convention on Psychotropic Substances in 1971 restricted the clinical use of these ancient psychoactive substances. Yet, in an era marked by rising mental health concerns and a growing "Deaths of Despair" epidemic (i.e., excess mortality and morbidity from suicide, drug overdose, and alcoholism), the structured psychedelic use that has long been a part of ritual healing experiences for human societies is slowly regaining credibility in Western medicine for its potential to treat various mental health conditions. We use a historical lens to examine the use of psychedelic therapies over time, translate ancient lessons to contemporary clinical and research practice, and interrogate the practical and ethical questions researchers must grapple with before they can enter mainstream medicine. Given the COVID-19 pandemic and its contributions to the global mental health burden, we also reflect on how psychedelic therapy might serve as a tool for medicine in the aftermath of collective trauma. Ultimately, it is argued that a "psychedelic renaissance" anchored in the lessons of antiquity can potentially help shift healthcare systems-and perhaps the broader society-towards practices that are more humane, attentive to underlying causes of distress, and supportive of human flourishing.

Background: On 4 August 2020, an explosion shook Beirut, killing more than 200 people and leaving thousands injured or homeless. Aims: This study examined mental health of university students through a cross-sectional online survey between December 2020 and January 2021. Methods: The questionnaire consisted of the WHO-5, sense of coherence (SoC), future anxiety, self-developed subjective symptoms of mental strain (SSMS), and items assessing proximity to explosion, extent of injury and house damage. Gender, study level and social status were used as sociodemographic characteristics. Results: Of 1042 participants, 30.8% were at 0–7 km from explosion; 38.1% reported physical injuries; and 12.4% saw their home damaged. Two third (60.3%) reported ≥3 SSMS, and 73.4% reported low well-being. Students with low well-being were more often female and master students (p < 0.001). Females were more often affected by ≥3 SSMS (p < 0.001). Regression analysis with low well-being as dependent variable revealed significant associations with study level (OR: 2.30–2.94), future anxiety (OR: 2.72–4.34) and SoC (OR: 1.81–5.61). For ≥3 SSMS, females (OR: 3.09), moderate/very close distance (OR: 2.13–4.98), injury/death of family member or friend (OR: 2.07–2.06), house damage (OR: 1.72) future anxiety (OR: 1.97–3.11) and SoC (1.79–2.88) were significant predictors. Discussion: Preventive mental health strategies that strengthen SoC and outlook on future could protect against SSMS and low well-being following major trauma.

Through a close reading of two post-Fukushima plays by Setoyama Misaki, this article examines the potential of theatre to shape cultural memory and raise critical awareness. The playwright-director...

Memory, Taboo, Trauma in Contemporary Polish Cinema Contemporary film settlement of the twentieth‑century history, especially of experiences of World War II and Polish People’s Republic, on the one hand continues the tradition started by Polish Film School of de‑mythologizing trend, on the other hand – seeks new means of aesthetic expression. Through the analysis of Rose, dir. W. Smarzowski, Aftermath, dir. W. Pasikowski and Ida, dir. P. Pawlikowski, I present how the recent Polish cinema struggles with the collective trauma. As my research tools, I used concepts proposed by M. Hirsch, J.K. Olick, D. LaCapra and A. Landsberg, among others. That allowed me to take a look at relations between the protagonists inside diegesis, but also to reflect on the situation of the Polish cinema, which still struggles with, what M. Janion defined as “the post‑Romantic neurosis of Polish society”. However, I have tried to show, that “the politics of regret”, “the prosthetic memory” and, dictated by the logic of capitalism, the realities of postmemory in popular culture, may have also positive overtones in highlighting marginalised history.

The TV series Our Boys (2019), which deals with traumatic historical events, provides the basis for a discussion of blind spots (scotoma) as a metaphor for collective denial. This social blindness ...

El trabajo propone, a partir del concepto de distanciamento de Ricardo Piglia para las narraciones del siglo XXI, y de las nociones benjaminianas de tiempo-ahora, constelación saturada de tensiones y pasaje de cepillo a contrapelo de la historia, indagar en los relatos que rememoran el 24 de marzo de 1976. Para ello se basa en tres textos publicados en Golpes. Relatos y memorias de la dictadura, libro editado por Miguel Dalmaroni y Victoria Torres a 40 años del golpe de estado argentino, que evocan “el trauma colectivo que nunca más dejará de interpelarnos” desde la perspectiva de escritores argentinos nacidos entre 1957 y 1973.

This paper explores how the deadly shadow of COVID-19 passing over the Earth constitutes a collective trauma that frequently opens up or 'triggers' un-remembered personal trauma, and it provides clinical examples of these intersections. The paper further explores how the human imagination, which we normally utilize to make meaning out of traumatic experience, can be hijacked by fear - leading to avoidance of suffering and to illusory formulations and alternative realities such as conspiracy theories. Alternatively, the imagination can be employed in more realistic and creative ways - leading through conscious suffering to healing and wholeness. Which path the imagination takes is shown to depend on the capacity of individuals to feel the full reality of the human condition in general and the exquisite vulnerability of our existence as fragile human beings at this moment in history. Ernest Becker's analysis of our 'denial of death' and his urgency to embrace our common human vulnerability is explored in relation to Jung's early tendency to deny the body. The author proposes that the more creative uses of the imagination, connected to a more humble and realistic apprehension of our common destiny, may be seen in the 'Black Lives Matter' movement that swept the world in the aftermath of the COVID-19 outbreak.Cet article explore comment l’ombre de mort de la COVID-19, passant sur la terre, constitue un traumatisme collectif qui souvent ouvre ou ravive un traumatisme personnel non-remémoré. L’article fournit des exemples cliniques de telles intersections. Il explore comment l’imagination humaine, que nous utilisons normalement pour donner du sens à nos expériences traumatiques, peut être détournée par la peur. Ceci mène à l’évitement de la souffrance et à des formulations illusoires ou réalités alternatives telles que les théories du complot. Mais l’imagination peut aussi être employée de manières plus réalistes et créatives, nous guidant à travers une souffrance consciente à la guérison et la complétude. Nous montrerons que le choix du chemin que l’imagination emploie dépend de la capacité des personnes à éprouver la pleine réalité de la condition humaine en général et la vulnérabilité magnifique de notre existence en tant qu’êtres humains fragiles à ce moment de l’histoire. L’analyse que fait Ernest Becker de notre ‘déni de la mort’ et son insistance à épouser notre vulnérabilité humaine commune est étudiée et mise en relation avec la tendance de Jung, au début de son œuvre, à renier le corps. L’auteur propose que les utilisations plus créatives de l’imagination, reliées à une appréhension plus humble et plus réaliste de notre destinée commune, peuvent se retrouver dans le mouvement Black Lives Matter, mouvement qui a balayé le monde à la suite de la flambée de COVID-19.In diesem Artikel wird untersucht, wie der tödliche Schatten von COVID-19, der über die Erde geht, ein kollektives Trauma darstellt, das häufig ein nicht erinnertes persönliches Trauma eröffnet oder 'triggert'. Es werden klinische Beispiele für diese Schnittpunkte angeführt. Der Beitrag untersucht weiter, wie die menschliche Vorstellungskraft, die wir normalerweise anwenden um aus traumatischen Erfahrungen einen Sinn zu machen, von Angst entführt werden kann - was zur Vermeidung von Leiden und zu illusorischen Formulierungen und alternativen Realitäten wie Verschwörungstheorien führt. Alternativ kann die Vorstellungskraft auf realistischere und kreativere Weise eingesetzt werden - was durch bewußtes Leiden zu Heilung und Ganzheit führt. Welchen Weg die Vorstellungskraft einschlägt, hängt von der Fähigkeit des Einzelnen ab, die volle Realität des menschlichen Zustandes im allgemeinen und die exquisite Verletzlichkeit unserer Existenz als fragile Menschen in diesem Moment der Geschichte zu spüren. Ernest Beckers Analyse unserer 'Verleugnung des Todes' und seine Dringlichkeit, unsere gemeinsame menschliche Verletzlichkeit zu akzeptieren, wird in Bezug auf Jungs frühe Tendenzen untersucht, den Körper zu leugnen. Der Autor unterstellt, daß die kreativere Verwendung der Vorstellungskraft, verbunden mit einer bescheideneren und realistischeren Wahrnehmung unseres gemeinsamen Schicksals, in der Black Lives Matter-Bewegung zu sehen ist, die nach dem Ausbruch von COVID-19 die Welt eroberte.Questo articolo esplora come l'ombra mortifera del COVID-19 che passa sulla terra costituisca un trauma collettivo che spesso apre, o aggancia un trauma personale non ricordato. Vengono offerti esempi clinici di queste intersezioni. L'articolo inoltre esplora come l'immaginazione umana, che normalmente utilizziamo per dare significato alle esperienze traumatiche, possa essere monopolizzata dalla paura -portando ad evitare la sofferenza ed alla formulazione di realtà alternative illusorie come le teorie della cospirazione. In alternativa, l'immaginazione può essere utilizzata in modi più realistici e creativi - attraverso la consapevolezza della sofferenza per una guarigione e l'interezza. La parte che l'immaginazione può avere dipende dalla capacità degli individui di sentire in pieno la realtà della condizione umana e la particolare vulnerabilità della nostra fragile esistenza come esseri umani in questo momento storico. L'analisi di Ernest Becker della nostra "negazione della morte" e la sua necessità di abbracciare la nostra comune vulnerabilità viene esaminata in relazione alla iniziale tendenza di Jung a negare il corpo. L'Autore propone che utilizzi più creativi dell'immaginazione, connessi ad una comprensione più umile e realistica del nostro destino, possono essere visti nel movimento Black Lives Matter che ha scosso il mondo subito dopo l'irrompere della pandemia da COVID-19.В статье исследуется, как проносящаяся над землей смертоносная тень КОВИД-19 формирует коллективную травму, которая часто открывает или «запускает» личную травму, о которой не было воспоминаний. Приведены клинические примеры таких пересечений. В статье также показано, как человеческое воображение, которое мы обычно используем для придания смысла травматическому опыту, оказывается похищено и задействовано страхом, что ведет к избеганию страдания и иллюзорным построениям, альтернативным реальностям, например, к теориям заговора. С другой стороны, воображение можно задействовать более реалистичными и созидательными способами, которые через осознанное страдание ведут к исцелению и целостности. Каким путем пойдет воображение - зависит от способности человека быть в полном контакте с реальностью человеческого существования в целом, от исключительной уязвимости нашего существования и хрупкости бытия в данный момент истории. Анализ Эрнеста Бекера нашего «отрицания смерти» и его призыв принять нашу общую человеческую уязвимость исследуется в связи со стремлением в ранних работах Юнга к отрицанию тела. Автор предполагает, что более творческое использование воображения, связанное с более умеренным и реалистичным представлением о нашей общей судьбе, можно увидеть в движении Black Lives Matter, которое пронеслось по миру после вспышки коронавируса.El presente trabajo explora como la sombra mortal del COVID-19 pasando sobre la tierra constituye un trauma colectivo que frecuentemente abre o ‘activa’ trauma personal no recordado. Se proveen ejemplos clínicos de estas intersecciones. El escrito además explora cómo la imaginación humana, la cual normalmente utilizamos para encontrar sentido a partir de experiencias traumáticas, puede ser apropiada por el miedo - conduciendo a la evitación del sufrimiento y a formulaciones ilusorias y realidades alternativas tales como las teorías conspirativas. Alternativamente, la imaginación puede ser empleada en modos más realistas y creativos - conduciendo a través del sufrimiento consciente a la sanación y a la integridad. Cual camino toma la imaginación, se muestra que depende de la capacidad de los individuos para sentir la realidad plena de la condición humana en general y la exquisita vulnerabilidad de nuestra existencia como frágiles seres humanos en este momento de la historia. El análisis de nuestra ‘negación de la muerte’ de Ernest Becker y su urgencia por acoger nuestra común vulnerabilidad humana es explorada con relación a la temprana tendencia en Jung de negar el cuerpo. El autor propone que los usos más creativos de la imaginación, conectados a una aprehensión más humilde y realista de nuestro destino común, puede ser vista en el movimiento Black Lives Matter que recorrió el mundo en las postrimerías del estallido del COVID-19.新冠疫情期间个体与集体创伤的交汇:现代想象的劫持 文章探索了席卷全球的新冠阴影如何聚集了一个集体创伤, 这一创伤时常打开或触发被淡忘的个人创伤。文章提供了这种交汇的临床案例。文章进一步探索人类时常使用的想象如何从创伤经验中制造意义感, 以及这一想象如何可以由于恐惧而被劫持, 这会带来对伤痛的回避, 带来幻觉, 以及替代性的现实, 比如阴谋论。与之不同, 想象可以以更加真实和创造的形式出现, 这带来的是对伤痛的觉察和疗愈与完整。想象到底会走哪条路, 取决于个体完整地感受人类真实状态的能力, 以及感知在当下历史时期, 作为脆弱的人类的极大脆弱性的能力。文章探索了Ernest Becker关于我们对“死亡的否认”的分析, 以及拥抱人类普遍的脆弱的督促, 这些探索也联系了荣格早期对身体否认的倾向性。作者提出, 更加积极地使用想象, 更多联系到谦卑, 以及对我们普遍命运的现实的理解, 这可以在后疫情时代席卷世界的黑人生命重要运动中看到。.

In this paper, the tendencies of rethinking the GULAG in the cultural memory of post-Soviet Lithuania (after 1990) are analyzed. The sources for the analysis were represented by ego-documents, literary works, and visual arts (movies and comics). The author draws attention to the specifics of female and, in part, children’s experience of the deportation, to the ways of perceiving, rethinking, and reproducing collective trauma in an ethno-historical context, to the role of post-memory in the formation and support of the national identity in the modern Lithuanian society. In recent years, in the field of perpetuating the memory of the Stalinist period in Lithuania, the public at-tention is increasingly shifted from the direct and authentic evidence to heterogeneous visually striking artistic representations. This shift in the focus of interest can be explained by the generational change, which warrants the search for a new stylistic language and message forms. As a result, works are created that belong to the field of post-memory, which are characterized by a higher degree of adaptability of the traumatic experience of previ-ous generations to the knowledge and mentality of modern viewers / readers, as well as by attempt to increase their attractiveness through vivid and memorable characters and stories. The main difference between the most literarily valuable texts of the ‘first’ and the ‘second’ generation of the Lithuanian authors can basically be de-scribed as a different degree of ontological intensity. If the former authors seek to comprehend the experienced repressions within the framework of existentialism (Grinkevičiūtė and Kalvaitis) or Christian metaphysics (Dirsyte and Miškinis), then the latter authors, for obvious reasons, no longer achieve this level of reflection on the ex-tremely traumatic experience, focusing on embedding their personal biographies into the great historical narrative about the “struggle and sorrows” of the nation, which has already become canonical.

In this text, I will present reflections on the relationship between individual trauma and collective trauma and the consideration of the pandemic as both a natural and a social catastrophe in which damage to health is added to damage in the rupture of social and relational bonds. Vicissitudes that Argentine families, particularly those in Buenos Aires, went through during the compulsory lockdown and the work of psychoanalysts both in remote analysis with children and parents, as well as in interventions proposed for the community will be presented. Theoretical and conceptual descriptions will be offered together with examples from clinical material and community institutional experiences and collected data.

Psychological distress and coping strategies employed during collective trauma events may vary for theists and atheists, as well as others along the (non)religious spectrum. The present study explored these differences via data collected from a US-based sample during the COVID-19 pandemic. Statistical models suggested relationships between maladaptive coping and distress for all participants and potential differences in coping and, in turn, distress between participants high and low in institutional religiousness and individual spirituality. Additionally, all participants, though especially nonreligious participants, appeared less able to engage in adaptive emotion-focused coping strategies. Implications for future research are provided.

PurposeThis paper examines the empirical research on police reassurance following a collective trauma event (CTE).Design/methodology/approachUsing a scoping review methodology, this paper sought to establish the extent, range and nature of published literature on policing responses to collective traumatic events, and to identify key features of this form of direct practice. Included papers needed to focus on police responses oeassurance with the public related to events (pre-or post) that could be regarded as collective trauma events by nature or scale. Searches were conducted using the Web of Science, SCOPUS and PsychINFO databases for literature published between January 2000 and December 2019.FindingsFourteen articles met the inclusion criteria. The key themes identified: (1) measuring the impact of reassurance and community policing; (2) community attitudes to policing and social disorder/critical events; (3) police workforce responses to traumatic events; and (4) interventions to support police to respond to their community.Research limitations/implicationsFuture research needs to examine the elements that create a robust organisational infrastructure that can withstand the demands of policing in ordinary and extraordinary times. Fundamental to the studies in this review is the relationship between the police agencies and the community. The nature of this relationship and how it can be strengthened to ameliorate the negative impact of CTEs in communities needs further exploration.Originality/valueThis paper provides important findings that can inform future reassurance policing practice and research.

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.

As of this writing, most therapists in the United States and in many places throughout the world are working exclusively via telehealth as the result of the COVID-19 pandemic. This has been excruci...

This paper explores how Western medicine may not fully understand and address post-traumatic stress disorder (PTSD) and other trauma-induced illnesses in a culturally appropriate manner in marginalized communities and offers a theoretical framework to develop comprehensive, effective, and sustainable solutions that comprehensively address and treat the trauma on both a collective and individual level. Focused on Palestinians, this paper discusses the collective trauma Palestinians experienced and how it manifests in transgenerational effects on the body and mind that may be post-traumatic stress disorder (PTSD) or perhaps another distinct condition that is yet to be codified in the Western medical lexicon. It describes local alternatives to Western medical diagnostic tools like the "ease to disease" diagnostic scale and the sociopolitical context-in this case, the Palestinian fight for karamah, or dignity-from which such alternatives arise. Based on these findings, a novel theoretical framework, the comprehensive communal trauma intervention model (CCTIM), a truly transdisciplinary population-level model for treating mental health in vulnerable communities globally, is proposed. It articulates the need to address the root cause of collective trauma, make modifications to the healthcare system, and cultivate strategic equity-oriented and research-based partnerships.

This paper aims to address the conceptual and ethical problems that arise when scholars of contemporary European history resort to the notion of collective trauma. Different historical works on the reconstruction of Europe in the second half of the 20th century have relied on the notion of trauma to grasp the evolution of the memory of violence. More specifically, however, this paper focuses on the problems that arise from defining the Spanish Civil War as a collective trauma by examining the antagonistic ways in which the traumas derived from this conflict have been embodied.

Purpose The purpose of this paper is to investigate COVID-19 as a super crisis in the design and management of places. Design/methodology/approach This theory-driven work outlines why and how, by treating COVID-19 as a super crisis, the immunological view rises in priority and swiftly ushers in short- and long-term implications for space design and place management. Findings First, this paper looks at the short-term impact of COVID-19 upon space and place management in addressing how porous bubbling, stippling and flexible curtaining respond to immediate retrofitting needs during the pandemic. Using the concept of COVID-19-induced collective trauma, this paper draws attention to health-care facilities, schools, workplaces, commercial buildings and public outdoor spaces. These sites require short-term improvisation in place and space design and will, where the collective trauma of COVID-19 leaves strong traces, require long-term redesign and rethinking. Social implications As a super crisis, COVID-19 generates contradictions in the existing trend in space and place studies from the notion of space and place as a container to one focusing on “flow.” A focus on flow highlights a focus on space and place as adaptable to changes in flow, especially as augmented and mediated by technology. Originality/value This treatment of COVID-19 as a super crisis is intended to stimulate the design and management of spaces and places in the post-COVID-19 period.

In his transitional work, Beyond the Pleasure Principle, Freud tries to investigate the traumatic neurosis from an individual and ontogenetical point of view and finds out that it manifests itself in the various distorted forms, for example, nightmares, hallucinations, dissociations, etc. of the repressed unconscious by the compulsion to repetition of death drive. In his last work, Moses and Monotheism, Freud delves into the origin and development of the monotheism of Judaism from a collective and phylogenetical point of view and asserts that the collective trauma of Jewish people by the murder of an Egyptian Moses, a Jewish displacement of primordial parricide, was sublimated to the worship of Jahve God and the establishment of Judaic law. Looking into two major works on trauma of Freud intensively, this article draws out the crucial leitmotifs of trauma theory such as the compulsion to repeat of the repressed unconscious and its displacement and sublimation through symptoms in the individual and religious enactments in the community.

This proposal aims to bring together works about the subject “War Memories in African Literary Experiences/Experiments” and how collective trauma has been elaborated through writing. Evoking notions such as narrative, trajectories and memory, we believe it is possible to observe how the processes of recall and elaboration have been constructed through literary writing. What do these narratives mobilize from their collective landscapes? How do they tell narratives about the confrontations and the consequences of the civil war? How are the trajectories of these writers, their countries and their cultural repertoires outlined in these narratives? Finally, how are memories mobilized in their writings? What spaces of remembrance are mobilized in the assembly of their writings? The memory of trauma is a way to recover the understanding of the history and socio-anthropological conditions of each society in the fragility of individual tracks. In this dossier, we propose to bring together reflections that create a dialogue between the fields of human, social and literary sciences fostering a reflection about these experiences in African literatures.

The article explores the dynamics of the image of V.I. Chapaev in the Soviet and post-Soviet media space. Using the theory of post-memory by M. Hirsch and S. O’Donoghue as methodology of research, the author analyzes the transformation of the main characteristics of the image, its place in Russian historical memory and in the cultural tradition. V.I. Chapaev became one of the most significant characters in the Soviet cultural tradition. After the fall of the Soviet Union the image of Chapaev however retained its significance in the context of rethinking the Soviet heritage. The article highlights the following stages of transformation of V.I. Chapaev’s image: the inclusion in the "founding myth" and gradual transformation into a Soviet epic hero (crowding out collective trauma); debunking the heroic status within the framework of the "carnival culture" and turning into a character of anecdotes (de-traumatization in the process of post-memory formation); transformation into a hero of Internet memes (transformation of post-memory and de-actualization of the themes of the Civil War). The author argues that the burst of memes depicting Chapaev in 2020 demonstrates a post-ironic attitude to the Black Lives Matter movement in Russian society. The author concludes that the fact that Chapaev’s image was included in a fundamentally different political and cultural context demonstrates that the symbolic potential of the Civil War memory in Russia is entirely exhausted and can no longer serve as a tool for the formation of commemorative practices.

This research study is an attempt to explore the literary text of "Sea Prayer" written by Khaled Hosseini with the perspective of trauma study that includes personal trauma model of Cathy Caruth and collective trauma model of Kia Erikson. The theoretical framework focuses on both i.e., Caruth (1996) personal trauma discussed in "Unclaimed Experience: trauma, narrative and history" and Erikson (1991) collective trauma discussed in "Notes on Trauma and Community". This research study examines the elements of personal trauma of the Narrator's character through flashbacks, timelessness and unspeakablity. On the other hand, the elements of collective trauma are also investigated that are breakage of communal bond, distrust in future, mood of fear and depression on the collective level. In addition, the method used is the qualitative analysis. Through aforementioned elements, the researcher has discussed the collective trauma of Syrian community as a whole. Keywords: Trauma, Sea Prayer, textual analysis, Cathy Caruth.

The purpose of this article is to explore the meaning, and derive an operational definition, of the concept of collective trauma. A search of the databases CINAHL, Ovid MEDLINE, and PsychInfo revealed no concept analysis about collective trauma. Using Rodger's approach, this evolutionary concept analysis clarifies the concept's surrogate and related terms, attributes, antecedents, and consequences, and proposes a derived definition. A clearer conceptualization of collective trauma is crucial for nurses and other health care professionals in their practice, theory and research.

Healthcare workers have been on the front lines throughout the COVID-19 pandemic, treating affected patients and navigating overwhelmed healthcare systems. Emotional connection has been associated with resilient outcomes following collective trauma. This qualitative study examined how healthcare workers define emotional connectedness during the COVID-19 pandemic and their adaptive emotional connection strategies. Data were gathered through the first wave of the online COVID-19 Pandemic and Emotional Well-Being study, a prospective panel study of the psychological impact of COVID-19 on frontline workers and the general public. This study focused on three extended-response questions about definitions of and strategies for emotional connectedness. Data were analyzed using reflexive thematic analysis. Participants conceptualize emotional connectedness as having empathy and value, help and support, presence, and vulnerability. They also describe emotionally connected relationships as being characterized by mutuality and frequent contact. Participants identify current behavioral strategies for cultivating emotional connectedness, such as using technology, providing instrumental help or sending gifts via mail, and building quality time within their households. They also report challenges in maintaining these connections. Future research must contribute knowledge about effective interventions for essential healthcare workers in the aftermath of COVID-19. Specific recommendations for social work practitioners are also discussed.

This article explores psychological responses to climate change with the lenses of brain hemisphere imbalance, the fragmentation process of collective trauma and the Jungian maturation theory of tw...

Colonization processes have their continuation in the colonized person, a phenomenon studied by psychiatrists Fanon and Memmi in the 1960s. Currently, this phenomenon is defined as coloniality and is made up of three dimensions: the coloniality of power, knowledge and being. For this study, we wondered if the conquest of Andalusia continued in coloniality, and if so whether it has consequences today. To address these issues, we analyzed the coloniality of power and being and their consequences in the population of Alcalá de Guadaíra using the bibliographic sources that exist in that locality. The results indicate that it is a population with no history prior to the conquest, structured in poor workers and wealthy landowners, with collective trauma, sheltered in family and religion, and without cultural references. The current consequences of this coloniality are observed in the loss of historical heritage, the preservation of a fractured population of rich and poor, and no memory of the trauma experienced. The recovery of historical consciousness is identified as one of the keys to overcoming this coloniality

The article analyzes the mechanisms for the formation of social myths, as well as their functions pertaining to collective trauma, and puts forward three theses. Firstly, the characteristics which turn text into myth depend not on its formal or essential features, but rather on its perception (how the audience interprets the meaning of its constituent statements). Anything can become a myth. Usually, a myth consists of depictions, statements, and explanations, that is, descriptive utterances. However, to understand a myth is to know the preconditions not for the truth and/or falsity of its constituent statements, but instead the implementation of certain rules of conduct. A myth is a description interpreted as a prescription. This approach makes it possible to understand how various scientific or philosophical theories, initially aiming to describe and explain the world, turn into myths determining the social behaviour of the masses. Secondly, a myth turns descriptions into prescriptions through “storytelling”. A myth is a narrative which inevitably uses certain tropes essential for all narratives. The form of the narrative makes it possible to establish a pseudo-logical connection between various “elementary statements” capturing real or fictional events. Without such a connection, there is no value and, therefore, no normative perception of these events. Thirdly, the transformation of a description or explanation of a traumatic event into imperatives is the most important form of the therapy of collective consciousness. A description of a traumatic event turning into a call for action and construction of a new reality presents perhaps the only way to get rid of the destructive consequences of psychological trauma, both at the collective and individual level.

The subject of the study undertaken in 2019–2020 by the method of in-depth sociological interviews with the descendants of persons suffered of massive political repressions, including the dispossessed peasants, is the social memory of the population of the Republic of Mordovia about the mass political repressions of the 1920s – 1940s. The aims of the study were to identify the main strategies for dealing with collective trauma in families of repressed in a regional society, the main subjects of social memory about traumas of repression, strategies for remembering and forgetting, and social factors that influence their choice, strategies for group self-identification of the descendants of the repressed, prerequisites (or their lack) for the consolidation of broader traumatized communities, as well as the underlying cultural modalities of discussing trauma and repressions in terms of detraumatization or retraumatization. The results of the study show that the families of the repressed are the main social subjects that preserve the memory of mass repressions in Mordovia. At the same time, the descendants of the repressed do not show a tendency to form wider traumatized communities based on remembering the repressions and identifying their perpetrators. There are three main strategies for dealing with collective trauma in families of the repressed. The first one is silence which is typical mainly for the commemorative strategies of families that have not changed their place of residence, contributing to the individualization of trauma and its intergenerational transmission. The second strategy is “talking cure” the trauma of repressions in terms of legal and moral assessment, based in the Soviet period on the assimilation of the self-identification of the “Soviet person” instead of the former group identity destroyed by repressions. The third strategy is the creation of an anti-communist counter-narrative about mass repressions based on the least stable in intergenerational perspective strategy of family self-segregation. Family narratives about traumatic experience are dominated by detraumatizing modalities of historicization and mythologization, which do not question the value of group identities acquired due to the integration of the descendants of the repressed into the structure of Soviet society. In local communities, the predominant model for dealing with the traumatic past remains “dialogical oblivion”.

Objective. Analysis of YouTube comments to documentaries about the fifteenth anniversary of the Beslan school siege. Background. Amid reactivation of the Beslan discourse, demand for social reflection of the tragedy is increasing. It seems relevant to address nonreactive data to evaluate framing perception. Study design. Using random forest modeling we examine the content of YouTube comments to evaluate their specific characteristics. Data. Array of comments to Yuri Dud, Ksenia Sobchak and Novaya Gazeta films about Beslan (N=141,966, upload date: 02/29/2020, parsing loss

The Covid-19 pandemic which has violently attacked the world this year has been more than a nati­­onal and a global health threat owing to the multidimensional aspect of its impact. The pandemic has caused a collective trauma to the human race because its psychological residu­­­­es are far reaching. Similar to previous pandemics, Covid-19 has changed habitual life, disrupted systems and routines, and caused a number of psychosocial stressors to humans, including sickness, fear of infection, financial adversities, home confinement and social isolation. The pandemic has infiltrated through layers of almost every aspect of life and in all of them has deeply affected human psychology and relationships. The social-distancing measures the pandemic has mandated and the fear of infection it has struck in humans have created distances between individuals. The aim of this paper is to reveal the impact of the pandemic on the psychology of humans and on their relationships. The paper examines those two issues through an exposition of several pandemic-related psychosocial stressors and aspects of life impacted and altered by the pandemic, such as education and the use of technology at work and in social life.

The article describes how primary, secondary, intergenerational and collective trauma are intertwined in our lived experience, especially in times of severe stress, such as the current coronavirus pandemic. An argument is made for personal and collective mourning, and for developing an attitude of curiosity, openness, acceptance, and love toward oneself and others who suffer traumatic stress. The foundational lifeline of trust in God is nurtured by the faith and practice of the church through the witness of Scripture, worship, prayer, song, and mutual caring.

El pishtaco andino es una de las fi guras más intrigantes y difíciles de defi nir dentro del imaginario po-pular. No cabe en ninguna de las categorías de seres sobrenaturales presentes en el universo de las creen-cias de los pueblos andinos. Crea su categoría propia, autónoma, que genéticamente radica tanto en la realidad histórica de las primeras décadas de la conquista, como en la mitología autóctona. Constituye una conceptualización y visualización de la trauma cultural muy profunda y fruto de su tratamiento sicológico que ha atribuido una cara y una fi gura a las amenazas existenciales nuevas. El temor ante lo desconocido implicaría un estado de desamparo y, en cambio, el temor ante un enemigo conocido permite elaborar una estrategia de defensa. En la mitología milenarista andina del periodo siguiente a la Conquista el pishtaco apareció como una fi gura simbólica personalizando al enemigo que va a desa-parecer solo cuando se reaviva el imperio Inca idealizado. El pishtaco no viene dotado de una sola cara o un solo aspecto. En los últimos 500 años aparecía llevando vestido de convento, del hacendado cruel, de un soldado, de un médico o cualquiera otro a quien los campesinos hubiesen reconocido como „ajeno”. Las visualizaciones más antiguas que se han descrito ya en el siglo XVI siguen siendo vivas y le suceden, sobreponiéndose a ellas, las visualizaciones siguientes, creadas más tarde. Es sorprendentemente viva la creencia en la existencia del pishtaco hasta en los tiempos contemporáneos. Esto da fe de una estructura interna perfecta de la misma que ha sido capaz de adaptarse a unas formas de amenaza contemporáneas. El pishtaco ataca a los indios, les degüella y extrae su grasa que no consume (¡no es un variante de vam-piro!) sino la transfi ere a manos de los blancos en donde se utiliza para resforzar los equipos que fabrican ellos. Los relatos más antiguos y más populares en Perú cuentan como se añadía la grasa de los indios a las aleaciones de metales, a ordenadores o teléfonos. La lógica de esta creencia viene apoyada sobre una valorización extraordinaria de la grasa humana en las sociedades andinas tradicionales quienes veían en ella una sustancia y un poder vitales. El pishtaco mata al indio y le extrae su grasa para que su fuerza vital sirviese al enemigo. Esto incluye una simbólica universal y una metáfora del confl icto eterno entre los pueblos dominados de los Andes y las diferentes impersonaciones de sus enemigos. El pishtaco es una fi gura del temor ante la amenaza a su propia existencia física y una aculturación que lleva hacia la destrucción de la identidad conjunta de este grupo social. Paradójicamente, sin embargo, se ha vuelto un factor integrante de los que creen en ella identifi cando al enemigo y movilizándoles a defenderse.

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.

In this article, we draw on feminist trauma studies with the aim of deconstructing the theoretical and methodological binary between individual and collective trauma. Based on first-hand interviews with Bosnian survivors of rape, we attempt to ‘think against’ the private/public split that trauma studies work often unintentionally reifies. We draw upon recent methodological innovations that have been influenced by thinkers such as Derrida and Deleuze. Specifically, we work with what Jackson and Mazzei call rhizomatic and trace readings in the threshold. Through a rhizomatic and trace reading of narrative pieces extracted from the interviews, we engage with the following questions: 1) How do we theorise what Davoine and Gaudilliere call ‘the sociopolitical faultlines’ between collective/public accounts of trauma and those traditionally constructed as private/personal? 2) How do accounts of war rape, which narrate the eruption of the past into the present, elucidate the myriad links between the private and public in a number of ways; among others, the echoes or traces of the everyday ‘before’ in subjects’ stories of the monstrous ‘after’? And 3) What is the relationship between the ‘unspeakable’ in the traumatic memories of the survivors and the ‘speakable’ collective memories of traumatic humanmade events? How does the collective desire ‘not to know’ or ‘to forget’ impact on the individual survivor’s ability to reconstitute their post-trauma identity in a personal as well as a social context? The aim of the analysis is to show that the multifaceted nature of the traumatic reality demands a multifaceted approach that resists binary constructions relating to self/other, private/public, individual/collective.

The article summarizes the results of a case study undertaken with the help of non-participant observation in January 2020 in South Africa. Three memorial sites have been observed: the Apartheid Museum, the Liliesleaf Farm Museum and the Voortrekker Monument. Data collection and analysis have allowed identifying the ideological and evaluative content of the expositions of museums that serve the purpose of commemorating the traumatic past of South Africa, and tracing their relationship with other commemorative narratives and the evolution of historical policy in the 20th -21st centuries. The authors draw parallels with some elements of Soviet domestic and, in particular, national policy, which, without declaring segregation goals directly, engendered similar consequences, and became evaluated as encouraging ethnic particularism in the post-Soviet period. The article concludes that in all cases in question, representations of collective trauma and armed struggle fulfill a legitimizing function, justifying the rights of ethnic and racial groups to the territory and nation building. In general, museum displays and memorials dedicated to apartheid and commemorating events related to state building represent South African society as deeply divided.

A fairly common trend in the global literary process is when writers - representatives of their nation and their culture - live outside their historical homeland. The search for answers to the most important questions of our time and the challenges of globalization in relation to the ethnocultural world concern each of them. A. Kahns work reveals how opposition of ones own versus the other conveys the national image and national attitude. The principle of equality and recognition of the other as an equal to oneself is the basis of dialogue. Novels and essays by A. Kahn are largely autobiographical and aim at understanding the path of the compatriots, their mission on earth. The path of national literature in the mind of A. Kahn is from the literature of despair through the literature of longing and overcoming to the endless great literature of a great heart.