Linking Legacies of Loss: Traumatic Histories and Cross-Cultural Empathy in Caryl Phillips’s Higher Ground and The Nature of Blood (original) (raw)
Related papers
Transcultural Psychiatry, 2014
Recent years have seen the rise of historical trauma as a construct to describe the impact of colonization, cultural suppression, and historical oppression of Indigenous peoples in North America (e.g., Native Americans in the United States, Aboriginal peoples in Canada). The discourses of psychiatry and psychology contribute to the conflation of disparate forms of violence by emphasizing presumptively universal aspects of trauma response. Many proponents of this construct have made explicit analogies to the Holocaust as a way to understand the transgenerational effects of genocide. However, the social, cultural, and psychological contexts of the Holocaust and of post-colonial Indigenous "survivance" differ in many striking ways. Indeed, the comparison suggests that the persistent suffering of Indigenous peoples in the Americas reflects not so much past trauma as ongoing structural violence. The comparative study of genocide and other forms of massive, organized violence can do much to illuminate both common mechanisms and distinctive features, and trace the looping effects from political processes to individual experience and back again. The ethics and pragmatics of individual and collective healing, restitution, resilience, and recovery can be understood in terms of the self-vindicating loops between politics, structural violence, public discourse, and embodied experience.
Rethinking the Colonial Encounter in the Age of Trauma
The Routledge Companion to Global Indigenous History , 2021
In the 'Age of Trauma', individual traumatic repetitions collect into an archive that signals the depredations of the settler-colonial past.1 This represents a challenge to mainstream historical practice, which has often served political power by erasing or silencing traumatic histories.
The Splintered Glass: Facets of Trauma in the Post-Colony and Beyond.
Amsterdam and New York: Brill/Rodopi., 2011
These essays discuss trauma studies as refracted through literature, focusing on the many ways in which the terms ‘cultural trauma’ and ‘personal trauma’ intertwine in postcolonial fiction. In a catastrophic age such as the present, trauma itself may serve to provide linkage through cross-cultural understanding and new forms of community. Western colonization needs to be theorized in terms of the infliction of collective trauma, and the postcolonial process is itself a post-traumatic cultural formation and condition. Moreover, the West’s claim on trauma studies (via the Holocaust) needs to be put in a perspective recuperating other, non-Western experiences. Geo-historical areas covered include Africa (genital alteration) and, more specifically, South Africa (apartheid), the Caribbean (racial and gendered violence in Trinidad; the trauma of Haiti), and Asia (total war in the Philippines; ethnic violence in India compared to 9/11). Special attention is devoted to Australia (Aboriginal and multicultural aspects of traumatic experience) and New Zealand (the Maori Battalion). Writers treated include J.M. Coetzee, Shani Mootoo, Edwidge Danticat, Richard Flanagan, Janette Turner Hospital, Andrew McGahan, Tim Winton, and Patricia Grace. Illuminating insights are provided by creative writers (Merlinda Bobis and Meena Alexander).
Decolonizing Trauma Studies Round-Table Discussion
This round-table, which featured literary critics Professor Stef Craps, Professor Bryan Cheyette and Dr. Alan Gibbs, was recorded as part of the “Decolonizing Trauma Studies” symposium organized by Dr. Sonya Andermahr and Dr. Larissa Allwork at The School of The Arts, The University of Northampton (15 May 2015). Convened a week after the University of Zaragoza’s “Memory Frictions” conference, where Cheyette, Gibbs, Andermahr and Allwork gave papers, the Northampton symposium and round-table was sponsored by The School of The Arts to coincide with Andermahr’s guest editorship of this special issue of Humanities. Craps, Cheyette and Gibbs addressed five questions during the round-table. Namely, does trauma studies suffer from a form of psychological universalism? Do you see any signs that trauma studies is becoming more decolonized? What are the challenges of a decolonized trauma studies for disciplinary thinking? How does a decolonized trauma studies relate to pedagogical ethics? Finally, where do you see the future of the field? While this edited transcript retains a certain informality of style, it offers a significant contribution to knowledge by capturing a unique exchange between three key thinkers in contemporary trauma studies, providing a timely analysis of the impact of postcolonial theory on trauma studies, the state of the field and its future possibilities. Issues addressed include the problematic scholarly tendency to universalize a western model of Post-Traumatic Stress Disorder (PTSD); the question of the centrality of the Holocaust in trauma studies and the implications of this for the study of atrocities globally; the vexed issues posed by the representation of perpetrators; as well as how the basic tenets of western cultural trauma theory, until recently so often characterized by a Caruth-inspired focus on belatedness and afterwardness, are being rethought, both in response to developments in the US and in answer to the challenge to ‘decolonize’ trauma studies.
Recherche littéraire, 2019
Jay Rajiva’s recent book Postcolonial Parabola: Literature, Tactility, and the Ethics of Representing Trauma (2017) is an ample, philosophy-laced, and at the same time original analysis of postcolonial trauma literature, based on the juxtaposition of two distinct postcolonial histories: Indian Partition and South African apartheid. Rajiva aligns his approach to trauma narratives with Stef Craps’s critique of Western trauma theory and ethical argument that colonial traumata should be acknowledged on their own terms, in the spirit of a genuine cross-cultural engagement, as opposed to a universalizing Eurocentric point of view.