trauma

How does violence shape citizens’ preferences for conflict termination? The existing literature has argued that violence either begets sympathy for more violence or drives support for making peace. Focusing on the 2016 Colombian Peace Agreement, this article finds that victimhood dissociation strongly shapes these preferences. With victimhood dissociation, a discrepancy exists between objective and subjective victimization, and the effect of violence on peace attitudes depends on citizens’ subjective interpretations of their personal experiences of violence.

This article focuses upon the disagreement between Nancy Fraser and Axel Honneth about how to characterize the relation between social suffering and recognition struggles. For Honneth, social and political conflicts have their source in the “moral” wounds that arise from the myriad ways in which the basic human need for recognition is disregarded in unequal societies. Fraser criticizes Honneth for the uncritical subjectivism of his account of social suffering that reduces social oppression to psychic harm.

This article examines historical transformations of Japanese collective memory of the atomic bombing of Hiroshima by utilizing a theoretical framework that combines a model of reiterated problem solving and a theory of cultural trauma.

The theory of cultural trauma focuses on the relationship between shared suffering and collective identity: Events become traumatic when they threaten a group’s foundational self-understanding. As it stands, the theory has illuminated profound parallels in societal suffering across space and time. Yet focusing on identity alone cannot explain the considerable differences that scholars document in the outcomes of the trauma process.

On June 4, 1989, People's Liberation Army soldiers opened fire on unarmed civilians in Beijing, killing untold hundreds of people. A quarter-century later, this defining event remains buried in China's modern history, successfully expunged from collective memory. In The People's Republic of Amnesia, Louisa Lim charts how the events of June 4th changed China, and how China changed the events of June 4th by rewriting its own history.

上世紀五、六十年代之交，在中國大陸發生了一場歷史上罕見的大饑荒，從1958年至1962年期間，據不完全統計，中國餓死了三千六百萬人，因飢餓使得出生率降低，少出生人數估計為四千萬上下，餓死人數加上飢餓而少出生人數共計七千多萬人，這不僅是中國歷史上所發生的災荒中死亡人數最多的一次巨災，也是人類當代史中最為慘痛的空前大悲劇。

究竟這是一場天災還是由「人禍」所造成的大災荒呢？官方對此或含糊其詞，或有意掩蓋，竭力淡化這一歷史事實。然而，劉少奇當年曾對毛澤東說過：「餓死這麼多人，歷史上要寫上你我的，人相食，要上書的。」可是，時至今日，在中國內地仍未能見到有一本紀錄這一場大災難的信史問世。

本書作者從事新聞工作數十年，他窮數年之功，跑遍了當年災難最嚴重的十幾個省份，親自查閱無數公開或秘藏的檔案與記錄，訪問當事人，反覆查證，以史筆之心與新聞記者的良知，數易其稿，真實地再現了這段慘絕人寰的人間痛史，並以大量的事實和數據，條分縷析造成這場大饑饉的主因並非天災，而是在氣候正常的年景，在一個沒有戰爭、沒有瘟疫的和平發展年代裏所發生的慘劇，作者還深刻地指出，這個中國當代史上的大饑荒的成因及結果，也間接引發了另一場浩劫 ── 文化大革命。

Trauma Cinema focuses on a new breed of documentary films and videos that adopt catastrophe as their subject matter and trauma as their aesthetic. Incorporating oral testimony, home-movie footage, and documentary reenactment, these documentaries express the havoc trauma wreaks on history and memory. Janet Walker uses incest and the Holocaust as a double thematic focus and fiction films as a point of comparison.

In Second Wounds, Carrie A. Rentschler examines how the victims’ rights movement brought about such a marked shift in how Americans define and portray crime. Analyzing the movement’s effective mobilization of activist networks and its implementation of media strategies, she interprets texts such as press kits, online victim memorials, and training materials for victims’ advocates and journalists. Rentschler also provides a genealogy of the victims’ rights movement from its emergence in the 1960s into the twenty-first century.

The Military Enlightenment brings to light a radically new narrative both on the Enlightenment and the French armed forces from Louis XIV to Napoleon. Christy Pichichero makes a striking discovery: the Geneva Conventions, post-traumatic stress disorder, the military "band of brothers," and soldierly heroism all found their antecedents in the eighteenth-century French armed forces.

Triompher du silence : tel est pour Elie Wiesel, témoin et victime de l'Holocauste, le premier acte, peut-être un simple geste de survie, une parole intérieure, secrète, fragile.

Au récit de sa propre expérience succède l'évocation des disparus dont il devient le porte-parole : chants de la mémoire, dialogues avec les ombres toujours présentes des victimes et des combattants dont il dit les angoisses, les interrogations et les rêves.