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A theoretical and exegetical exploration of trauma in the Hebrew Bible David Janzen discusses the concepts of history and trauma and contrasts the ways historians and trauma survivors grapple with traumatic events, a contrast embodied in the very different ways the books of Kings and Lamentations react to the destruction of Jerusalem. Janzen’s study warns that explanations in histories will tend to silence the voices of trauma survivors, and it challenges traditional approaches that sometimes portray the explanations of traumatic events in biblical literature as therapeutic for victims. Features: Exploration of history as a narrative explanation that creates a past readers can recognize to be true Examination of how trauma results in a failure of victims to fully experience or remember traumatic events. A case for why the past is a construction of cultures and historians
Fragments of Trauma and the Social Production of Suffering: Trauma, History, and Memory offers a kaleidoscope of perspectives that highlight the problem of traumatic memory. Because trauma fragments memory, storytelling is impeded by what is unknowable and what is unspeakable. Each of the contributors tackles the problem of narrativizing memory that is constructed from fragments that have been passed along the generations. When trauma is cultural as well as personal, it becomes even more invisible, as each generation’s attempts at coping push the pain further below the surface. Consequently, that pain becomes increasingly ineffable, haunting succeeding generations. In each story the contributors offer, there emerges the theme of difference, a difference that turns back on itself and makes an accusation. Themes of knowing and unknowing show the terrible toll that trauma takes when there is no one with whom the trauma can be acknowledged and worked through. In the face of utter lack of recognition, what might be known together becomes hidden. Our failure to speak to these unaspirated truths becomes a betrayal of self and also of others. In the case of intergenerational and cultural trauma, we betray not only our ancestors but also the future generations to come. In the face of unacknowledged trauma, this book reveals that we are confronted with the perennial choice of speaking or becoming complicit in our silence.
Roth and Trauma: The Problem of History in the Later Works (1995-2010) moves beyond a critical reception of Philip Roth's recent fiction that has focused primarily on an interest in post WWII America. By contrast, Aimee Pozorski argues that these novels grapple more comprehensively with US history in their fascination with America's "traumatic beginnings" and the legacy of the American Revolution. Drawing on close readings and trauma theory, Roth and Trauma reveals the problem of history in Roth's later works to be the unexpected and repeated appearance of historical trauma that links the still-unfinished American dream with the nightmarish quality of our recent history.
As a concept, 'trauma' has attracted a great deal of interest in literary studies. A key term in psychoanalytic approaches to literary study, trauma theory represents a critical approach that enables new modes of reading and of listening. It is a leading concept of our time, applicable to individuals, cultures, and nations. This book traces how trauma theory has come to constitute a discrete but influential approach within literary criticism in recent decades. It offers an overview of the genesis and growth of literary trauma theory, recording the evolution of the concept of trauma in relation to literary studies. In twenty-one essays, covering the origins, development, and applications of trauma in literary studies, Trauma and Literature addresses the relevance and impact this concept has in the field.
Cult of Defeat in Mexico's Historical Fiction: Failure, Trauma, and Loss examines recent Mexican historical novels that highlight the mistakes of the nineteenth century for the purpose of responding to present crises.
Why has shame recently displaced guilt as a dominant emotional reference in the West? After the Holocaust, survivors often reported feeling guilty for living when so many others had died, and in the 1960s psychoanalysts and psychiatrists in the United States helped make survivor guilt a defining feature of the "survivor syndrome." Yet the idea of survivor guilt has always caused trouble, largely because it appears to imply that, by unconsciously identifying with the perpetrator, victims psychically collude with power. In From Guilt to Shame, Ruth Leys has written the first genealogical-critical study of the vicissitudes of the concept of survivor guilt and the momentous but largely unrecognized significance of guilt's replacement by shame. Ultimately, Leys challenges the theoretical and empirical validity of the shame theory proposed by figures such as Silvan Tomkins, Eve Kosofsky Sedgwick, and Giorgio Agamben, demonstrating that while the notion of survivor guilt has depended on an intentionalist framework, shame theorists share a problematic commitment to interpreting the emotions, including shame, in antiintentionalist and materialist terms.
Her afterword serves as a decisive intervention in the ongoing discussions in and about the field.
1. Within trauma : an introduction / Eric Wertheimer and Monica J. Casper -- I. Politics -- 2. Trauma is as trauma does : the politics of affect in catastrophic times / Maurice E. Stevens -- 3. "She was just a Chechen" : the female suicide bomber as a site of collective suffering in wartime Chechen Republic / Francine Banner -- 4. Naming sexual trauma : on the political necessity of nuance in rape and sex offender discourses / Breanne Fahs -- 5. Conceptualizing forgiveness in the face of historical trauma / Carmen Goman and Douglas Kelley -- II. Poetics -- 6. Bahareh : singing without words in an Iranian prison camp / Shahla Talebi -- 7. Voices of silence : on speaking from within the void (a response to Shahla Talebi) / Gabriele M. Schwab -- 8. Future's past : a conversation about the Holocaust with Gabriele M. Schwab / Martin Beck Matuštík -- 9. "No other tale to tell" : trauma and acts of forgetting in The road / Amanda Wicks -- 10. Body animations (or, Lullaby for Fallujah) : a performance / Jackie Orr -- III. Praxis -- 11. First responders : a pedagogy for writing and reading trauma / Amy Hodges Hamilton -- 12. Answering the call : crisis intervention and rape survivor advocacy as witnessing trauma / Debra Jackson -- 13. Documenting disaster : Hurricane Katrina and one family's saga / Rebecca Hankins and Akua Duku Anokye -- 14. A cure for bitterness / Dorothy Allison
Our sacred texts have the potential to become texts of torture or texts of liberation. History through Trauma explores the symbolic function of religious, political, and national symbols that aid in the construction of historical narratives, and the psychological effects of trauma on their creation and dissolution. The Deuteronomic Covenant, paramount in the construction of a biblical history of Israel, is analyzed with regard to Israel's history of exile. What is proffered is the book of Job as a symbolic history of Israel that stands as a counter-history beside the dominant history constructed in the canon's historical books--a counter-history whose function works to re-enliven the symbol of covenant. History through Trauma brings consciousness to the effects of exile on the dominant historical narratives in the Hebrew canon and to the eradicated affective experiences of trauma that surface in counter-texts such as the book of Job. This work offers a valuable new understanding of the impact of trauma on history-making in general--an understanding that brings light to biblical studies, practical theology, pastoral psychology, and psychoanalysis.
The Violent Gift traces the narrative of the exilic author of the Deuteronomistic History, a narrative that provides an explanation for the trauma that the Judean community in Babylon suffered. As the book follows this explanation through the History, however, it also reads Dtr through the lens of trauma theory. Massive psychic trauma is not something that can be captured within narrative explanation, and trauma intrudes into the narrative's explanation of the exiles' trauma. Trauma challenges the claims upon which the narrative's explanation is based, thus subverting this attempt to make sense of the exile. The author argues that we can trace a single, coherent narrative throughout the Deuteronomistic History that is an attempt to explain to its original readers why the exile occurred. The narrative offers two reasons for the exile, and these form the two main themes of Dtr's narrative: the people failed in their covenantal loyalty to God; and their leadership also failed to enforce this loyalty. These themes can be traced consistently through all of the component books of the History.