Search results

This article is a conceptual paper, based on psychoanalytic understanding of a society at war, and the author attempts to deliver psychoanalytically inspired training for psychosocial workers in Sri Lanka.

The paper starts with a description of the kind of changes that have taken place in Sri Lanka and how these can be understood as a form of collective trauma. The training delivered by the author as part of the UK‐Sri Lanka Trauma group, are described in detail. The training described in this paper can be seen as consisting of a theoretical part, a supervision part, and of an experiential part. The training is illustrated using a lot of case material, which the participants in Sri Lanka have brought.

The author notes the fact that participants from any community in Sri Lanka would themselves have been traumatised and this has been acknowledged and worked with during the training described in the paper.

Cultural aspects and dilemmas are discussed, such as what kind of challenge does an “outsider” face in delivering mental health training in a different culture to their own.

It is widely recognized by scholars that superhero stories tend to glorify vigilante justice; after all, these stories often maintain that extralegal acts of violence are necessary for combatting existential threats to personal and public safety. This scholarly common sense fosters a widespread dismissal of superhero stories as uncomplicated apologia for an authoritarian politics of law and order that is animated by hatred of unpopular people and ideas. However, some prominent contemporary Batman stories, including those told in the graphic novels of Grant Morrison and in the blockbuster movies of Christopher Nolan, are ambivalent: in their portraits of Batman and Joker as dark twins and secret colleagues, these stories both legitimize and challenge the countersubversive politics of American law and order.

Demands for atonement for past wrongs to ethno-cultural groups have become popular in Canada. On November 12, 2005, the Government of Canada announced to the Italian–Canadian community a package to atone for wrongs to individuals of Italian origin unjustly interned as enemy aliens during World War II. This package was part of the government's Acknowledgment, Commemoration, and Education Program.¹ The prime minster acknowledged, but did not apologize for, the injustice of the internment. $Can 12 million were set aside for commemorative projects, but not to compensate any individual survivors of the internment, or their heirs.² This money is part of a package of $Can 50million – double the $25million originally set aside in the 2005 federal budget – to compensate a number of ethno-cultural groups for injustices their real or fictive ancestors experienced.³ The editorial writers of Toronto's Globe and Mail objected to the government's encouragement of a “currency of grievance,” calling it “the antithesis of a forward-looking public policy.”⁴ This objection encapsulates the debate about public policies and monetary payments designed to compensate for past wrongs to groups, as opposed to policies and payments designed to redistribute wealth to groups and individuals suffering in the present.

In this paper, I apply the discourse of transitional justice to the case study of survivor docents at the Japanese American National Museum, a site that has come to represent and serve as a form of reparation for the traumatic memory of Japanese American internment during World War II. As a longer term supplement to trials or Truth and Reconciliation Commissions or an alternative in cases where no such structures exist, I illustrate how the museum tour becomes an empowering platform for survivors of the American Internment camps to work through and instrumentalize traumatic memories within the dialogic museum sphere, even as this alternative space forms its own new silences. Thus, by applying the very theories and criticisms through which scholars of memory politics evaluate official platforms of transitional justice, I aim to complicate and evaluate this alternative form of testimony, and in so doing explore areas of growth in the fields of both transitional justice and museum practice. Bridging the gap between testimony, oral history, and museum interpretation, survivor docents represent a sustained dialogic approach to history that perpetuates, preserves, and activates – rather than resolves – discourse around contentious memories.

The purpose of this paper is to examine the ethical and leadership challenges arising from revelations of child sexual abuse in the 1970s and 1980s at an Australian Satyananda Yoga ashram. This paper responds to the Royal Commission’s exposition of child abuse at an Australian yoga ashram and was the first such investigation involving a faith-based organisation outside the churches.

This paper provides a critical cultural analysis of the findings of the Australian Government Royal Commission into child abuse in relation to Satyananda Yoga. Particular practices and values associated with Satyananda Yoga may have served to foster and mask widespread abuse.

This paper should generate discourse within the yoga community at both the grassroots level and within the upper hierarchy. It outlines the importance of critical awareness among teachers and students. It is hoped that the paper will help to catalyse a reparation process for survivors of child sexual abuse. It is also suggested that yoga academies re-evaluate practices and values that have been used to justify abuse.

Satyananda Yoga’s ethical and leadership challenges warrant broader research than was undertaken for this paper. The still unresolved matter of reparations for survivors of abuse needs urgent consideration.

Purpose – In this chapter, I examine the ways that various trauma carriers, including social movements, self-identified survivors, professional organizations, and advocates make public claims about trauma and the PTSD diagnosis as they work to define moral and political issues.

Methodology/approach – Employing the method of social pattern analysis, I analyze a variety of narrative data pertaining to issues such as child sexual abuse, war, slavery, and genocide.

Findings – Trauma carriers engage in significant social memory work and collective identity work, define social problems, and practice social activism as they address the causes and consequences of psychological suffering. Within the context of modern diagnostic psychiatry, the PTSD diagnosis stands out as a unique narrative of social illness. The PTSD diagnosis is a powerful cultural script that various individuals and interest groups use to interpret mental health symptoms while attributing psychological consequences to social causes as opposed to problems rooted in the individual's psyche (as with psychoanalysis) or neurophysiology (as with modern diagnostic psychiatry). By implication, the social world must be “cured” for the individual to be healthy.

Originality/value of paper – I detail the unique sociocognitive implications of the PTSD diagnosis, highlighting its impact on our collective understanding of particular traumatic experiences and the shared nature of posttraumatic affect. I show the relevance of social memory studies, the more broadly conceived sociology of culture and cognition – especially as it pertains to collective identity and classification norms, the sociology of health-focused social movements, and the analysis of social problems claims-making to an emerging sociology of diagnosis.