UNTOLD STORIES AND THE POWER OF SILENCE IN THE INTERGENERATIONAL TRANSMISSION OF SOCIAL TRAUMA*

There are intergenerational secrets and unprocessed experiences that very often don’t have a voice or an image associated with them but loom in our minds nonetheless. What haunts are not the dead, but the gaps left within us by the secrets of others. This paper will look at the conflict that occurs when unspoken events and memories of one generation haunt the next one. It is my contention that the second-generation survivors of trauma can be deeply affected by something that did not directly happen to them. Utilizing my own personal narrative I will examine how being the daughter of a woman who escaped the Holocaust, and her silence about those events affected my personal development and later my work with patients. I will also explore the unspoken secret that a patient’s mother kept from her, paralleling the writer’s mother’s secret.     

Reply to Reviews of Awakening the Dreamer: Clinical Journeys by Philip M. Bromberg

I reply here to reviews by three inspiring thinkers, Ethel Person, Susan Sands, and Allan Schore who, though uniquely different from one another in their conceptual frames of reference, share a sensibility as clinicians and creative scholars that has led them to engage and appreciate my work in depth while enriching it with their individual perspectives. Ethel Person's review is meaningful to me for many reasons, not the least of which is the fact that we think very much alike about “how we are” with patients despite the diversity in our families of origin. Her thinking, which extends the boundaries established by any one school of thought, transcends doctrine, especially that of “technique.” I am equally grateful to Susan Sands, whose review stimulated a dialogue between us about the similarities and differences in our views of the analyst's personal role in enactments with severe trauma survivors and whether there is reason to distinguish between life-threatening and developmental trauma. My reply to Allan Schore's review satisfies a long-standing wish to engage with him in dialogue about what he refers to in his review as “a remarkable overlap between Bromberg's work in clinical psychoanalysis and my work in developmental neuropsychoanalysis, a deep resonance between his treatment model and my regulation theory” (this issue, p. 755). In my reply I comment from my own vantage point on how our shared commitment to an interpersonal and intersubjective perspective—my interpersonal/relational treatment model and his “Interpersonal Neurobiology” led us to arrive at overlapping views on developmental trauma, attachment, the dyadic regulation of states of consciousness, and dissociation.     

RECONSIDERING THE MARGINS

Thousands of testimonies were collected in the immediate post-war period from child survivors of the Holocaust. These testimonies tell us much about the children's Holocaust experience and about society's attitude to child survivors. This paper presents an in-depth analysis of two such testimonies on the backdrop of historical research of their setting and context. Through our analysis of two children's testimonies given in the Aschau DP Children's Camp, we demonstrate that it is crucial to explore the immediate context in which testimonies were given, because of its strong influence upon their content and structure. In fact, our research shows that the contemporary context enters into the very fabric of the testimonies. No analysis, therefore, is complete without an inquiry into this crucial aspect. The two testimonies were chosen because they make up a distinct subgroup within a larger collection of testimonies that were given concurrently and, therefore, they constitute each other's immediate context. This paper also demonstrates the indispensability of a multidisciplinary analysis that draws upon elements from the fields of historical, literary and linguistic scholarship.     

Observer perspective and acentred memory: some puzzles about point of view in personal memory

Sometimes I remember my past experiences from an ‘observer’ perspective, seeing myself in the remembered scene. This paper analyses the distinction in personal memory between such external observer visuospatial perspectives and ‘field’ perspectives, in which I experience the remembered actions and events as from my original point of view. It argues that Richard Wollheim’s related distinction between centred and acentred memory fails to capture the key phenomena, and criticizes Wollheim’s reasons for doubting that observer ‘memories’ are genuine personal memories. Since field perspectives in personal memory are also likely to be the product of constructive processes, we should reject the common assumption that such constructive processes inevitably bring distortion and error. Yet field perspectives tend to be treated as privileged also in the domains of memory for skilled movement, and memory for trauma. In each case, it is argued that visuospatial perspective in personal memory should be distinguished from other kinds of perspective such as kinesthetic perspective and emotional perspective.     

A psychologist grows in Brooklyn: reflections from the past

In this autobiography, I begin by describing how I made many important decisions in my life without much conscious or verbalized thought. I cover information about my parents, grandparents, early school experiences, and both college and graduate school. The autobiography also includes a detailed discussion of my 41 years of teaching at the University of Tennessee. I discuss important experiences that helped me to become a clinical psychologist and a teacher. I conclude the article with a personal experience concerning the death of my mother and an early memory.     

Violence transformed: Posttraumatic growth in survivors and their societies

Violence can be a catalyst for personal and social transformation. In this review, theory and research on processes that lead to posttraumatic growth are applied to survivors of violence. Certain kinds of rumination appear to lead to revision of fundamental schemas about the self, others, and the future. Revised schemas appear to survivors as personal growth that has occurred as a result of having to cope with their trauma, and this is incorporated into a personal narrative that gives meaning to the trauma and consolidates perceptions of growth. Survivors often report positive changes in identity, philosophy, and goals. Social transformations occur when survivors tell about their experiences and take other actions that enlighten others, obtain justice, and prevent recurrences of similar events.     

Two assessments, by and for the assessor

In this article, I describe 2 assessment experiences, 1 in graduate school and the other more recently, which taught me important personal lessons. Both of the experiences helped me grow as a psychologist and helped me in my own personal life as well. Both experiences dealt with highly personal central issues in my life; the first concerning the development of empathy and the second, important issues centering around aging and death.     

PROFESSIONALIZING SURVIVAL: THE POLITICS OF PUBLIC MEMORY AMONG HOLOCAUST SURVIVOR-EDUCATORS IN MONTREAL

The majority of Holocaust survivors never speak publicly about their experiences, but those who do tend to find themselves at the centre of commemorative work in their communities. As Holocaust scholars, Holocaust education institutions, and members of the general public become increasingly interested in how to ethically universalize the lessons of the Holocaust, the public Holocaust survivor's role has broadened. It is no longer enough to recount one's own experience; survivors are expected to speak to current human rights abuses and genocides.In Montreal, Canada, a city which once claimed the third largest survivor population in the world, public survivors do a great deal of work. They give testimony in schools and at commemorative events, organize book clubs, write plays, direct films, teach, act as museum docents, and assume roles as community spokespeople. Given their dedication to this work, and a push to get them to speak beyond their personal experiences, we argue that there is a major shift taking place: the act of giving public Holocaust testimony is being professionalized. This professionalization raises unique questions about how people who lived through the Holocaust conceptualize themselves and their identities as survivors. By treating testimony as professional work, survivors contemplate, on a daily basis and in an applied manner, their stances on big questions regarding hierarchies of suffering, comparability, the connection between the personal and the political, blame and forgiveness, as well as many other relevant themes that are central to Holocaust and memory scholarship. All of this plays out in their testimonies.     

Seeing ‘the dark passenger’ – Reflections on the emotional trauma of conducting post-disaster research

This paper acknowledges ‘the [my] dark passenger’ of emotional vicarious trauma associated with conducting post-disaster research. Post-disaster research is tightly bounded by ethics and professional codes of conduct requiring us to be vigilant about the impact of our work on our participants. However, as a disaster researcher, I have been affected by vicarious trauma. ‘Direct personal’ vicarious trauma is where I experienced trauma associated with witnessing devastation making a professional separation from my objective subjects impossible. ‘Indirect professional’ vicarious trauma occurred when PhD students and others under my supervision that I sent to disaster affected places, experienced significant negative emotional responses and trauma as they interviewed their participants. In these situations, I became traumatised by my lack of training and reflected on how the emphasis on the participants came at the expense of the researcher in my care. Limited literature exists that focuses on the vicarious trauma experienced by researchers, and their supervisors working in post-disaster places and this paper is a contribution to that body of scholarship. In acknowledging and exploring the emotions and vicarious trauma of researchers embedded in landscapes of disaster, it becomes possible for future researchers to pre-empt this phenomenon and to consider ways that they might manage this.     

Does “Making a Difference” Still Make a Difference?: A Textbook Author’s Reflections

Drawing on my experiences with teaching Psychology of Women and writing three editions of a textbook across two decades starting in 1990, I reflect on the core feminist call to make the personal political. By tracing the chronology and interplay of my textbook writing with my teaching, research, and editing, I speculate about an apparent disconnection between my experiences and research with students (who embrace the feminist call to make a difference) and the textbook market to veer toward less women-centeredness and activism in the pursuit of gender studies. I make my case that the activist goal of making a difference continues to make a difference in individual women’s lives, in women’s relationships, and in a social justice agenda.     

A Mother’s Death,a Daughter’s Birth: A 12-Year Journey of Healing and Self Discovery

This article describes a personal journey to understand the psychological meaning in an archetypal near-death experience at the time of my birth and describes its effect on the mother–child relationship before and after my mother's death. Part of that process involved researching the subject of birth trauma and its effect on personality and ultimately on one's fate. It also outlines treatment implications for patients with birth trauma, from a Jungian perspective, based on my own experience of coming to terms with my own birth trauma and the death of my mother.     

When culture fails: coping with cultural trauma

The research into the phenomenon of cultural trauma is growing as the effects of historical transformations are recognized and analysed. The concept of cultural trauma and the analytic concept of the cultural complex is a suitable theoretical approach for this research. The Lithuanian experience of cultural trauma after the historical shifts indicates the importance of the interplay between societal and individual factors in coping with trauma. Academic psychotraumatological studies carried out at Vilnius University indicate a stronger traumatic experience by people who are survivors of direct political repression and even intergenerational transmission of trauma, but this group also seems to demonstrate an intergenerational transmission of resilience. Paradoxically, from a long‐term perspective, the victims of direct repression seem to have suffered less than the people who accommodated to the regime, and this applies also to their offspring. Analysis in terms of overcoming cultural trauma indicates that society is gradually integrating historic traumatic experiences, although a healthy cultural identity has not yet been restored.     

For the Love of Cybernetics

This narrative is a response to an invitation to share my story regarding cybernetics. I begin with an exploration of what “for the love of cybernetics” means to me. Tracing experiences and connections to cybernetics over the course of 50?years I explore how I observe and give voice to my relation with people and situations both personal and professional. I explore life and how it is enriched by knowing cybernetics. Recent projects to encourage systems and cybernetic literacy building on work with ocean, earth, air, and energy literacies are described.     

Blessed are the uncertain,for they will experience excess

In this paper I look at the possibility that uncertainty may not merely be a stage in the research process, but an outcome in itself. Exploring how university education and scholarship collided with my own personal experiences and identity I discuss how a combination of poststructural theory and my encounters with peace, conflict and religion enabled me to value uncertainty, and I make the case that uncertainty can open up the future to the gift of chance. By intertwining discussions of both lived experience and academic work, the organisation of the paper reflects how the two became inextricably linked, continuously folding into each other, so that my sense of self influenced my research, and conversely, my research influenced my sense of self. The outcome is a discussion of how I incorporated uncertainty into my research and personal life, which I explore using the example of religion, and how I lost and gained my faith, rejecting my previous Christianity while reconstructing a kind of faith found in uncertainty, a sense of place and ethical space to come.     

My Long Journey Home: How the Acadian Exile Shaped My Life as a Therapist

Although attachment patterns and early relational interactions are very important in creating implicit and procedural memories, I contend, along with many authors (Gentile, 2010; Sucharov, 2012), that the historical, cultural, political, and social contexts give them meanings. Grounding myself in a relational systems theory of trauma and therapeutic healing (Brothers, 2008), I attempt to capture how a historic traumatic event in my ancestors’ lives, the Acadian Deportation, has shaped and affected my life and work as a therapist. Different themes and meanings—for example, submission and surrender (Ghent, 1990), autonomy and liberation, and restorative efforts in the aftermath of trauma that involve the reduction of complexity (Brothers, 2008)—will be revealed as part of the legacy of the historical traumatic exile and return of my Acadian ancestors. After briefly describing the tragic history of the Acadian people, I retrace my own initiatory, and never completed, journey back home as an Acadian woman therapist, through traumatic submission and its active counterpart, the impulse to dominate. A brief vignette from my work with a patient serves to illustrate how my Acadian heritage is still an active and conflictual process for me.     

Reflections on intersections between cognitive and social psychology: A personal exploration

I appreciate the opportunity offered by the editor to reflect on the relationship between cognitive and social psychology. This topic has interested me my entire professional life, because I was admitted to graduate school to study social psychology and then eventually migrated to cognitive psychology. The organization of this paper is as follows: I first relate my (somewhat puzzling) personal experiences that led me to wonder about relations between cognitive and social psychology. I suggest that, for many topics, the placement of a topic of study in one field or the other is arbitrary. Next I selectively review some common historical influences on the development of both fields, ones that have made them similar. Both grew from common seeds, which include Gestalt psychology as it became applied to a wider array of topics, experimental psychologists becoming interested in attitude change during and after World War II, and Bartlett's famous book on Remembering: A study in experimental and social psychology. Next I review some research from my lab that picked up themes from Bartlett's work and that, in some aspects, combines cognitive and social approaches. I also discuss the issue of memory conformity or the social contagion of memory, and conclude with thoughts about how social and cognitive psychologists might collaborate on an exciting new arena, creating empirical studies of collective memory. Copyright © 2010 John Wiley & Sons, Ltd.     

Psychoanalytic Opus Nigrum

This paper presents my developmental experience in becoming an analyst as the daughter of one of the first psychoanalysts in a growing city in northern Mexico. Using historical and social context, I will explain my training conditions. In medieval times, maltreatment was impossible to avoid, and competence was a personal quest. My psychoanalytic education has been widened in scope by research that afforded me the opportunity to free my “psychoanalytic spirit.” Acceptance of reality and openness to new experiences are crucial for transformation. Answers can be found by considering new, unprecedented possibilities and striving for excellence through curiosity-driven research.     

BETWEEN RECEPTION AND SELF-PERCEPTION: TESTIMONIES OF HOLOCAUST SURVIVORS IN ISRAEL

Based on survivors’ testimonies the article discusses the encounters of Holocaust survivors in Palestine/Israel between 1945 and 1955. After addressing the issues of the historiography of these Holocaust survivors and the value of using their testimonies, it examines the interactions of survivors with official authorities: work, housing, kibbutzim, education, and the pre-military/IDF. It sheds light on the meaning of silence and the manifestation of stereotyping for the survivors themselves, and it assesses the impact of families and creating families. The article also examines the validity of these testimonies by studying some testimonies of Holocaust survivors who emigrated from Israel and those who immigrated directly from Europe to North America. The study concludes that although contemporary collective views influenced survivors’ perceptions, cases of their ill-treatment were not isolated. They were more the result of the attitudes of individuals than the policy of the state. Veteran Israelis' insensitivity affected survivors. Stigmatizing ostracized them. Lack of empathy and discrimination caused survivors to feel unwanted and lonely, which resulted in many volunteering for the military, or in self-isolation, or in getting married as quickly as possible. Lack of study and job opportunities for women were more difficult to overcome.     

The Mission of a Monastery in Present-day Finland

In the following I shall try to explain a phenomenon which seems paradoxical: an Orthodox monastery with its ancient tradition is gaining popularity as a “spiritual alternative” in a 90 per cent Protestant cultural environment. After a brief historical account I shall describe my own encounter with the monastery. Although personal, the story is not unique, and through it I shall try to discuss some reasons for the popularity of the monastery as well as the missionary tasks that seem important in the prevailing cultural conditions.     

Owning It

What is the distinction, if any, between who we are as people and what we believe and how we practice as psychoanalysts? For me, art played a vital affirmation that there was a world full of larger ideas and feelings in contrast to the desiccated environment my parents had created. From grade school, through my training as an analyst to the present, art has not only elucidated who I am but expanded my sense of being a creative individual. From the procession of viewing art and engaging with it, to making and acquiring art pieces, the discovery was not only that I owned these pieces but that their impact challenged the ‘who’ I thought I was if I was willing to own up to it. The information that informs our personal beliefs and practice in psychoanalysis comes from such an openness to new experiences from many directions in our daily lives, and challenges who we believe we are. Art adds to analytic knowledge, not by giving us an interpretation for our lives, but by stimulating the genuinely creative process of self-reflection.