I have posted at times speculating as to the long term impact of collective traumas I may have a personal motivation for this. On my other blog I have often re-posted from the excellent blog of Adam deVille, Eastern Christian Books. On this blog deVille considers recent books relevant to the broad theme of Eastern Christianity – along with his own always perceptive and thought-provoking reflections.
He has a post on a recent book on transgenerational trauma and the Armenian Genocide:
To my mind one of the most important and far-reaching insights Freud first helped us to understand, and many analysts–as well as other psychologists, sociologists, historians, and churchmen–have deepened in the years after Freud (and in particular after the Holocaust) is the long-lasting nature of major trauma, and the very real ways in which something of those traumatic memories will shape later generations who did not experience the trauma directly.
In this instance, Eastern Christians have first-hand experience, starting in 1915 (though, of course, actually much earlier, given a centuries-long trail of blood and tears among Armenian Christians, subject to periodic mass slaughters under the Ottomans) with the Armenian, Assyrian, and Greek genocides. The first of these was the largest, and has attracted a good deal of attention in the last two decades. Now that a century and more has passed, and all survivors are dead, the memories and effects of the genocide are not, as a new book reminds us: Anthonie Holslag, The Transgenerational Consequences of the Armenian Genocide: Near the Foot of Mount Ararat (Palgrave Macmillan, 2018), 291pp.
About this book the publisher tells us:
This book brings together the Armenian Genocide process and its transgenerational outcome, which are often juxtaposed in existing scholarship, to ask how the Armenian Genocide is conceptualized and placed within diasporic communities. Taking a dual approach to answer this question, Anthonie Holslag studies the cultural expression of violence during the genocidal process itself, and in the aftermath for the victims. By using this approach, this book allows us to see comparatively how genocide in diasporic communities in the Netherlands, London and the US is encapsulated in an historic narrative. It paints a picture of the complexity of genocidal violence itself, but also in its transgenerational and non-spatial consequences, raising new questions of how violence can be perpetuated or interlocked with the discourse and narratives of the victims, and how the violence can be relived.