Reflections on Trauma and the Israeli-Palestinian Conflict
Recently one of our women’s groups went through their second
training on the subject of trauma. In our previous trauma conference we focused
on family trauma, losses in our communities, and factors necessary for healing.
In this follow-up conference, we discussed domestic and intergenerational aspects
of trauma. Domestic trauma is a subject many of us are aware of due to media
and public awareness initiatives, but intergenerational trauma is something
that was new to many of us. Intergenerational trauma, otherwise known as
complex, historical or ancestral trauma is a relatively new focus within
psychology that deals with the experience of violence suffered by a group of
people that is then passed on to successive generations.
At first, it was difficult for me to understand why we needed to
address both these areas of trauma, as I failed to grasp the relevance of
domestic trauma to reconciliation in an intergroup forum. Yet, as the
conference went on, the more I understood as the similarities between domestic
and intergenerational trauma were explained.
In the context of our conflict, there are two main causes of
intergenerational trauma: first, the trauma that Israelis and Palestinians have
suffered due to external perpetrators, respectively; and second, the trauma
Israelis and Palestinians have caused each other. The external sources of
Palestinian trauma were caused by Ottoman oppression and British Colonialism,
particularly in the aftermath of the Arab Revolt of 1936. The Israelis, on the
other hand, have suffered intergenerational trauma as a result of
anti-Semitism, carried out through a history of discrimination, pogroms, and
most notably, during the Holocaust. Domestically, Israelis suffer from trauma
due to the cycles of terror attacks carried out by Palestinians. Palestinians
suffer domestic trauma as a result of the Israeli occupation and military
attacks by Israelis. Both sides cause and continue trauma against the other.
The patterns of violence are reflective of those of domestic abuse.[1]
Abuse is
when the perpetrator commits an act of verbal or physical violence. On a
collective or national level, violence ranges from intimidation to murder. The
occupation, the separation wall, land confiscation, terror attacks and
kidnapping soldiers are only a few examples of abuses in our context.
Guilt occurs
when the perpetrator feels guilty, but not because of what they have done. They
are generally more concerned with the possibility of being caught. On a
collective level, the perpetrator tries to reinforce a sense of shame. Both
the Israelis and the Palestinians claim that the other kills innocent children
and women, and try to shame the other.
Excuses
are when the perpetrator rationalizes what they have done. They may
come up with a string of justifications for their behavior, or blame the other
for their own abusive behavior – anything to avoid taking responsibility. On a collective level, the idea of who to
blame is utilized to excuse the use of violence. Israel takes certain
military measures because it has the right to defend itself from Palestinian
attacks. On the other hand, the Palestinian militia groups hold the same claim to
justify retaliation to Israeli military attacks. Both point fingers at the
other, and thus excuse their own use of violence.
“Normal”
behavior is when the perpetrator may act as if nothing has happened, or may
try to be charming. In domestic trauma, this is often the phase where the
spouse hopes that the abusive partner has changed. At the intergenerational, collective
level, there will always be denial and minimization of acts of violence, even
when discussing atrocities such as genocide. The sporadic news about peace
negotiations or slogans for peace taking place in between each cycle gives
Palestinians and Israelis a sense of normalcy
Fantasy and
planning are when the perpetrator spends a lot of time thinking about what
the other has done wrong and how to make them pay. Then they make a plan for
turning fantasy of abuse into reality. On a collective level, the perpetrator
plans the type and level of attack based on a range of factors. Palestinians
claim that the Israeli occupation has enforced a siege on Gaza since 2006 and
the only way to fight is through rockets and missiles. The Israelis, on the
other hand, claim that Hamas has been launching thousands of rockets
threatening the safety of its residents and Israel has the right to defend
itself.
Set-up is
when the perpetrator may try to make the other look like they have done
something wrong and then the perpetrator puts their plan into motion, creating
a situation where they can justify re-abusing. On a collective level, the idea
of who and what to blame will be planned even before violent acts take place. Both
the Israelis and the Palestinians are quick to blame each other for the violent
acts, thus leaving no other choice but to have another cycle of violence.
The
violence, murder and suffering of innocent Palestinians and Israelis taking
place as a result of the recent outbreak in Gaza and Israel is another cycle of
abuse compounding the past cycles of violence. Each side tries to shift the
blame on the other side. And each side attempts to claim moral superiority in
order to bring shame to the other side's method of fighting. Both sides will
claim that the timing and the force of the attacks have been planned ahead to
serve many political or personal interests. All this causes and maintains a cycle
of systematic trauma to both Palestinians and Israelis.
These
same elements are reiterated on social media channels where individuals feel
the need to express themselves, and their support, disapproval and/or
opposition of each side. Pictures and information are passed on as evidence
making it easier to take sides. People seem to get sucked into pointing fingers
of blame at the other side, and a sense of division becomes more vocal.
At
the same time, there are also voices that are calling for an alternative
viewpoint. One Palestinian wrote:
Are we [Palestinian
and Israelis] both doing the same mistake, watching and listening to the media
that is making us look only at our people? I hope not. I have done that and
making sure only my people are doing well and praying only for them. I am sorry
I did that. I am sending the message over the walls with no rockets attached to
tell you I pray for you and for the people in Israel and for your leaders as
well as mine. Let us all speak out for the light that we have needs to shine in
these dark moments.
An
Israeli wrote:
In this time of trials and
tribulations, let us not lose sight of what Jesus came to the earth to teach us
and that is Love… Only God's love
can teach us how to love and forgive our enemies, even if they trample you
under their feet. We know that we abide in this love when the moment an act of
hatred is thrown at you, you turn the other cheek… I pray that the Lord shows
all of us what love really means through His eyes and that He brings comfort to
those with shattered hearts.
I
have learned that there are many causes of trauma, and that trauma functions on
its own cycle. Just as domestic violence carries with it a lot of abuse, so
does the Israeli-Palestinian conflict. Do we need to wait for our leaders to
stop this cycle? Or can we be the voice in the wilderness – in the midst of the
conflict – that calls our peoples to repentance, redemption, and reconciliation?
We want to be agents of hope to our people, and we want to anchor those who are
suffering and hurting. We remember the words of the Psalmist who wrote “Though
you have made me see troubles many and bitter, you will restore my life again;
from the depths of the earth you will again bring me up. You will increase my
honor and comfort me once more” (Psalm 71:20-21). We believe that our present
conflict and suffering is not the end, as it says in Proverbs, “Do not let your
heart envy sinners, but always be zealous for the fear of the Lord. There is
surely a future hope for you, and your hope will not be cut off” (Proverbs
23:17-18). It is this future hope we strive for, and we ask for your continued
prayers for peace and restoration during this troubled time.
-Shadia
Qubti
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