We sketch a variety of institutional, discursive, professional, and personal 'vectors', dating back to the 1980s, in order to explain how 'national trauma' was able to go from a cultural into a professional category in Israeli mental health during the Al-Aqsa Intifada (2000-2005). Our genealogy follows Ian Hacking's approach to transient mental illnesses, both illustrating its fertility and expanding its horizon. Thus, we also explore the dynamics that developed in the Israeli mental health community with the advent of 'national trauma': while the vast majority of Israeli psychologists and psychiatrists did not adopt the category, they embraced much of its underlying logic, establishing a link between Israeli identity and the mental harm said to be caused by Palestinian terror. Remarkably, the nexus of national identity and collective psychic vulnerability also prompted the cooperation of Jewish and Palestinian-Israeli mental health scholars seeking to explore the psychological effect that the minority status of Israeli Palestinians had on them during the Al-Aqsa Intifada.
This article explores the mechanisms underlying the formation of a new category in the Israeli therapeutic field-"national trauma." By comparing the two different paths of emergence of this category, the research reexamines the meaning of Hacking's concept "looping effect" and, in particular, the issue of awareness of the categorized individuals and the categorizing knowledge-producers to the effects of a categorization. This study demonstrates that the formation of "national trauma" is both an intentional product of the efforts and ideology of practitioners and an unintentional outcome of their scientific and interventional activities. The comparative analysis allows us to elaborate the distinctions between the different social circles of recognition of new professional categories and different forms of affinity between the new category and an established social group. Understanding these distinctions is particularly valuable in relation to those problematic cases in which the new professional category is a highly contested object.
The forced evacuation of Jewish Israeli settlers from the Gaza Strip and parts of the West Bank in August 2005 (known as the Disengagement) was an extremely controversial political event in Israeli public discourse. This article seeks to explore how political differences in the public sphere were reflected in the professional narratives of mental health practitioners. Based on my field notes documenting the processes of the narration of the Disengagement within various professional settings of Israeli mental health experts, I compare the narratives produced by practitioners who hold different ideological positions vis‐à‐vis the settlement project. I contend that the political views of practitioners expressed in causal explanations of the Disengagement experience and in the modes of mediation of this experience in order to mobilize empathy with evacuated settlers. By focusing on the professional narration and mediation of the experience of a controversial group of sufferers (“the bad victims,” as they might be called), this research highlights the importance of the anthropological perspective on therapeutic empathy as a socially mediated reflection of the moral experience of health practitioners.
The Israeli government's decision to evacuate Jewish settlers from the Gaza Strip and the West Bank introduced a new category of at-risk individuals to Israeli mental health discourse, namely victims of what has come to be termed the "trauma of the Disengagement." This category refers to Jewish settlers who are motivated by a religious-Zionist ideology and who define their role as fulfilling the divine command of "redeeming the Land of Israel." Based on an analysis of the professional activities of the Mahout Center, a mental health service that aimed to mitigate the "trauma of the Disengagement," this article examines how the Disengagement experience was constructed in the rhetoric and practices of mental health practitioners identified with the religious-Zionist enterprise. It explores the specific notion of trauma and the characteristics of the resilient self, as fashioned according to the distinctive "culture of trauma" that has been developed in the Mahout Center in the context of the Disengagement. This "culture of trauma" is based on a unique alliance between the Western therapeutic model of trauma and the ideological and theological imperatives of religious Zionism.
This article offers an ethnographic account of the professional activities of mental health practitioners, employed by the state's religious education system. I analyze various models implemented by practitioners for the purposes of preparing pupils for the state-mandated evacuation of Jewish settlers from Gaza and the West Bank. By focusing on the interaction between psychological and religious-national cultural frameworks I show how practitioners imbue familiar professional concepts with new meanings and create hybrid models of intervention. [cultural interaction, therapy, religion, nationalism]
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