What Does Trauma Have to Do with Politics? Cultural Trauma and the Displaced Founding Political Elites of Israel and Turkey

Dromi, Shai M.; Türkmen, Gülay

doi:10.1080/00380253.2019.1580547

Cited by 8 publications

(3 citation statements)

References 55 publications

(29 reference statements)

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“…Olfactory claims have particular features that can allow them to be weaponized in the public sphere. Each of these can be imagined as a weakness: rationalists would argue that smells' apparently close relationship to emotion and memory should disqualify their use as evidence in rational debate, but of course scholars focused on emotion, and memory have shown, again and again, how central such "soft" and "personal" cultural structures can be to local, national, and international political deliberation and action (e.g., Ahmed 2004; Dromi and Türkmen 2020;Emirbayer and Goldberg 2005;Hochschild 2016;Tota 2003;Vinitzky-Seroussi and Teeger 2010). The fleeting nature of smells and the difficulty of independent confirmation allows claimants to leverage cultural structures that link olfactory experience with urgent public concerns.…”

Section: Discussionmentioning

confidence: 99%

‘Everyone’s Annoyed’: Leveraging Uncertainty in the Smell of Others

Gerber¹

2019

Preprint

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Smell is typically considered the least of the senses, the lowest in a hierarchy privileging sight since the Enlightenment. The experience of olfaction is highly emotion-laden and tightly bound to memory and personal history, and Western smell vocabularies are notoriously poor: scentful experience seems poorly suited as a basis to enroll others in political projects, especially in contexts that privilege rational public debate. But smells can also spur us to immediate action. When do they prompt us to enroll others in that action, and how do we turn individual sensory experiences into convincing arguments? How does olfaction leave the realm of individual experience and generate consequential social change? This article shows how social processes of olfaction can be used to prompt social action. With an analysis of the complaints that legitimated the 2015 destruction of a shanty town in southern Sweden and a historical inquiry into the shared beliefs that allowed those complaints to make sense, I show how olfactory claims -claims based on personal experiences of smell -can leverage broadly shared norms, values, and meanings to demand social action. Despite the personal, emotional, and fleeting nature of olfactory experience (or perhaps thanks to those features, which disallow independent confirmation) it can easily be weaponized as a political tool. This article asks how individual sensory experience can have social impact, and shows how a fit between local olfactory cosmologies and the particular features of olfactory claims can allow them to be used to demand action.

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Section: Discussionmentioning

confidence: 99%

‘Everyone’s Annoyed’: Leveraging Uncertainty in the Smell of Others

Gerber¹

2019

Preprint

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“…The political polarization in Korea also indicates dichotomic thinking-resulting from affective polarization between conservatism and progressivism, noting that the partisan divergence accompanies destructive effects on democracy (J. Kim 2022)-derived from cultural trauma without any consideration of liminality. Taking into account that the collective memory plays a role in structuring political movements' self-conception, and strategies for future action (Dromi and Türkmen 2020), it is observable how traumatic memories disrupt individuals and groups to identify liminal space for dialogue in political, social, and intercultural space (Watkins and Shulman 2008). Wonhee Anne Joh (2006) marks the Korean term of this tendency as dan, "the practice of severing/cutting off forms of oppression" (Joh 2006, p. 23).…”

Section: In-group Exclusion and Korean Christianitymentioning

confidence: 99%

“…However, it is also part of a reaction influenced by the event and a macro level of cultural meaning of the event. For more discussions on the political representation of cultural trauma, see (Alexander and Gao 2012) and (Dromi and Türkmen 2020). The ongoing violence between Hamas and Israel proves their dichotomic opposition.…”

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confidence: 99%

Decolonial Pastoral Care for Cultural Trauma: Pastoral Theological Intervention in the Korean Context

Kwak

2024

Religions

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This essay examines the connectedness between cultural trauma theory and decolonial studies in pastoral theology, demonstrating the denotation of collective trauma in South Korea and Korean Christianity from past colonial and war experiences. Although cultural trauma theory is well established in studying the case of the Holocaust and Western context, it has not yet explored the trauma of the Third World in a fully fledged manner. Rather, it still employs a Western-centered discourse that is unable to explain the disparity of power dynamics based on colonial values. Therefore, a critical analysis is essential to develop a decolonial discourse between cultural trauma theory and pastoral theology. The case of Korean cultural trauma and its relation to Korean Protestantism is a good starting point for addressing decolonial pastoral care in that the Korean church is still complicit in the colonial religious inheritances concerning its colonized ways of thinking and psyche. Throughout this essay, I argue that Korean social identity and Protestantism are reproducing the harmful reaction of in-group exclusion under the impact of cultural trauma. Finally, I provide a pastoral theological analysis of this discussion in order to suggest a new possibility of decolonial pastoral care for the traumatized Korean society and Christianity.

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Emotionen und politisches Handeln

Beichelt

2021

Homo Emotionalis

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What Does Trauma Have to Do with Politics? Cultural Trauma and the Displaced Founding Political Elites of Israel and Turkey

Cited by 8 publications

References 55 publications

‘Everyone’s Annoyed’: Leveraging Uncertainty in the Smell of Others

‘Everyone’s Annoyed’: Leveraging Uncertainty in the Smell of Others

Decolonial Pastoral Care for Cultural Trauma: Pastoral Theological Intervention in the Korean Context

Emotionen und politisches Handeln

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