‘Trauma Studies’ and Exegesis

Narrating Violence and Its Attendant to Trauma in Immaculée Ilibagiza’s <i>Left to Tell</i>

“…The truth about trauma lies within its capacity to tell about the escape from death, or its referential force, and attest to its endless impact on a life. According to Becker [4], Trauma theory focuses on the aspect of disorder and vulnerability caused by external factors, such as human or natural violence, terror, violation. Likewise, Trauma theory maintains that literature has the powerful potential to express pain and can be used for healing and to harness survivorship and that giving testimony can aid empowerment [2].…”

Gangguan Stres Pascatrauma Dan Panggilan Penginjilan: Sebuah Refleksi Teologis dan Psikologis dari Kitab Yunus

“…Trauma adalah istilah multi-disiplin yang digunakan dalam disiplin medis, kejiwaan, psikologis, sosiologis, sastra, dan sejarah, untuk beberapa sama. Berasal dari kata Yunani yang berarti luka, trauma, dalam penggunaan kontemporernya, diterapkan pada berbagai pengalaman mulai dari gangguan sehari-hari, seringkali biasa, terhadap rasa sejahtera hingga peristiwa besar yang mengganggu dan bencana 22 . Christopher Frechette mengidentifikasi bahwa trauma dijelaskan dalam tiga fenomena terkait karena ini memengaruhi individu dan kolektif yaitu peristiwa yang menimbulkan ancaman ekstrem dan membanjiri cara biasa untuk mengatasi; dampak psikis dan sosial yang mendalam dan merugikan yang ditimbulkan oleh peristiwa-peristiwa ini; dan strategi untuk bertahan hidup, dan sampai batas tertentu, pulih dari efek tersebut 23 .…”

Does the Hebrew Bible construct a social trauma? Three case studies

“…Trauma studies may provide a fresh angle to interpret biblical texts, especially those with traumatic events as their backgrounds. In the words of Eve-Marie Becker (2014: 25), ‘these various texts partly result from trauma, and partly aim at overcoming it’. Therefore, because ‘ancient texts provide cultural reservoirs in which coping with pain, fear, wounding, guilt and shame is collected and expressed’, looking for ‘specific signs of trauma and traumatization’ in these texts will ‘sharpen our exegetical optic’ (Becker, 2014: 26).…”

“…In the words of Eve-Marie Becker (2014: 25), ‘these various texts partly result from trauma, and partly aim at overcoming it’. Therefore, because ‘ancient texts provide cultural reservoirs in which coping with pain, fear, wounding, guilt and shame is collected and expressed’, looking for ‘specific signs of trauma and traumatization’ in these texts will ‘sharpen our exegetical optic’ (Becker, 2014: 26). Similarly, Frechette and Boase (2016: 13) regard the concept of trauma as a powerful hermeneutical lens and conclude that there are two fundamental contributions of a hermeneutic of trauma to biblical interpretation.…”