Traumatismes intergénérationnels et dynamique relationnelle

Intergenerational Trauma and RelationalDynamics

Abstract: The site of the Dersim Massacre of1937-38 (now Tunceli Turkey) retains a memoryof terror, death and betrayal. Tens ofthousands of people were eliminated bygovernment officials in response to anuprising that had occurred two years earlier.The villagers who survived were those who fledto hide in the mountains. To remain safe,they never disclosed the details of thisgenocide to their own children. Years later,the descendants of the original Dersimsettlers report emotions of fear and terror asthey walk over areas where relatives died,looking at images of those who were killed andseeing reenactments of the tragedy in theirminds. As 2nd and 3rd generation descendants,these people struggle to understand thesememories and emotions from their relativespast. Jung's collective unconscious isutilized as a context for explaining theirexperiences. Evidence suggests that thecollective unconscious may be stored withinthe same neural structures as psychologicaltrauma (the taxon and locale systems of thebrain). Interviews of 2nd and 3rd generationDersim settlers provide collaboration for the

David S. Bathory, Psy.D. and Filiz Celik

encoding of intergenerational trauma throughthe collective unconscious and traumatic brainpathways.

Keywords: Dersim; Psychological Trauma,Relational Dynamics, Resiliency

The Expression of Intergenerational TraumaIntergenerational Trauma is found globally. Atthe surface, it is the transmission of theeffects of a life threatening experience ontosubsequent generations. In its core,intergenerational trauma is what J G Jungnamed the collective unconscious. Within eachof us are encoded memories; memories vital toour survival. When trauma occurs, the bodyinstantly converts sensory information into aneural-chemical track called the taxon system.It is a biologically ancient part of the brainthat functions to maximize survival byencoding what is essential from theexperience. When the person does not survive,where does this information go? There appearsto be a phenomena where vital information fromtraumatic experience is passed on togenetically similar or persons who are inproximity to those who have not survived sometraumas. The Dersim are an example of aphenomenon, where persons who were executedhave left their impression on subsequent

Intergenerational Trauma and Relational Dynamics

generations of people who share their geneticand physical background. Passing on the mechanisms used to survive froma trauma from one generation to the next isadvantageous. Darwin’s selection of thefittest supports the benefit of transmittingsurvival strategies onto the next generationas does CG Jung’s collective unconscious. TheDersimis are not an isolated population whohave been exposed to severe trauma and theability for people to account for events theywould have no personal knowledge.Who are the Dersimis?Dersim was the name of a province that existedwith no clear-cut borders in Turkey until themassacre of 1937-38. Part of the then Dersimprovince, including inner Dersim which isoften referred to as Dersim properi, was thenrenamed as the City of Tunceli, using speciallegislation that was ratified in the GrandNational Assembly of Turkey on 25th ofDecember 1935ii. Due to changes made to borders andadministrative units of Dersim the name thatwas once referring to the land has becomesynonymous with a culture that most Kurdishand Zaza Alevis associate with. Dersim wasknown to be inhabited by diverse populationsof Armenians, Kurdish and Zaza speakers of


Alevi/Qizilbash faith and a minority of SunniMuslims and Turkomens.iii Intergenerational Trauma of the DersimThere is a long history of violence towardsDersimis arising from their faith, ethnicorigins, customs and traditions. The mostsystematically planned and practised violencewas the military operations of 1937-38 aimedat annihilation of them. “38” is a common wayin which Dersimis refer to the DersimMassacre. Between March 1937 and December1938, the inhabitants of Dersim wereindiscriminately tortured and killed in theirin tens of thousands. For Dersimis, “38” nolonger refers to a specific date but to thetrauma suffered by their people. The loss thatthe Dersimis suffered was immense; some wereshot to death after being collected in villagesquares and others had to walk to places wherethey were going to be killed en masse. Noteven worthy of a bullet, some were killed bybayonet while others died in hiding. One thingwas common though: everyone was a target,whether children, women, men, the old, theyoung. In planning the destruction of Dersim and itspeople, the Tunceli Law of 1935 re-drew theborders of the district and re-arranged itinto administrative units placed under total


military control.iv In 1936 commander GeneralAbdullah Alpdogan was appointed as themilitary commander and governor of Dersim.Following the ratification of the Tunceli Lawof 1935, government strategically built roads,bridges and police stations where gendarmeforces were stationed. No incident betweenmilitary forces and the locals took place. TheDersimis did not have a problems with thegendarme stationed in Dersim until theyphysically and sexually abused their women. Inretrospect, many survivors now believe thatthese events were aggravated so that thegovernment could control and, so that thepacification policies aimed at ethnicminorities set out in the 1934 Settlement Lawcould be put into practice.v The final solution, beginning in June 1938,involved massive killings and forceddeportations so that the remainder of Dersimiscould be assimilated into the Turkishculture.vi Official figures indicate the deathtoll at 13.800 and number of deported at11.683.vii Tens of thousands were killed, ,others would die from hunger in hiding.Caglayangil in an interview said “…The armyused poisonous gas. They were poisoned likemice inside the cave entrances. And theybutchered those Dersim Kurds, whether aged


seven to seventy. It was a bloody operation.Government authority came to the villages andto Dersim. Today you can easily go to Dersim.Gendarmes can set foot there. viii A malesurvivor aged 83 (now) and aged 10 at the timeof the Dersim Massacre tells how he survived.ix A female survivor declines to talk about theDersim Massacre, she will only say generalizedwords.x

Large numbers of people were dispersed tovarious parts of Turkey westwards to beassimilated into Turkish culture. In theprocess families were split arbitrarily;daughters were given to members of themilitary personnel to be raised by them, whowere treated as servant girls to thesefamilies until they were married or theirdaughters taken away to boarding schools. Lack of data makes it difficult to speculatehow many were killed and how many were exiledand how many of these exiles returned toDersim from exile following 1947. Muchpronounced figures is said to be from theOffice of the Chief inspector of General Staffand they are reports are that 13.160 werekilled and 11.818 were exiled. Yet, it isoften speculated that these figures are onlyfraction of real figures.xi Method of Data Collection


The population used for this research werechildren (second generations) andgrandchildren (third generations) of survivorsof the Dersim massacre. Participants wererecruited from different localities (i.e.Dersim, Istanbul and London) and a specialeffort was made to maintain equal genderparticipation and inclusion of participantsfrom a wide-range of socio-economic andpolitical backgrounds. Semi-structured in-depth interviews were conducted. The interviewconsisted of a series of questions encouragingparticipants to talk about how they came intocontact with the Dersim Massacre; how it haseffected their lives, and their emotions. Neurobiological & Evolutionary Substrates ofTrauma: The two major neurotransmitters associatedwith the fight or flight response,norepinephrine (NE), and dopamine (DA) have asymbiotic relationship. NE is primarily anactivating neurotransmitter within the body,in response to trauma yielding a heightenedresponse. DA is predominantly tied withdeactivation and regulation of the body(sleep, anger, and its’ role in mood wasaddressed in the early 1950’s).When NE increase, normal cognition ceases,processing in the frontal lobes (where


executive functioning, or complex decisionsare made, and emotions are integrated intodecision) is halted and more rudimentarypathways are used for responses.xii The TaxonSystem is involved in sensory memories andstores information as smells, tastes, touch,sounds, and images. This activation resultsin the body’s ability to respond moreefficiently and process sensory information ata quicker rate of speed. Faced with a threat,this system allows the body to maximize itspotential for survival at the cost of burningvast amount of energy and neurochemicals andthe body enters into a fight or flightresponse. xiii

This neurobiological evidence appears tosuggest that traumatic memory is store inancient pathways of our brain (as sensoryinformation) and if combined with the accountsof persons who experience collective memoriesor intergenerational trauma may be datasupporting C G Jung’s collective unconscious.Evolutionarily, to retain memories that mayassist in warning a future generation oftrauma heightens the survival of theiroffspring.CultureThe role or influence of culture on people’sresponse to trauma has been addressed through


Soteros’ Model of Historical Trauma xiv andstudies on national identity completed inSerbia and the Balkan Region, after thedissolution of Yugoslavia.xv The WesternConcept of a National Identity is tied tosharing a common space, political andgoverning structure and recognizedcitizenship. The Non-Western view of NationalIdentity involved a “subjective feelingrelated to genetic lineage and commonancestors.”xvi

The Non-Western National Identity is that ofwhat Jung xvii called the collective unconsicous(shared history, myths, and archetypes).Đorđević xviii completed a factor analysis ofNational Identity within Serbia comparing datafrom both 2003 and 2006 and determined thereis an embedded factor of identity by thiscollective unconsious that exists outside of acountry’s borders.xix This embedded identity iswhat we refer to as a Psyche. It ties thehistory, traditions and share culture into anidentity that can exist outside of traditionalWestern views of a National Identity and isresilient over time. Viktor Frankel’s interpretation of surivivalin concentration camps describes similarattributes to those factors identified asessential to resiliencyxx. Resiliency is


influenced by culture and genetics,socioeconomic factors, as well as individualdifferences such as exposure to mutlipletraumas and the response by others to theseevents. When an individual faces a lifethreatening event within a culture where theyhave no cohorts, their individual differences(genetics and life experiences) can have agreater impact than under other circumstances.We see resillience amongst Dersimis. Dersimiscontinue to resist the assimilation practicesand pronounce their distinct ethnic-religious-lingusitic and cultural identity. It appearsthat the Dersim Massacre of 1937-38 continuesto be relevant and important to the lives ofthe Dersimis and further traumatisations havebeen endured with the knowledge of the DersimMassacre inflicted not upon their personalselves but collective selves throughgenrations of their parents and/orgrandparents. In the narratives collected within the Dersimpopulation there is evidence of individualsexpression knowledge of trauma inflicted upontheir ancestors. These reccounts of events,where the 2nd and 3th generation were notpresent is only partially based upon storiestold in the community. They recount eventswhen they enter spaces where atrocities


occurred. This appears to be related toactivation of the collective unconscious. Ifgenetically there is a component that wishesto avoid harm to one’s offspring, certainlyretracing the steps once taken by relativeswho were slaughtered would be advantageous tofuture generations, as they may avoid the sameor similar fate.xxi Participants also expressed affective statessuch as feeling very angry, not knowing how todeal with the anger inside them and not beingable to sleep because of the nightmaresassociated with the Massacre. Theory of Relational Dynamics: Relational Dynamics is a theory that providesan understanding of the interaction betweenmultiple parties and time. RelationalDynamics includes drives and strategies.Drives are forces that influence decisions andbehavior such as Acceptance and Dominance.Strategies are unfixed points that can changeas needed and are described as: Trust, Will,Purpose, Competence, Proof, Passion, Share,and Altruistic Wisdom. These strategies arenot stages that require progressive steps, butallow for a reworking of new schemata andparadigm shifts to occur as information andgrowth are assimilated and accommodated by anindividual or culture.


Concept Extremes DescriptionTrust Faith

versus Rejection

Trust is core to the formation of relationships. Based upon Eriksonian psychosocial concepts,an individual must have faith in another to follow through withtheir word or intention. Trust is gained by honesty, integrity in behaviourand actions. The opposite of trust is rejection.

Will Autonomy versus Isolation

Autonomy is seen as part of the separationof an individual from others. It is the willof one to taking precident over another, and creates recognition of the self as an individual.The opposite of autonomy of will is isolation.

Purpose Identity Identity of purpose is


versus Confusion

the bases of finding meaning and a reason to interact with the world and others. The opposite of purpose isconfusion and loss of

i van Bruinessen,1994ii This legislation came into force following itspublication in the gazette on the 2nd of January 1936(Turkish Grand National Assembly 1934). The LawRegarding the Administration of the City of Tunceli,no: 2884, 25th of December 1935, TBMM Zabit Ceridesi(National Assembly Minutes Journal).iii (e.g.White, 2003).iv (Besikci, 1990; van Bruinessen, 1997; Hepkon, 2010v Solgun, 2010; van Bruinessen, 1997). vi McDowall, 2004; Oktem, 2011)vii (Genocide Prevention Now, 2012viii (Kilic and Orer, 2011).ix A male survivor aged 83 (now) and aged 10 at the timeof the Dersim Massacre tells how he survived. “Women’sscreams were filling the air. I got shot in my mouth and other parts of mybody. I found myself under a dead body and pretended to be dead, I didnot move. About 10 soldiers came to check on the dead. They werestabbing them with bayonets… When the bayonet was thrusted into myarm I screamed. When they noticed that I was alive they held me by my legand dragged me and threw me in Munzur (river) from the hill. Soldiers shotat me when I was in the water but they could not target me. I lookedaround and Munzur was all red, all blood. Corpses were floating on thewater. As I was about to drown I held onto a corpse. I got dragged awhilelike that. At some point I felt rocks under my feet and then I struggled toget out of the water. For months I wondered around from village to villageon the mountains.”


self.Competence

Skills versus Omission

Competence is gaining the skills needed to be independent. The opposite of competenceresults in failure,

(Taraf Newspaper, 24 November, 2011). x A female survivor declines to talk about the DersimMassacre, she will only say generalized words, “Everythingis in my heart…Everything is in my heart; everything will get out of myheart when I die “Narrative of Dersim Survivor (Yucel,2012).xi (Today's Zaman Newspaper, 2011, November 23). xii van der Kolk, BA. 1987. Psychological Trauma.

Washington DC: American Psychiatric Press.van der Kolk, Bessel A, Susan Roth, D Pelcovitz, and

Susanne and Spinazzola, Joseph Sunday. 2005."Disorders of Extreme Stress: The EmpiricalFoundation of a Complex Adaption to Trauma."Journal of Traumatic Stress 389-399.

xiii Cannon, Walter B. 1914. "The Emergency Functionof the Adrenal Medullla in Pain and the MajorEmotions." American Journal of Physiology 356-372.

xiv Sotero, MM. 2006. ""A Conceptual Model ofHisotrical Trauma: Implications for Public HealthPractice and Research"." Jounral of Health DisparitiesResearch and Practice 93-108.

xv Biro, M, V Mihić, P Milan, and S Logar. 2002."Did Socio-Political Changes in Serbia Changedthe Level of Authoritariansm and Ethnocentrism ofCitizens?" Psihologija 37-47.

Đorđevic, JM. 2003. "Jedan Pokušaj KlasifikacijeTeorijskih Rasmatranja Nacionalnog Identiteta."


lies of omission or oversight of lack of skills and abilities.

Proof Evidence versus Commission

Competence is gained by the acquisition of skills but must be demonstrated with evidence. The oppositeof proof or evidence of ability is to

Psihologija 125-140.Đorđević, JM. 2007. "Primordialistic Concept of

National Identity in Serbia." Psihologija 385-397.xvi. Đorđević, JM. 2007. "Primordialistic Concept ofNational Identity in Serbia." Psihologija 385-397., p.387.xvii Jung, Carl G. 1963. Memories, Dreams and Reflections.

New York: Random House, Inc.xviii Đorđević, JM. 2007. "Primordialistic Concept ofNational Identity in Serbia." Psihologija 385-397.xix Đorđevic, JM. 2003. "Jedan Pokušaj Klasifikacije

Teorijskih Rasmatranja Nacionalnog Identiteta."Psihologija 125-140.

Đorđević, JM. 2007. "Primordialistic Concept ofNational Identity in Serbia." Psihologija 385-397.xx Frankel, V. 1963. Man's Search for Meaning. New

York: Pocket Books. xxi A female partipant aged 43, resident in Dersim saidthat she had no information about Dersim Massacre andthat members of her family did not suffer as much asothers. Yet in relation a cite of geniocide she saidthat ‘I could hear people crying whenever we drove pastthat junction even before I knew about the Massacre’.


provide lies of commission in an attempt to appear to be competent.

Passion Commitment versus Indifference

Passion is the commitment to an idealor relationship. The opposite of passion isindifference and apathy, where there isno investment in the other, or the idea.

Share Transparency versus Deception

Sharing is the need for individuals to impart their knowledgeand abilities. Sharingis usually bidirectional but doesnot have to be reciprocal. The opposite of openness and transparency foundin sharing is deception.

Altruistic Wisdom

“We versus Me”

Altruistic wisdom is the ability to see theultimate benefit of the greater good over the benefit of the


individual or few. Its opposites can be selfishness and martyrdom, if they result in a benefit that harms the greatergood. xxii

The strategies interact in a relational dancebetween two or more people who wish to becomeunderstood along the continuums of Acceptanceand Dominance. Acceptance is influencedwithin an individual and by group interactionsof punishment and reputation. Nowakxxiii

describes the influences of punishment andreputation in the role of cooperation. TheDrive of Dominance is influenced by the degreeof selfishness or cooperation further brokendown into force and control (selfish) andinfluence and altruism (cooperative). Drivesthen interact with psycho-social strategies toform either a match (where there isunderstanding) or continue to work towardsmutual understanding. History in the form ofpersonal and collective as well ascollaborative (what occurs between the partiesinvolved as they attempt to find a mutual wayto communicate and understand one another)provides the 3rd influence in relationships.


Within Traumatized populations, personalhistory and collective histories (ancestralmemories) are carried into any newinteraction. Traumatized people tend to relyon a division of strategies between trust andaltruistic wisdom. As these strategies appearto be opposites, they are not logicallyopposed: to trust you as an individual (Trust)or to trust us as the world (AltruisticWisdom) becomes the question for the personwho filters life through trauma. In theexample of the Dersim, people who are riskingtheir personal safety to provide interviews,they are acting altruistically in the tellingof the massacre in hope of protecting others.They must also trust the interviewer, on anindividual level, that she will not compromisetheir safety. The interviewer is able tomatch her psychosocial interaction with herinterviewees providing confidentiality andanonymity yet sharing their stories with theworld. Trauma allows a different prospective

xxii The Psycho-social Strategies of Relational Dynamics (adapted fromBathory DS, The Proof for Evolution and Relational Dynamics, InternationalJournal of Applied Behavioral Economics, In press)xxiii Nowak, Martin A. 2013a. "Five Rules for the

Evolution of Cooperation." In Evolution, Games andGod: The Principle of Cooperation, by M A Nowak and SCoakley, 99-114. Cambridge MA: Harvard UniversityPress.


than that of non-traumatized populations in awillingness to risk their own security in aneffort to save others from the same horrors. Discussion and ConclusionIntergenerational trauma is the expression oftrauma that occurs in the offspring of thosewho directly experienced a severe trauma. Inthe case of the Dersim Massacre, where tens ofthousands of people were murdered and theevent was denied by responsible authorities;it was also not directly communicated withtheir off-spring and even hidden by thesurvivors in order to ensure the safety andsurvival of their children. The DersimMassacre becomes a unique opportunity to studyintergenerational trauma since children orgrandchildren of the survivors were notinformed about the actual events, yet many ofthese individuals can recall details of themassacre or become overwhelmed with sensorystimuli when they enter physical locationswhere the genocide occurred. xxiv

To account for the Dersim descendants’ abilityto recall the horrors of the 1937-1938Massacre, Darwin provides the concept ofsurvival of the fittest. Here one generationpasses on the genetic encoding of traumaticmemory onto the next in an effort to increasesurvival. C G Jung suggests the collective


unconscious as a mechanism for the storage andretrieval of important experiences overgenerations. Within Jungian theory, thetrauma of the Dersim is gathered within theirculture and psyche to provide guidance forfuture generations. There is evidence withintrauma research to suggest that the taxon andlocale systems, involved with the encoding offirst person trauma are also triggered inintergenerational trauma. Recall of theevents, as sensory information inintergenerational trauma survivors, appears tobe triggered as it is in first person trauma.Relational Dynamics provides an explanationfor interpersonal exchanges and how they areinfluenced by personal, collective andcollaborative histories. The interviewer andher subjects are able to match their psycho-social strategies and drives of dominance andacceptance to create a cooperativerelationship. The cooperation has led to theability to archive the Dersim Massacre evengenerations later. The role of the collectivehistory within Relational Dynamics assists inaccounting for the influence of firstgeneration experiences on second and thirdgeneration Dersim survivors. The Dersim Massacre of 1937-1938 is a fact.The attempted genocide of this culture has


been unsuccessful and the descendants of thesurvivors will keep their culture alive. Atown can be renamed, people can be dispersedbut memories and culture cannot be erased andreplaced as easy as in murders and culturalassimilation. Further evidence of the existence of thecollective unconscious, genetic influences oftrauma to subsequent generations andapplication of Relational Dynamics are to beexplored within other settings where genocidesand massacres have occurred. These futurestudies may provide greater evidence insubstantiating intergenerational trauma andits expression to impending generations. BibliographyAygun, Huseyin. 2009. Dersim 1938 ve zorunlu iskan: Telgraflar,

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xxiv Excerpt from third generation male participant,resident in Istanbul, aged 37…..Because that thing is, it is ending you this frequency from history, youare receiving this frequency but you cannot make sense of it. This is such athing, iggh, I did not visit Dersim for 7 years and when I visited after 7years, in X, I was walking on earth in X, I stopped, ighh, I talked to tens ofthousands of people around me, there were tens of thousands of spiritsthere. I certainly spoke with them. I definitely saw them and felt them. Thatplace was a huge massacre point. I saw them, I felt them, I certainly did.Now when I travel there I talk to a spirit at every handspand, I establishthis bond. I establish this bond with every span of the earth in Dersim, I feelit, and all these spirits are telling me to fight for the goodness of thehuman-kind. I saw that in all of them, I mean, this is, I think that I am nowconnected to, it is a different version of our people calling Xizir, I think thatI am now connecting to the spiritual world. It is a way of becomingdevotee, I realise this as a situation of becoming a devotee but noteveryone may establish such a concetions, they may not make sense of this,if I am talk about his I can speak for 2-3 hours, in different time. Noteveryone may make sense of this but they may understand it. I believe thatall the Dersimis from 7 to 70 feel this in their land even those who havenever been to Dersim carry these feelings. I saw this a hundred times withmy own eyes. I mean children whose fathers left Dersim, brought up indifferent culture, when they meet the sound of their land they are beingtransformed to different atmosphere; I believe that his is now beingtransmitted as a genetic code.


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Notes

http://meseledergisi.blogspot.com/2012/02/dersimler-dersim-kaliam-ve-dersim.html

http://meseledergisi.blogspot.com/2012/02/dersimler-dersim-kaliam-ve-dersim.html

Traumatismes intergénérationnels et dynamique relationnelle

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