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Gadi BenEzer
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During the period 197785, some 20,000 Ethiopian Jews left their homes in
Ethiopia and motivated by an ancient dream of returning to the land of
their ancestors, to Yerussalem embarked on a secret and highly traumatic
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This paper takes up a subsidiary issue of the study: the ways in which traumatic
experiences are expressed in the narratives.
Ethiopian Jewish adolescents experienced on their journey one or more
painful experiences that constituted traumatic events for them.2 For some
adolescents, the whole experience of the journey was coloured by their
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separated from his or her parents for a long time.4 Separation, therefore, left
these adolescents particularly vulnerable, and made them more prone to
traumatization.
The shock of arriving in the Sudan, and discovering that it was not
Jerusalem, was a second factor that affected their vulnerability to trauma.
The wayfarers had been convinced that once they arrived in the Sudan they
would immediately be transferred to Israel. Their part was to arrive in the
Sudan; the Israeli governments part was to get them to Israel straight away.
The thought of that, the inner conviction that their mission was only to
complete the tough walking section of the journey, helped them to cope with
the difficult and demanding trail. In their stories they report that although
they had known that the Sudan was not Israel, they kept concentrating their
minds on arriving in the Sudan, feeling and thinking that it was actually the
end of their journey, the arrival in the promised land. Some even tell of
people throwing away extra clothes at the border because they felt they had
arrived in Israel, or were just about to do so. One youngster recounts how,
upon arriving in the Sudan, he had sent a letter back to his parents in Ethiopia
telling them that he had indeed arrived in Jerusalem.
Thus, realizing that they would have to stay for a very long time in the
Sudan came as a complete shock to them. It turned the immediate gratification
of getting to Israel, which they had anticipated during their journey, into a
deep and painful disappointment. It demoralized them. Instead of finally
being able to settle down peacefully, they had to call once again on their
inner resources in order to deal with conditions in the Sudan. In order to cope
with the harsh refugee existence, they had to reorientate themselves and to
review their ideas of their immediate future. They were also faced with self-
doubt and questions about the wisdom of their initial decision to set out. The
shock of crossing into the Sudan and realizing that it was not the end of their
journey put the sacrifices they had already made into a new light and resulted
in many personal crises.
The impact of separation from parents and the shock of arriving and
staying in the Sudan thus lowered the overall resistance of the adolescents to
those potentially traumatizing events which had occurred on the journey and
in the Sudan.
Before discussing the specific trauma signals, it is important to note one
additional methodological aspect of this study: I refer to the adaptations in
interviewing techniques which took into account the cross-cultural context.
These adaptations were partly developed through many years of work as a
clinical psychologist/psychotherapist with Ethiopian Jews, as well as
specifically for this research. They were intended to overcome the problem
of trust in the inter-cultural situation, and the misunderstandings that could
arise from the different cultural communication codes of interviewee and
interviewer (BenEzer 1987, 1995). In particular, techniques were invented to
circumvent the Ethiopian cultural dictum of reserve and containment
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Trauma signals
How then are traumatic experiences detected in the life stories? Are there
specific signals of trauma within narratives?
I would like to suggest that when an interviewee is recounting a traumatic
experience even if it is an experience with which he/she has come to terms
it will still produce particular forms of expression within the narrative. In
other words, traumata are related differently from the rest of the story. These
signals of traumata within the narration are listed below. They are not
proposed as diagnostic criteria of trauma in the clinical sense but as a way of
detecting traumatic experiences within narratives. It is worth adding that in
many of the cases two or more of these narration signals of trauma are found
within the account. Thirteen of these narrative signals of trauma were
identified within the present study:
1 Self-report: the individual reports that a certain event was traumatic (carries a
traumatic significance through its related emotions, meaning, or consequences).
Examples include telling of an events special painfulness, emphasizing it as
being extremely distressing or wounding, or referring to its particularly negative
(and/or long term) unsettling effect on the individual. This may also take the
form of reporting an image of ultimate horror; an event or a scene which
serves as a symbol of a series of traumata experienced or witnessed. These
traumata are thereby represented by one which is related as being the most
horrifying of them all, due to its particular meaning for the individual.5
2 A hidden event: an event which was not narrated in the main story comes up
during the probing phase, accompanied by distressing emotions such as
mourning, grief, shame or guilt which were not previously expressed during the
telling of the story.
3 Long silence: a long silence occurs before or after the narration of a certain
event (or a particular part of it), which seems to have a particularly painful or
tormenting quality for the individual.
4 Loss of emotional control: sudden loss of control over emotions relating to an
event which is being narrated is expressed in sobbing, rage, or other responses
which are uncharacteristic of this persons recounting.
5 Emotional detachment or numbness: individuals report events which seem to
have had a horrifying quality or horrifying consequences for them but show no
emotions during the narration. It is as if there is a forced detachment, due to the
events traumatic quality, isolating it from the emotional life of the individual.
The individual seems to be staying rigorously within the verbal mode of
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A thirteen-year-old boy named Yoav, who came from the village of Keftah,
Wolkite, went through the traumatizing experience of death within the family.8
He lost his nephew during their stay in the Sudan. He did not recount it at
first. Apparently it was too painful. The story only came up in the probing
phase of the interview. When asked about deaths on the way he became
silent and then recounted:
Yoav stops his story, there is a very long silence, his eyes become wet, and
he begins to sob. After a cry, he rolls into himself and keeps silent. At times,
he still rubs his eyes as if trying to block another wave of tears. A very long
silence ensues. I try to help him by gently asking a question but he is still
very much immersed within himself and does not hear it. He just raises his
head asking Eh? [pardon?]. I repeat my question but he still seems far
away, and answers a different question. After another long silence he seems
ready to continue. He remembers: We needed to bury him. There was a
problem, one had to look for a place and so on. I do not know I do not
think . . . Yoav stops. He cannot continue his story.
It is not surprising, it seems to me, that this event was not recounted in the
first phase of the interview. Yoav had grown up with the boy and loved him.
Most distressingly, as he perceived it, the boy was his sisters only son and
she had not had another child since. He empathized with her pain at the loss
of her only son among seven children.
The various signals of trauma appear in the telling of this experience. It is
a hidden event which is not told in the first flow of the narration of the
story; there are long silences; there is a loss of emotional control which did
not happen in the rest of the interview/story; and he loses himself in the
traumatic event, to the point of actual blocking or not receiving auditory
stimuli; and at the end, there is an inability to continue the narration of the
traumatic experience. All these signals, as we have noted, signify the traumatic
nature of the experience.
A trauma related to humiliation was experienced by Daniel, a seventeen-
year-old boy from the Gonder region in Ethiopia. During their stay in the
Sudan, he tried to escape with a group of friends from the refugee camp of
Um-Rakuba to the town of Gedaref. Unfortunately they were captured by the
Sudanese and imprisoned. Daniel was shouted at, beaten, and accused of
being head of a shifta gang (outlaws in Ethiopia). He continues his account
of the event:
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Then, on the second day there the prison commander came, called
me, and when I approached him he took out a big pair of scissors
and told his people to shave my hair. I was frightened but even
more I was angry. Because . . . the commander said all kinds of
things to me [insults related to his Jewishness]. And so they started,
two of his men, one started here [points to one side of his head]
and the other [silence] they took off all my hair! On that day I
was . . . on that day . . . [finds it difficult to go on] I went inside
myself [quiet]. [I realized that] if I said anything, if I let out one
word, then they could do as they wished. So eh I shut down my
mind. They cursed me with all kinds of curses [talks in a very
quiet tone] and so on and later, [long pause] the sun was, what
shall I tell you, the sun was strong and I was thinking of the sun,
[being] without hair [whispers] . . . I shall never forget that day
[keeps quiet for some time] . This is the worst, I suffered worst, I
suffered very much. They made me bold, they did [unclear]. So
I became enraged. On that day I thought of my parents. Why had
I come? How had I come to be separated from them? What did I
have in the Sudan? And so on. I had a day [which was] very sad
[extremely long silence] . . . they were laughing at me while they
were cutting my hair, they were making fun of my hair . . . [stops].
Some of the trauma signals in this example are different from those in the
previous one. First of all, there is self-report; he himself says that it was the
most painful and traumatic event of his journey. He reports that I went
inside myself and that he suffered worst from this experience. He reports,
also, the painful questions that he asked himself during and immediately
after this event, which relate to the original motivation and bravery in going
on a journey where such events could happen to him. Then there are other
signals of trauma within the narration of the incident. There are long silences,
changes in tone of voice which are not typical in the rest of his narrative,
some loss of emotional control, connected to his rage within the traumatic
situation, which lead him to end his account.
In my view, the subject of humiliation as a distinct source of trauma has
not been sufficiently studied within the literature on children in war, refugees
and migrants. In this study it comes out as a common source of trauma,
perhaps because the sufferers were refugees, people without status and
protection, and also culturally different. But even more so, they were Jews,
members of a despised professional caste in Ethiopia and the Sudan, belonging
to an enemy country (Israel) and to a rival ethno-religious group.
The experience of deliberate humiliation by another human being constitutes
for many individuals a narcissistic hurt of an enormity which traumatizes
them. Their self-image and self-esteem are affected and they find this hurt
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all. She would not allow herself to dwell on any moment of her journey. Restraining
her emotions in relation to the trauma was her central inner task, and she kept to
it like a dedicated guard to his post. At the end of her narration when the tape
recorder was no longer running, she mentioned, as if in passing, that her brother-
in-law had never written to her since then, because he was so angry with her for
leaving his daughter in the Sudan.
Concluding remarks
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because one aspect of trauma is that people feel enwrapped in the traumatic
experience, which segregates them from other people and makes them different
in a range of ways. As a result they feel very much alone and isolated from
others. They find it difficult to believe that people who have not gone through
such an experience could indeed understand or empathize with them (Herman
1992: 214). Interviewers in these circumstances should try to become especially
attentive to what the interviewee is going through. They should be more
empathie and considerate than usual, listen with all senses and by doing so
help the interviewee to feel that now he or she is not alone.
The second point relates to the issue of space within the interview. In
many instances, traumata are related to experiences of violation of personal
boundaries. These may be either body boundaries or boundaries of the psychic
self. It is thus important to be particularly sensitive to the question of
boundaries during the interview. Interviewers should give enough space to
the interviewee and refrain from interventions which might be considered
intrusive. They should respect what the person wants to give and not press
too hard for further information. They should let the person narrate the
traumatic event at his or her own pace, avoid asking too many questions and
allow for longer silences in which the person can relive the experience if he
or she needs to do so.
Notes
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