Afterwards-Forgetting, Remembering, Transmitting. Extreme Trauma and Culture in Post-National-Socialist Germany.

Facing the rupture the Shoah marks in the history of humanity and in the life of survivors and their relatives, this article approaches long-term psychosocial consequences-after Auschwitz. The dimensions of "forgetting" in post-Nazi Germany are brought into focus by the remembering and passing on of extreme traumatic experiences of persecution. To gain insights into these processes, this article differentiates between traumatization and extreme traumatization. Survivors remember and pass on their experiences of persecution, especially through non-verbal communication and in the form of unconsciously shaped "scenes." This Scenic Memory of the Shoah is conveyed in relationships with descendants, to fellow human beings, to the environment and thus also in experiences of anti-Semitism in Germany today. The fact that extreme traumatization is expressed precisely in scenes of coexistence also means that it must be understood as an embedded factor in society, in culture-in forgetting and remembering "afterwards."

After the catastrophe: working with the intergenerational transmission of collective trauma in Jungian analysis.

The psychological/emotional impact of the collective traumas and psychic catastrophes of the Jewish holocaust, Stalin's Gulags, and China's Cultural Revolution upon the second and third generation of survivors in the U.S., China and Russia is explored through the lens of Jungian analysis and infant observation. Infant observation research in Russia and China provides a scaffolding for the study of the transmission of collective trauma. Parent/infant interactions that may indicate that the intergenerational transmission of trauma is taking place will be explored. Analytical and infant observation research indicate that trauma can be transmitted from one generation to the next, often unconsciously, and that the impact of collective trauma creates tears and holes in the emergent cultural and personal psychic skins of the infant that can impede the development of a coherent individual identity, as well as secure attachment relationships. These tears and holes in the cultural and personal psychic skins can later become the focus of analysis in the second and third generation of survivors. Analysis can become a space for both collective/personal mourning and healing as coherent symbolic, historical and personal narratives are co-constructed and integrated within the analytical temenos.

Par l'angle de l'analyse Jungienne et de l'observation du nourrisson, nous étudions l'impact émotionnel/psychologique aux USA sur la seconde et troisième génération de survivants de traumatismes collectifs et de catastrophes psychiques: la Shoah, les Goulags de Staline, la Révolution Culturelle en Chine. La recherche en Russie et en Chine sur l'observation du nourrisson fournit une structure pour l'étude de la transmission du traumatisme collectif. Nous étudions les interactions parent/enfant qui peuvent indiquer qu'une transmission intergénérationnelle soit à l'œuvre. La recherche sur l'observation analytique et l'observation du nourrisson montre que le traumatisme peut être transmis d'une génération à la suivante, souvent inconsciemment, et que l'impact du traumatisme collectif crée des déchirures et des trous dans les peaux psychiques personnelles et culturelles, en cours de formation, de l'enfant. Ceci peut entraver le développement d'une identité individuelle cohérente et de relations d'attachement fiables. Ces déchirures et trous dans les peaux psychiques personnelles et culturelles peuvent par la suite devenir le point d'attention de l'analyse pour des survivants de seconde ou de troisième génération. L'analyse peut devenir un espace pour un deuil personnel et collectif et pour la guérison en co-construisant des récits symboliquement cohérents, historiques et personnels, et en les intégrant à l'intérieur du téménos analytique.

A través de la perspectiva del análisis Junguiano y de la observación infantil, se explora el impacto psicológico/emocional de traumas colectivos y catástrofes psíquicas en la segunda y tercera generación de sobrevivientes en los Estados Unidos, China y Rusia, del holocausto judío, los Gulags de Stalin y la Revolución Cultural China. Investigación en observación infantil en Rusia y China provee el andamiaje para el estudio de la transmisión de trauma colectivo. Se exploran las interacciones madre-padre/niño-niña que puedan indicar que la transmisión intergeneracional del trauma está teniendo lugar. Investigaciones en psicología analítica y observación infantil indican que el trauma puede ser transmitido de una generación a la siguiente, a menudo inconscientemente, y que el impacto del trauma colectivo crea desgarros y huecos en la piel psíquica cultural y personal emergente del bebé que puede impedir el desarrollo de una identidad individual coherente, así como relaciones de apego seguras. Estos desgarros y huecos en la piel psíquica cultural y personal puede luego devenir en el foco de análisis en las segundas y terceras generaciones de sobrevivientes. El análisis puede devenir en un espacio tanto para el duelo colectivo/personal, como también para la sanación a medida que narrativas simbólicas, históricas y personales son co-construídas e integradas en el temenos analítico.

O impacto psicológico/emocional dos traumas coletivos e catástrofes psíquicas do holocausto judeu, dos Gulags de Stalin e da Revolução Cultural da China na segunda e terceira geração de sobreviventes nos EUA, China e Rússia é explorado através da lente da análise junguiana e da observação infantil. A pesquisa de observação infantil na Rússia e na China fornece um andaime para o estudo da transmissão do trauma coletivo. Interações pais/bebê que podem indicar que a transmissão intergeracional do trauma está ocorrendo serão exploradas. Pesquisas analíticas e de observação infantil indicam que o trauma pode ser transmitido de uma geração para a outra, muitas vezes inconscientemente, e que o impacto do trauma coletivo cria lágrimas e buracos nas peles psíquicas culturais e pessoais emergentes do bebê que podem impedir o desenvolvimento de uma identidade individual coerente, bem como relações seguras de apego. Essas lágrimas e buracos nas peles psíquicas culturais e pessoais podem mais tarde se tornar o foco de análise na segunda e terceira geração de sobreviventes. A análise pode se tornar um espaço para luto coletivo/pessoal e cura, pois narrativas simbólicas, históricas e pessoais coerentes são coconstruídas e integradas dentro do temenos analíticos.

[Long-term medical complications of Holocaust trauma]. / Complications médicales à long terme du traumatisme de la Shoah.

Holocaust survivors are currently confronted with the problems inherent to ageing such as illness, frailty, dependency and isolation. A study was carried out to assess the long-term medical consequences of the Holocaust trauma.

The Holocaust Is a Significant and Independent Risk Factor of Late-Onset Cancers: A Systematic Review of the Literature and Original Data on Jewish Israeli, Jewish Non-Israeli and Non-Jewish Non-Israeli Survivors.

BACKGROUND/AIM: Seventy-six years after Auschwitz Liberation, the Holocaust keeps on persecuting its surviving victims. As witnessed by the psychiatric and medical literature in the last decades, in fact, the Holocaust survivors (HS) appear to suffer from several Shoah-related late-onset diseases impacting their survival, such as internal illnesses and post-traumatic stress disorder (PTSD). Cancer represents a further severe pathology which seems to be connected with the Holocaust experience. Our aim was to review the existing knowledge of Holocaust-related cancer in HS in order to assess its real incidence and clinicoprognostic significance. MATERIALS AND METHODS: We systematically reviewed the literature dealing with Israeli Jewish and non-Jewish non-Israeli HS developing cancer. We also reviewed and analyzed the cancer data of noted Jewish HS not resident or having resided in Israel available as public information. RESULTS: We found 16 and 15 studies on Israeli Jews and non-Jewish non-Israeli survivors, respectively. A statistically significant association between the Holocaust and development of late-onset cancer in HS was seen in most studies with cancer adversely impacting the survival. We also selected 330 noted Jewish non-Israeli HS: genocide-related late-onset cancer resulted to be a significant and independent risk factor of poor prognosis (p<0.0001) imparting shorter survival in affected versus non-cancer subjects (57 versus 64 years, respectively, p=0.0001). CONCLUSION: Although 76 years have passed, our review shows how the Holocaust keeps on burdening its survivors. Moreover, we offered the first analysis of Jewish HS not resident or having resided in Israel in terms of genocide-related late-onset diseases focusing on cancer. Further studies on Jewish non-Israeli HS are needed in order to corroborate our findings on late-onset cancer occurring in this targeted population.

[Special features of care for Holocaust survivors]. / Particularités de la prise en charge des survivants de la Shoah.

As they approach old age, Holocaust survivors (HS) face new challenges, including a decline in their health which can revive the extreme stress they experienced during their childhood or adolescence. HS are sometimes referred to as "problem patients" by the medical and paramedical profession, who do not always realize this extremely painful past. The objective of our work was to assess the difficulties faced by doctors providing HS to optimize their medical care.

[Trauma transmission and identity construction]. / Transmission du trauma et construction identitaire.

Individual, family and collective stories are closely connected. The study of a clinical situation enables the processes of identity construction and transgenerational mandate to be identified, in particular when the family history is marked by a collective trauma such as that of the Holocaust.

Humor mórbido: defesa e tradução do horror na Shoah / Black humor: defense and translation of horror in the Shoah / Humor mórbido: defensa y traducción del horror en Shoah

Analisamos o humor mórbido produzido pelas vítimas dos campos de concentração nazistas, durante a catástrofe social que foi a Shoah, do ponto de vista da defesa, proposta por Freud, com o engrandecimento do ego, a preservação da integridade narcísica do ego, e como forma ímpar de extrair prazer da própria dor. E do ponto de vista da tradução psíquica do sexual, a partir da Teoria da Sedução Generalizada de J. Laplanche. Trata-se tanto da tradução do excesso transmitido pelo algoz, violência extrema, como da retradução do próprio polimórfico perverso reativado nas vítimas. Discutimos o paradoxo que se instala, pois, se por um lado o humor mórbido teria uma função defensiva e tradutiva do excesso para quem o produz e para quem ri dele, por outro, pode representar um ato de agressão e revitimização de quem se ri

We analyze the black humor produced by the victims of the Nazi concentration camps during the social catastrophe that was the Shoah, from the point of view of the defense, proposed by Freud, with the enlargement of the ego, preserving his narcissistic integrity, and as an odd way to extract pleasure from pain itself. Also from the point of view of psychic translation of the sexual, with the Theory of Generalized Seduction of J. Laplanche. This concerns both the translation of excess transmitted by the executioner, extreme violence, as well as the retranslation of polymorphic perverse reactivated in the victims themselves. We discuss the paradox that is installed because if on one hand the black Humor would have a defensive and translational function of the excess to those who produce and who laughs with that, on the other hand, may represent an act of aggression and victimization of those who are laughed at

Analizamos el humor mórbido producido por las víctimas de los campos de concentración nazis, durante la catástrofe social que fue Shoah, desde el punto de vista de la defensa, propuesto por Freud, con el engrandecimento del ego, la preservación de la integridad narcisista del ego, y como forma impar de extraer placer del propio dolor. Y desde el punto de vista de la traducción psíquica de lo sexual, a partir de la Teoría de la Seducción Generalizada de J. Laplanche.. Se trata tanto de la traducción del exceso transmitido por el verdugo, violencia extrema, como de la retraducción del propio polimórfico perverso reactivado en las víctimas. Discutimos la paradoja que se instala, pues, si por un lado el humor mórbido tendría una función defensiva y traductora del exceso para quien lo produce y para quien se ríe con eso, por otro, puede representar un acto de agresión y revictimización de quien se ríe

Pharmacy, pharmacists and drugs in the Terezín ghetto.

The article describes the phenomenon of a pharmacy in the Jewish ghetto in Terezín (Theresienstadt) in connection with the local healthcare system and the history of this ghetto. It lists the names of the Czechoslovak Jewish pharmacists who passed through this ghetto, including their fates, whether they survived or were murdered in extermination concentration camps or died as a result of the cruel living conditions in the ghetto. The article discusses the fate of the so-called Mischlingskinder ("mixed children", i.e., persons deemed to have both "Aryan" and Jewish ancestry) and "Aryan" men and women from the so-called "mixed" marriages. In a separate section, the attention is also paid to the fate of Jewish pharmacists from Germany and Austria. In all chapters, the data illustrated by the fate of some pharmacists are stated. Key words: Jews pharmacy Terezín ghetto pharmacist shoah.

Quem testemunha pelas testemunhas? Traumatismo e sublimação em Primo Levi / Who gives testimony for the witnesses? Trauma and sublimation in Primo Levi / Qui témoigne pour les témoins? Traumatisme et sublimation chez Primo Levi / ¿Quién testimonia por los testigos? Traumatismo y sublimación en Primo Levi

Pretende-se, neste artigo, analisar as relações entre o traumatismo e a sublimação a partir da análise da produção testemunhal, literária, poética e autobiográfica de Primo Levi. Partindo da distinção, proposta por Freud, acerca dos efeitos positivos e negativos do traumatismo, demonstra-se, através do estudo da obra de Primo Levi, incluindo suas entrevistas, que é possível sublimar, a partir das experiências traumáticas, articulando, assim, traumatismo e sublimação. Entretanto, admite-se que o alcance da sublimação de Primo Levi no decorrer das décadas tenha sido insuficiente, sublinhando um hiato que marca o retorno do real traumático. O trabalho finaliza com alguns questionamentos acerca do lugar da Psicanálise na leitura de fenômenos humanos que transbordam a capacidade humana de significância.(AU)

This article intends to analyze the relations between trauma and sublimation based on the analysis of the testimonial, literary, poetic and autobiographical production of Primo Levi. Using Freud's proposition of distinction between the positive and negative effects of trauma as a starting point, the study of Primo Levi's work - including his interviews - shows that it is possible to sublimate from traumatic experiences, therefore articulating trauma and sublimation. At the same time, it is acknowledged that the scope of Primo Levi's sublimation during the decades were insufficient, stressing a hiatus that signalizes the return to the traumatic real. The work comes to an end with questionings about the role of psychoanalysis in the reading of human phenomena that go beyond the human capacity of significance.(AU)

Dans cet article, nous prétendons analyser les rapports entre le traumatisme et la sublimation à partir de la production testimoniale, littéraire, poétique et autobiographique de Primo Levi. En partant de la distinction, proposée par Freud, sur les effets positifs et négatifs du traumatisme, il est démontré par l'étude de l'œuvre de Primo Levi et de ses entretiens qu'il est possible de sublimer à partir des expériences traumatiques, de façon que traumatisme et sublimation se sont articulés. Cependant, il est admis que la portée de la sublimation de Primo Levi au long des décades a été insuffisante, et souligne un hiatus qui marque le retour du réel traumatique. Le travail finalise avec certains questionnements sur la place de la psychanalyse dans la lecture des phénomènes humains qui débordent la capacité humaine de signifiance.(AU)

Se pretende, en este trabajo, analizar las relaciones entre el traumatismo y la sublimación a partir del análisis de la producción testimonial, literaria, poética y autobiográfica de Primo Levi. Partiendo del distingo, sostenido por Freud, acerca de los efectos positivos y negativos del traumatismo, se demuestra, a través del estudio de la obra de Primo Levi, incluso sus entrevistas, que es posible sublimar a partir de las experiencias traumáticas, articulando, con eso, traumatismo y sublimación. Sin embargo, se reconoce que el alcance de la sublimación de Primo Levi en el trascurrir de las décadas haya sido insuficiente, subrayando un hiato que atestigua el retorno del real traumático. El trabajo termina con algunos cuestionamientos acerca del lugar del Psicoanálisis en la lectura de fenómenos humanos que trasbordan la capacidad humana de significancia.(AU)

Quem testemunha pelas testemunhas? Traumatismo e sublimação em primo levi / Who gives testimony for the witnesses? Trauma and sublimation in primo levi / Qui témoigne pour les témoins? Traumatisme et sublimation chez primo levi / ¿Quién testimonia por los testigos? Traumatismo y sublimación en primo levi

Pretende-se, neste artigo, analisar as relações entre o traumatismo e a sublimação a partir da análise da produção testemunhal, literária, poética e autobiográfica de Primo Levi. Partindo da distinção, proposta por Freud, acerca dos efeitos positivos e negativos do traumatismo, demonstra-se, através do estudo da obra de Primo Levi, incluindo suas entrevistas, que é possível sublimar, a partir das experiências traumáticas, articulando, assim, traumatismo e sublimação. Entretanto, admite-se que o alcance da sublimação de Primo Levi no decorrer das décadas tenha sido insuficiente, sublinhando um hiato que marca o retorno do real traumático. O trabalho finaliza com alguns questionamentos acerca do lugar da Psicanálise na leitura de fenômenos humanos que transbordam a capacidade humana de significância.

This article intends to analyze the relations between trauma and sublimation based on the analysis of the testimonial, literary, poetic and autobiographical production of Primo Levi. Using Freud's proposition of distinction between the positive and negative effects of trauma as a starting point, the study of Primo Levi's work - including his interviews - shows that it is possible to sublimate from traumatic experiences, therefore articulating trauma and sublimation. At the same time, it is acknowledged that the scope of Primo Levi's sublimation during the decades were insufficient, stressing a hiatus that signalizes the return to the traumatic real. The work comes to an end with questionings about the role of psychoanalysis in the reading of human phenomena that go beyond the human capacity of significance.

Dans cet article, nous prétendons analyser les rapports entre le traumatisme et la sublimation à partir de la production testimoniale, littéraire, poétique et autobiographique de Primo Levi. En partant de la distinction, proposée par Freud, sur les effets positifs et négatifs du traumatisme, il est démontré par l'étude de l'œuvre de Primo Levi et de ses entretiens qu'il est possible de sublimer à partir des expériences traumatiques, de façon que traumatisme et sublimation se sont articulés. Cependant, il est admis que la portée de la sublimation de Primo Levi au long des décades a été insuffisante, et souligne un hiatus qui marque le retour du réel traumatique. Le travail finalise avec certains questionnements sur la place de la psychanalyse dans la lecture des phénomènes humains qui débordent la capacité humaine de signifiance.

Se pretende, en este trabajo, analizar las relaciones entre el traumatismo y la sublimación a partir del análisis de la producción testimonial, literaria, poética y autobiográfica de Primo Levi. Partiendo del distingo, sostenido por Freud, acerca de los efectos positivos y negativos del traumatismo, se demuestra, a través del estudio de la obra de Primo Levi, incluso sus entrevistas, que es posible sublimar a partir de las experiencias traumáticas, articulando, con eso, traumatismo y sublimación. Sin embargo, se reconoce que el alcance de la sublimación de Primo Levi en el trascurrir de las décadas haya sido insuficiente, subrayando un hiato que atestigua el retorno del real traumático. El trabajo termina con algunos cuestionamientos acerca del lugar del Psicoanálisis en la lectura de fenómenos humanos que trasbordan la capacidad humana de significancia.

Silvano Arieti's novel The Parnas: a scene from the Holocaust.

Silvano Arieti was an Italian psychoanalyst who undertook psychoanalysis of schizophrenic patients in the 1960s and 1970s. He left Italy in 1939 at the age of twenty-four following the Race Laws of 1938, and moved to New York until his death in 1981. A training analyst and author of several psychoanalytic and academic books, Arieti kept his research open in a wide variety of directions, giving equal weight to the internal world--as it seen from the psychoanalytic viewpoint--and to the organic functioning of the brain, as viewed from the perspective of the neurosciences. Arieti's interpretation of schizophrenia helped to overcome the dichotomies between the classical psychoanalytic approach, neurobiological research, and research into cognition, and opened up new paths for an interdisciplinary understanding of mental functioning and creative processes. This paper examines Arieti's book The Parnas (1979); this is a partly-fictionalised account of a pre-eminent figure (Parnas in Hebrew means "head") in the Jewish community in Pisa, Giuseppe Pardo Roques, in the 1930s and early 1940s, who experienced mental illness and was killed in the Nazi extermination of Jews. The paper examines Arieti?s reflections on what he sees as the 'insights' provided by mental illness, which are considered through the figure of Giuseppe Pardo Roques, and in the context of the trauma of the Shoah in Italy.

Imagens, apesar da catástrofe / Image despite the catastrophe

O presente ensaio reafirma a validade da heterogeneidade de suportes nas intervenções sociais, principalmente nos casos considerados graves. Defende o conceito de que a dimensão do imaginário, na psicanálise, não se resume ao virtual; é uma das dimensões da linguagem, equivalente ao simbólico e ao real, articula a eles diversamente, porém não de qualquer maneira. Toma o exemplo dos campos de extermínio nazista, de onde foram extraídas quatro fotografias, tiradas pelos próprios prisioneiros, integrantes dos sonderkomman¬do. Uma forma de argumentar o quanto uma imagem pode contribuir para uma função simbólica. (AU)

This essay try to reaffirm the importance of using differents ways in a clinical and social work, mainly when the difficults circunstances are extremely. This position is based in the psychoanalytical concept that the imaginary di¬mension is not completly defined by a virtual dimension. To the psychoanalysis, imaginary is one of the dimensions of the language and it’s articulated with the simbolic and the real. This articulation has diferents manners to occurs but not in every way. An example is taken from the nazi champs of extermination. Four photographs, the only that has taken by the prisionners themselves, formers members of the “sonderkommando” from auschwitz/birkenau. It’s a importante way to show how one image can have a simbolic function. (AU)