Presentation time:
40 min
Discussion time:
5 min
Lead author:
Amanda Dowd (ANZSJA)
In have been deeply moved, as have many, by the unthinkable loss of so many babies, children and young people in the current iteration of conflict in the Middle East. The numbers defy comprehension. From my perspective in the Southern hemisphere, Australia, I am sitting with this recognition in the context of a post-colonial country which has yet to come to terms with either its genocidal history or its policies of indigenous infant and child removal, the fracturing of family and clan structures and the forced removal of whole groups of people from their homelands. The ongoing intergenerational trauma consequent on this continues to have devastating consequences. This is the familiar story of colonisation. When I think of what’s happening at the moment (Oct/Nov 2023) along the Israel/Gaza border and the West Bank, I am mindful of what has happened here. I am thinking about the future impact of such catastrophic losses of land and children on a people. The loss of infants and children is at the same time the loss of possible futures not only at the individual/familial level but also at the collective level. The loss of potential futures perhaps leaves one nowhere to go other than violence – directed outwards into rage and revenge, or inwards into despair and hopelessness or perhaps an empty meaninglessness. This is not new, previous generations have also had to ‘come to terms’ with the unthinkable losses of both world and regional wars, of the movement of and loss of thousands of people through displacement as well as acts of terrorism. We also now have to contend with the catastrophic impacts of climate change on species and ecosystems. As analysts we know that what cannot be represented cannot be mourned and worked through, but is it ever possible to ‘work through’ such unfathomable loss? And through how many future generations will this reverberate? As analysts engaged with what is unconscious, dissociated, disavowed or denied, how do we remain present to such loss and hold onto hope for ourselves and our patients? In my paper I will make connections between experiences past (Australia) and present (Israel/Palestine) to suggest that the shame consequent on ‘being’ displaced and not being able to protect one’s children (future) has consequences of a spiritual significance which are exceedingly difficult to think about. I will also suggest that a possible way through may be found in a return to our love for the world. As philosopher Raymond Gaita offers: “When we have love for the world there is still hope”. I will make use of the theory of cultural complexes, dreams, the thinking of Jonothan Lear and others, to reflect on and offer witness to that which ‘our times’ presents us with. References Gaita, R. (2023). Justice and Hope: Essays, Lectures and other Writings. Ed. S. Stephens, Melbourne University Press. Lear, J. (2006). Radical Hope: Ethics in the Face of Cultural Devastation. Harvard University Press.