79 KB13624 KB76 KB199020252004Jurić-Pahor, Marijaštevilka:44str. 38-64ISSN:0353-2720ISSN:0354-0286COBISSID:9444941URN:URN:NBN:SI:doc-MAOOUPDCslInstitute for Ethnic StudiesInštitut za narodnostna vprašanjaRazprave in gradivo - Inštitut za narodnostna vprašanja (1990)doživljanjedruga svetovna vojnafašizemmemorynacionalizemnacizemnarodne manjšinenationalismspominstresšovinizemtravmeWorld War IIzavedanjeNeizgubljivi čas| travma fašizma in nacionalsocializma v luči nuje po "obdobju latence" in transgeneracijske transmisije|The author first deals with the phenomenon of "latency" (S. Freud), which - inthe context of the research subject - marks the period between the time whenthe trauma of fascism and nationalsocialism took place and between belatedreaction to this trauma. The essence of every traumatic experience is that in the time of dealing with it one automatically dissociates it and sheers it off. This decisive shift which coincides with altered change of consciousness enabled prisoners of war to live and survive even long after thewar ended. Though seemingly paradoxical, this means that trauma, especiallyextreme trauma, steals into human mind only long after it had actually taken place, and also that it is preserved in exactly the same form at the level of the subconscious; trauma is a phenomenon that "keeps returningto the same place". The affected persons are often aware of this; they talk about the "hole of Auschwitz" (P. Levi), about "the experience of absolute void" (B. Pahor), or complain about the fact that "there is somethingmissing" in their perception/memory. The author has noticed that thissubconscious implies persistent memory of the "trauma of birth", which is often revived together with the memory of the concentration camp trauma. Here she recognizes important regenerative power which is being transmitted from generation to generation in a complex way. This is the power opposing the postulate of genocide and enabling "the little miracle of remembering", as Paul Ricoeur calls it. Memory can no longer be prevented access to consciousness as it proliferates. This concerns the essence of "unlosable time", which shows trauma from the less usual side - as an important "creativepower in the service of resistence" (I. Kogan), in spite of all falsifiers of historyAvtorica se v svojem prispevku najprej sooča s pojavom "latence" (S. Freud), ki v kontekstu raziskovalnega predmeta označuje obdobje med časom, ko se je travma fašizma in nacionalsocializma zgodila in dogajala ter zakasnelo reakcijo nanj. Bistvo vsake travmatske izkušnje je, da jo človek takrat, ko jodoživlja, tako rekoč samodejno odcepi ali disociira od sebe. Prav ta odločilni odmik, ki sovpada s spremenjenim stanjem zavesti, je taboriščnikom -tudi še dolgo po vojni - omogočal možnost živetja in preživetja. To pomeni, na videz paradoksno, da se travma, in to velja še posebej za ekstremno travmo,vrinja v človekovo zavest šele dolgo za tem, ko se je zgodila, kot tudito, da se na ravni nezavednega absolutno eksaktno ohrani; je tisto, kar se"vselej vrača v isti kraj". Prizadeti to nemalokrat tudi zaznajo, ko na primer govorijo o "luknji Auschwitza" (P. Levi), o "doživetju absolutne praznine" (B. Pahor) ali o tem, da jim v zaznavi/spominu "nekaj manjka, umanjka". Avtorica opaža, da to nezavedno implicira vztrajen spomin na "travmorojstva", ki ga pogosto oživijo skupaj s spominom na taboriščno travmo.V njem prepoznava pomembno re-generacijsko silo, ki se na kompleksen način prenaša iz generacije v generacijo. Gre za silo, ki ugovarja postulatu genocida in omogoča to, kar Paul Ricoeur imenuje "mali čudež spominjanja". Spominu namreč ni več mogoče preprečiti dostopa do zavesti, spomin se proliferira. S tem pa je ogovorjena tudi srž "neizgubljivega časa", ki izkazuje travmo z manj običajne plati: kot pomembno "kreativno silo v službi rezistence" (I. Kogan), vsem ponarejevalcem zgodovine navkljubTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaInštitut za narodnostna vprašanja