Humor and Trauma-Related Psychopathology Among Survivors of Terror Attacks and Their Spouses

The goal of this study was to examine the bidirectional relationships between humor and trauma-related psychopathology (posttraumatic stress disorder [PTSD], depression, and anxiety symptoms) among 105 dyads consisting of Israelis who were injured during terror attacks and their spouses (N = 210). An actor–partner interdependence model (APIM) was applied as part of a structural equation modeling (SEM) analysis aimed at examining the associations between the use of different styles of humor and trauma-related psychopathology. Consistent with our hypotheses, results suggested that benign styles of humor were associated with survivors’ lower levels of trauma-related symptoms (actor effects) and also had a buffering effect for the spouse (partner effects). More specifically, the use of self-enhancing humor by survivors was negatively associated with spousal symptoms and the use of affiliative humor by spouses was negatively associated with psychopathology symptoms reported by survivors. The results of this study shed light on the role that benign humor may play in coping with traumatic events while taking into account the dyadic relationships among survivors and their spouses. Theoretical and clinical implications of the findings are discussed

Becoming Nonhuman: The Case Study of the Gulag

Based on the experience of innocent individuals who were arrested and sent to the Gulag, this paper examines the transformation from being human to being nonhuman. It suggests that during this process, one shifts from belonging to nonbelonging. As a result, similarly to Winston Smith−Orwell’s hero in the novel Nineteen Eighty-Four, the prisoner is rebooted and reborn as an object belonging to the Gulag. In this situation, the prisoner internalizes the Gulag’s rules in the deepest possible manner

Becoming Nonhuman: The Case Study of the Gulag

Based on the experience of innocent individuals who were arrested and sent to the Gulag, this paper examines the transformation from being human to being nonhuman. It suggests that during this process, one shifts from belonging to nonbelonging. As a result, similarly to Winston Smith–Orwell’s hero in the novel Nineteen Eighty-Four, the prisoner is rebooted and reborn as an object belonging to the Gulag. In this situation, the prisoner internalizes the Gulag’s rules in the deepest possible manner

Somatic Apathy Body Disownership in the Context of Torture

Muselmann was a term used in German concentration camps to describe prisoners near death due to exhaustion, starvation, and helplessness. This paper suggests that the inhuman conditions in the concentration camps resulted in the development of a defensive sense of disownership toward the entire body. The body, in such cases, is reduced to a pure object. However, in the case of the Muselmann this body-as-object is felt to belong to the captors, and as such is therefore identified as a tool to inflict suffering and pain on the Muselmann himself. In this situation, lacking cognitive resources, the Muselmann may have no other alternative than to treat his body as an enemy, and then to retreat or disinvest from the body. This response is a form of somatic apathy, an indifference that is tied to a loss of the self/non-self distinction. This may, in turn, lead to suicidal inclinations, even after liberation from the camp

Somatic apathy: body disownership in the context of torture

Muselmann was a term used in German concentration camps to describe prisoners near death due to exhaustion, starvation, and helplessness. This paper suggests that the inhuman conditions in the concentration camps resulted in the development of a defensive sense of disownership toward the entire body. The body, in such cases, is reduced to a pure object. However, in the case of the Muselmann this body-as-object is felt to belong to the captors, and as such is therefore identified as a tool to inflict suffering and pain on the Muselmann himself. In this situation, lacking cognitive resources, the Muselmann may have no other alternative than to treat his body as an enemy, and then to retreat or disinvest from the body. This response is a form of somatic apathy, an indifference that is tied to a loss of the self/non-self distinction. This may, in turn, lead to suicidal inclinations, even after liberation from the camp