Emmanuel Kosadinos, a member of the French-speaking mental health network in Palestine, announced that the trauma experienced by Palestinians is shaped by the ongoing violence they face, noting that concepts such as post-traumatic stress disorder cannot explain this reality, “because there is no ‘post’ trauma where there is no moment of relief or return to a normal environment; it is a continuous trauma.”
The writer explained in his blog on Mediapart that continuous humiliation lies at the heart of this experience, which is a form of trauma rarely recognized in mainstream clinical discourse. He said this humiliation, along with other acts of violence, strikes at the collective identity of Palestinians and deeply affects not only individuals but also the very fabric of their community.
In the article translated by Al Jazeera Net, referring to the statement of Palestinian psychologist Samah Jabr at a conference held in Istanbul, the writer points out that dominant psychiatry is often complicit in dehumanization. He emphasizes that colonial psychiatry has historically served as a tool of control, as seen in Algeria, where false scientific theories were used to strip indigenous populations of their humanity.
He said, “Today, similar tactics are used in Palestine, where resistance fighters are often described as mentally unstable. Therefore, mental health practitioners must reject these practices, focus on recognition and empowerment, and refrain from pathologizing trauma or exerting control over victims.”
Countering dominant narratives
The writer warns that resilience in the Palestinian context goes beyond mere survival; the concept of resilience embodies an active and forward-looking response to the future. This includes a variety of individual and collective actions, from creative initiatives to community organizing. Documenting stories of suffering and resistance plays a crucial role in countering dominant narratives, and thus Palestinians must reveal their hidden truths and amplify them to challenge global indifference and denial.
The writer notes that this conflict has broader implications—normalizing violence against the Palestinian people and the erosion of international law reflect a global moral decline. Therefore, the echoes of these injustices resonate beyond Gaza, highlighting similarities with other colonial contexts where humanity has been denied and resistance has been pathologized.
Erasing history and identity
The writer points out that acts of genocide are often preceded by rhetoric portraying Palestinian women as a “demographic threat,” and actions like building parking lots over mass graves reveal an ongoing effort to erase Palestinian history and identity.
In this context, mental health becomes a field of struggle and a form of resistance. With the collapse of the mental health system in the first two weeks of escalating violence, leaving tens of thousands of people in Gaza without care, Palestinians continue to rely on culturally rooted practices, such as reciting Quranic verses to strengthen their perseverance, and on collective initiatives that prioritize healing based on available community resources.
The writer adds that Palestinians living abroad also suffer from trauma, experiencing survivor’s guilt, helplessness, and disconnection from their homeland. Supporting these individuals requires recognizing their struggles and helping them transform their anger and despair into meaningful action.
The writer concludes that Samah Jabr’s intervention provides a profound analysis of the trauma, resilience, and resistance of the Palestinian people, calling for a rejection of inhumane narratives and the adoption of culturally sensitive collective healing approaches. He notes that this is not only a moral necessity but a global imperative, as the erosion of humanity in Palestine resonates beyond its borders.
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