First and foremost, historically, it’s an anachronism. People of different eras did not experience trauma the way we experience it today. It doesn’t mean they didn’t suffer or have anxiety and other symptoms that we may now see as PTSD. But we have to be very aware of the fact that we are taking a category we have now and retroactively putting it onto different historical situations. They are also neglecting the cultural ethnocentricity of their concepts. The concept of PTSD was developed in 1980 in the U.S. in relation specifically to the Holocaust, Vietnam, Hiroshima, and other places. It’s essentially an American notion, and it’s still not used as much in other cultural situations. To apply it to various places like Israel in the 1950s, France, Europe, the Soviet Union, Serbia in your case—culturally it doesn’t work. It’s doubly problematic when we talk about Japan and other non-Western contexts. It doesn’t mean it can’t be done, but it has to be done very carefully, and you have to be careful about confusing individual experiences with social experience. The mechanism is different. [...]
Generally speaking, most people cannot discern, both the survivors themselves and doctors, what is somatic, for example, the physical impacts of radiation or starvation, versus the impact of mental shock, or what we now call mental trauma. For survivors, fatigue is the biggest category of symptoms: muscle issues, headaches, nightmares. They talk about their lack of ability to get up in the morning and continue with life. Sometimes people mention wounds of the heart. A lot of times and this is more from work about veterans, they try to rationalize what happened. They don’t really make the connection between their alcoholism and the war. They focus more on the connection between their alcoholism and their inability to find a job. Further, if you don’t believe your trauma is real, this has a mitigating effect. You think: “I shouldn’t be traumatized.” I mean, they did not even think in those terms because no one thought in those terms. If you don’t have the concept, you don’t interpret your experience that way. [...]
It almost went from something people were ashamed of to something people are proud of. Even though some people still don’t want to talk about it, the survivors of Hiroshima and Nagasaki are highly regarded in Japan overall as a peace symbol. This is related to the way that the government is pushing the idea of Japan’s unique position as a non-nuclear country. At the same time, if you look at what happened to survivors of Fukushima, they are treated very similarly to how Hiroshima and Nagasaki survivors were treated [i.e. discriminated against]. My good friend who works on nuclear production and accidents all over the world has said that radiation makes people invisible. It’s true—once people are contaminated, people don’t care about them. It’s amazing how immediate it is.
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