ABSTRACT This paper explores the affective force of the Cambodian genocide among Cambodian-Australian women. It draws on Lily Cho and Avtar Brah’s understanding of diasporas as communities that are connected to histories of loss, grief and displacements (Cho [2007]. The Turn to Diaspora. Topia, 17, 11–30) and embodying a ‘homing desire’ (Brah 1996) and Avery Gordon’s ([2008]. Ghostly Matters: Haunting and the Sociological Imagination. Minneapolis: University of Minnesota Press.) theory of ‘haunting’ to explore the traces of historical trauma. Through anaccount of a Cambodian-Australian woman living in Cambodia, this paper demonstrates that intergenerational hauntings can provoke affective states that are embodied, encompassing emotions such as sadness, guilt, pain, and joy, tied to longings and connections with one’s history and heritage. Certainly, embodied hauntings reflect histories of grief and loss, and yet from this loss, something else, something beyond psychopathology emerges. Highlighting the generative possibilities of affect, this paper examines how intergenerational hauntings can open up new ways of thinking about identity and agency. As illustrated by Sanna’s story, hauntings can be expressed by a desire to actively engage with the past, recover histories and ‘return’ to Cambodia. In particular, this paper explores how trauma is experienced and embodied from mother to daughter, highlighting the gendered nature of intergenerational hauntings.

中文翻译：

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追溯过去，发现现在：柬埔寨-澳大利亚妇女的代际困扰

摘要 本文探讨了柬埔寨种族灭绝在柬埔寨-澳大利亚妇女中的情感力量。它借鉴了 Lily Cho 和 Avtar Brah 对侨民作为社区的理解，这些社区与失去、悲伤和流离失所的历史有关（Cho [2007]。转向侨民。Topia, 17, 11-30）并体现了“归乡的愿望” (Brah 1996) 和 Avery Gordon ([2008]. Ghostly Matters: Haunting and the Sociological Imagination. Minneapolis: University of Minnesota Press.) 的“困扰”理论探索历史创伤的痕迹。通过对居住在柬埔寨的一名柬埔寨-澳大利亚妇女的叙述，本文表明代际困扰可以激发具体的情感状态，包括悲伤、内疚、痛苦和喜悦等情绪，与渴望以及与历史和遗产的联系相关联。当然，具身的困扰反映了悲伤和失落的历史，然而从这种失落中，出现了一些超越精神病理学的东西。本文强调了情感的生成可能性，研究了代际困扰如何开辟关于身份和代理的新思维方式。正如 Sanna 的故事所说明的那样，困扰可以通过积极参与过去、恢复历史和“返回”柬埔寨的愿望来表达。特别是，本文探讨了创伤如何从母亲到女儿的经历和体现，突出了代际困扰的性别本质。本文研究了代际困扰如何开辟关于身份和代理的新思维方式。正如 Sanna 的故事所说明的那样，困扰可以通过积极参与过去、恢复历史和“返回”柬埔寨的愿望来表达。特别是，本文探讨了创伤如何从母亲到女儿的经历和体现，突出了代际困扰的性别本质。本文研究了代际困扰如何开辟关于身份和代理的新思维方式。正如 Sanna 的故事所说明的那样，困扰可以通过积极参与过去、恢复历史和“返回”柬埔寨的愿望来表达。特别是，本文探讨了创伤如何从母亲到女儿的经历和体现，突出了代际困扰的性别本质。