ABSTRACT This article concerns the social construction of collective memory particularly with regard to the social remembering of mass violence and trauma. How do individual memories of mass violence which are often idiosyncratic, nonverbal, and embodied coalesce and crystallize into coherent narratives shared by a group. The books reviewed here demonstrate that there are both discursive means of remembering and non-discursive means of remembering. Social memories can take narrative and textual form or they can take performative and ritual form. How does the non-discursive interact with the discursive and do these interactions depend upon varying social, political, and cultural circumstances? An encompassing theoretical issue is addressed in this literature concerning the adequacy of sociological and anthropological models in the elucidation of trauma memory vs. psychological models which place emphasis on the individual. Subsumed within this question is an inquiry into the adequacies and inadequacies of Western clinical models, such as the PTSD model, in explaining trauma due to mass violence, and the opposition frequently noted among survivors between silence and verbalization. Numerous ethnographic examples are considered in this article but particular attention is paid to the Nazi, Cambodian, and Rwandan genocides.

中文翻译：

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大规模暴力，创伤及其子女

摘要本文涉及集体记忆的社会结构，特别是在对大规模暴力和创伤的社会记忆方面。个人对大规模暴力的记忆，这些记忆通常是特质，非言语的和具体化的，并凝聚成一个群体共享的连贯叙述。此处复习的书籍表明，记忆既有话语手段，也有非话语手段。社会记忆可以采取叙述和文本形式，也可以采取表演和仪式形式。非话语权与话语权如何相互作用，这些相互作用如何取决于不同的社会，政治，和文化环境？该文献涉及社会学和人类学模型在阐明创伤记忆与心理模型（是否以个人为重点）的充分性方面涉及的理论问题。这个问题包含在对西方临床模型（如PTSD模型）在解释大规模暴力造成的创伤以及幸存者之间在沉默与言语之间经常提出的反对意见等方面的不足之处进行的调查。本文考虑了许多人种学实例，但对纳粹，柬埔寨和卢旺达种族灭绝事件给予了特别关注。例如PTSD模型，用于解释大规模暴力造成的创伤，而幸存者之间经常会在沉默和言语之间提出反对。本文考虑了许多人种学实例，但对纳粹，柬埔寨和卢旺达种族灭绝事件给予了特别关注。例如PTSD模型，用于解释大规模暴力造成的创伤，而幸存者之间经常会在沉默和言语之间提出反对。本文考虑了许多人种学实例，但对纳粹，柬埔寨和卢旺达种族灭绝事件给予了特别关注。