CONSIDERING A THEORY OF CULTURAL TRAUMA AND LOSS

Abstract The authors propose a model of cultural trauma and revitalization. The theory suggests a framework for understanding disruptions that an "original" culture might suffer at the imposition of an "arriving" culture resulting in vulnerabilities of individuals, families/small groups, communities, and the larger societies. The cultural clash model posits that original cultures have identifiable and sustainable economic, social, political, and spiritual systems in the pre-contact era. Exposure to an arriving culture can radically alter the character and sustainability of the original culture. Emergence from the challenge can lead to cultural dissolution, but there can also be revitalization and reorganization. This can occur if the injured culture lays claim to economic and social resources, preferably with the support and encouragement of the hegemonic culture. The end result can be a form of bicultural or multicultural adaptation by the members of the original culture. Suggestions for testing the model of cultural trauma are offered by using culturally relevant variables in path analysis or structural equation modeling. The article closes with a discussion of issues related to individual, small group, community, and societal interventions following cultural loss and trauma. The opinions or assertions contained herein are the private ones of the authors, and are not to be considered as official or reflecting the views of the author' institutions. We wish to recognize with gratitude the contributions over the years of our colleagues on the Project for Community Revitalization & Healing of Cultural Trauma (www.isu.edu/∼bhstamm) and others who have contributed to the concepts underlying this article, including Maxim Dolchok, Lisa Dolchock, Robert Morgan, Laurie Anne Pearlman, Ervin Staub, Stan Cudek, James Trosper, Bushra Hassan, Livia Iskandar-Dharmawan, David Samolu, Randolph A. West, Peter Petschauer, Antoly Isaenko, and Martin Seligman. Notes 1These terms are less than ideal, but are used to describe the most generalizable form of the relationship. A recognizable form of this cultural interchange is colonialism, although there are other examples such as conflict between divergent groups of one culture, or when enclaves of refugees must deal with their host country's culture. Additional informationNotes on contributorsB. HUDNALL STAMM B. Hudnall Stamm, Ph.D., is a Research Professor and Director of Telehealth at the Idaho State University Institute of Rural Health. Working primarily with rural and underserved peoples, Dr. Stamm focuses on cultural trauma, telehealth, and secondary traumatic stress. See www.isu.edu/∼bhstamm and www.isu.edu/irh for more information. HENRY E. STAMM Henry E. Stamm, IV, Ph.D., is a historian at the Wind River History Center, Dubois Wyoming with special research focus on the history of the Eastern Shoshones. His published works include People of the Wind River and multiple articles. He has also appeared on documentary films on the region. see www.windriverhistory.org for more information. AMY C. HUDNALL Amy C. Hudnall, M.A., is an Adjunct Professor in the History Department at Appalachian State University. Her work focuses on cross-cultural trauma and genocide from an historical frame of reference. She is also the managing editor for the NWSA Journal, the flagship journal of the National Women's Studies Association. CRAIG HIGSON-SMITH Craig Higson-Smith, M.A., is a South African research Senior Research Specialist in the Human Sciences Research Council of South AFrica, a director of the South African Institute for Traumatic Stress, and works as a private consultant to various South African industries. His specialist interests are in the fields of violence, traumatic stress, and community psychology.