Who in Kurdistan has not heard of the uprisings of Sheikh Said, the Republic of Mahabad, Anfal and Halabja, Shingal, Rojava, or other tragedies? These are not just historical events but living wounds that shape the collective consciousness. How can a society endure centuries of violence? What impact does it have on politics, the economy, culture, and interpersonal relationships?
Violence is not merely a physical phenomenon that ends with death and mourning. Its deep scars extend far beyond. Survivors must grapple with its consequences across generations - shaping their language, thinking, and social structures. Systematic violence does not just leave wounds on bodies but also on minds. Addressing these traumas requires an in-depth understanding of their origins and possible paths to healing.
The invisible burden of violence
Societies that experience recurring violence develop specific survival strategies. Low trust among individuals, deep-seated insecurity toward perpetrators, and emotional detachment are common results. The victim mentality - a feeling of helplessness and perpetual lament - is not innate but rather a learned behavior passed down through generations. Why do we praise our oppressors instead of strengthening ourselves? Why is our suffering denied while the "enemy" is admired? These are mechanisms of a traumatized society struggling to sustain itself.
Collective trauma does not emerge in a vacuum. It is deeply embedded in political, economic, and cultural contexts. Its effects range from psychological disorders such as depression and anxiety to social isolation and the loss of cultural identity. In Turkey, more than half of the Kurdish population speaks little or no Kurdish. Over 30% deny their identity altogether - a tragedy that underscores the far-reaching effects of systemic oppression. What happens to a society when it begins to admire its own oppressors?
A striking example is the trauma of the Yazidis, who suffered extreme violence in 2014. Their suffering extends beyond physical attacks. Forced migration, economic destruction, and cultural erasure are just as devastating. The psychological wounds remain unspoken, but they reverberate across generations. If profound changes are not made, it remains uncertain whether the Yazidi community will survive in four or five generations. This is the fate of many minorities who, without long-term support from the majority, struggle to preserve their existence. At the very least, they need understanding and respect for their loss and grief.
Trauma does not simply vanish. It embeds itself deep within the consciousness of a society, shaping thoughts, emotions, and behaviors. Many affected individuals do not even realize how profoundly the past shapes their present. This leads to a dynamic in which victims and perpetrators remain emotionally entangled, sometimes through fear, sometimes through subconscious identification.
Entire societies bear this burden. Political instability, social division, and a persistent sense of insecurity often follow. Societies that have endured wars and ethnic cleansing tend to repeat these patterns in times of crisis.
Paths to healing - education and self-determination
How can this cycle be broken? Awareness, self-reflection, and the strengthening of identity are crucial. Psychotherapy and psychosocial support can help individuals, but healing an entire society requires deeper measures. Education, media, and political and religious leaders play a critical role. A society must learn to respect itself and develop confidence in its own strength.
Long-term healing can only occur through education and societal change. Understanding one’s history, acknowledging past injustices, and building structures that promote justice and equality are essential. Only when a society is willing to confront its past can it free itself from its traumas. Otherwise, the shadows of violence will persist and shape the future of generations to come.
To embrace one's identity, honor history, and foster change within and around oneself is possible. Trauma and negativity do not have to be one's destiny.
Dr. Jan Ilhan Kizilhan is a psychologist, author and publisher, an expert in psychotraumatology, trauma, terror and war, transcultural psychiatry, psychotherapy and migration.
The views expressed in this article are those of the author and do not necessarily reflect the position of Rudaw.
