Religion, Emotions and Memory after Atrocity

Abstract

There is a strong relationship between emotions and memory (Reisberg and Hertel, 2003; Stein et al., 2009). Events are more vividly recalled when they have an emotional component, which occurs for positive and negative emotions; for public and private events; and for positive and traumatic memories (Christianson, 1992; Pillemer et al., 1988; Porter and Birt, 2001; Reisberg and Hertel, 2003; Rubin and Kozin, 1984). The relationship between memory and emotions in the post-atrocity context provides a venue of analysis for the study of emotions that sustain or transform conflict. For instance, emotions are relevant for understanding how people construct their victim identity by maintaining the negative feelings associated with the experience of suffering alive — how victims are enticed to forgive or resent past sufferings (Enns, 2012; Harkin, 2003). Emotions can have a concrete impact on societies in transition, by strengthening negative or positive emotional climates, which are central for processes of reconciliation (Bar-Tal et al., 2007).