트라우마와 기억의 재구성 = Trauma and Reconstruction of Memory - A Theology of Crucifixion and Praxis After Sewol Ferry Disaster -

다국어 초록 (Multilingual Abstract)

On April 16, 2014, Korea witnessed one of its worst maritime disasters when the Sewol Ferry capsized. The ferry was mostly carrying high school students who were on a field trip, and out of 325 students only 75 survived. Media has produced much of anxiety about possibility of PTSD symptoms over the survivors and witnesses. Trauma is not the tragic event, but the confusion of its memory.
This article first explores the affective neuro-scientific findings about the memory by critically examining the difference between explicit memory (declarative memory) and implicit memory (non-declarative memory). The former is conscious and what we would consider as normal memories - i.e., stories and historical recollections that seem to be arranged sequentially in time. The latter is unconscious. This procedural memory cannot be recalled at will, and contains no sequence of remembered events. And yet, this is autono-mously connected with bodily memory and traumatic experience. While explicit memory is accessed primarily through thoughts, implicit memory must be reached through the body. The most recent researches on triune brain structure by Paul MacLean and polyvegal theory by Stephen Porges, especially centering upon the functions of hipocampus and amygdala in the limbic system, will be discussed for the proposal of the bottom-up approach to trauma-focused therapy since the top-down approach of traditional CBT and psychotherapy, focused upon the functions of cortex (mostly thinking and talking), does not efficiently deal with the implicit traumatic memory.
The study also tackles the issue of theological reflection on trauma. Christianity has long claimed the practice of remembering to be important and related to redemption and liberation. Womanist theologian Flora A. Keshgegian pays attention to the centrality of remembering for Christian practice and praxis. She suggests that the crucifixion of Jesus was a traumatic event, for Jesus himself and for the community around him. The article concludes with the case example of faith community of Ansan City near Danwon High School to demonstrate how the communal movement of re-membering 0416 can share the implicit memory of crucifixion in the faith community with the local community for the recovery and reconstruction of traumatic memories across the trauma survivors and other people in town.

다국어 초록 (Multilingual Abstract)

On April 16, 2014, Korea witnessed one of its worst maritime disasters when the Sewol Ferry capsized. The ferry was mostly carrying high school students who were on a field trip, and out of 325 students only 75 survived. Media has produced much of anxiety about possibility of PTSD symptoms over the survivors and witnesses. Trauma is not the tragic event, but the confusion of its memory.
This article first explores the affective neuro-scientific findings about the memory by critically examining the difference between explicit memory (declarative memory) and implicit memory (non-declarative memory). The former is conscious and what we would consider as normal memories - i.e., stories and historical recollections that seem to be arranged sequentially in time. The latter is unconscious. This procedural memory cannot be recalled at will, and contains no sequence of remembered events. And yet, this is autono-mously connected with bodily memory and traumatic experience. While explicit memory is accessed primarily through thoughts, implicit memory must be reached through the body. The most recent researches on triune brain structure by Paul MacLean and polyvegal theory by Stephen Porges, especially centering upon the functions of hipocampus and amygdala in the limbic system, will be discussed for the proposal of the bottom-up approach to trauma-focused therapy since the top-down approach of traditional CBT and psychotherapy, focused upon the functions of cortex (mostly thinking and talking), does not efficiently deal with the implicit traumatic memory.
The study also tackles the issue of theological reflection on trauma. Christianity has long claimed the practice of remembering to be important and related to redemption and liberation. Womanist theologian Flora A. Keshgegian pays attention to the centrality of remembering for Christian practice and praxis. She suggests that the crucifixion of Jesus was a traumatic event, for Jesus himself and for the community around him. The article concludes with the case example of faith community of Ansan City near Danwon High School to demonstrate how the communal movement of re-membering 0416 can share the implicit memory of crucifixion in the faith community with the local community for the recovery and reconstruction of traumatic memories across the trauma survivors and other people in town.

목차 (Table of Contents)

• Ⅰ. 들어가는 말
• Ⅱ. 트라우마와 기억의 신경과학
• Ⅲ. 트라우마 기억과 새로운 치료방식
• Ⅳ. 트라우마와 십자가 기억
• Ⅴ. 기억하라 0416 : 지역공동체와 교회를 통한 기억의 재구성
• Ⅵ. 나가는 말
• 참고문헌
• Abstract

참고문헌 (Reference)

1 그륀, 안셀름, "인간이 되신 하나님" 한들출판사 2001

2 윤명순, "세월호 참사 기획 ‘잊지 않겠습니다’ 연재 100회"

3 김보경, "성폭력, 성매매 상담자의 이차적 외상 스트레스와 대리 외상의 관계에서 외상 신념의 매개 효과" 이화여자대학교 2012

4 로스차일드, 바빗, "내 인생을 힘들게 하는 트라우마 ‚ 외상 후 스트레스 장애 PTSD에서 벗어나는 법" 소울메이트 2013

5 수영, "기독(목회)상담에서의 영성 이해: 기능과 내용의 통합을 향하여" 46 (46): 251-275,

6 쇼어, 앨런, "감정의 치유력" 135-166,

7 포샤, 다이애나, "감정의 치유력" 도서출판 NUN 2013

8 포지스, 스테판, "감정의 치유력" 47-73,

9 MacLean, Paul D, "The Triune Brain in Evolution: Role in Paleocerebral Functions" Springer 1990

10 Keshgegian, Flora A, "Redeeming Memories: A Theology of Healing and Transformation" Abingdon Press 2000

11 Gallup, Gordon. G., "Psychopathology: Experimental Models" W. H. Freeman 334-357, 1977

12 Nadel, L., "Hippocampus: Functions and Clinical Relevance" Elsevier 455-463, 1996

13 Pargament, Kenneth I., "Handbook of Religion and Mental Health" Academic Press 112-128, 1998

14 American Psychiatric Association, "Diagnostic and Statistical Manual of Mental Disorders" American Psychiatric Publishing 2013