| dc.description.abstract | In this thesis I give an answer to the question how the Palestinian Christian theologians Naim Ateek and Mitri Raheb approach both (collective) trauma and victimhood in their theologies, and how these themes play a role in the context of Israel & Palestine, where they live and work.
In order to answer this question, I did literature study. First, I have researched what the political psychologist Vamik Volkan says about the meaning of (chosen) trauma, victimhood and identity. Second, I related these themes with religion, by researching what the Christian theologian Miroslav Volf says about the role of memory and remembrance with Christian faith. Third, I studied the political philosopher Diane Enns, who adds a significant perspective, by pointing out the risk of violent aspects within victimhood of ethnic groups.
My first conclusion is that both Jewish-Israeli society and Palestinian society can be described by the huge influence of collective traumas and collective victimhood. Within Israeli society, the (most) important identity marker is the presence of the (remembrance of) the Holocaust. Within Palestinian society, the trauma of the Nakba, and the continuation of the Nakba which is the Israeli occupation of Palestinian territory, has a huge impact. As a consequence of being deeply rooted in both trauma and victimhood, both groups seem to be unable to look at their situation, and the situation in Israel / Palestine, from a different perspective.
My second conclusion is that the Palestinian Christian theologians Naim Ateek and Mitri Raheb give a theological answer to the questions being asked from their context, characterized by victimhood and trauma. They try to read and interpret the Bible in such a way, that it motivates and encourages Palestinian Christians not to act out of victimhood, but to take responsibility for their own situation.
Ateek states that God is a God of justice and only justice. He believes that human beings can only understand the true nature of God, by watching the life and teachings of Jesus. Ateek is convinced that God is always on the side of victims, but that He requires them to not act out of victimhood, but to work for justice for all. This means that victims receive comfort by the knowledge that God understands their situation, that He rejects the acts of the oppressor, and that in the end justice will prevail.
Raheb states that trauma and victimhood can be seen by a different perspective, when people understand that the Holy Spirit helps them to not look back, but to look forward to a hopeful future.
Both Ateek and Raheb call for a pro-active attitude in which Jews, Muslims and Christians, both in Israel / Palestine and around the world, work together with non-violent actions for a just solution. | |
