The 62nd annual meeting of the German Association for American Studies convened in Bonn from 28-31 May. The conference topic “Knowledge Landscapes North America” gave me the opportunity to look at my milblog and PTSD research interest from a historiographical perspective. Working with sources on the history of PTSD to support my take on milblogs as ceremonial war narrations that conduct both cultural work and have a therapeutic effect, I became more and more interested in scholarly debates on PTSD and its constructedness in recent years.
My Tübingen colleague Axel Jansen and I organized the Workshop “Contested Science” to discuss how biology and biomedicine became the most visible sciences in public discourse after World War II. The contributions focused on very unique case studies but communicated well with each other, highlighting similar arguments, discourse patterns, and problems. Michael Hochgeschwender (LMU Munich) provided an intriguing theological background for Catholic Roman Church standpoints on issues such as abortion, Stephen Mawdsley (Cambridge) presented his research on the US youth campaign for the polio vaccine in the 1950s and 60s, and Axel Jansen discussed different approaches to and regulations on stem cell research in the US, the UK, and Germany.
After my presentation at the American Indian Workshop in March had scrutinized the clinical aspects and mental health care policies for Native American veterans, last week’s talk looked into activist PTSD scholarship during Vietnam. I have searched for social-support approaches to PTSD to compare with Native American traditions since the inception of this project, and I have been fascinated by how diverse research and therapeutic approaches have been since Vietnam. This presentation was thus a great opportunity to contextualize social-support approaches with a political interest to critically discuss the relationship between civil society and the military among both segments of the public and some researchers.
Some therapies and research schools neglect social issues and, instead, focus entirely on neurobiology or stress levels in their research and therapy. It seems as if they are not even aware of alternative methods (or that they discard them as irrelevant). In some therapy scenarios, there seems to be a mix-and-match situation: clients are sent to one therapy after another until something finally works, and this might be biomedicine now, hypnosis next, and alternative therapies like outdoors, guide dogs, or narrative/creative therapy after that.
Some scholar-therapists (e.g., Jonathan Shay, Ed Tick), regardless if they refer to anti-war activist scholars of the 1970s, argue that social support is necessary for successful veteran reintegration and that the social contract between civil society and its soldiers requires civilians to acknowledge and assume social responsibilities after the soldiers’ return. It is intriguing to see how many protagonists of this approach refer to Native American traditions of communalism and ceremonialism in this regard, a reference that initially piqued my interest in reading milblogs as forms of ceremonial storytelling in which civilians and soldiers discuss war experience and thus, construct meaning in a mutual negotiation of the social contract.