Shakespeare's Returning Warriors – and Ours
Alan Warren Friedman
- 176 pages
- English
- ePUB (mobile friendly)
- Available on iOS & Android
Shakespeare's Returning Warriors – and Ours
Alan Warren Friedman
About This Book
Shakespeare's Returning Warriors – and Ours takes its primary inspiration from the contemporary U.S. Post-Traumatic Stress Disorder (PTSD)crisis in soldiers transitioning from battlefields back into society. It begins by examining how ancient societies sought to ease the return of soldiers in order to minimize PTSD, though the term did not become widely used until the early 1980s. It then considers a dozen or so Shakespearean plays that depict such transitions at the start, focusing on the tragic protagonists and antagonists in paradigmatic "returning warrior" plays, including Titus Andronicus, Julius Caesar, Othello, Macbeth, Antony and Cleopatra, and Coriolanus, and exploring the psychological and emotional ill-fits that prevent warrriors from returning to the status quo ante after battlefield triumphs, or even surviving the psychic demons and moral disequilibrium they unleash on their domestic settings and themselves. It also analyzes the history plays, several comedies, and Hamlet as plays that partly conform to and also significantly deviate from the basic paradigm. The final chapter discusses recent attempts to effect successful transitions, often using Shakespeare's plays as therapy, and depictions of attempts to wage warfare without inducing PTSD. Through the investigation of the tragedies and model returning warrior experiences, Shakespeare's Returning Warriors – and Ours highlights a central and understudied feature of Shakespeare's plays and what they can teach us about PTSD today when it is a widespread phenomenon in American society.
Frequently asked questions
Information
1 PTSD and the Failure of Reintegration
A species of pain that went unnamed for most of human history, PTSD is now the fourth most common psychiatric disorder in the United States. According to the latest estimates, nearly eight percent of all Americans – twenty-eight million people – will suffer from post-traumatic stress at some point in their lives. According to the Veterans Administration, … PTSD is the number one health concern of American military veterans, regardless of when they served.2
I simply cannot recall my fellow soldiers using the term to describe their own behavior or someone else’s behavior. … When my friends and I did experience psychological stress, the term PTSD perhaps seemed too general, and the causes for our most extreme disturbances were far more precise.
while many people undoubtedly suffer from physical, psychological, or moral trauma due to their involvement in a war, our current instruments simplify the problem, and marginalize veteran behavior that, given the environmental inputs that veterans experience at home and abroad, are normal – and perhaps even healthy. Most of the time, Post Traumatic Stress should not be called a disorder. Veterans are neither victims nor deviants.6
…most cultural and literary theories position trauma as a belated response to an overwhelming event too shattering to be processed as it occurs. Traumatic memories are repressed as they are formed, leaving them unavailable to conscious recall; subsequently, they recur in various displaced ways, as hallucinations, flashbacks, or nightmares. When the traumatic experience returns, unbidden, to consciousness, the sudden collision of past and present “violently opens passageways between systems that were once discrete, making unforeseen connections that distress or confound” (Luckhurst 2008: 3). Trauma is both highly resistant to articulation and wildly generative of narratives that seek to explicate the “unclaimed” originary experience. (Caruth 1996)10
traumatic memories become dysfunctionally stored and do not naturally diminish in intensity over time but remain vivid, raw and unprocessed, disconnected in the system and taking on a life of their own. Veterans sometimes refer to the past as being more real than the present.13
‘souls in anguish’ – experiences of guilt, shame, and moral and ethical ambiguity that result from a sense of having ‘transgressed one’s basic moral identity,’ abandoned one’s ethical standing as a decent person, and lost any reliable, meaningful world in which to live.17