Religious Conflict Research Articles

The Wandering Holy Man: The Life of Barsauma, Christian Asceticism, and Religious Conflict in Late Antique Palestine ed. by Johannes Hahn and Volker Menze

Reviewed by: The Wandering Holy Man: The Life of Barsauma, Christian Asceticism, and Religious Conflict in Late Antique Palestine ed. by Johannes Hahn and Volker Menze Scott Johnson The Wandering Holy Man: The Life of Barsauma, Christian Asceticism, and Religious Conflict in Late Antique Palestine. Edited by Johannes Hahn and Volker Menze. (Oakland: University of California Press. 2020. Pp. x, 324. $95.00. ISBN: 9780520304147.) The fifth-century Life of Barsauma is one of the longest and most intriguing Syriac hagiographical texts to survive from Late Antiquity. Until this volume, only excerpts had been published in a modern language, by François Nau in French in [End Page 175] 1913/14. With this volume we now have, in addition to seven excellent chapters on the text, an English translation of the full work, made by Andrew Palmer (pp. 187–271), based on his forthcoming critical text of the Life. This book thus represents a fantastic success both in bringing the Life to a larger audience while also exploring some of the nuanced aspects of a largely unknown (or misunderstood) work. Toward the end of this book, Daniel Caner remarks in his chapter “Wandering Monks Remembered” that the Life of Barsauma is a “hagiographical masterpiece” (p. 151). Elsewhere, Jan Willem Drijvers, in his chapter “Barsauma, Eudocia, Jerusalem, and the Temple Mount,” calls it a “fascinating hagiographical report” (p. 103), and Günter Stemberger, in his chapter “Barsauma’s Travels to the Holy Land and Jewish History,” lauds its “consistently literary character” (p. 74). Almost across the board this book praises the high quality of this long Syriac text. At the same time, these scholars strike a discordant note: Stemberger calls the Life “pure fiction” (p. 88); Drijvers “predominantly fiction” and “a literary construct and a historical fabrication” (p. 103). Simon Corcoran, in his chapter “Barsauma and the Emperors,” puts it more delicately: “When [the author] gives sufficient details for his account to be checked, he is often found wanting” (p. 49). The Life of Barsauma is fascinating in a number of ways and repays close reading. It defies genre characterization, being structured by ninety-nine “signs” and not written with precise chronology in mind—its closest analogues would be the familiar miracle collections from the Greek world, of which we have no other examples in Syriac. In it we gain a full picture of one of the most rigorous fifth-century holy men of the vaunted Syriac tradition, a contemporary of Simeon the Stylite’s, and, according to Simeon himself in this Life, even more holy. He was a “chief of mourners (risha d-abile)” and achieved ascetic perfection (gmiruta), in technical Syriac parlance. But that full picture also includes close relationships with both the emperor Theodosius II and his empress Eudocia, four violent pilgrimages to Jerusalem, repeated assaults on Jews, pagans, and fellow Christians, and the complete destruction of a synagogue. The Life, therefore, claims a great deal for its saint that, if verifiable, would transform our understanding of the social category of holy man in Late Antiquity. Alas, much of the Life appears to have been written from thin air. Theodosius II certainly invited Barsauma the archimandrite to Ephesus II in 449, and he played a role there and at Chalcedon, where he was the only attendee to speak on the floor in Syriac (as we learn from the Acta). But his relationship to the imperial house and formal leadership in the Miaphysite movement were minimal. The anti-Judaism of the work is significant, but his direct actions against the Jews in Palestine cannot be proven and seem to be echoes of anti-Julian rhetoric which had a long half-life in Syriac. As Johannes Hahn explains in his excellent conclusion to this very stimulating volume, “What we can primarily gain from the Life is an artfully crafted image or rather remembrance of Barsauma the saint, not a representation of the historical person” (p. 172). The book (and Life) are, however, a goldmine for readers interested in the exploration of genre, Syriac ascetic categories, and, further, [End Page 176] how hagiographical tropes could, at times, serve to countenance violence in an age of doctrinal and social unrest. Scott Johnson...

Bagdad, Berlin, Warschau

The paper examines the motif of the Bildungsreise in Sherko Fatah’s post-colonial novel Ein weißes Land (2011). Anwar, the novel’s protagonist, grows up in 1920s Baghdad under British administration, a diverse but profoundly unequal society rife with religious conflict. Driven by a desire for self-development and adventure characteristic of the European Bildungsroman tradition, Anwar sets out on a catastrophic coming-of-age journey. He falls in with thieves, nationalists and religious extremists and eventually ends up in Europe at the cusp of World War II. In a blurring of victim/perpetrator roles, Anwar is recruited by the Waffen-SS and takes part in the conquest of Lebensraum in Eastern Europe, the colonization project of the Third Reich. Beyond these thematic subversions of genre conventions, the paper also explores the novel’s structural innovations. While the classic Bildungsroman has been associated with circular plot patterns (‘return’ signals accommodation to social expectations after a temporary phase of youthful rebellion), Fatah’s novel eschews this conciliatory circularity. It is replaced by aberrant temporal structures such as repetition and regression. As a result, Anwar's youth is framed as a process of disrupted development in the context of European colonialism and the Nazi regime. Keywords: Sherko Fatah, Bildungsroman, travel, colonialism, national socialism, development

Religious Conflict, Ritual Embodiment, and Music in the Twentieth-Century Guatemalan Highlands

AbstractWhen Maryknoll missionaries arrived in rural highland Guatemala in the 1940s, they were baffled by local justifications for syncretic and unorthodox religious practices. Locals cited their own small libraries of religious and liturgical music manuscripts—compiled locally in the late sixteenth and early seventeenth centuries—in arguing that their practice was theologically sound and that it was instead the missionaries who were spreading heretical practices. Based on research at the Maryknoll Missionary Archive, I trace twentieth-century musical and religious practices drawing from these colonial-era music books, and I examine the precarity of Indigenous ownership over culturally hybrid practices and how embodiment intersects with notions of hybridity.

Karakter Religius dalam Pendidikan Agama Katolik: Studi Persepsi Siswa tentang Hidup Beragama dalam Keragaman

Diversity requires an attitude of respect. However, formalism removes respect by reinforcing religion as a social identity that often causes social unrest and unrest, in discrimination or religious conflicts. In itself, religion is 'not wrong', but it is often blamed for its existence ability as an identity capable of driving social dynamics, in particular social conflicts. Because of its potential conflict, many discussions associate religious formalism with factors of religious emotion or sensitivity, the purpose of the organization in the name of religion, or its role in the conflict, as well as character education for the sake of the nation. Unlike previous research, this study wanted to look at religion and formalism in the perception of religious life and its influence on religious education. Given the focus on perceptions and excavations of religious life, a mixed methodology approach is a design choice in this study. The study conducted a survey of respondents' perceptions and views on four approaches to religious life. The data was collected, managed with the help of the application, as well as analyzed together with interview data against a sample of respondents. The results of the analysis are narrated discriptively in 4 topics: the view of life of faith in four approaches, exploring the richness of faith as a unique religion, the potential relativism of truth, the meaning of critical power. All of these topics have an impact on Catholic education and are an evaluation of educational political policies in managing religion in developing religious character.

МАЗХАБЫ В ИСЛАМСКОМ ПРАВЕ: СРАВНИТЕЛЬНО-ПРАВОВОЙ АНАЛИЗ

The author undertakes an attempt to conduct a comparative legal analysis of four Sunni madhhabs which are traditionally in practice in most Islamic states. The occurrence in early Islam of legal doctrines that later became the basis for the development of madhhabs was generated by the need to adapt the main propositions presented in Quran and Sunna to the new historical, socio-economic and political conditions that existed in the Muslim world by the end of the 7th century. The need to resolve issues of Muslim law (fiqh) at the same time demanded to apply the additional sources (hadiths) and to develop special methodology of working with them. Most hadiths were interpreted by the Sunni differently what became an additional reason for creating systematic doctrines that, while distributing and canonizing the Sunni fiqh, were called madhhabs. In the modern world, madhhabs keep playing a considerable role not only in the Islamic law but also in the everyday life of the ummah: mistakes made by ordinary Muslims (who are not aware of the correct interpretation of the Quran or Sunna) while construing this or that hadith or ayat are fraught with both, violating the rules of behavior and serious religious conflicts. And finally, it is by means of madhhabs that the fiqh principles mould the Islamic law into a coherent legal system.

Psychological entitlement and intellectual humility as nexus of moral tolerance among students of Nasarawa State University, Keffi

Scholars have emphasized the importance of moral tolerance in preventing political, ethnic, and religious conflicts. However, the current knowledge of individual differences that predict such behavior is rudimentary. To address this gap, a study was conducted to examine the influence of psychological entitlement and intellectual humility on moral tolerance among students of Nasarawa State University. The study collected data from 316 randomly sampled students using a quantitative survey research method. Three standardized instruments were used to measure both the independent and dependent variables. We hypothesized that both psychological entitlement and intellectual humility would independently and jointly predict moral tolerance. The findings indicated that intellectual humility predicted moral tolerance, while psychological entitlement did not have a significant influence on students’ moral tolerance. Moreover, both psychological entitlement and intellectual humility jointly and significantly predicted moral tolerance. The study recommends the introduction of an intervention to the school curriculum to promote moral tolerance among students.

ФЕНОМЕН ТОЛЕРАНТНОСТІ В ГЛОБАЛІЗАЦІЙНИХ ТРАНСФОРМАЦІЯХ

This аrticle studies the tolerance phenomenon. The emergence of the tolerance phenomenon in culture and its strengthening in politics and legislation is viewed as a search of possible methods and tools for conflict prevention. Analyzed the place of the toleration as a specific form of interpersonal relations which display in the age of globalization. Elucidated on the role of the civil society in order to form mechanism of the relationship between people, large social communities, classes. The relevance of the study of the phenomenon of tolerance is determined by the process of the growth of global threats, which is characteristic of modern times, which is observed in the development trends of world politics. In the 21st century, the process of integration of various cultural traditions faces hostility in social relations, the growth of political, ethnic, racial, and religious conflicts. The relevance of this topic is due to the growth of intolerance in the political life of society, which is caused by crisis phenomena. Therefore, it is globalization and turbulent political processes that determine the need for new forms of interaction, for an active moral position and psychological readiness for tolerance. The formation of tolerant consciousness is a long-term and complex process, because it involves solving a complex of educational tasks, breaking stereotypes, developing the ability to treat other cultures, customs, traditions, and beliefs with respect. The key to achieving tolerant relations in a society is the creation of a favorable political environment that recognizes the commonality of historical development, the peculiarity of mentality, national consciousness, tradition, customs, peculiarity of language, that is, the criteria for preserving the national identity and self-sufficiency of an individual people for its national self-identification. Achieving this goal is possible thanks to solving the following tasks: formation of a negative attitude to violence and aggression in any form, prevention of terrorism, extremism in society, education of respect for oneself and other people, their culture, development of the ability for inter-ethnic and inter-religious interaction, tolerant communication , the ability to determine the limits of tolerance, humanization and democratization of the relationships existing in society, modernization of the education system.

Search for Transpace: A Study of Mohsin Hamid’s Exit West

The problem of refugees has spread at a large scale throughout the world in the twenty-first century. Refugees are the migrants worst-hit by their destinies as they are forced to leave their home and hearth due to some sort of political or religious conflicts, war or violence. They are completely unwanted in the country of their arrival due to fear and suspicion of the natives. At the same time refugees earnestly desire to be treated on humanitarian ground and regain the lost space in this world. Mohsin Hamid marvelously deals with this problem of refugees in his fourth novel Exit West (2017) from the transcultural lens with the hope to create a transpace for refugees. The paper examines how migrants are forced to leave their homeland as they are not considered as lawful citizen of the land and are devoid of basic human needs. The paper explores the struggle of refugees in the initial period before achieving their transcultural space in the foreign land. In addition to this, the paper also analyzes the effect of their movement, struggle and success in creating transpace on their identity.

Childhood, Youth and Religious Minorities in Early Modern Europe ed. by Tali Berner and Lucy Underwood

Reviewed by: Childhood, Youth and Religious Minorities in Early Modern Europe ed. by Tali Berner and Lucy Underwood Loretta Dolan Childhood, Youth and Religious Minorities in Early Modern Europe. Edited by Tali Berner and Lucy Underwood. Cham: Palgrave Macmillan, 2019. xiii + 362 pp. Cloth $149.99, paper $149.99, e-book $109.00. This volume assembles eleven chapters that examine religious division and conflict as experienced by children and young people in early modern Europe. The extensive chronological coverage of the book starts in the 1420s and continues to 1800. This length of time is deemed necessary by the editors, who suggest that such an expanse is useful for highlighting continuity and change across the centuries. The eleven chapters are divided into three sections, although recurring themes of religious conflict are evident throughout the book. The first section focuses on how beliefs about childhood affected the religious ceremonies and rights of children as well as the lived religious experiences of children within minority communities. Tali Berner identifies the roles of children in important Jewish religious rituals, such as Passover preparations. Tali argues that these rituals were reserved specifically for children and highlight the place of religious education in the home. Anna French considers baptism in post-Reformation England. Key to French's discussion is the intersection of Protestant and Puritan beliefs on babies, childhood, and women regarding the act of baptism. A particular concern of the "Godly" puritans was the practice of emergency baptism by women, usually midwives. "Morally slippery" women were permitted by the Church of England to "deliver salvation to dying infants" (95). Children's agency can also be seen in this section, particularly in Naomi Pullin's discussion of the early Quaker household. Despite physical and mental persecution, children continued with meetings during their parents' imprisonment. Agency can also be seen to a lesser degree in Mary Clare Martin's chapter on children's denominational identity in the long eighteenth century. [End Page 162] Religious plurality is key here, with many children exposed to a number of religions throughout their childhood. The plight of persecuted families and their reaction to such persecution is discussed in the second section. As Lucy Underwood argues in her chapter, persecution shapes religious identity. In addition, the persecution can be observed in families through the recollections of earlier generations, as well as "unofficial persecution" by name calling (239). Both Susan Broomhall and Fiona McCall examine family separation, Broomhall through religious affinity and McCall through political loyalty in clerical families. Both authors emphasize the fragmentation of nuclear families and the challenge to paternal authority that occurred through children living without parents or in households other than their own. The final section considers how religious conflict and conversion directly impacted children's upbringing. Joel Harrington points out that in interfaith marriages, it was not uncommon for the boys to be baptized in the religion of their father and girls in the religion of their mother. Baptisms could be "amicable ecumenical moments" with godparents from different faiths (265). Conflict arose when children were placed with family or friends due to the death of parents and brought up in the religion of that household. This is a phenomenon discussed by Jesse Sadler, although her subjects appear to willingly adopt their new religion, unlike Harrington's, who were forced to accept religious conversion. Ahuva Liberles notes that forced conversion had grave consequences for inheritance rights. Converted Jewish children denied their inheritance would never return to the Jewish faith. Not all conversions were forced, as highlighted by Bernard Capp, but adolescents moving away from their childhood religion did lead to a challenge of parental authority. One of the strengths of this book is the variety of the sources used, which allows for a greater insight into how the religious upheaval of early modern Europe affected children across different religions. Berner, for example, examines a series of images intended for Yiddish books of customs known as Minhagim, which clearly demonstrate the importance of children in religious ceremonies. Additionally, letters such as those used by Broomhall convey not only the emotional cost of forced separation for religious minorities, but also the practical considerations of child-rearing. What could be more...

Bagdad, Berlin, Warschau

The paper examines the motif of the Bildungsreise in Sherko Fatah’s post-colonial novel Ein weißes Land (2011). Anwar, the novel’s protagonist, grows up in 1920s Baghdad under British administration, a diverse but profoundly unequal society rife with religious conflict. Driven by a desire for self-development and adventure characteristic of the European Bildungsroman tradition, Anwar sets out on a catastrophic coming-of-age journey. He falls in with thieves, nationalists and religious extremists and eventually ends up in Europe at the cusp of World War II. In a blurring of victim/perpetrator roles, Anwar is recruited by the Waffen-SS and takes part in the conquest of Lebensraum in Eastern Europe, the colonization project of the Third Reich. Beyond these thematic subversions of genre conventions, the paper also explores the novel’s structural innovations. While the classic Bildungsroman has been associated with circular plot patterns (‘return’ signals accommodation to social expectations after a temporary phase of youthful rebellion), Fatah’s novel eschews this conciliatory circularity. It is replaced by aberrant temporal structures such as repetition and regression. As a result, Anwar's youth is framed as a process of disrupted development in the context of European colonialism and the Nazi regime. Keywords: Sherko Fatah, Bildungsroman, travel, colonialism, national socialism, development

New Books across the Disciplines

New Books across the Disciplines

War and Church. From the Peace of Westphalia to the Peace of Versailles by Carl Schmitt and Eugen Rosenstock-Huessy

Historically, religious institutions have often played some role in determining the criteria for international justice during the war and in the post-war periods. The article aims to reflect theoretically on this phenomenon, drawing on the political theology of C. Schmitt (1888-1985) and the historical sociology of E. Rosenstock-Huessy (1888-1973). Both were prominent lawyers in Weimar Germany, but their paths diverged dramatically in 1933. They shared a view of the modern state as a restrainer of war. They also focused on the church and its role in stabilizing the new international order of the Westphalian era. The Westphalian approach to international justice rested on the idea of religious pluralism in terms of a plurality of sovereign states. It was important for Schmitt that the Roman Catholic Church (to which he belonged) recognized sovereign states and their right to declare war and make peace, even if it retained autonomy of doctrinal judgment and independent government. Unlike Schmitt, Rosenstock-Huessy believed that the main role in resolving religious conflicts was played not so much by the arrangements of sovereign states, but by the new organization of society that emerged as a result of the Reformation. This organization consisted of new social forms: the monarch-legislator, the civil servant, the civil authority, and the civil population. Rosenstock saw the separation of the military from the civil service as a kind of continental system of checks and balances that promoted international justice by limiting violence. After a historical and theoretical overview, the paper will analyze why the cultural role of ecclesiastical institutions is still important. Finally, it will be shown that the perspectives of political theology and historical sociology described above form a multi-confessional dialogue. The dialogical reflection on church and politics can be a contribution to the debate on international justice.

Good practices to reduce, resolve, and prevent religious conflict

Good practices to reduce, resolve, and prevent religious conflict

The Social and Cultural Exchange and the Conversions of Different Religions along the Trade Routes When then Trading Groups Intermingled

This paper explores the impact of trade on religious and cultural beliefs, examining several trade routes such as the Silk Road and Indian Ocean trade. It analyzes the spread of Buddhism, Islam, and Christianity and their effects on different societies and cultures. Additionally, the paper examines the negative impacts of intercultural exchange, including religious conflicts and tensions, and incorporates case studies and examples. The paper draws from historical texts, religious scriptures, and academic sources to provide a comprehensive exploration of social and cultural exchange along trade routes throughout history, shedding light on the implications for understanding the impact of trade and intercultural exchange on religion and culture.

Reporting Ethno Religious Conflict: The Jos Crises in the Nigerian Press

Reporting Ethno Religious Conflict: The Jos Crises in the Nigerian Press

SPECIFICS AND TRENDS OF COVERAGE OF RELIGIOUS CONFLICTS IN THE MEDIA ENVIRONMENT

Introduction. In times of great upheaval, people feel an urgent need to see a measured and balanced picture of events. It soothes, gives a sense of control over one’s life. In Ukrainian society, there is an increased interest in the topic of religion, because two-thirds of citizens consider themselves believers. Considering such a high percentage of believers in Ukraine, representatives of the mass media sector cannot and should not avoid the topic of religion, especially when it comes to conflict situations. Relevance of the study. Since the war waged by Russia against Ukraine also has a pronounced religious aspect, it is relevant to investigate how the approach of domestic regional media to covering the specified topic changed before and during the large-scale war. Methodology. The research used such methods as content analysis, the comparison method, the systematic approach, and the generalization method. To achieve the results, the content of the publications of the Sumy, Kharkiv, Luhansk and Donetsk regions, namely the Internet resources “Panorama”, “Slobidskyi kray”, “Pervaya polosa” and “62.ua” were analyzed. Monitoring was carried out from 01.01.2022 to 06.30.2022. Results. Analysis of the content of online publications of the North-Eastern region revealed that on the eve of a full-scale war, materials on religious topics were mostly informative and entertaining in nature. During a full-scale war, the choice of genres shifted exclusively to news. Journalists did not use new formats that would interest young people, either before or during the war. During the large-scale invasion of Russia in Ukraine, the degree of tension in publications on the specified topic increased significantly. Hate speech, emotionalism and irrevocability appeared in the materials. The tonality of the headlines and quotes of the headlines and quotes in the news speaks of the aggravation of the religious conflict between representatives of the Ukrainian Orthodox Church and the Orthodox Church of Ukraine. There are cases when journalists use unverified information, which is a direct violation of journalistic standards. There is a noticeable tendency to ignore important religious topics. Conclusions. A promising direction for further research can be a comparative analysis of coverage of religious topics in other regions of Ukraine. It will help to form a general picture of its presentation before and during the full-scale war in Ukraine. Based on the results of these studies, it is possible to formulate basic recommendations for journalists.

The Yemeni Unification and Hungary

Although the idea of a united Yemen had been on the minds of the inhabitants of the Yemeni territories for centuries, it was not until May 1990 that it was actually achieved. The basic reasons for this were initially rooted in local tribal/ethnic and religious conflict of interest, which deepened after the foreign powers appeared and settled in the region. This division, a legacy of the foreign occupation, persisted after independence and by the late 1960s two socially, economically and ideologically distinct Yemens emerged in the south-western part of the Arabian Peninsula. These crucial differences were the reason why it was only in the second half of the 1980s, largely due to a fundamental change in the foreign policy context, that there was a reasonable probability of achieving unity. In this context, the aim of the present study is to illustrate the reasons and contexts that have finally made centralisation possible. Moreover, it also wishes to present in detail Hungary’s position on the issue and its hopes and expectations for forming a united Yemen or the Republic of Yemen.

The birth of Tamar’s twins in Genesis 38: 27–30 as implication for the re-birth of Kosovar’s independence in 2008

The Balkans has a long history drenched in turmoil. Kosovo’s independence has been part of that historical context. As such, it is framed by the long-standing religious conflict between the Albanian Moslems and Serbian Christians. Both claim to have historically established claims to Kosovo. This document will stress how the story of Tamar’s birth of twin sons in Genesis 38: 2730 mirrors the re-birth of Kosovar’s independence in 2008. Tamar’s twin sons Perez and Zerah were born under confusing circumstances whereby the question of which son was born first posed two different interpretations. Similarly, both the Albanian Moslems and the Serbian Christians have asserted the first claim over Kosovo based on different interpretations of the historical record regarding who first occupied that land.

ЗЛАГОДА ТА РЕЛІГІЙНА ТЕРПИМІСТЬ МІЖ АРАБСЬКОЮ ТА УКРАЇНСЬКОЮ СПІЛЬНОТАМИ

The subject matter of the study is provision of conditions and finding ways of improvement the efficiency of mutual understanding and tolerance between the Arabic and Ukrainian communities. There have been stressed the importance of human rights and causes of occurrence of religious conflicts, as well as ways of settling that kind of problems have been put forward. Particularly, we focus in this study on the needs to study the Moslem Laws on the basis of the principal respective source – The Holy Writ The Koran, so as to conceive objectively foundations of the religious and legal norms related to providing human rights and obligations, as well as that of a joint peaceful life of and mutual undersatanding between the Ukrainian and Arabic communities within a united society. Besides, this paper deals with the Russian War against Ukraine, that is directed at ruining the spiritual and cultural values, and that produces threats to the religious security in general. The conclusion of the study having been made is that under the conditions of the world globalisation it is impossible to overcome completely the problem of occurrence of religious conflicts, but those ones could be prevented by means of a respective method of studying objectively and implementing practically into everyday life the religious moral and legal norms.

TRAUMA OF DISPLACEMENT IN RITA CHOWDHURY'S CHINATOWN DAYS

Human history is a history of migration. The history of human migration dates back to the beginning of civilization. This movement is ancient; what is interesting is its different theorizations and different deconstructions of it. Migration is an important part of the history of many countries. People have migrated to various countries under different and compelling circumstances. Imperialism and colonial rule are the most common causes of migration in the modern period. Migration as a movement is both voluntary and involuntary. Postcolonial phenomena of migration mostly involved forced or involuntary migration. Reasons for this ranged from war and famine to social, political, and religious conflicts. Voluntary migration involved the search for better livelihood and economic pursuits. Whether voluntary or involuntary, migration often leads to displacement in the host country. Displacement further led to experiences of trauma, nostalgia, anguish, and alienation. Thus, the sense of alienation and displacement became a prevalent existential experience of migrants, particularly in a postcolonial world. This paper will engage with one such experience of trauma and displacement of the Indian Chinese or Assamese Chinese. They faced expulsion and forced displacement during the 1962 Indo-China war. They were attacked, vilified, and targeted due to their ethnicity though many of them had lived in Makum, Assam, for generations. The paper will engage with trauma theories to understand the effects of trauma on the psychology of the Indian Chinese as individuals and study the cultural trauma of the entire community.