Post Traumatic Slave Syndrome

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Post Traumatic Slave Syndrome
Post Traumatic Slave Syndrome - book cover.jpg
AuthorJoy DeGruy Leary
Subject Transgenerational trauma, racial inequality in the United States, racism in the United States
GenreSociology / race relations
Published2005
PublisherUptone Press
Publication placeUnited States
Pages235 pages
ISBN 0-9634011-2-2
Website https://www.joydegruy.com/

Post Traumatic Slave Syndrome: America's Legacy of Enduring Injury and Healing is a 2005 theoretical work by Joy DeGruy Leary. [1] The book argues that the experience of slavery in the United States and the continued discrimination and oppression endured by African Americans creates intergenerational psychological trauma, leading to a psychological and behavioral syndrome common among present-day African Americans, manifesting as a lack of self-esteem, persistent feelings of anger, and internalized racist beliefs. The book was first published by Uptone Press in Milwaukie, Oregon, in 2005, with a later re-release by the author in 2017.

Contents

Post traumatic slave syndrome

Expanding on a hypothesis of "post-traumatic slavery syndrome" (PTSS) by psychiatrist Alvin Francis Poussaint and journalist Amy L. Alexander, DeGruy wrote in her 2001 doctoral thesis that African Americans "sustained a traumatic injury as a direct result of slavery and continue to be injured by traumas caused by the larger society's policies of inequality, racism, and oppression". [2] This is summed up in Post Traumatic Slave Syndrome as:

Multigenerational trauma together with continued oppression and absence of opportunity to access the benefits available in the society. [3]

In the book, DeGruy argues that PTSS is a result of unresolved post-traumatic stress disorder arising from the experience of slavery, transmitted across generations down to the present day, along with the stress of contemporary racial prejudice (e.g. via racial microaggressions). It manifests as a psychological, spiritual, emotional, and behavioral syndrome that results in a lack of self-esteem, persistent feelings of anger, and internalized racist beliefs. [4]

DeGruy states that PTSS is not a disorder that can be treated and remedied clinically but instead requires profound social change in individuals, as well as in institutions, that continue to reify inequality and injustice toward the descendants of enslaved Africans. [5]

The theory has been generative of subsequent academic work in clinical psychology and black studies. [6] [ third-party source needed ]

Reception

In addition to forming the basis of public lectures and workshops offered by DeGruy and her contemporaries, the research described in Post Traumatic Slave Syndrome inspired an eponymous play, staged at the Henry Street Settlement Experimental Theater in 2001. [7]

Historian Ibram X. Kendi writes that the PTSS hypothesis pathologizes African Americans and is itself racist. [8] [9]

See also

Related Research Articles

Racism is discrimination and prejudice against people based on their race or ethnicity. Racism can be present in social actions, practices, or political systems that support the expression of prejudice or aversion in discriminatory practices. The ideology underlying racist practices often assumes that humans can be subdivided into distinct groups that are different in their social behavior and innate capacities and that can be ranked as inferior or superior. Racist ideology can become manifest in many aspects of social life. Associated social actions may include nativism, xenophobia, otherness, segregation, hierarchical ranking, supremacism, and related social phenomena. Racism refers to violation of racial equality based on equal opportunities or based on equality of outcomes for different races or ethnicities, also called substantive equality.

In social justice theory, internalized oppression is a recognized understanding in which an oppressed group accepts the methods and incorporates the oppressive message of the oppressing group against their own best interest. Rosenwasser (2002) defines it as believing, adopting, accepting, and incorporating the negative beliefs provided by the oppressor as the truth.

<span class="mw-page-title-main">Anti-Black racism</span> Fear, hatred or extreme aversion to Black people and Black culture

Anti-Black racism, also called anti-Black sentiment, anti-Blackness, colourphobia or Negrophobia, is characterised by prejudice, collective hatred, and discrimination or extreme aversion towards people who are racialised as Black people, especially those people from sub-Saharan Africa and its diasporas, as well as a loathing of Black culture worldwide. Such sentiment includes, but is not limited to: the attribution of negative characteristics to Black people; the fear, strong dislike or dehumanization of Black men; and the objectification of Black women.

Internalized racism is a form of internalized oppression, defined by sociologist Karen D. Pyke as the "internalization of racial oppression by the racially subordinated." In her study The Psychology of Racism, Robin Nicole Johnson emphasizes that internalized racism involves both "conscious and unconscious acceptance of a racial hierarchy in which a presumed superior race are consistently ranked above other races. These definitions encompass a wide range of instances, including, but not limited to, belief in negative stereotypes, adaptations to cultural standards, and thinking that supports the status quo.

Laissez-faire racism is closely related to color blindness and covert racism, and is theorised to encompass an ideology that blames minorities for their poorer economic situations, viewing it as the result of cultural inferiority. The term is used largely by scholars of whiteness studies, who argue that laissez-faire racism has tangible consequences even though few would openly claim to be, or even believe they are, laissez-faire racists.

Historical trauma or collective trauma refers to the cumulative emotional harm of an individual or generation caused by a traumatic experience or event.

Negroid is an obsolete racial grouping of various people indigenous to Africa south of the area which stretched from the southern Sahara desert in the west to the African Great Lakes in the southeast, but also to isolated parts of South and Southeast Asia (Negritos). The term is derived from now-disproven conceptions of race as a biological category.

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The sociology of race and ethnic relations is the study of social, political, and economic relations between races and ethnicities at all levels of society. This area encompasses the study of systemic racism, like residential segregation and other complex social processes between different racial and ethnic groups.

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<i>How to Be an Antiracist</i> 2019 nonfiction book by Ibram X. Kendi

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Joy Angela DeGruy is an American author, academic, and researcher, who previously served as assistant professor at the Portland State University School of Social Work. She is currently president and CEO of DeGruy Publications, Inc and Executive Director of the non-profit Be The Healing, Inc. She is mostly known for her book Post Traumatic Slave Syndrome, originally published by UpTone Press in 2005 and revised and republished in 2017 by Joy DeGruy Publications, Inc. DeGruy and her research projects have featured in news and activist coverage of contemporary African-American social issues, in addition to public lectures and workshops on U.S. college campuses that include: Morehouse School of Medicine, Fisk University, Spelman College, Harvard University, Yale University, Princeton University, Smith College, Massachusetts Institute of Technology (MIT). Dr. DeGruy has spoken at the United Nations, UNESCO, C-SPAN, Oxford University, Association of Black Psychologists, National Association of Social Workers, the World Bank, The Essence Festival, and featured in Essence Magazine, and films that include "Cracking the Codes," a film by Shakti Butler, "InVisible Portraits" by Oge Egbuonu on the Oprah Winfrey Network (OWN), among others. Dr. Degruy has also received a 2021 grant from the MacArthur Foundation to further her healing work.

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References

  1. Hammond, Pamela V.; Davis, Bertha L. (2007). "Post Traumatic Slave Syndrome". ABNF Journal. 18 (4): 112. OCLC   1132167120. S2CID   141797089.
  2. Hicks, Shari Renée (2015). A critical analysis of post traumatic slave syndrome: A multigenerational legacy of slavery (doctoral thesis). San Francisco: California Institute of Integral Studies. pp. 91–92. UMI 3712420 via ProQuest.
  3. Hicks (2015), p. 118.
  4. Hicks (2015), pp. 117–118.
  5. "Post Traumatic Slave Syndrome". Dr. Joy DeGruy. Retrieved April 24, 2024.
  6. Halloran, Michael J. (2019). "African American Health and Posttraumatic Slave Syndrome: A Terror Management Theory Account". Journal of Black Studies. 50 (1): 45–65. doi:10.1177/0021934718803737. ISSN   0021-9347.
  7. Gates, Anita (September 14, 2001). "Theater Review; Foraging in the Mind, Where Slavery's Scars Linger" . The New York Times. ISSN   0362-4331.
  8. Kendi, Ibram X. (June 21, 2016). "Post-Traumatic Slave Syndrome is a Racist Idea". Black Perspectives. African American Intellectual History Society. Retrieved November 15, 2024.
  9. Kendi, Ibram X. (2016). Stamped from the Beginning: The Definitive History of Racist Ideas in America. New York: Bold Type Books. pp. 491–492. ISBN   978-1-56858-463-8. OCLC   914195500. Obama added his 'legacy of defeat' theory to the many racist folk theories circulating in classrooms and around dinner tables and in barbershops about slavery and discrimination—especially its trauma—making Black people biologically, psychologically, culturally, or morally inferior. Over the years, people had been using these folk theories—giving them names such as 'post-traumatic slave syndrome,' or the 'slavery-hypertension thesis,' or the 'Hood Disease'—to walk away from the complete truth that discrimination had resulted in inferior opportunities and bank accounts for Black people, and not an inferior racial group.