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This article explores the transformative potential and the potential for encouraging commu-
of creativity, including the creative arts, embodied nities towards social transformation. This
practices and Mayan storytelling and rituals. article discusses the use of creativity, includ-
These were used as strategies in psychosocial and ing the creative arts (drawing, collage,
feminist rights based interventions and participa- storytelling), embodied practices (massage,
tory research conducted by Guatemalan civil society human sculptures, role plays, theatre), and
actors with Mayan women in the aftermath of beliefs and practices from the Mayan world-
gross human rights violations committed during view (ceremonies and rituals) as resources
the 36 years of Guatemalan armed con£ict. Draw- in psychosocial and feminist rights based
ing on a series of participatory creative workshops, interventions and participatory research
facilitated by the authors, this article highlights conducted by Guatemalan civil society
rural Mayan women’s understanding and assess- actors (also referred to as accompaniers or
ments of their engagement with creative resources intermediaries) with Mayan women. These
as a means to address the e¡ects of the armed women were the targets of gross human
con£ict. The article argues that performing these rights violations, committed during the
interventions o¡ers possibilities for personal trans- 36 year Guatemalan armed con£ict (1960^
formation, through both individual and small 1996), and are now seeking to act on their
group experiences. Additionally, these interventions own behalf, that is, as protagonists1 of their
contain the potential to encourage communities own lives. This article analyses a series
towards social transformation. of workshops (facilitated by the authors),
using creative techniques, to ask the follow-
Keywords: creativity, Guatemala, Mayan ing question: can Mayan women’s self-
women, psychosocial representations and performances be under-
stood by themselves and/or interpreted by
those who accompany them as re£ecting
Introduction enhanced advocacy? Three thematic ¢nd-
‘. . . [I am] old, without suffering, without ings are presented: ¢rstly, the evolution
fear and without shame.Today I am capable of a sense of freedom and of engagement
of doing all that I can. I am like a bird. I can with other women who have been through
fly with large wings.’ similar experiences; secondly, the develop-
Chuj Maya woman, July 2011 ment of relationships with outsider inter-
mediaries; and thirdly, the articulation of
According to Mart|¤ n-Baro¤ (1996), the ten- a¡ect through embodied performance. The
sion and stress from living in situations of article concludes with policy recommen-
‘normal abnormality’ (within a context of war dations to guide future work in this arena.
and/or ongoing violence), are carried in
one’s body. However, the creative perform- Background
ance of these lived experiences o¡er possibi- In the early 1980 s, at the height of the
lities for personal transformation through armed con£ict, genocide was committed
individual and small group experiences, against particular Mayan communities
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Lykes & Crosby
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Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
and, in particular, with refugee and migrant and other aspects of physical creativity
children ‘on the move’ or living in camps in that bring us ‘outside of ourselves,’ such as
the wake of humanitarian disasters and models made with newspapers or collage
armed con£ict (Lopez & Saenz, 1992; Lykes (Becker et al., 1994; Butler-Kisber &
& Farin‹a, 1992; Miller & Billings, 1994) Poldma, 2010; Lykes, 1994); and verbal tech-
and in receiving countries (Rousseau et al., niques, that is, ‘playing with words in ways
2005a). Rousseau and her colleagues that reveal their liberating character’ (Lykes &
(2005b) have sought to evaluate the e¡ects Crosby, 2014, p. 168; Rodari, 1996; Zipes,
of creative expression workshops for refugee 1995), as well as narratives, storytelling,
and immigrant children in Canada, o¡ering and careful description and analysis of
some of the ¢rst systematic evidence of the previous work and photographs (see
e⁄cacy of such interventions using creative Goudvis, 1991 for a discussion of the inter-
techniques. The approach described in this section and application of all three
article draws on this literature, but focuses dimensions). Thus, this approach engages
on work with women rather than children. creativity as a resource for documenting,
Further, this approach is located at the inter- engaging and recreating past experiences
section of feminist and participatory and and the socio emotional responses to them.
action research (Bunster & Chaney 1989;
McLean & Kelly, 2011; Women of Photo-
voice & Lykes, 2000) and a long tradition Methods
of deploying creative approaches within From July to August 2011, the authors con-
Guatemala itself (Grupo de Mujeres ducted ¢ve workshops with Mayan women
Mayas Kaqla, 2006; http://www.cajaludica. protagonists from Projects One and Two.
org/). Additionally, it includes healing prac- Four workshops were conducted with a total
tices within indigenous communities and of 94 participants from Project One (one
First Nations in other parts of the world in Chajul, and three in the surrounding
(Archibald & Dewar, 2010; Castellano, villages of Juil, Vipech and Chemal) who
2006) and in the wake of contemporary gen- had previously participated in an earlier
ocides and state-sponsored violence (Taylor, PhotoPAR project and in multiple work-
2003; www.yuyachkani.org). This approach shops in the villages surrounding Chajul.
also seeks to respond to another gap in The ¢fth workshop was with 11 women from
creative arts therapies, that is, the essential- Project Two who were invited to participate
ist and often colour-blind statements that by UNAMG, due to their strong Spanish
the arts somehow transcend di¡erences language skills, to enable communication
found in much of this work, including that within the broader group. They included
with refugees and immigrants (see Mayor, two Mam and three Chuj women from
2012, for a systematic critique which draws Huehuetenango, and six Kaqchiquel women
on critical race theory and performance from Chimaltenango (six Q’eqchi’ women
studies). from the Alta Verapaz region were also
Speci¢cally, the approach described in invited, but were unable to attend due to
this article has been developed by the heavy rains making the roads impassable).
¢rst author and her Latin American Interpretation between Spanish and the
colleagues (Becker et al., 1994; Lykes, various Mayan languages was provided in
1994; Lykes, 2001) and is centred around all the workshops by local Mayan women
three dimensions: corporal expression, includ- interpreters.
ing role playing or dramatic play, theatre To the extent it was possible, the same struc-
and dramatic multiplication (Pavlovsky, ture was maintained across the ¢ve work-
Martinez Bouquet, & Moscio,1985); drawing, shops. The format included an initial space
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Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Lykes & Crosby
for an opening ritual, ceremony or prayer, emotional reactions to the issues under
inviting participants to choose which discussion.
tradition they sought to invoke. This was A multi-level approach was used for data
followed by a brief introduction of the analysis. At the ¢rst level, as discussed
research, an explanation of informed con- above, workshop participants were them-
sent and con¢dentiality, a request for per- selves asked to analyse their own creative
mission to take pictures and record the outputs, as well as those of their peers. The
workshops, and an introduction of the facil- two authors documented these analyses
itators. In most workshops, this introduction through tape recordings, photographs, notes
was followed by ‘warming up’ exercises that recorded on newsprint, and systematic note
engaged the body and a sense of play. One taking by research assistants. The authors
central activity in all workshops was to then analysed workshop data collabora-
invite participants to do individual or collec- tively, following the ¢rst two thematic
tive drawings of how they see themselves coding levels of constructivist grounded
today, after their years of working together, theory (Charmaz, 2006), which included
in comparison to how they saw themselves co-constructed interpretations of the notes
prior to participating in Project One or and drawings generated through discussion.
Two. After making their drawings, partici- The ¢ndings presented in this article
pants posted them at the front of the room draw on both protagonists’ interpretations
and the rest of the workshop participants through their drawings and words, and
were asked to talk about what they saw in those of the authors, as a means to situate
the drawings with those who had created protagonists’ self understandings within the
them, then the creators clari¢ed what they broader literature and theoretical frame-
had envisioned. The discussion of the draw- work, as discussed above.
ings included descriptions as well as elabor- It is important to emphasise that given the
ations, that is, the drawing became an many ethical considerations inherent in
elicitation prompt. As a result, women working with women who have survived
described more details: about themselves horri¢c human rights violations, and in
and women’s organising today, and their particular the ever-present possibility of
communities during the war. This exercise, re-traumatisation, the authors were only
analysed in more detail in the next section, able to conduct these workshops due to their
provided a window on protagonists’ self- prior relationship with participants. All of
understandings, and served as a resource the women had participated in workshops,
for documentation and interpretation of and other processes facilitated by the
their experiences of the creative resources. authors since 2009, thus enabling relation-
The workshops also included brainstorming ships of ‘just enough trust’ (Maguire, 1987).
activities on the creative resources that pro- During the 2011 workshops, the wellbeing
tagonists remembered having participated of participants was kept front and centre,
in, followed by small group dramatisations with exercises adapted to the group process.
of favourite techniques, and discussion Participants received support and accompa-
about why they might be performed and niment from workshop organisers when
with what e¡ects. A range of creative tech- activities brought up painful memories that
niques came into play, including: embodied provoked distress or discomfort.
practices of dramatic play; massage; collage;
and storytelling. The methods of each work- Findings
shop di¡ered slightly (for example, in the Three themes emerged in relation to the role
use of dramatisations or drawings) accord- of using creative resources in enhanc-
ing to the participants’ own preferences, or ing Mayan women’s protagonism, within
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Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
actions oriented towards individual and of ‘being enclosed’ is echoed in many of the
social transformation: ¢rstly, the evolution drawings, often described as being ‘in hiding,’
of a sense of freedom, of no longer being being ‘shut in, taking care of our houses.’ The
alone and of engagement with other women woman who drew Figure 1, also talked
who had been through similar experiences; about living ‘closed in by barbed wire fences
secondly, the development of relationships because of fear, violence, tears, sadness and the
with outsiders, that is, with the intermedi- sorrows.’ She said that the half circle in her
aries who have accompanied them and drawing, represented for her, the possibility
introduced creative techniques; and thirdly, of ‘getting out’ despite the tears, thus sug-
the articulation of a¡ect, that is, the ability gesting survival and resistance. She added
to express emotion in relation to harm that: ‘there was a little bit of clarity because the
su¡ered, through embodied performance. war taught us many things.’ What is perhaps
unique here is the mention of the war as
A sense of freedom and engagement having ‘taught us many things.’ Teaching and
with others learning in most of the other images was
As discussed above, individual or collective linked to the present, and often associated
‘draw myself/ourselves’creative techniques were to what one acquired through participation
used to enable participants to represent in workshops (for Project One) or with
themselves, in the past and in the present. the accompaniment of intermediaries (for
Many of the drawings of the past included Project Two).
graphic representations of gendered vio- Participants in both projects included trees,
lence and the armed con£ict, and the £owers, fruit and seeds to represent their
isolation engendered therein. Participants protagonism in the present. An Ixil woman
used the natural environment to depict from Project One described the £owers with
the emotional content of su¡ering that seeds, germinating and growing, and the
had occurred as a result of war. The Ixil tree in her drawing as signifying her ‘power
woman who drew the picture in Figure 1 as a woman’. She noted that, although there
described herself as a tree who ‘was afraid, are many people who might try to dominate
my knowledge was enclosed, listening to the . . . a woman, they cannot because ‘she is strong
tears. Those were times of su¡ering.’ The theme as a tree’ (Figure 2).
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Lykes & Crosby
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Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
36
Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Lykes & Crosby
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Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
out of their homes, move their bodies in their journeys in the search for truth,
and relax. The dramatic play and move- justice and reparations in the wake of gross
ment exercises, on the other hand, were violations of human rights. As argued in this
recognised as resources for motivating article, these resources facilitated important
them, giving them energy and exercising moments of self-discovery in relation to
their imaginations. These physical relation- others, and presented possibilities for indi-
ships were also described as helpful in gener- vidual and social transformation. However,
ating trust within the groups, and in this work is not without its limitations.
facilitating the discussion of di⁄cult topics. The protagonists are not representative of
One protagonist stated that the participa- the thousands of Mayan women survivors
tory workshops ‘helped us with what was in of the armed con£ict, but were rather
our minds. We felt that we couldn’t ¢nd a solution selected from the small number of women
for our lives.We felt scared all our lives. Before when who participated in the feminist and psycho-
we heard sounds in the streets we were scared social projects using creative resources
that the war was going to start, but now we are described in Projects One and Two. The
not.’ Numbers of women in Chajul and its current study is exploratory, and draws
villages talked about embodied perform- from the women’s retrospective drawings
ance as ‘fun,’ as ‘making them connect to being a and self-analyses, as well as the authors’
child’ and ‘enjoying things.’ interpretations of their words and images
The women in Project Two focused on tech- as translated from their indigenous
niques that engaged the body directly. Some languages into Spanish. Despite these
described massage as a resource to ‘rid our- limitations, the work is suggestive of a num-
selves of sorrows, fears, pain and shame’ resultant ber of policy recommendations that can
from sexual violations, and noted further serve as resources for guiding future work
that ‘medicinal plants rid us of negative energy.’ in this arena, and are outlined below.
Respiration was described as helping ‘me to The ¢rst recommendation is that interven-
be calm’ and music was described as a tions be consistent with the cultural and
resource to ‘express happiness.’ One woman educational capacities of participants, and
noted that these ‘techniques not only help to rid su⁄ciently £exible to allow for the transfor-
myself of negative emotion, but also to express mative practices described here. This article
positive emotion and happiness.’ Another added has emphasised the important contributions
that the ‘bodily techniques helps us in healing. of creative methodologies as a resource for
We identify parts of our bodies that need to be ‘listening’ (Fine,1992) to indigenous meaning
healed, for example our vaginas which were very making, and facilitating Mayan women’s
a¡ected.’ Thus the women in Project Two protagonism. Speci¢cally, these resources
made direct connections between the pain facilitated the active participation of rural,
and su¡ering of sexual violence, the physical non-formally educated, Mayan women in a
and psychological e¡ects of these viola- wide range of processes that contributed to
tions, and embodied techniques as resources their personal transformation. The creative
for socio emotional healing. resources were situated in a way to enable
an interface with Mayan beliefs and prac-
Conclusion tices, many of which were deployed by
Dramatic play, drawing, massage, storytell- Mayan co-facilitators in both projects.
ing, theatre and photography were a few of Thereby, the resources mobilised through
the techniques used within Projects One performances in the creative workshops
and Two, as well as in the workshops facili- resonated with knowledge rooted in local
tated by the authors to enable protagonists’ experience (Lykes, 1994), and re£ect critical
exploration of the role of these resources ways of re-theorising women’s knowledge,
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Lykes & Crosby
embodying and making earlier construc- gross violations of human rights, that strive
tions that tended to essentialise ‘women’s ways for social transformation should critically
of knowing’ more complex (Belenky et al., interrogate the presence and participa-
1997). Mayan women’s knowledge is per- tion of intermediaries. Sally Engle Merry
formed through their imaginings of a ‘new (2006) writes about interpreters or interme-
future,’ one that is rooted in the ever-present diaries who straddle international and local
sadness attendant to the violations of the contexts, translating international human
past, yet performed through embodied pro- rights norms into local languages, and
tagonism. Such knowledge contrasts with thereby disseminating these norms and
both an epistemological framework of post- practices more widely; a process of ‘travelling
traumatic stress disorder that dominates down.’ Participatory and action research,
many psychological theories of trauma and and creative methodologies, enhance the
attendant interventions, as well as gendered probability for local interpretations and
and racialised discourses that homogenise understandings to‘travel up,’as well as possibi-
‘women.’ lities for re£exivity, whereby these local
The second recommendation is a recog- and transnational processes and practices
nition that social transformation is a long intersect, shape and inform one another.
term process and requires long term com- The signi¢cant number of Mayan, Ladina
mitment, from both ‘insiders’ as well as ‘outsi- and international intermediaries in both
ders.’ Protagonists in each project engaged Projects One and Two facilitated multiple
in social transformation in particular ways participatory processes which sought to gen-
that re£ected, on the one hand, their erate spaces, through which Mayan women
personal experiences of transformation, performed their experiences and narrated
and on the other hand, the particular their understanding of the causes and con-
historical moments and social spaces sequences of gross violations of their rights.
(within a geographic community, as in Pro- Power circulates within and through these
ject One, or within a community of women, ‘insider-outsider’ relationships (Bartunek,
as in Project Two) where they engaged in 2008), wherein intermediaries seek to ‘work
the creative workshops described. The work the hyphen’ (Fine, 1992), generating a hybri-
in both projects took place over considerable dised ‘third voice’ (Lykes, TerreBlanche, &
lengths of time. The Chajul relationship Hamber, 2003). The latter is neither a
was initiated with the ¢rst author in singular, essentialised narrative of Mayan
1991, and ongoing collaborations extended women survivors, nor the work of a ventrilo-
throughout the publication of the Photo- quist who facilitates or manipulates their
Voice book in 2000. The women of Chajul creative and performative liberatory acts
have extended the work into local villages as protagonists.What travels then are hybri-
and workshops in the town and surrounding dised voices, accompanied by embodied
villages, with women and, most recently, narratives, that more easily journey beyond
with youth, and continue today. Project local communities to national and inter-
Two was initiated in 2003 and accompani- national listeners. However, despite the
ment of the 54 women in the original group opportunity for critical engagement with
by a range of civil society actors also con- these hybridities, intermediaries’ power can
tinues to this day. be deployed in ways that negate or compli-
The role of intermediaries has been key in cate these important e¡orts to disrupt inter-
both projects and is not without numerous locking gendered, racialised and class
challenges. A third policy recommendation based structures, highlighting the import-
suggests that interventions in con£ict and ance of critical re£exivity throughout these
post con£ict situations, characterised by collaborative processes.
39
Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
40
Copyright © War Trauma Foundation. Unauthorized reproduction of this article is prohibited.
Lykes & Crosby
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41
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Creativity as an intervention strategy with Mayan women in Guatemala
Intervention 2014, Volume 12, Number 1, Page 30 - 42
Women of PhotoVoice/ADMI & M. Brinton the term invokes the performative within the
Lykes (2000). Voces e ima¤genes: Mujeres Mayas Ixiles creative resources that are central to this analysis,
de Chajul/Voices and images: Mayan Ixil women of representing the embodied dialogic of Mayan
Chajul. Guatemala: MagnaTerra.Texts in Spanish woman in relationships with each other, and with
and English, with a methodology chapter by M. those who accompany them. At times, the authors
Brinton Lykes. also use the term ‘survivor’ to denote Mayan
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M. Brinton Lykes, Ph.D., is Professor of
Community-Cultural Psychology in the Lynch
1 The term ‘protagonist’ is used in this article to School of Education and Associate Director,
deconstruct dominant psychological discourses Center for Human Rights & International
of women as ‘victims,’ ‘survivors,’ ‘selves,’ ‘individuals’ Justice, Boston College.
and/or ‘subjects.’ The term represents person-in- email: lykes@bc.edu
context, invoking the Greek chorus within theatre http://www2.bc.edu/lykes
or the ‘call-response’ within African American AlisonCrosby,Ph.D.,isanAssociateProfessorin
church contexts. That is, they situate women the School of Gender, Sexuality and Women’s
dialectically vis-a'-vis accompaniers and/or the Studiesand Research Fellow, Centrefor Research
community, wherein empathy is dialogically con- on Latin America and the Caribbean, York
stitutive of them, that is, of the protagonist. Thus, University.
42
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