The Role of Trees on Representing Collective Memory of Trauma in Mornings in Jenin

Mornings in Jenin by Susan Abulhawa is a poignant narrative deeply rooted in historical events. The traumatic occurrences of 1948, known as the Nakba, resulted in the displacement and exile of the characters. This rupture from their homeland serves as the novel's pivotal turning point, leading to a series of tragic events. For Palestinians, the Nakba is commemorated as the devastating uprooting of a rich history of Palestinian culture and society, representing a profound trauma that fuels the call for a homeland and the demand for the right of return. Displacement and the absence of a connection to the land are central themes in this novel. Collective memory is portrayed here as both a response to and a symptom of this rupture, characterized by a sense of lack and absence. This paper employs descriptive-analytical methods and applies cultural trauma theory alongside the concepts of collective memory to demonstrate that trees play a significant metonymic and symbolic role in shaping Palestinian collective memory and identity in Mornings in Jenin. Olive trees, in particular, are emphasized as symbols of resistance and perseverance, serving as witnesses to Palestinian trauma. In Abulhawa’s depictions of trees, one can discern threads of nostalgic recollection that articulate a deep discontent with the status quo.
Introduction:
Mornings in Jenin by Susan Abulhawa is a poignant narrative rooted in historical events. The novel follows the Abu al-Hija family, who, after an attack by Israeli forces, along with other villagers, find refuge in the Jenin refugee camp in the West Bank. It explores the enduring trauma experienced by the camp's residents, who have been forcibly displaced from their once-prosperous villages and homes, and who endure the daily brutality and loss of their loved ones. The traumatic events of 1948, known as the Nakba, resulted in the displacement and exile of the characters. This rupture from their homeland serves as the turning point of the novel, leading to a series of tragic events. For Palestinians, the Nakba is commemorated as the devastating uprooting of a rich history of Palestinian culture and society. It represents a profound trauma that fuels the ongoing calls for a homeland and underscores the injustice that demands the right of return. Displacement and the absence of the man-land relationship are central themes in this novel. Collective memory is understood as both a response to and a symptom of a rupture, a lack, and an absence.
Methodology:
The present study employed a library method and a descriptive-analytical approach, grounded in the theories of cultural trauma and collective memory, to examine the role of trees in representing Palestinian collective memory in the novel of Jenin.
Results and Discussion:
Trees in Mornings in Jenin reflect a strong sense of belonging and also represent an idealized past that has been plundered. Trees play an important symbolic and metaphorical role in Palestinian literature, and in the novel Mornings of the Embryo, such a function is assigned to trees by the author. In Abulhawa's representation of trees, threads of nostalgic recollection are seen, with a sense of hope of return. In this text, olive trees are particularly emphasized because they symbolize being rooted in the soil and the ancient history of the Palestinian people. In Suzanne Abu Al-Hawa's narrative, olive trees are not just a natural element. The author believes that this sacred tree will serve as a survivor, a witness, and a narrator of the psychological wounds inflicted on the Palestinians due to the invasion by usurping forces. In the novel, the trees are not passive or neutral; they are profoundly affected by the forced migration of their owners, share in the trauma of exile and displacement experienced by the Palestinians, and suffer damage from the occupation of Palestinian land by foreign entities.
Conclusion:
This article aimd to examine the role of trees in the formation of Palestinian collective memory in Mornings of Jenin, by applying the theory of cultural trauma. The importance of the research lies in the fact that it attempted to present a new reading by studying a novel by a Muslim woman writer that tells a different story of the Palestine-Israel conflict and by applying trauma theory, which mainly deals with the victims of the Holocaust, World Wars I and II, and the Vietnam War, and ignores the psychological wounds of less privileged nations. This research aimd to represent the psychological wounds of the Palestinian nation by decolonizing the theory of trauma, giving them meaning, and taking steps to eliminate the inattention and isolation of Palestinian Muslims.