In the Aftermath of a Black Swan Event: “Inside-Outside” Research on the Impact of the October 7 War

Trauma Embedded in the Israeli Social Imaginary

Even a cursory review of the literature on the numerous clashes between Gaza and Israel reveals significant findings regarding to “short sharp conflicts.” For example, Agbaria et al., (2021) provide a comprehensive meta-analysis concerning the persistence of post-traumatic stress disorder (PTSD) over time in both Gaza and the West Bank.

In their research, which was predominantly quantitative, Bruck et al. (2018) explored such wide-ranging topics as intrapersonal resilience and PTSD, and Besser et al. (2015) examined resilience as a moderator for PTSD. Loewenthal et al. (2022) investigated civilian attitudes toward state violence and Abuzerr et al. (2024) studied the water quality in Gaza. Now, in the aftermath of the events of October 7, initial studies have indicated a distinct psychological impact on the Israeli populace. Despite experiencing significant trauma, Israeli society has not universally transitioned into a “catastrophic crisis” (Rusen, 2021), but elements of this stage have been observed, complicating the overall assessment.

A notable psychological response to the October 7 attack has been moral injury – the sense of betrayal by trusted authorities (Williamson et al., 2021). Previous research suggested that moral injury negatively impacts day-to-day functioning (Griffin et al., 2019). Levi-Belz et al. (2024) found that Israelis perceived a betrayal by national leaders, and this exacerbated their trauma. Fear of uncertainty was another defining reaction, fueled by threats from Hamas leaders promising further attacks (MEMRI, 2023). Sowan and Baziliansky (2024) demonstrated a causal link between intolerance of uncertainty and acute stress, aligning with Li et al.’s (2024) concept of “terror catastrophizing.” In prior work, parents displaying anxiety symptoms were found to transmit catastrophic thinking to their children, contributing to a societal climate or “social imaginary” of “rumination, magnification, and helplessness” (Sinclair & LoCicero, 2007) and highlighting the broader societal consequences of prolonged exposure to trauma and uncertainty.

Chouraqui-Elfassi (2024) introduced the concept of terror-witnessing to describe the widespread psychological impact of the October 7 attack. She drew parallels with 9/11, noting that direct media coverage exposed individuals to trauma; they did not need firsthand experience. The scale of the attack, social media proliferation, and Israel’s small, tightly knit society intensified the collective trauma. Specific case studies, such as Robert et al.’s (2021) investigation into November 2015 attacks in Paris, have demonstrated how extensive media coverage intensifies psychological effects. The amplifying effects of media coverage (Robert et al., 2021) underscore the broader human cost of terror attacks and suggest the need to examine events like the October 7 attack within a wider research framework.

The psychological impact of terrorism extends into various aspects of mental health and community well-being. Recent reviews on the impact of terror attacks (Rigutto et al., 2021) confirm elevated anxiety, depression, and PTSD levels. Salguero et al. (2011) highlighted a rise in major depressive disorder following terror incidents. Understanding these dynamics is crucial for developing effective interventions to mitigate the long-term psychological consequences of terrorism (Comer & Kendall, 2007; Sederer et al., 2003; Verger et al., 2004).

Another issue is the feeling of abandonment on a national level, which intensifies the sense of personal helplessness. Huddy et al. (2002) emphasized that personal and national threats are intertwined. In Israel’s case, this blurring of perceptions has been evident post-October 7, with individuals experiencing national security threats as deeply personal.

Sources of Healing and Recovery: An Interdisciplinary Perspective

Psychological interventions play a crucial role in trauma recovery, with cognitive-behavioral therapy and relational psychoanalysis emerging as particularly effective methods. These therapeutic approaches aid individuals in processing and integrating traumatic experiences, allowing the co-construction of a narrative that situates the traumatic event within a broader life story (Briere & Scott, 2014; Ogden & Fisher, 2015). The therapeutic relationship itself is a significant source of healing, providing emotional support and a framework for resilience.

Recent research underscores the role of self-compassion in trauma recovery. Studies have demonstrated a negative correlation between self-compassion and PTSD, suggesting that self-compassion serves as a protective factor against the development of PTSD symptoms (Winders et al., 2020). Gerber and Anaki (2018) highlighted the buffering effects of self-compassion in mitigating death-related anxiety, reinforcing its significance in trauma recovery.

From a biological standpoint, neuroplasticity and the regulation of the hypothalamic-pituitary-adrenal (HPA) axis are critical factors in trauma recovery. The brain's ability to reorganize itself following trauma, enhanced by interventions such as mindfulness, exercise, and pharmacotherapy, plays a central role in reducing the physiological and emotional arousal associated with traumatic memories (Van der Kolk, 2015). These biological adaptations provide a foundation for resilience, supporting individuals as they navigate post-trauma recovery.

The sociocultural context is integral to the recovery process as well, particularly in war-torn regions such as Israel. Social support systems and community cohesion are essential for collective healing, as they provide shared meaning and validation of traumatic experiences. Research on collective trauma suggests the community’s response can either facilitate recovery or exacerbate distress, depending on how the shared experience is processed and integrated (Erikson, 1994). The search for meaning in the aftermath of terror and war is a crucial aspect of sociocultural recovery. Updegraff et al. (2008) found that the search for meaning can sometimes amplify maladaptive responses to trauma, but its successful attainment can be a powerful mechanism for psychological resilience. These findings emphasize the importance of fostering meaning-making processes in collective trauma recovery efforts.

Beyond psychological and biological factors, the concepts of transcendence and self-compassion, deeply rooted in Frankl’s (1966) existential philosophy, have gained increased recognition as fundamental sources of healing (Ge & Yang, 2023; Wong, 2016, 2022). Neff (2003, 2023) operationalized self-compassion as a psychological construct that significantly contributes to trauma recovery, demonstrating its applicability across diverse contexts, including war and post-trauma rehabilitation. Transcendence and self-compassion emphasize the capacity to rise above trauma by finding meaning and purpose in suffering. Wong (2022) delineated seven principles of transcendence as pathways from suffering to flourishing, particularly relevant in the context of the recent conflict in Israel.

Mounting evidence supports autoethnography, a method that connects personal and cultural experiences, as a valuable tool for processing trauma. Writing about traumatic experiences facilitates meaning-making, thereby alleviating negative symptoms and contributing to psychological recovery (Dreisoerner et al., 2021; Park & Blumberg, 2022). Wall (2006) posited that autoethnography serves as a bridge between personal and collective experiences, enhancing reflexivity in trauma research. Similarly, Ngunjiri et al. (2010) showed that autoethnography reveals connections between the self and others, fostering a sense of shared humanity. However, narrative construction must have a sufficient level of competence for trauma processing to be effective (Peterkin & Prettyman, 2009). Additionally, Seery et al. (2008) cautioned that premature self-expression following trauma may have adverse effects. Ullrich and Lutgendorf (2022) emphasized that journal writing is most beneficial for trauma recovery when cognition and emotion are integrated.

Dreisoerner et al.’s (2021) examination of a compassionate writing intervention based on Neff’s (2011) self-compassion framework demonstrated that self-kindness, common humanity, and mindfulness reinforce one another in fostering resilience. A compelling example of autoethnography’s potential is provided by Dobosz et al.’s (2023) documentation of academics’ personal narratives of war experiences. Their reflexive accounts merge deeply personal perspectives with the harsh realities of war, offering insights into trauma’s complexity. Through mindful insight and contemplation, these narratives illuminate the interconnectedness of personal and collective trauma. Autoethnographic writing has also been shown to foster healing by facilitating the expression of personal experiences within a broader sociocultural context. For example, Cote (2017) showed how autoethnographic narratives provide a powerful medium for linking individual trauma with collective historical events, thereby offering therapeutic value.

The recent conflict between Hamas and Israel underscores the necessity of a comprehensive, interdisciplinary approach to trauma recovery. Psychological, biological, sociocultural, and spiritual dimensions all play pivotal roles in the healing process. Integrating self-compassion, transcendence, and narrative practices such as autoethnography into trauma recovery frameworks may be a promising avenue for fostering resilience among individuals and communities. Further research into these intersections is essential for developing more effective and holistic interventions for trauma survivors in conflict zones.

Participants

Together, the three authors analyzed the journals of the two Israeli authors of this article, referred to as Participant O and Participant J. The analysis was performed by all three authors, thus providing a meeting of different world views and personal backgrounds and exemplifying the inside-outside approach.

Participant O, a woman, was 65 years old at the time of data collection; she was born and raised in the north of Israel. She is the daughter of an Iranian father and Moroccan mother, both of whom arrived in Israel as refugees from their respective countries of origin. She has spent her entire working life as a teacher and researcher in Israel. She exemplifies the Israeli insider, a product of the experience of life in Israel and immersion in its culture. Participant J is a man, age 71, who was born and raised in London, United Kingdom, but has spent his entire working life as a teacher and researcher in Israel. Inevitably, a product of the English cultural environment in which he was raised, his identity was also formed by childhood experiences of antisemitism and a resulting keen awareness of the need to address minority issues. He is nevertheless steeped in the Israeli experience, with over 40 years of involvement in an Israeli academic institution and life in Israel. In this respect, he offered a mid-way outlook that combined a more cosmopolitan world view with deep involvement in Israeli life. The third author, a man in his sixties, was born and raised in Australia; he has spent his entire working life teaching and researching in Australia. As a product of Australian culture and an active academic in Australian institutions, he provided an outsider’s perspective.

Research Design

This study used a collective autoethnography approach combined with an inside-outside methodology to explore the psycho-emotional and psycho-social reactions of researchers to the events of October 7, 2023. The methodology was also rooted in qualitative inquiry, drawing from grounded theory to analyze personal narratives and collective experiences. Together, these elements provided a robust framework for exploring complex, emotionally charged phenomena. By integrating personal narratives with critical reflection, the study offers a layered, nuanced understanding of the collective psycho-emotional responses to the October 7 events. Collective autoethnography is an appropriate methodology for deeply reflexive inquiry. However, the very small data set of journals authored by two Israeli academics renders the findings more illustrative than generalizable. As such, it provides a window into the meaning-making of individuals at a time of crisis rather than definitive claims about a collective experience.

Collective Autoethnography

Autoethnography blends personal narrative with cultural analysis, permitting researchers to reflect on their own experiences and place them within a broader social context (Chang et al., 2013). This method allows the research to be grounded in lived experience, providing depth and diversity to the data. In the present collective autoethnography, three researchers (the two journal writers and the third author) shared and examined their personal experiences and emotional reactions to the events of October 7, 2023. The goal was to understand how personal reactions converge, diverge, and form a collective understanding of the event.

Inside-Outside Methodology

The inside-outside methodology integrates two essential perspectives: the insider, who is emotionally and experientially connected to the event, and the outsider, who can step back and critically reflect on the situation (Denzin & Lincoln, 2008). This dual approach enhances reflexivity by balancing subjective, intimate knowledge with objective, detached analysis. As insiders, researchers contribute in-depth cultural and emotional insights, while as outsiders, they maintain a critical distance, offering reflexive evaluations of their personal and collective reactions. The methodology is aligned with both constructivist and constructionist paradigms, emphasizing the role of individual meaning-making and the social construction of knowledge (Creswell, 2009; Crotty, 1998).

A key component of this methodology is reflexivity, which involves the researchers’ ongoing self-awareness and critical reflection on their roles within the research process. As the study progresses, researchers are encouraged to interrogate their own biases, emotional responses, and evolving perspectives. This practice ensures the data remain grounded in the researchers’ lived experiences, while being critically examined through the lens of their insider-outsider positions. Reflexivity is crucial in navigating the emotional intensity of the subject matter and maintaining the integrity of the analysis (Denzin & Lincoln, 2008).

Grounded Theory

The present study employed grounded theory to guide the iterative process of data collection and analysis. Grounded theory allows the emergence of themes directly from the data, rather than testing pre-existing hypotheses (Glaser & Strauss, 1967). The use of personal reflection and open and focused coding ensures the data analysis remains dynamic and responsive to the evolving narrative. Open coding is used to break down individual reflections into discrete concepts, allowing the researchers to stay closely connected to the data (Charmaz, 2006). Through focused coding, researchers then synthesize these codes into broader, more conceptual themes, which help explain collective experiences and responses to the event.

This continuous comparison of data facilitates the development of emergent theories, rooted in the shared experiences of the researchers. The coding process is recursive, with researchers revisiting their reflections and refining the categories as new insights emerge (Glaser & Strauss, 1967).

Ethical Considerations

According to the ethics boards of the academic institutions of the researchers, ethical approval for this study was not necessary. While this instruction was received prior to commencement of the study, we have now received written confirmation that this advice holds true for this study (Waiver of the Tel-Hai College Institutional Review Board, 21.01.2026). The data consisted solely of the authors’ self-authored journals, collected since November 2023. All authors provided informed consent to share and analyze their narratives. Potential risks of emotional distress were carefully considered and mitigated through ongoing peer support and reflexive dialogue among the members of the research team.

Trauma and the Shattering of Security

The first theme emerging from the analysis was the traumatic breakdown of security and trust after the October 7 attack. Both journal writers expressed feelings of vulnerability, saying the attack shattered their sense of safety and undermined their trust in governmental and military institutions. Participant O reflected on a sense of “existential dread,” characterizing the event as “a wake-up call for Israeli society, which had been living under the illusion of security.” This highlights a broader societal reckoning with the false assumption of safety, which many believed was guaranteed by military prowess and government stability. The “indescribable cruelty” the participants vicariously encountered “shattered every sense of security and trust.” As Participant O remarked, “I can no longer see the light at the end of the tunnel,” illustrating the profound psychological disorientation caused by the attack, especially regarding the future. This disruption was compounded by the “halt of routines for children and the overwhelming fear for their lives,” reflecting the sudden and chaotic impact on family life.

This theme aligns with Taleb’s (2008) concept of a black swan event, referring to unforeseen, highly impactful events that upend societal equilibrium. In this case, the black swan event forced individuals and communities to confront the fragility of their perceived security. Van der Kolk’s (2015) findings underscore how trauma can manifest physically, exacerbating feelings of helplessness and reinforcing the collapse of psychological and physical resilience. In this case, the unpredictability of the event dismantled previously held assumptions about safety and preparedness. Participant J lamented, “We should have seen it coming,” but he recognized the war was facilitated by short-term thinking, failing to account for long-term societal vulnerabilities.

Existential Crisis and Moral Dilemmas

The trauma triggered profound existential crises, leading to a deep questioning of life’s meaning in the wake of extreme violence. Both participants expressed disappointment and disillusionment, especially in light of what they perceived as international indifference to the massacre. Participant O asked, “Where is the respect for the value of life?” This rhetorical question reflects a broader moral crisis in which individuals struggle to reconcile the overwhelming cruelty of the world with their inherent need for meaning, justice, and ethical order. She doubted the possibility of justice, lamenting that the massacre was a “terrible sign of a world that is indifferent to human suffering.” Her reflection – “Are our fates sealed because we are Jews?” – illustrates the perception of betrayal by the international community and the ensuing feelings of isolation and abandonment. The participants’ sense of moral disillusionment was exacerbated by the realization that their pain seemed invisible to the world, deepening the existential questioning that followed the attack. We emphasize that these descriptions are a reflection of the positionality of the authors as members of Israeli society. The subjective reality of the journal authors inevitably influenced the moral frameworks and perceptions they expressed.

This theme resonates with psychoanalytic theories of scapegoating and societal projections, as articulated by Freud (1913/1966) and Girard (1986). These frameworks suggest unresolved trauma and collective guilt can be projected onto marginalized groups, reinforcing isolation and intensifying moral disillusionment. Both participants expressed feelings of being unfairly vilified, deepening their sense of existential abandonment and moral crisis. The internalization of these experiences led to questions not only about personal suffering but also about collective responsibility and ethical justice in a world that seemed to have lost its moral compass.

Embodied and Emotional Reactions to Trauma

The participants vividly described embodied reactions to trauma, reporting physical symptoms such as chest pain, lethargy, and emotional paralysis. Participant J recounted feeling his “heart constricting” during moments of intense emotional pain, underscoring the close connection between psychological trauma and physical manifestations. Participant O said, “the fears were evident in our daughters,” adding that “life stopped,” as routines for children were disrupted, and “fear for our lives” became the primary concern. The uncertainty about the future, both immediate and long-term, was palpable in their accounts.

These descriptions affirm the deep interrelationship between emotional trauma and physical suffering. Trauma, as Van der Kolk (2015) noted, is not only a psychological phenomenon but also a bodily experience in which traumatic memories are stored within the body. As Participant J put it, “The pain has not gone away. There remains that feeling of constriction of the heart.” The comment highlights the enduring nature of trauma’s physical impact, including ongoing panic attacks or more severe health consequences. These embodied reactions align with Van der Kolk’s (2015) findings that trauma is experienced not only psychologically but also physiologically. The participants’ accounts of chest constriction and paralysis underscore the somatic dimension of trauma identified in prior research. The long-term embodiment of trauma illustrates how deeply ingrained the experience becomes when emotional and physical symptoms intertwine to form an inescapable part of daily existence.

Projecting and Reframing Realities

The participants coped with trauma by projecting alternate realities and reframing their experiences. This cognitive reframing was a way to manage the chaos and unpredictability of their new reality. Participant J described feeling “transported to another planet,” reflecting the disorienting impact of the attack and the subsequent psychological need to construct new narratives to make sense of the trauma. This dissociation from reality points to the mind’s attempt to regain control over an uncontrollable situation.

This theme is consistent with Park’s (2010) theories of meaning-making, where individuals reconstruct meaning following traumatic events. Participant J noted, “Even as I write these words, I am aware of my total immersion in a sea of terror that I did not witness.” The process of meaning-making involves envisioning new possibilities, and Participant J mentioned “sensing another psychical pathway,” helping to manage the ongoing emotional and psychological strain.

Humor and Desensitization

Humor was another key coping mechanism. The journal writers indicated that jokes about the October 7 attack provided a strange detachment from the gravity of the situation. Participant J noted that a common October 7 joke was the wry comment, “‘The army has everything under control!’ And everyone laughed at this joke.” It seemed humor served as a buffer against the growing emotional tension. As Samson and Gross (2011) suggested, humor can be a powerful tool for emotional regulation, serving as a temporary reprieve from the harsh realities of trauma. However, it also has the potential for emotional detachment, as the humor reflects a more profound disengagement from the seriousness of the events and their long-term implications. It also reflects the pain felt by cynical reflection on the cancellation of “the other.”

Hope and the Search for Meaning

Amid the overwhelming despair, moments of hope emerged in the participants’ reflections. They expressed a desire to find meaning in their suffering and to use the adversity as an opportunity for personal and collective growth. Participant O wrote, “May we learn to accept diversity and leverage it for development and forward movement.” This expression of hope reflected the potential for resilience in the face of extreme hardship. Participant J emphasized the importance of resilience and the necessity of not succumbing to hopelessness, stating, “There is a flickering light now, maybe a willingness to recognize that we must regain our balance.” This search for meaning amid chaos reflects the concept of post-traumatic growth described by Tedeschi and Calhoun (1996). The journal writers’ reflections suggest that even in the most challenging circumstances, there is an inherent drive to restore balance, find purpose, and anticipate better times. This search for meaning corresponds with Tedeschi and Calhoun’s (1996) concept of post-traumatic growth, where individuals construct new significance in the aftermath of adversity. The retrieval of a moral compass is perhaps the epitome of the process of transcendence emerging from trauma: “Our way is guided by the wisdom of the heart. Our moral compass is set only in the direction of hope.” Rediscovering moral compass requires compassion for others, in this case, specifically for Israelis and the Palestinians of Gaza, whose extreme suffering in the present war has come into sharper focus as the trauma mindset subsides and there is growing attention to the future. It is also important to note that these thematic categories reflect the lived experiences of a tiny sample. The themes should therefore be understood as exploratory and illustrative, rather than representative. Their value lies in revealing the nuanced ways trauma and resilience are experienced and narrated, rather than in offering generalizable claims.

Limitations and Reflexivity

This study is based on a limited and self-reflexive data set, consisting of the journals of two of the authors. While collective autoethnography permits such a design, the findings must be understood as exploratory and illustrative rather than generalizable to broader societal experiences. They offer a window into individual meaning-making during a time of crisis, rather than definitive claims about collective or national responses.

Diversity of age, gender, cultural heritage, and professional background, other dimensions of identity, such as sexual orientation, disability status, and mental health service use are not represented. These omissions constrain the depth of intersectional analysis, and we highlight this as a limitation.

Ultimately, the study reflects a partial, positional, and self-reflexive perspective. Future research could benefit from dialogical or comparative designs that include Palestinian voices and more diverse demographic contexts. Such expansions would help ensure that scholarship on trauma and resilience in this conflict engages more fully with principles of diversity, equity, and inclusion, as well as with the moral responsibility to represent multiple lived realities.

Finally, the scope of this study was limited to the experiences of Israeli academics, reflecting the positionality of the authors and the accessibility of the data. We acknowledge that a fuller exploration of the October 7 events would benefit from dialogical or comparative approaches that include Palestinian voices. Such examinations represent an important direction for future research.