THE ART OF FLAG-WAVING

Trauma’s Cultural Echoes and Collective Imprint

Childhood trauma doesn’t simply disappear; it calcifies into lifelong patterns of perception, desire, and behaviour. These early wounds sculpt identity and quietly choreograph how a person moves through relationships. In my previous piece, The Marketplace of the Broken, I explored how unprocessed trauma gravitates toward its own kind, forming communities built on mirrored fractures.

In this reflection, I’ll be examining how those trauma-bound communities scale outward, cascading through culture, reshaping social norms, and seeding ideologies that echo, and often amplify, the unresolved dynamics of the private psyche.

To recap, early experiences with stepfathers, transient lovers, or other adult male figures often involve projections of evolutionary-driven resentment or desire toward raising children who are not their own. Girls growing up in these households absorb subtle or overt signals of control or threat. Over time, this early vigilance translates into adult patterns: heightened distrust, compulsive self-protection, and strategies to obscure reproductive signals. Desexualisation, masking, or making oneself “unclaimable” emerges as a protective mechanism to navigate environments perceived as unsafe.

Protective Mechanism: Aesthetics

Like most things that reside within us, these coping mechanisms never stay confined to private life; they are projected outward, eventually shaping cultural expression and even social aesthetics. Body modification, for instance, can operate as a symbolic extension of these sexual-protective strategies. Extensive tattooing can, from a distance, blur into scale-like textures. Brightly coloured, tropical parrot-dyed hair can emulate belonging to a different species altogether, signalling sexual incompatibility. Asymmetrical shaved-section haircuts can mimic the visual cues of age, signalling infertility. Piercings can permanently scar the skin in order to hold jewellery with no inherent value or status, subtly disfiguring an organ universally used to assess health and fertility from the opposite sex. And women using fake-tanning products can deliberately invoke the appearance of higher masculine hormone levels, melanin-driven aggression markers and testosterone-mimicking effects, acting as a form of strategic desexualisation that subverts conventional sexual cues.

Over time, these individual survival strategies stop being merely personal, they become contagious. When enough people carry the same protective adaptations, the behaviour calcifies into fashion, then into ideology, and finally into a cultural atmosphere that treats trauma-coded signalling as normal. What began as private attempts to manage danger becomes a shared aesthetic language based on collective sexual camouflage. And as this aesthetic spreads, it subtly reshapes the culture itself, reinforcing the very conditions of mistrust, defensiveness, and disconnection, that produced it. In this way, unprocessed childhood trauma doesn’t just scar individuals; it hijacks cultural evolution.

Protective Mechanism: Medicalisation

The implication of trauma extends beyond even beyond aesthetic signalling. Women raised in environments that demanded tight self-policing of reproductive cues also often carry these patterns into adulthood, shaping how they approach reproduction and relationships. This has, in fact, manifested in often framing abortion as a safety or health measure, rather than as a conscious assertion of reproductive agency. By medicalising and abstracting the uterus and potential offspring, the body becomes a site for trauma avoidance and a locus in need of healing. Reproductive acts, in this context, are rendered neutral procedures, stripped of both sexual and social significance. This pattern mirrors a broader societal tendency toward desexualisation and control, echoing protective strategies internalised during childhood and ultimately constraining authentic reproductive choice. In doing so, sexuality itself is censored, even from the self, as the uterus and its potential are depersonalised and medicalised safeguarding the mind from reliving foundational trauma.

In effect, abortion becomes disconnected from female sexuality, desire and what is fundamentally what defines the female sex, treated not as an exercise of reproductive power but as a neutral, procedural intervention. Using this definition, reducing abortion to a medical procedure reflects structural misogyny: a system that disregards what it means to be a woman, including the responsibilities and agency inherent to that role. Individual strategies of desexualisation and unclaimability developed in childhood, are projected outward, shaping ideology and public discourse so that reproductive termination is framed as a clinical service. Through this process, the patterns of control and suppression learned early in life are inscribed on society itself, constraining authentic reproductive choice and obscuring the sexual and cultural dimensions of the act.

Protective Mechanism: Externalisation

These protective postures do not remain confined to the body; they migrate outward into politics and public emotion. The same psychic strategies that govern self-presentation and sexual withdrawal also shape how women collectively respond to shifts in reproductive authority. When policy touches the reproductive sphere, it reactivates the early circuitry of control and safety that was first laid down in childhood.

The widespread anxiety among women following the decentralisation of abortion law in the United States highlights how trauma-shaped dynamics continue to influence collective psychology. In this context, Trump functions less as a policymaker and more as an archetypal figure, the mother’s lover, whose presence destabilises the household’s emotional order. This archetype represents an intrusive male force entering a system meant to feel safe, which is why he becomes such an easy target for projected fear. While his decision returned reproductive authority to the states without banning abortion outright, it provoked intense reactions. For many women, it triggered a replay of unresolved childhood trauma, projecting onto Trump the fear and anger originally associated with intrusive male figures. His political action was experienced not just as policy but as a personal threat, an echo of past violations of safety, autonomy, and trust within the domestic sphere.

In this sense, the hysteria is not merely political outrage but the resurfacing of stored memory. The paternal protector (the federal state) was suddenly perceived to have abandoned its role, leaving women to face the unpredictable household of state authority. Trump, embodying the intrusive lover, became the projection surface for collective fear and rage rooted in earlier experiences of control, violation, and maternal complicity. Thus, the debate over abortion rights was not just about autonomy, law and decentralising power, but about the re-enactment of unresolved childhood configurations: authority, dependency, and the ambivalence of power and protection. Through this lens, modern political discourse becomes a form of public psychotherapy, its emotional volatility a reflection of how deeply private wounds continue to script public life.

Protective Mechanism: Gender and Sexuality

Just as girls internalise vigilance and self-protection in households with unfamiliar male figures, boys may develop a different, but equally potent, set of psychological adaptations when raised in similar environments. In homes where a mother cycles through partners, a distinct trauma pattern forms. The boy watches strangers’ step into the role of “father,” yet these men, at least at the unconscious level, do not relate to him with genuine care or recognition, perceiving him as a future rival for dominance within the household. Even when never spoken aloud, the child absorbs this tension, and it carves itself into his developing sense of identity.

For the boy, masculinity becomes framed as adversarial. The men around him are not protectors or allies; they are rivals whose attention and affection are reserved for his mother, not for him. At the same time, he experiences himself as the obstacle, the living reminder of another man’s seed, the child who blocks or complicates his mother’s desirability in the eyes of her lovers. Meanwhile, his mother becomes a paradox: she is the centre of desire, powerful in attracting men, yet also the source of his deepest vulnerability, since her choices expose him to this cycle of rejection.

This creates a psychic split. On one side is the male role, which he associates with exclusion, resentment, and hostility. On the other is the female role, which he sees bound up with being desired, central, and powerful. Unable to reconcile this, the boy develops patterns of identity conflict. To him, embodying masculinity feels unsafe, because masculinity has only been modelled to him as threatening and rejecting. His unconscious solution is to shift his identification toward the feminine: to see in his mother’s role a route to agency, love, and acceptance that his own budding masculinity seems to deny him.

Over time, this develops into suppression of his own masculine signals. The resentment he absorbed from his mother’s lovers becomes internalised as self-rejection: “If I were different, if I were less male, I might be loved instead of despised.” This unconscious narrative often shapes adult outcomes. Some boys later develop gender dysphoria, resolving the conflict by “switching sides” and seeking to embody the female role they once saw as powerful and safe. Others grow preoccupied with feminine presentation of their mothers as a symbolic reclamation of their mother’s power. Perhaps even causing homosexual behaviour.

In short, when little boys grow up watching men desire their mothers while resenting them, they absorb the lesson that to be male is to be despised, while to be female is to be central, powerful, and desired. Their adult identity, whether expressed through gender dysphoria, self-rejection, or an overidentification with femininity, is an unconscious attempt to resolve their early relational wounds.

Much like the desexualisation and masking observed in girls growing up with unfamiliar male figures in their households, trans identity can be understood as a trauma-driven mechanism that rehearses and externalises unresolved familial dynamics. Childhood experiences leave impressions not only on perception but on the very architecture of desire and self-concept. For some, the relationships with mothers or step-parents contain latent resentment, control, or unconscious sexualised desire, which is internalised and processed in adulthood through the body, identity, and presentation.

Many trans individuals demonstrate a pronounced focus on children, caregiving, or recreating familial dynamics. Viewed through the trauma lens, this can be understood as an attempt to repair, master, or control what was denied to them in early life. The intense fascination with nurturing, mentoring, or otherwise engaging with the children mirrors the same patterns seen in other trauma-driven behaviours: the compulsion to rehearse unresolved relational dynamics in a setting where the stakes feel safer or more controllable. It goes without saying that when an adult projects their own traumas expressed through fears, or desire re-enactments onto a child, it can deeply harm or damage that child.

Trauma Contagion

Repeated disruptions of trust, desire, and bodily autonomy, do not remain confined to the individual psyche. They ripple outward, reshaping cultural norms, aesthetic standards, and collective assumptions about identity, sexuality and reproduction. Clothing, body modifications, social rituals, and even ideological movements become vessels for these unresolved patterns, embedding personal wounds into the texture of culture itself. Over time, what began as individual coping strategies manifest in widely recognisable social trends, informing how communities interpret gender, and relational norms, in effect inverting morality and reality, something the West is currently experiencing.

Trans identity can be understood as a microcosm of trauma’s broader societal imprint. Childhood experiences, day care centres, fatherlessness, step-parent dynamics, neglect, imprint patterns of desire, control, and projection onto the child. When amplified through communities and social discourse, these patterns inform ideology, norms, and cultural expressions, subtly reshaping society at large. This is not an argument about causation or morality, but an observational framework: a lens for understanding how unresolved wounds if not addressed by the individual or corrected by society scale from the private, interior world to the collective, cultural sphere. By tracing these threads, we can better understand the mechanisms at play and approach individuals and communities with insight, nuance, and, crucially, compassion set within boundaries.

Trauma functions like the maze in an old Pac-Man game: experiences and preferences shape the pathways of our minds, yet Pac-Man trauma consumes anything it encounters. Still, just as Pac-Man can seize a power pellet and alter the course of the game, we too possess the capacity to intervene through conscious choice, remapping our internalised maze. Trauma lays the groundwork, but it does not dictate the finish line. By intentionally charting new routes and pruning old patterns, we can transform the legacy of early wounds into a fertile landscape of growth, both for ourselves and for the societies we shape.

Annabelle Fearn