The psychological impact of witnessing the 'Plausible' genocide of Palestine
An exploration of vicarious trauma, moral injury, and psychological distress among observers of mass atrocity
The Israeli-Palestinian conflict has drawn global attention for decades. Still, the escalation of violence and civilian casualties in Gaza and the West Bank has led many observers, particularly in recent years, to describe the ongoing situation as a form of genocide (Pappé, 2006; UNHRC, 2023). While the direct psychological effects on Palestinians living under occupation and bombardment have been extensively documented, the indirect psychological toll on individuals who witness these events, through news, social media, and advocacy, is a growing area of concern. This piece explores the psychological consequences for witnesses, particularly psychologists and mental health professionals. It discusses how bearing witness to systematic violence can contribute to secondary traumatic stress, moral injury, and vicarious trauma.
Defining Genocide
Genocide, as defined by the United Nations Convention on the Prevention and Punishment of the Crime of Genocide (1948), involves acts committed with the intent to destroy, in whole or in part, a national, ethnic, racial, or religious group. Reports by human rights organizations such as Amnesty International (2022) and Human Rights Watch (2021) have accused the Israeli government of maintaining a system of apartheid and engaging in acts that meet this definition. For people around the world—especially those connected to psychology, social justice, and human rights—witnessing this violence, even from a distance, can result in psychological distress.
Secondary Traumatic Stress and Vicarious Trauma
Secondary traumatic stress (STS) refers to the emotional duress that individuals experience when exposed to the trauma of others (Figley, 1995). For those who regularly consume graphic images, videos, and survivor testimonies from Gaza, symptoms such as intrusive thoughts, emotional numbness, and hypervigilance may arise (Bride, 2007). These symptoms are prevalent among professionals in helping roles, such as psychologists, social workers, and counsellors, who may feel a professional and ethical responsibility to witness, understand, and respond to this suffering.
Vicarious trauma extends beyond STS, describing the cumulative transformative effect of empathic engagement with trauma survivors (Pearlman & Saakvitne, 1995). It can shift an individual’s worldview, leading to feelings of helplessness, hopelessness, or chronic sadness, especially when the witnessed trauma appears unresolved and systemic. For example, individuals viewing the destruction of hospitals, schools, and entire families in Gaza may begin to question the efficacy of international humanitarian laws and psychological care in the face of political violence.
Moral Injury
Moral injury, a concept initially developed to describe soldiers’ psychological responses to actions that transgress deeply held moral beliefs, is increasingly applied to civilians and professionals exposed to morally distressing events (Litz et al., 2009). For psychologists witnessing the genocide of Palestine, moral injury may stem from a sense of complicity, powerlessness, or failure to intervene. Watching institutions—such as governments or professional bodies—remain silent or neutral in the face of violence may deepen this injury.
Moral injury can manifest in guilt, shame, and existential distress (Hodgson & Carey, 2017). For some UK-based psychologists, it may also lead to disillusionment with professional organisations that fail to acknowledge the psychological impact of systemic oppression, or to act following ethical codes of justice and human rights (British Psychological Society, 2018). This moral dissonance may prompt a revaluation of professional identity and purpose.
The Role of Media and Social Media
In today’s hyper-connected world, exposure to traumatic content is no longer limited to first-hand accounts or traditional news. Graphic videos, live updates, and harrowing testimonies are shared widely across platforms like X (formerly Twitter), Instagram, and TikTok. Research shows that repeated exposure to distressing media content is associated with increased rates of anxiety, depression, and trauma-related symptoms (Holman et al., 2014). Young people and mental health professionals alike are often caught between the ethical imperative to stay informed and the psychological cost of continual exposure.
Moreover, mainstream Western media's perceived inaction or bias can exacerbate distress. When eyewitness accounts from Palestinians are discredited or ignored, and when violence is framed through dehumanising or one-sided narratives, witnesses may feel invalidated and emotionally exhausted. This psychological toll is exceptionally high for individuals with familial, cultural, or political ties to Palestine, for whom the witnessing is also personal.
Collective Trauma and Solidarity
Witnessing genocide also activates collective trauma responses, particularly in communities with shared histories of colonisation, forced displacement, or racialised violence. For members of the Global South, Black, Indigenous, and diasporic communities, watching Palestinians face siege and erasure can trigger intergenerational memories of oppression, colonial violence, and systemic dehumanization (Alexander, 2004). These shared emotional experiences often foster transnational solidarity movements and bring psychological burdens.
Solidarity, while a source of resilience and empowerment, can also heighten emotional investment. As hooks (1994) describes, “choosing to bear witness” is an ethical and political act often confronting pain, injustice, and one's limitations. For psychologists in the UK, the balance between activism and emotional sustainability is an ongoing challenge. There is a need to develop trauma-informed solidarity practices that allow for meaningful engagement and emotional care.
Coping and Resistance
Despite the psychological challenges of witnessing genocide, there are also sources of strength and resistance. Community organising, political education, and collective action can mitigate the isolating effects of trauma. Creating spaces for psychological processing, such as support groups for activists and reflective practices for psychologists, can help prevent burnout and support emotional regulation (Kira et al., 2013).
Moreover, ethical witnessing involves more than passive observation. It includes speaking out, advocating for justice, and holding institutions accountable. Psychologists can transform distress into purposeful action by engaging in public discourse, writing, research, and protest—what trauma scholar Kai Erikson (1995) describes as a "resilient sense of coherence" amid chaos.
Conclusion
Witnessing the genocide of Palestinians is a profoundly distressing experience that impacts individuals psychologically, emotionally, and morally. For psychologists and those in the field of mental health, this witnessing can lead to secondary trauma, vicarious suffering, and moral injury. Still, it also invites a reckoning with professional values and ethical responsibilities. Understanding and addressing these psychological impacts are crucial—not only for individual well-being but also for sustaining long-term solidarity and justice-oriented practice. In a world where silence often serves oppression, bearing witness becomes not only a psychological act but a moral imperative.