道德傷害：巴基斯坦記者的困境

當前的全球媒體狀況，尤其是巴基斯坦新聞業經常引發我各種各樣的專業經驗的回憶 - 作為電視主播，製片人，印刷記者和大學老師，跨多個學科。

Journalism, once synonymous with truth telling, is experiencing a betrayal of norms in Pakistan. While analyzing the state of media, the plight of journalists is often overlooked.

新聞業曾經是真理講述的代名詞，正在巴基斯坦背叛規範。在分析媒體狀態時，記者的困境經常被忽略。

The majority of journalists in Pakistan face a unique set of challenges. Abandoned by their institutions, editors, or even the state quite frequently they are coerced to self-censor, squash critical stories, or augment government parables. The damages of this hushed combat remains hidden in our peculiar contexts where at least I could not see any non-funded public awareness and demand for ethical journalism or examples of grassroots movements supporting press freedom in Pakistan.

巴基斯坦的大多數記者都面臨著一系列獨特的挑戰。被其機構，編輯甚至國家遺棄，他們經常被強迫自我訓練，擠壓批判故事或增強政府寓言。這種安靜的戰鬥的損害仍然隱藏在我們特殊的環境中，至少我看不到任何未資助的公眾意識和對道德新聞業的需求或支持巴基斯坦新聞自由的基層運動的例子。

In the 1990s, Jonathan Shay, an American psychiatrist who worked with Vietnam War veterans, detected that many of them suffered from deep psychological wounds - not just fear-based trauma (as seen in PTSD), but injuries tied to moral and ethical violations. This led him to coin the term "moral injury". In 2010, researchers like Brett Litz and others formalised moral injury as a psychological concept, defining it as: "The lasting psychological, behavioral, social, and sometimes spiritual impact of perpetrating, failing to prevent, or bearing witness to acts that transgress one's deeply held moral beliefs and expectations." Over time, researchers noticed the professionals who regularly encounter ethical dilemmas and systemic constraints that compel them to act against their moral convictions. Thus, this concept transcended the military to include healthcare workers, police, humanitarian aid workers and journalists. Disconsolate realities of journalism in Pakistan, though not always labeled as moral injury, contribute to profound psychological distress and ethical erosion within the profession. While there may not be a dedicated report on the subject, within Pakistan's media sector, several publications do highlight the manifestations of moral injury. For instance, the reports from Pak Media Monitor, the Committee to Protect Journalists or Pakistan Press Foundation in 2024 documented a dreadful design of violence against journalists - restrictions, detentions, physical offensives, terrorisation, etc, and indicators of an embedded fear in Pakistan.

在1990年代，與越南退伍軍人合作的美國精神科醫生喬納森·謝伊（Jonathan Shay）發現，其中許多人遭受了深深的心理傷口的困擾- 不僅是基於恐懼的創傷（如PTSD所見），而且與道德和道德侵犯有關。這使他造成了“道德傷害”一詞。在2010年，像布雷特·利茲（Brett Litz）和其他人這樣的研究人員將道德傷害作為心理概念，將其定義為：“持久的心理，行為，社會，社交，有時是犯罪的精神影響，無法預防或證人見證，使人深深地違反了自己的行為。保持道德信念和期望。”隨著時間的流逝，研究人員注意到那些經常遇到道德困境和系統性約束的專業人員迫使他們反對自己的道德信念。因此，這個概念超越了軍隊，包括醫療人員，警察，人道主義援助工人和記者。在巴基斯坦，新聞業的現實雖然並不總是被標記為道德傷害，但卻導致了該行業內部的深刻心理困擾和道德侵蝕。儘管在巴基斯坦的媒體部門內可能沒有有關該主題的專門報告，但幾個出版物確實突出了道德傷害的表現。例如，PAK Media Monitor，保護記者或巴基斯坦新聞基金會在2024年的報告記錄了針對新聞記者的暴力行為的可怕設計 - 限制，拘留，身體進攻，恐怖分子等以及巴基斯坦嵌入的恐懼的指標。

Like Achilles, who withdraws from battle after his betrayal, many journalists in Pakistan, disheartened by threats, and censorship, either leave the profession or retreat into silence.

像阿喀琉斯（Achilles）在背叛後退出戰鬥一樣，巴基斯坦的許多記者因威脅和審查制度沮喪，要么使該行業或撤退。

Here, another parallel emerges – The Patroclus Effect. Achilles' closest companion, Patroclus, dies in his absence, leaving him consumed by guilt and rage. Perhaps calculating or even perceiving the burden of guilt carried by many in the media due to killing the critical truth sounds too snobbish. How many young reporters struggle to make a name in Karachi, Lahore, or Islamabad, only to see their work distorted by editorial pressures? How many regional correspondents, filing reports from Balochistan or KP, witness narratives altered to suit heady interests? How many quit or can quit or are empowered enough to speak out about the erasure of public trust and professional ethics? No research is available to uncover the state of mental health of the reporters recounting extremism and terrorism. They largely remain an undiagnosed case of PTSD and moral injury.

在這裡，出現了另一個平行的 - patoclus效應。阿基里斯（Achilles）最親密的伴侶，帕特洛克斯（Patroclus）在他缺席的情況下去世，使他被罪惡感和憤怒所吞噬。也許是因為殺死批判真相聽起來太卑鄙而計算甚至感覺到許多人在媒體上承受的內gui負擔。有多少年輕的記者努力在卡拉奇，拉合爾或伊斯蘭堡起一個名字，只是看到他們的工作因社論壓力而扭曲了？有多少個區域通訊員提交了Balochistan或KP的報告，目擊者的敘述改變了適合令人震驚的利益？有多少退出或可以辭職或有能力足以說明公眾信任和職業道德的消除？沒有研究可以揭示記者講述極端主義和恐怖主義的心理健康狀況。它們在很大程度上仍然是PTSD和道德傷害的未診斷案例。

Infuriated investigative reporters, unable to practise their craft freely, quite often turn to social media to expose hidden truths - though at times with many personal biases. The rise of partisan journalism is, in many ways, a reaction to deep-rooted moral injuries within the profession. Here arrives the Revenge Journalism - The Hector Parallel. In Pakistan, years of systemic oppression have led many good journalists to adopt highly opinionated, polarising reporting, deserting the pretense of neutrality.

激怒的調查記者無法自由地練習他們的技巧，經常轉向社交媒體來揭露隱藏的真理 - 儘管有時會出現許多個人偏見。黨派新聞業的興起在許多方面都是對該行業內部根深蒂固的道德傷害的反應。這裡是報仇的新聞 - 赫克托平行。在巴基斯坦，多年的系統壓迫導致許多優秀的記者採用高度自以為是的，兩極分化的報告，拋棄了中立的假裝。

The moral struggle of Pakistani journalists is mirrored by Achilles' story where Achilles does not just feel anger - he feels injured ethically and questions the rationale of war and the honour of the Greek cause. Modern journalists face the same dilemma when their institutions betray their ethical commitments. Ironically, the cycle of moral injury will persist without the consultation of those in power - those who influence and manipulate. Journalists alone cannot reconcile and heal. The true test of integrity, however, persists: the courage to tell the truth, no matter what the cost. In the real life theatre, truth is the first casualty.

阿喀琉斯的故事反映了巴基斯坦記者的道德鬥爭，阿喀琉斯不僅會感到憤怒 - 他在道德上感到受傷，並質疑戰爭的理由和希臘人事業的榮譽。當他們的機構背叛其道德承諾時，現代記者面臨著同樣的困境。具有諷刺意味的是，如果沒有掌權的人的磋商，道德傷害的循環將持續存在 - 那些影響和操縱的人。單獨的記者無法和解和康復。然而，對誠信的真實考驗仍然存在：無論費用是多少，勇於說實話的勇氣。在現實生活劇院中，真理是第一個傷亡。

What is the possibility of Redemption and Moral Repair - The Priam Moment that offers a flicker of hope? Moral repair is difficult but not impossible. Achilles ultimately finds peace when he returns Hector's body to King Priam. Integrity-driven journalism can survive through alternative spaces of fact-checking initiatives and independent watchdog groups. Wonder who can ensure the access to authentic digital platforms or international collaborations that remains neither easy nor all inclusive?

救贖和道德修復的可能性是什麼？帶來希望閃爍的Priam時刻？道德修復很困難，但並非不可能。當阿基里斯將赫克託的屍體歸還給普里亞姆國王時，他最終找到了和平。誠信驅動的新聞業可以通過事實檢查計劃和獨立監督組織的替代空間來生存。想知道誰能確保訪問正宗的數字平台或既不容易也不包含的國際合作？

Postscript: I am struck by a realisation that is both familiar and frustrating as I wrap up this op-ed and look at it again through a feminist lens. Just as Patroclus' story is overshadowed by Achilles, the contributions of female journalists are rarely recognised. The Iliad revolves around Achilles' rage, but at its heart is Briseis - a woman treated as a war prize, claimed and exchanged by men, her voice lost in the politics of power. Women in the media know this story too well. Their presence is often paraded as

後記：當我結束這本專欄文章時，我的意識既熟悉又令人沮喪。正如Patroclus的故事被阿喀琉斯所掩蓋一樣，女性記者的貢獻很少得到認可。伊利亞特（Iliad）圍繞著阿喀琉斯（Achilles）的憤怒，但本質上是布里塞斯（Briseis） - 一名被視為戰爭獎的婦女被男人聲稱和交換，她的聲音失去了權力政治。媒體上的女性非常了解這個故事。他們的存在經常被遊行為