道德伤害：巴基斯坦记者的困境

当前的全球媒体状况，尤其是巴基斯坦新闻业经常引发我各种各样的专业经验的回忆 - 作为电视主播，制片人，印刷记者和大学老师，跨多个学科。

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.

新闻业曾经是真理讲述的代名词，正在巴基斯坦背叛规范。在分析媒体状态时，记者的困境经常被忽略。

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.

巴基斯坦的大多数记者都面临着一系列独特的挑战。被其机构，编辑甚至国家遗弃，他们经常被强迫自我训练，挤压批判故事或增强政府寓言。这种安静的战斗的损害仍然隐藏在我们特殊的环境中，至少我看不到任何未资助的公众意识和对道德新闻业的需求或支持巴基斯坦新闻自由的基层运动的例子。

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，与越南退伍军人合作的美国精神科医生乔纳森·谢伊（Jonathan Shay）发现，其中许多人遭受了深深的心理伤口的困扰 - 不仅是基于恐惧的创伤（如PTSD所见），而且与道德和道德侵犯有关。这使他造成了“道德伤害”一词。在2010年，像布雷特·利兹（Brett Litz）和其他人这样的研究人员将道德伤害作为心理概念，将其定义为：“持久的心理，行为，社会，社交，有时是犯罪的精神影响，无法预防或证人见证，使人深深地违反了自己的行为。保持道德信念和期望。”随着时间的流逝，研究人员注意到那些经常遇到道德困境和系统性约束的专业人员迫使他们反对自己的道德信念。因此，这个概念超越了军队，包括医疗人员，警察，人道主义援助工人和记者。在巴基斯坦，新闻业的现实虽然并不总是被标记为道德伤害，但却导致了该行业内部的深刻心理困扰和道德侵蚀。尽管在巴基斯坦的媒体部门内可能没有有关该主题的专门报告，但几个出版物确实突出了道德伤害的表现。例如，PAK Media Monitor，保护记者或巴基斯坦新闻基金会在2024年的报告记录了针对新闻记者的暴力行为的可怕设计 - 限制，拘留，身体进攻，恐怖分子等以及巴基斯坦嵌入的恐惧的指标。

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）在背叛后退出战斗一样，巴基斯坦的许多记者因威胁和审查制度沮丧，要么使该行业或撤退。

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.

在这里，出现了另一个平行的 - patoclus效应。阿基里斯（Achilles）最亲密的伴侣，帕特洛克斯（Patroclus）在他缺席的情况下去世，使他被罪恶感和愤怒所吞噬。也许是因为杀死批判真相听起来太卑鄙而计算甚至感觉到许多人在媒体上承受的内gui负担。有多少年轻的记者努力在卡拉奇，拉合尔或伊斯兰堡起一个名字，只是看到他们的工作因社论压力而扭曲了？有多少个区域通讯员提交了Balochistan或KP的报告，目击者的叙述改变了适合令人震惊的利益？有多少退出或可以辞职或有能力足以说明公众信任和职业道德的消除？没有研究可以揭示记者讲述极端主义和恐怖主义的心理健康状况。它们在很大程度上仍然是PTSD和道德伤害的未诊断案例。

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.

激怒的调查记者无法自由地练习他们的技巧，经常转向社交媒体来揭露隐藏的真理 - 尽管有时会出现许多个人偏见。党派新闻业的兴起在许多方面都是对该行业内部根深蒂固的道德伤害的反应。这里是报仇的新闻 - 赫克托平行。在巴基斯坦，多年的系统压迫导致许多优秀的记者采用高度自以为是的，两极分化的报告，抛弃了中立的假装。

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记者的道德斗争，阿喀琉斯不仅会感到愤怒 - 他在道德上感到受伤，并质疑战争的理由和希腊人事业的荣誉。当他们的机构背叛其道德承诺时，现代记者面临着同样的困境。具有讽刺意味的是，如果没有掌权的人的磋商，道德伤害的循环将持续存在 - 那些影响和操纵的人。单独的记者无法和解和康复。然而，对诚信的真实考验仍然存在：无论费用是多少，勇于说实话的勇气。在现实生活剧院中，真理是第一个伤亡。

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?

救赎和道德修复的可能性是什么？带来希望闪烁的Priam时刻？道德修复很困难，但并非不可能。当阿基里斯将赫克托的尸体归还给普里亚姆国王时，他最终找到了和平。诚信驱动的新闻业可以通过事实检查计划和独立监督组织的替代空间来生存。想知道谁能确保访问正宗的数字平台或既不容易也不包含的国际合作？

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

后记：当我结束这本专栏文章时，我的意识既熟悉又令人沮丧。正如Patroclus的故事被阿喀琉斯所掩盖一样，女性记者的贡献很少得到认可。伊利亚特（Iliad）围绕着阿喀琉斯（Achilles）的愤怒，但本质上是布里塞斯（Briseis） - 一名被视为战争奖的妇女被男人声称和交换，她的声音失去了权力政治。媒体上的女性非常了解这个故事。他们的存在经常被游行为