Trigger during holidays: neurophysiological, psychological and socio-cultural aspects

Introduction: The holiday as a landscape of triggers

The holiday period, especially at the peak of New Year's and Christmas, represents a unique temporally-eventual space, rich in potential triggers – stimuli that initiate powerful, often involuntary emotional, cognitive and behavioral reactions. Unlike the daily routine, where triggers are usually scattered, the holiday concentrates them, creating an "emotional overload" effect. Studying these triggers requires an integrative approach, taking into account the functioning of the limbic system, patterns of associative memory, and the pressure of social scenarios.

1. Sensory triggers: contact through memory

Olfactory (olfactory) triggers. Olfaction is directly connected to the hippocampus and amygdala – centers of memory and emotions, bypassing the thalamus. Scents have an extremely high triggering power. The smell of tangerines, pine, certain spices (cinnamon, cloves) or traditional dishes (Olivier salad, roast goose) instantly activates autobiographical memories. This can evoke both warm nostalgia and painful memories of lost loved ones or past family conflicts. Research by Rachel Herz shows that the "smell-memory-emotion" connection is one of the most resilient.

Auditory triggers. Certain songs ("Last Christmas" Wham!, "Jingle Bells", the soundtrack to "The Irony of Fate") become cultural constants. Their repetitiveness creates a powerful associative chain. For some, this is the background for joy, for others – a reminder of a specific, possibly traumatic period in life. The sound of glasses clinking, laughter, the specific "hum" of the festive crowd can also act as triggers of social anxiety or the feeling of "not being in one's place".

Visual triggers. An abundance of flashing lights, certain color schemes (red, gold, green), images of idealized families in advertising – all this forms a standard with which a person unconsciously compares their reality, which may become a trigger for a feeling of mismatch and existential dissonance.

2. Social and cognitive triggers

Triggers of social comparison. The holiday, especially through social networks, turns into an "exhibition of achievements": travels, perfectly set tables, happy faces. This triggers the mechanism of upward social comparison (comparison with those who are better), triggering a feeling of envy, self-inadequacy and loneliness. Paradoxically, even positive content can act as a negative trigger.

Triggers of financial stress. The holiday itself, commercialized to the level of an economic phenomenon, becomes a continuous trigger. Gift price tags, the need to compile a long list of expenses, reminders of credit burden – each such micro-stimulus activates centers of anxiety related to financial security.

Triggers of family dynamics. For many, returning to the parental home or meeting with relatives includes a whole set of specific triggers: critical remarks from parents ("When will you get married?", "Why aren't you working in a normal job?"), the renewal of old roles ("rebel", "quiet"), toxic communication patterns. The very geography of the home (the old room, the dining table) itself can serve as a trigger for regression to childhood behavioral models.

The "summary" trigger. The cultural scenario of the end of December as a time of reflection is a powerful cognitive trigger. It initiates the process of global evaluation of one's life over the year, which often leads to focusing on failures and missed opportunities for people with perfectionist or depressive traits, triggering a feeling of guilt and hopelessness.

3. Triggers related to loss and trauma

The holiday is a time when the absence of departed loved ones is felt particularly acutely. A trigger may be:

An empty seat at the table.

A special dish that the deceased prepared.

A tradition that cannot be repeated.
Also, the holiday can serve as an anniversary (anniversary reaction) of a personal trauma (divorce, serious illness, accident) that occurred during this period, making the time interval a global trigger.

4. Cultural and historical specifics: examples

In Germany, the popular Christmas cookie "Lebkuchen" and mulled wine at markets are positive triggers of childhood (Gemütlichkeit – coziness) for many. However, for some migrants or people with alcohol dependence, these same stimuli can be negative triggers of alienation or craving.

In the countries of the former USSR, television broadcasts of "Blue Flame", the film "The Irony of Fate" or the head of state's address are not just broadcasts, but ritual triggers that initiate a collective sense of belonging to a "imagined community" of the nation, but for dissidents of the past these same images could trigger a feeling of protest.

Paradoxical trigger of "joy". For a person in depression or mourning, the persistent demands of others to "relax and have fun" ("Don't be a Grinch!") themselves become powerful triggers of guilt, anger and alienation, deepening isolation.

5. Neurobiological foundations and trigger management

From a neurobiological perspective, a trigger works on the principle of a conditional reflex. A neutral stimulus (the smell of pine) in the past was repeatedly paired with a strong emotional state (joy of family holidays). As a result, it itself became a trigger for this emotion or its complex.

Strategies for management include:

Identification and anticipation: Awareness of one's own individual triggers allows preparation for them.

Cognitive reframing: Conscious rethinking of the meaning of the trigger ("This movie is just a repetitive media product, not a measure of my holiday").

Creating new associations: Forming one's own, positive rituals that "overwrite" old neural connections.

Practices of mindfulness (awareness): Observing the emerging reaction to a trigger without immediate identification with it ("I notice that this smell is causing me sadness, but I am not this sadness").

Conclusion

Holiday triggers represent a condensed form of personal and collective history, materialized in sensory and social stimuli. They act as keys that open the storerooms of memory and emotions. Their power is due not so much to the stimuli themselves as to the semantic and emotional load that the individual and cultural experience assigns to them. Understanding the mechanism of their work allows us to move from passive reaction to active engagement, transforming the holiday period from a potential emotional minefield into a space where even difficult memories can be integrated, and new, healing associations can be consciously created. Ultimately, working with holiday triggers is a work with one's own identity and history, where the holiday does not act as a given, but as a text that can be reread and partly rewritten.
© biblio.kz

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