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              <text>In 2021, the American Psychological Association (APA) passed a series of resolutions that initiated a process of atonement for its participation in promoting, perpetuating, and failing to challenge racism and discrimination toward communities of color (APA, 2021a, 2021b). The purpose of this special issue was to examine the ways in which the field of psychology has perpetuated racial hierarchy and harm toward communities of color. More importantly, the included articles offer guidance on the mechanisms and strategies that will aid in the dismantling of racism in the field of psychology and support efforts of reconciliation, repair, and healing. In this introduction, we present a brief history of racism in the field of psychology and highlight theories and methods that should be considered as efforts to combat systemic racial inequities. Articles in this special issue fall into four specific themes that include bias and scientific racism in research, intergroup collaboration, organizational and clinical implications, and changing the culture of psychology. </text>
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              <text>Offspring of mothers with posttraumatic stress disorder (PTSD) are at higher risk for a range of negative developmental outcomes, including differing forms of psychopathology. This study suggests that the multigenerational impact of trauma may be partially attributed to increased levels of stress experienced by these offspring during childhood and adolescence. Diagnostic interviews were conducted with over 800 women and their offspring. Experiences of stress were assessed using multiple measures. Results indicate that offspring of mothers with PTSD or high levels of PTSD symptoms experienced higher levels of lifetime exposure to major stress, η2 = .02, current chronic stress due to family relations, η2 = .01, and a higher level of objectively rated recent episodic life stress, η2 = .01, compared to offspring of women without PTSD. These findings remained significant after controlling for maternal history of depression.</text>
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              <text>The present study investigates whether secondary traumatization (i.e., family history of Holocaust survival and secondary exposure to captivity) is implicated in subjective age. Women exposed to different levels of secondary traumatization (N 1⁄4 177) were assessed. Analyses of variance (ANOVAs) revealed that a Holocaust background and husband’s captivity had a marginally significant positive effect on age appearance. Women with a Holocaust background whose husbands were held captive reported older interest age, indicating double jeopardy for older subjective age when two sources of secondary traumatization are present. A similar trend existed for behavior age. Possible explanations for these complex findings of risk and resilience are discussed.</text>
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              <text>In the theories of Durkheim which focusses mostly on consensus and equilibrium within society, genocide is a problematic phenomenon. Even though violent is not absent in his theoretical framework, it always has a function, a reason, mainly to establish cohesion in a society that is in essence divided in labor and religion. Violence for violence, excluding groups and persecuting groups for who they are is simply not studied in detail within his consensus centered sociology. So how could we study genocide within his framework? How can we start to analyze genocide through Durkheim’s glasses. How could we explain something that is so disruptive in nature. In this article I try to answer this question by looking at certain elements within his theories, but also by studying the importance of sacralization as studied and analyzed by Mauss, Hubert and in some instances Durkheim himself. Here we may find that genocide may not exist outside the mechanisms of society but may have a function within.</text>
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                <text>Durkheim’s Structural Functionalism and the Integration of Genocide in his Sociological Framework</text>
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              <text>Maria Pavlova, Melanie Noel, Serena L. Orr, Andrew Walker, Sheri Madigan, Sheila W. McDonald, Suzanne C. Tough &amp; Kathryn A. Birnie</text>
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          <name>Volume</name>
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              <text>Vol. 24</text>
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          <name>Issue</name>
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              <text>No. 508</text>
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              <text>Springer Nature</text>
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              <text>2024</text>
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              <text>English</text>
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          <name>Access</name>
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              <text>Open Access </text>
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              <text>Background Pediatric chronic pain (i.e., pain lasting&amp;thinsp;≥&amp;thinsp;3 months) is prevalent, disabling, and costly. It spikes in adolescence, interrupts psychosocial development and functioning, and often co-occurs with mental health problems. Chronic pain often begins spontaneously without prior injuries and/or other disorders. Prospective longitudinal cohort studies following children from early childhood, prior to chronic pain onset, are needed to examine contributing factors, such as early pain experiences and mental health. Using data from a longitudinal community pregnancy cohort (All Our Families; AOF), the present study examined the associations between early developmental risk factors, including early childhood pain experiences and mental health symptoms, and the onset of pediatric chronic pain at ages 8 and 11 years. Methods Available longitudinal AOF data from child age 4 months, as well as 1, 2, 3, 5, 8, and 11 years, were used. Mothers reported their child’s pain experiences (e.g., hospitalizations, vaccinations, gut problems) at each timepoint from 4 months to 8 years, child chronic pain at age 8, and child mental health symptoms at ages 5 and 8 years. Children reported their chronic pain frequency and interference at age 11. Adaptive least absolute shrinkage and selection operator (LASSO) regressions were used to select predictor variables. Complete case analyses were complemented by multiple imputation using chained equation (MICE) models. Results Gut problems, emergency room visits, frequent pain complaints, and headaches at age 5 or earlier, as well as female sex, were associated with increased risk of maternal reported child chronic pain at age 8. Maternal reported chronic pain at age 8 was associated with higher levels of child-reported pain frequency and pain interferences at age 11. Boys self-reported lower levels of pain interference at age 11. Conclusions Some, but not all, painful experiences (e.g., gut problems, ER visits, pain complaints) in early life contribute to pediatric chronic pain onset and should be considered for screening and early intervention.</text>
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              <text>Kristen Walker</text>
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                <text>Early Childhood Risk Factors for Later Onset of Pediatric Chronic Pain: a multi-method longitudinal study</text>
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                  <text>The Holocaust, 1939-1945</text>
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          <name>View Source</name>
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            <elementText elementTextId="11658">
              <text>&lt;a href="https://doi.org/10.1016/j.psyneuen.2014.06.001"&gt;https://doi.org/10.1016/j.psyneuen.2014.06.001&lt;/a&gt;</text>
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          <name>Author(s)</name>
          <description/>
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            <elementText elementTextId="11661">
              <text>Amy L Lehrner, Heather N Bader, Louri Makotkine, Jonathan R Seckl, Linda M Bierer, Nikolaos P Daskalakis, Rachel Yehuda</text>
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              <text>Vol. 48</text>
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              <text>Psychoneuroendocrinology</text>
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            <elementText elementTextId="11664">
              <text>2014</text>
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              <text>English</text>
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        <element elementId="78">
          <name>Abstract</name>
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              <text>Adult offspring of Holocaust survivors comprise an informative cohort in which to study intergenerational transmission of the effects of trauma exposure. Lower cortisol and enhanced glucocorticoid sensitivity have been previously demonstrated in Holocaust survivors with PTSD, and in offspring of Holocaust survivors in association with maternal PTSD. In other work, reduction in the activity of the enzyme 11β-hydroxysteroid dehydrogenase type 2 (11β-HSD-2), which inactivates cortisol, was identified in Holocaust survivors in comparison to age-matched, unexposed Jewish controls. Therefore, we investigated glucocorticoid metabolism in offspring of Holocaust survivors to evaluate if similar enzymatic decrements would be observed that might help to explain glucocorticoid alterations previously shown for Holocaust offspring.</text>
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              <text>Kristen Walker</text>
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                <text>Elevation of 11β-Hydroxysteroid Dehydrogenase Type 2 Activity in Holocaust Survivor Offspring: Evidence for an Intergenerational Effect of Maternal Trauma Exposure</text>
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        <name>Jewish Identity</name>
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        <name>Mental Health</name>
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        <name>Mental Illness</name>
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              <name>Title</name>
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                  <text>Multigenerational Legacies of Trauma of American Indians</text>
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              <text>&lt;a href="https://doi.org/10.1080/13557858.2012.758691"&gt;https://doi.org/10.1080/13557858.2012.758691&lt;/a&gt;</text>
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              <text>Andrea Bersamin, Bert Boyer, Bret Luick, Cecile Lardon, Christopher Wolsko, Judith S. Stern|, Scarlett Hopkins, Sheri Zidenberg-Cherr</text>
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              <text>Vol. 19</text>
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              <text>No. 3</text>
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              <text>Taylor &amp; Francis</text>
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          <description/>
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            <elementText elementTextId="11565">
              <text>English</text>
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              <text>American Indians and Alaska Natives report among the lowest levels of physical activity in the U.S, but there is very little systematic research examining the determinants of physical activity patterns in these populations. This study investigated the relationships between enculturation (or, cultural traditionality), psychosocial stress, and physical activity in a community-based sample of Yup’ik women and men living in rural Alaska Native communities. Associations between these variables and several metabolic risk factors were also examined.</text>
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            <elementText elementTextId="11568">
              <text>Kristen Walker</text>
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                <text>Enculturation, Perceived Stress, and Physical Activity: Implications for Metabolic Risk Among the Yup'ik–The Center for Alaska Native Health Research Study</text>
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                <text>Indigenous peoples</text>
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              <text>&lt;a href="https://doi.org/10.1007/978-3-030-05731-2_5"&gt;https://doi.org/10.1007/978-3-030-05731-2_5&lt;/a&gt;</text>
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              <text>Dahlma Llanos-Figueroa</text>
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              <text>Daughters of the Stone</text>
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          <description/>
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              <text>English</text>
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              <text>This chapter explores Dahlma Llanos-Figueroa’s novel Daughters of the Stone via psychoanalytics of historical trauma and studies regarding the effects of coloniality on genetic predispositions within epigenetics. This chapter examines how Llanos-Figueroa recreates narratives of Puerto Rico’s history of slavery. Importantly, this chapter contends that her renarration shows how women have been specifically inculcated into this system, both in its previous instantiations and the gaps in narratives in which slavery became a silenced trauma. This novel also critiques social shaming of Afro-Latinidades at both the individual family and larger socio-structural levels. This novel reclaims ancestral lineage as part of an empowered world-traveler consciousness. Analysis of this text in conjunction with recent studies in biological responses to trauma indicates the more insidious reach of colonialism and the importance of new narratives regarding historical trauma and narratives of pathologized bodies.</text>
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              <text>Haley Lesemann</text>
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              <text>Epigenetics increasingly occupies a pivotal position in our understanding of inheritance, natural selection and, perhaps, even evolution. A survey of the PubMed database, however, reveals that the great majority (&gt;93%) of epigenetic papers have an intra-, rather than an inter-generational focus, primarily on mechanisms and disease. Approximately ~1% of epigenetic papers even mention the nexus of epigenetics, natural selection and evolution. Yet, when environments are dynamic (e.g., climate change effects), there may be an “epigenetic advantage” to phenotypic switching by epigenetic inheritance, rather than by gene mutation. An epigenetically-inherited trait can arise simultaneously in many individuals, as opposed to a single individual with a gene mutation. Moreover, a transient epigenetically-modified phenotype can be quickly “sunsetted”, with individuals reverting to the original phenotype. Thus, epigenetic phenotype switching is dynamic and temporary and can help bridge periods of environmental stress. Epigenetic inheritance likely contributes to evolution both directly and indirectly. While there is as yet incomplete evidence of direct permanent incorporation of a complex epigenetic phenotype into the genome, doubtlessly, the presence of epigenetic markers and the phenotypes they create (which may sort quite separately from the genotype within a population) will influence natural selection and, so, drive the collective genotype of a population.</text>
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              <text>This study explores epigenetics as a factor in the transgenerational heritability of environmental stressors or traumas experienced by the ancestors and observed in the form of disease, pathology, unhappiness, or other mal-adaptive behaviors, in Systemic Family Constellations. It employs a multiparadigmatic model of research and performs a meta-analysis of extant literature on epigenetics from biology, genetics, medicine and psychology. It explores epigenetic changes in genome expression that are transmitted transgenerationally and proposes that epigenetics may be a factor to explain how environmental stressors or traumas experienced by the ancestors are transferred to individuals in the present and observed in Systemic Family Constellations. It presents the extant theories that explain “how constellations work” and introduces epigenetics as an additional biologic, scientific explanation. A narrative history of Bert Hellinger includes his tenure as a missionary and educator with the Zulus of South Africa, and demonstrates how Hellinger’s personal history and his immersion in Zulu culture led to the creation of Family Constellations. It explores Hellinger’s studies of the phenomenology of Edmund Husserl, the systems approaches to therapy, family therapies, and brief therapy, neurolinguistic programming, transactional analysis and life scripts, transgenerational therapy, and psychodrama, and ties all of these to Hellinger’s experience with the ancestor reverence shown by the Zulus of South Africa that culminated in Hellinger’s creation of Systemic Family Constellations.</text>
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              <text>The present article reviews the growing literature on micro-level (daily or situation-specific) acculturation processes and provides new empirical evidence regarding the link between macro-level (general) and micro-level acculturation indices. The review covers the evolution of acculturation theory and research to focus on separate heritage and destination cultural dimensions and on specific domains (e.g., practices, values, identifications), to include longitudinal research designs, and to incorporate daily diary methodologies. The empirical study includes 824 Hispanic college students in Miami (76.1 % female) who participated in a 12-day diary study. General (macro-level) acculturation measures were administered on Days 1 and 12, and daily (micro-level) acculturation measures were administered on Days 2-11. Each of six acculturation components (dimension-domain pairings) - U.S. practices, Hispanic practices, individualist values, collectivist values, U.S. identity, and ethnic identity - was assessed using full scales on Days 1 and 12 and using single items on Days 2-11. Daily means and daily fluctuations, computed as the standard deviation of Day 2-11 scores, were included during the daily portion of the study. Analyses examined the extent to which earlier macro-level acculturation scores would predict daily means and fluctuations, as well as the extent to which these daily means and fluctuations would predict later macro-level acculturation scores. For each acculturation component, daily means were related to Day 1 and Day 12 scores, though the strengths of these associations varied across components. Daily fluctuations were negatively associated with Day 1 and 12 scores for U.S. and Hispanic practices, but these associations were less consistent for the values and identifications components. These results are discussed in terms of the overlap between micro and macro level acculturation processes, and in terms of the future of acculturation research</text>
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              <text>Chandler and Lalonde broadened the scope of inquiry in suicide research by providing theoretical grounding and empirical support for the role of community, culture, and history in understanding Indigenous youth suicide and reimagining its prevention. Their work pushed the field to consider the intersectional process of individual and collective meaning-making in prevention of Indigenous suicide, together with the central role culture plays in bringing coherence to this process over time. Their innovation shifted the research focus to include the shared histories, contexts, and structures of meaning that shape individual lives and behaviors. We describe here a new generation of research extending their pathbreaking line of inquiry. Recent work aims to identify complex associations between community-level structures and suicidal behavior by collaborating with Alaska Native people from rural communities to describe how community protective factors function as preventative resources in their daily lives. Community engagement and knowledge co-production created a measure of community protection from suicide. Structured interviews with rural Alaska Native community members allowed use of this measure to produce relevant, accessible, and actionable knowledge. Ongoing investigations next seek to describe their mechanisms in shaping young people's lives through a multilevel, mixed-methods community-based study linking community-level protection to protection and well-being of individual youth. These efforts to understand the multiple culture-specific and culturally mediated pathways by which communities build on their strengths, resources, and practices to support Indigenous young people's development and reduce suicide risk are inspired by and expand on Chandler and Lalonde's remarkable legacy.</text>
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