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              <text>&lt;a href="https://doi.org/10.1007/978-0-387-70990-1_2"&gt;https://doi.org/10.1007/978-0-387-70990-1_2&lt;/a&gt;</text>
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              <text>Lisa Tsoi Hoshmand</text>
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              <text>Cross-Cultural Assessment of Psychological Trauma and PTSD</text>
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              <text>This chapter is premised on the assumption that the definition of trauma entails the cultural and ecological systems that mediate human experience and provide resources for coping and meaning making. Furthermore, the detection of traumatic stress disorder implies that the stressful event has overtaxed personal and, in some cases, community capacities. It follows that in considering cultural and ecological factors in the understanding of trauma and trauma recovery, both community resources for resilience and personal resources for coping that are appropriated from culture should be assessed. This emphasis on the cultural and the ecological is in response to the limitations of individually focused western conceptions of trauma and concerns about medicalized approaches to trauma intervention that insufficiently account for contextual factors in trauma recovery (Argenti-Pullen, 2000; Burstow, 2003; Summerfield, 2004).</text>
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              <text>Shanaaz Hoosain</text>
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              <text>This article focuses on social work research with displaced families in the Western Cape, South Africa, who have experienced both the historical trauma of their slave past and the trauma of displacement during apartheid. In a similar context, aboriginal academic writers have found that initial studies of intergenerational trauma did not take into account the historical ordeal of colonialism which they believe has left its mark on aboriginal communities today. Intergenerational trauma has also been based on research with holocaust survivors. For this research paper, a postcolonial indigenous research paradigm was implemented owing to the colonial history of Cape Town. Collective narrative practice and participatory learning action techniques were used to decolonise the theoretical and methodological approach. Foucault’s counter-memories and counter-histories were applied to critically engage with the research findings to include the “unofficial” stories of slave descendants in social work discourse where these stories have largely been ignored.</text>
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                <text>Decolonising Social Work Research with Families Experiencing Intergenerational Trauma</text>
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              <text>&lt;a href="https://www.semanticscholar.org/paper/The-transmission-of-intergenerational-trauma-in-Hoosain/9184acb2bcb34d8e33560f31709324f65d49a6c5"&gt;https://www.semanticscholar.org/paper/The-transmission-of-intergenerational-trauma-in-Hoosain/9184acb2bcb34d8e33560f31709324f65d49a6c5&lt;/a&gt;</text>
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              <text>Shanaaz Hoosain</text>
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              <text>Haley Lesemann</text>
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              <text>This chapter introduces the conceptual and theoretical framework which focuses on the transmission of intergenerational trauma. The development of intergenerational trauma is discussed as well as the different schools of thought on intergenerational trauma as presented in Aboriginal studies and through scholars of intergenerational trauma. Various theories of intergenerational transmission and trauma transmission, and key concepts are presented. The definition of trauma, the trauma of displacement and its classification in traumatology are clarified. In addition, narrative therapy theory which also forms part of the theoretical framework in order to contextualise the trauma that families have experienced. Finally the different mechanisms of trauma transmission as identified in literature, is discussed.&#13;
Intergenerational trauma theory and narrative therapy theory guide this research project. Understanding the transmission of trauma in families highlights what is being transmitted in families and how it is being transmitted, and this knowledge can contribute to interrupting trauma transmission. However, trauma transmission theories are based on a medical model which has not taken the socio-historical context into consideration. Narrative therapy theory, and the principles of collective narrative practice has been used both as a conceptual framework and methodological framework. Narrative therapy theory is based on Foucouldian discourse anlaysis while collective narrative practice by Denborough (2008) is based on the work of Freire’s Pedagogy of Hope (1994). </text>
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                <text>The Transmission of Intergenerational Trauma in Displaced Families</text>
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              <text>&lt;a href="https://doi.org/10.1080/10474412.2019.1705162"&gt;https://doi.org/10.1080/10474412.2019.1705162&lt;/a&gt;</text>
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              <text>Native American youth face a number of challenges that affect their academic success and wellbeing. In schools, Native American youth are presented with textbooks that include stereotyped and distorted information about their peoples’ history. However, there is a gap in the literature showing whether these textbooks contain microaggressive statements. The current study is a qualitative inquiry into five Montana history that explores the following questions: The first, are there microaggressions in history textbooks used across Montana, and the second – if there are microaggressions, what are those themes? Results of this study indicate that these books included 96 microinvalidations, 54 microinsults, and 11 microassaults. The themes of these microaggressive statements expanded beyond Sanchez’s (2007) original themes. In turn, this study discusses the results from a perspective of White privilege, and how educational consultants can help combat this prejudice engrained in curriculum.</text>
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              <text>Wellness is an important American Indian (AI) concept, understood as being in balance with one’s body, mind, and environment. Wellness predictors are reported in this paper within the context of health. A cross-sectional randomized household survey of 457 AI adults at 13 rural health care sites in California was conducted. Measures included wellness perceptions, barriers, health status/health conditions, spirituality, cultural connectivity, high-risk behaviors and abuse history. Statistical analysis obtained the best predictive model for wellness. Predictors of wellness were general health status perception, participation in AI cultural practices and suicide ideation. Significant differences in wellness status were observed depending on experience of adverse events in childhood and adulthood (neglect, physical abuse, and sexual abuse). Cultural connectivity (speaking tribal language, participating in AI practices, and feeling connected to community) was also associated with perceptions of wellness. Recommendations are for culturally-appropriate education and interventions emphasizing community and cultural connectivity for improving wellness status.</text>
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              <text>The intergenerational effects of trauma resulting from torture and war are complex and multi-faceted and have important implications for the family system. The current study aimed to identify key relationships between refugee maternal caregiver exposure to torture, mental health, and physical health with maternal-reported youth adjustment. Ninety-six Karen maternal caregivers originating from Burma and resettled in the United States participated in a cross-sectional, explanatory mixed methods study. Maternal mental health distress was found to mediate the relationship betweenmaternal torture experiences and youth adjustment, R2 = .357. Physical health problems was found to moderate the degree to which mental health distress mediated the relationship between torture and war trauma experiences and youth adjustment, R2 = .409. The current study is significant in that it enhances our mechanistic understanding of factors relevant to the intergenerational effects of trauma within families where maternal caregivers experienced trauma from torture and/or war.</text>
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              <text>Yaakov Hoffman, Amit Shrira</text>
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              <text>The effects of parental trauma on offspring of Holocaust survivors (OHS) are debated in the literature. Recently, scholars suggested that it may be more productive to ask when and via which mechanisms such effects are observed. Following, the current study examines if parental Holocaust-related posttraumatic stress disorder (PTSD) symptoms are linked with the aging processes of their middle-aged offspring. Beyond this association, we also suggested a putative mediation path, indicating three underlying mechanisms by which parental trauma lingers on: perceived parent–child role reversal, secondary traumatization, and depressive symptoms. Using a convenience sample of 682 community-dwelling participants, comprising 341 older adult parent–middle-aged offspring dyads (M age = 81.71 and 54.58 for parents and offspring, respectively) to address this issue. Parents reported PTSD with the valid measure of PTSD Checklist for Diagnostic and Statistical Manual of Mental Disorders, fifth edition. OHS reported perceived parent–child role reversal, secondary traumatization, depressive symptoms, and completed indices of successful aging. Based on parents’ reports, we divided the parent–offspring dyads into three groups: OHS whose parents had probable PTSD (n dyads = 43), OHS whose parents did not have PTSD (n dyads = 161), and comparison with parents who did not undergo the Holocaust (n dyads = 137). Findings reveal that OHS with parents suffering from probable PTSD aged less successfully than comparisons. Serial mediation analyses validated the aforementioned putative pathway (perceived parent–child role reversal, secondary traumatization, and depression) linking parental PTSD with offspring successful aging. Our findings are discussed through a vignette depicting a fictional OHS character. These underlying mechanisms suggest that different types of interventions, each geared towards a specific mechanism, may mitigate the lingering effect of parental PTSD on diminished OHS successful aging.</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>We assessed transgenerational effects of maternal traumatic exposure, posttraumatic stress symptoms and posttraumatic stress disorder on trauma-related symptoms in Cambodian offspring born after the genocidal Khmer Rouge Regime. We conducted a randomized cross-sectional study. N=378 mothers from 4 provinces of the country and one of each of their grown-up children were interviewed. Lifetime traumatic exposure was determined using a context-adapted event list. Present posttraumatic stress symptoms and a potential posttraumatic stress disorder were assessed using the civilian version of the Posttraumatic Stress Disorder Checklist. We found no indication of transgenerational effects that were directly related to maternal traumatic exposure, posttraumatic stress symptoms or posttraumatic stress disorder. Instead, a gender-specific moderating effect was found. Individual traumatic exposure had a stronger effect on posttraumatic stress symptoms in daughters, the higher the mother's lifetime traumatic exposure. There is evidence of an interaction between lifetime traumatic exposure of mothers and their offspring that can be interpreted as an increased vulnerability to symptoms of posttraumatic stress in daughters. The mechanisms of transgenerational trauma in the Cambodian context require further research, as learning from previous conflicts will be instructive when addressing the pressing humanitarian needs of today's world.</text>
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                <text>Transgenerational Trauma in a Post-conflict Setting: Effects on offspring PTSS/PTSD and offspring vulnerability in Cambodian families</text>
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              <text>&lt;a href="https://www.weslpress.org/9780819561442/life-against-death/"&gt;https://www.weslpress.org/9780819561442/life-against-death/&lt;/a&gt;</text>
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              <text>Life Against Death: The Psychoanalytical Meaning of History - Volume 1</text>
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              <text>1985</text>
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              <text>Life Against Death cannot fail to shock, if it is taken personally; for it is a book which does not aim at eventual reconciliation with the views of common: Life Against Death: The Psychoanalytical Meaning of History is a book by the American classicist Norman O. Brown, in which the author offers a radical analysis and critique of the work of Sigmund Freud.</text>
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                <text>Life Against Death: The Psychoanalytical Meaning of History - Volume 1</text>
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              <text>&lt;a href="https://doi.org/10.1177/0192513X14565702"&gt;https://doi.org/10.1177/0192513X14565702&lt;/a&gt;</text>
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              <text>Israel Bronstein, Yafit Levin, Yael Lahav, Zahava Soloman</text>
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              <text>This study examines (a) secondary trauma by evaluating World Assumptions (World Assumptions Scale scores) among spouses of Israeli ex-prisoners of war (ex-POWs) and (b) the relationship between the husbands’ current posttraumatic stress disorder (PTSD) symptoms and PTSD trajectory and the wives’ world assumptions. Data were prospectively collected thrice for ex-POWs and comparable veterans, and twice for their spouses. This study extends current research as it links trauma, beyond PTSD symptoms, to more negative world assumptions among spouses of traumatized ex-POWs. Spouses of ex-POWs with PTSD symptoms reported lower benevolence of the people and self-worth and higher randomness compared with spouses of ex-POWs without PTSD symptoms. Spouses of ex-POWs who endorsed chronic PTSD symptoms also reported greater levels of self-control compared with the delayed PTSD symptoms group. Results suggest that the relationship between husbands’ PTSD symptoms and wives’ world assumptions may be mediated by wives’ PTSD symptoms. The implications of the findings are discussed.</text>
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              <text>&lt;a href="https://doi.org/10.1177/0034644618789182"&gt;https://doi.org/10.1177/0034644618789182&lt;/a&gt;</text>
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              <text>The socioeconomic position of Blacks in America cannot be fully contextualized without considering the marginalization of their racialized social identities as minorities who have historically combated subjugation and oppression with respect to income, employment, homeownership, education, and political representation. It is not difficult to understand why the historical reference to “passing” primarily has been associated with Blacks who were able to—and many who did—claim to be White to secure the social, educational, political, and economic benefits that were reserved for Whites. Therefore, the majority of passing narratives have focused on Black to White passing. This article departs from the tradition in the literature by considering appropriation of various aspects of Black culture and White to Black passing. We evaluate the socioeconomic costs and benefits of being Black and inequalities in citizenship status between Blacks and Whites. Furthermore, we examine the socioeconomic and political capital of Blackness versus Whiteness in an attempt to explore the rationality of passing for Black.</text>
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          <description/>
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              <text>Maria Qureshi</text>
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        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Passing and the Costs and Benefits of Appropriating Blackness</text>
              </elementText>
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          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>African Americans</text>
              </elementText>
            </elementTextContainer>
          </element>
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      <tag tagId="288">
        <name>African Americans</name>
      </tag>
      <tag tagId="465">
        <name>Ethnic/Racial Minorities</name>
      </tag>
      <tag tagId="719">
        <name>Inequality</name>
      </tag>
      <tag tagId="186">
        <name>Marginalized Communities</name>
      </tag>
      <tag tagId="296">
        <name>Oppression</name>
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