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              <text>This chapter explores the intersection between culture, trauma, and child welfare. As child welfare systems are becoming more trauma informed, this chapter examines the trauma-focused question of “what happened?” to children and their families as a consequence of their cultural identity and how might that influence the potential contact with the child welfare system. Included in this analysis are the experiences of children from immigrant and refugee families for whom the circumstances in their country of origin and their experiences once arriving in the United States can include traumatic events. This analysis also includes the experiences of children and families from marginalized populations for which there is a potential negative impact of historical trauma, present-day prejudice and discrimination, and disproportionate exposure to negative factors related to the social determinants of health. The second portion of the chapter focuses on the implementation and application of cultural and linguistic competence as an inextricable component to achieve a trauma-informed mission toward the safety, permanence, and well-being of children. The chapter defines cultural competence and delineates implementation of cultural competence for child welfare practitioners, organizations, and systems.&#13;
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              <text>Research indicates that posttraumatic stress symptoms (PTSS) induced by war trauma may be transmitted to veterans’ wives and offspring (secondary traumatic stress; STS). However, the interplay between family members’ characteristics has not been accounted for in such processes. Taking a family systems perspective, we examine the contributions of fathers’ PTSS, mothers’ STS, marital adjustment, and self-disclosure of both parents to offspring's STS and test whether marital quality applies as a mechanism of parent–child transmission. Combat veterans and former prisoners of war (N = 123), their spouses, and adult offspring were investigated in a multiple-step mediation analysis. The results highlight the mother's crucial role in trauma transmission and suggest that strengthening the marital relationship may buffer the transmission of fathers’ PTSS to offspring.</text>
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              <text>The autobiographical narratives of black ex-slaves published in the eighteenth and nineteenth centuries constitute the largest body of literature produced by slaves in human history. Black slaves in the New World created a veritable "literature of escape" depicting the overwhelming horrors of human bondage. These narratives served the abolitionist movement not only as evidence of the slaves' degradation but also of their "intellectual capacity." Accordingly, this literature has elicited a wealth of analysis- and controversy- from its initial publication right up to our day. This volume charts the response to the black slave's narrative from 1750 to the present. The book consists of three sections: selected reviews of slave narratives, dating from 1750 to 1861; essays examining how such narratives serve as historical material; and essays exploring the narratives as literary artifacts</text>
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maintain themselves after the end of the dictatorship. Repressive processes that were open during the military government are being converted into less visible but even more effective authoritarian structures in the new democracy. There is no real social and political participation. People succumb and wait to see what the government will do. A society of alienated subject develops, in which participants feel distant and mistrustful toward the political process, even more so, because they wrongly supposed that they might be central to the new order.</text>
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              <text>The story of the Thomas Indian School has been overlooked by history and historians even though it predated, lasted longer, and affected a larger number of Indian children than most of the more well-known federal boarding schools. Founded by the Presbyterian missionaries on the Cattaraugus Seneca Reservation in western New York, the Thomas Asylum for Orphan and Destitute Indian Children, as it was formally named, shared many of the characteristics of the government-operated Indian schools. However, its students were driven to its doors not by Indian agents, but by desperation. Forcibly removed from their land, Iroquois families suffered from poverty, disease, and disruptions in their traditional ways of life, leaving behind many abandoned children.The story of the Thomas Indian School is the story of the Iroquois people and the suffering and despair of the children who found themselves trapped in an institution from which there was little chance for escape. Although the school began as a refuge for children, it also served as a mechanism for "civilizing" and converting native children to Christianity. As the school's population swelled and financial support dried up, the founders were forced to turn the school over to the state of New York. Under the State Board of Charities, children were subjected to prejudice, poor treatment, and long-term institutionalization, resulting in alienation from their families and cultures. In this harrowing yet essential book, Burich offers new and important insights into the role and nature of boarding schools and their destructive effect on generations of indigenous populations.</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;
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              <text>In 1980, thirty‐five years after the end of World War II, the long‐term impact of war‐trauma on individuals’ lives led to concern about Post‐Traumatic Stress Disorder. While the focus here is not on “disorders,” it is on interactive patterns of “defensive” caretaking behaviors which contribute to intergenerational transmission of anxiety, silence and losses related to the Holocaust. In this long‐term group, defensive caretaking patterns are conceptualized as second‐generation behaviors which focus on parental needs thereby avoiding addressing second‐generation vulnerabilities. Relevant concepts of Sullivan, Winnicott, Bion and Fairbairn are applied. In an innovative trauma group design, defensive caretaking patterns are illustrated through clinical examples and interventions by the therapist as a “validating object” work to mitigate transmission to still the next generation.</text>
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              <text>The wider culture is rife with negative representations of physically disabled people’s sexuality, with them often constructed as asexual and unfit for relationships.&#13;
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people’s sexuality evidences negative social perceptions in—typically—student&#13;
samples. But research focused on willingness to date a disabled person (also often with&#13;
students) suggests more positive attitudes, although the role of social desirability in&#13;
responses is unclear. We expand existing knowledge by qualitatively exploring how&#13;
younger adults make sense of a dating scenario involving a clearly “marked” as disabled&#13;
(wheelchair user) character (Cameron) and an “unmarked” character (Andy). By using&#13;
the novel story completion method that explores a hypothetical scenario, we aimed&#13;
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unexpected wheelchair; (b) anxious Andy, the good guy; (c) the elephant in the room;&#13;
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all. Although participants wrote stories about the scenario that framed disability as an&#13;
obstacle to a successful date, the stories were mainly of a successful date. But even&#13;
“positive” stories conveyed subtle manifestations of ableism. We argue that story&#13;
completion provides a useful method for qualitative psychologists to interrogate social&#13;
perceptions, particularly when social desirability is a concern.</text>
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              <text>This research explores the contention that the history of widespread traumatic stressors&#13;
and the generational transmission of these traumatic stressors throughout the Australian&#13;
Aboriginal population are manifested in a series of social problems. The high levels of&#13;
violence we are now witnessing in some Aboriginal families and communities, which in&#13;
turn contribute to the high incarceration rates of Aboriginal men for violent crimes, are&#13;
seen as one of the most serious symptoms resulting from these traumatic stressors.&#13;
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histories of traumatic stressors and demonstrate psychological symptoms associated&#13;
with trauma stress, as well as whether they have experienced generational patterns of&#13;
traumatic stressors and dysfunction. </text>
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              <text>Within the context of cancer care, access to timely, high-quality care is closely correlated with better health outcomes and quality of life. Yet in Canada, research continues to show that inequities in access to cancer care persist across the cancer continuum, particularly among people experiencing structural marginalization. Although some Canadian research has explored barriers accessing cancer care, little research has explicitly focused on barriers arising from organizational and health systems contexts. Our objective was to explore barriers to accessing cancer services within the health system and organizations delivering cancer services across the cancer continuum for people experiencing structural marginalization.</text>
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              <text>Indigenous Peoples who use illicit drugs (IPWUID) are disproportionately represented among toxic drug poisoning deaths in Canada. These drug-related harms are framed by the historical and ongoing trauma related to settler colonialism and are acutely visible in Vancouver, Canada's Downtown Eastside - a low-income neighbourhood that is an epicenter of the drug poisoning crisis and characterized by entrenched poverty, substance use, violence, and homelessness. This study was undertaken to examine the experiences and perspectives of IPWUID in the Downtown Eastside regarding the drug poisoning crisis and the responsiveness of harm reduction programs within the context of settler colonialism. Indigenous-led qualitative interviews were conducted with 16 IPWUID recruited by Indigenous peer researchers. Indigenous ways of knowing were embedded throughout the entire research design to ensure research was culturally congruent. Interview transcripts were analyzed thematically and interpreted by drawing on concepts of social violence and racial capitalism. Our analysis reviewed three key themes that centered the experiences of IPWUID in Vancouver's Downtown Eastside in relation to the drug poisoning crisis: (1) that the drug poisoning crisis is understood as a form of genocide toward Indigenous Peoples; (2) that the crisis is experienced within the context of pervasive distrust and adversarial relationships with police rooted in structurally racist experiences of place-based policing practices; and (3) that there is a desire for culturally-safe harm reduction care with Indigenous representation, cultural integration, and that addresses inequities and injustice stemming from colonialism and structural racism. Findings demonstrate how responses to the drug poisoning crisis among IPWUID need to respond to social and materials conditions perpetuated by colonialism and racial capitalism, while also centering IPWUID through the development and implementation of Indigenous-led and culturally safe harm reduction approaches.</text>
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                <text>They Talk About it like it's an Overdose Crisis When in Fact it's Basically Genocide: The experiences of Indigenous peoples who use illicit drugs in Vancouver's Downtown Eastside neighbourhood</text>
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