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Journal articles on the topic 'Intergenerational trauma'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Flanagan, Tom. "Odškodnění za historickou křivdu a mezigenerační trauma." Kulturní studia 2022, no. 2 (November 1, 2022): 15–26. http://dx.doi.org/10.7160/ks.2022.190201cs.

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Canadian First Nations (Indians) are said to suffer historical trauma from attendance at residential schools, through loss of culture passed down across generations. But the empirical evidence for this claim is weak. Less than a third of Canadian Indians ever attended residential schools, and the average period of attendance was only 4.5 years. Moreover, the research on intergenerational trauma arising from attendance at the residential schools suffers from numerous methodological weaknesses described in detail in the paper. Claims of intergenerational trauma are being used to justify demands for reparations, but that amounts to transferring wealth from contemporary people who have done nothing wrong to other contemporary people who have suffered no wrong.

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2

Balbernie, Robin. "All about… Intergenerational trauma." Nursery World 2017, no. 17 (August 21, 2017): 24–27. http://dx.doi.org/10.12968/nuwa.2017.17.24.

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3

Perez, Linda M. "Intergenerational Dynamics of Trauma." Journal of Infant, Child, and Adolescent Psychotherapy 8, no. 3-4 (December 16, 2009): 156–68. http://dx.doi.org/10.1080/15289160903417865.

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4

Mew, Emma J., Kate Nyhan, Jessica L. Bonumwezi, Vanessa Blas, Hannah Gorman, Rachel Hennein, Kevin Quach, Veronika Shabanova, Nicola L. Hawley, and Sarah R. Lowe. "Psychosocial family-level mediators in the intergenerational transmission of trauma: Protocol for a systematic review and meta-analysis." PLOS ONE 17, no. 11 (November 15, 2022): e0276753. http://dx.doi.org/10.1371/journal.pone.0276753.

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Introduction Family-level psychosocial factors appear to play a critical role in mediating the intergenerational transmission of trauma; however, no review article has quantitatively synthesized causal mechanisms across a diversity of trauma types. This study aims to systematically consolidate the epidemiological research on family-level psychosocial mediators and moderators to ultimately produce causal diagram(s) of the intergenerational transmission of trauma. Methods We will identify epidemiological peer-reviewed publications, dissertations, and conference abstracts that measure the impact of at least one psychosocial family-level factor mediating or moderating the relationship between parental trauma exposure and a child mental health outcome. English, French, Kinyarwanda, and Spanish articles will be eligible. We will search MEDLINE, PsycINFO, PTSDpubs, Scopus, and ProQuest Dissertations and Theses and will conduct forward citation chaining of included documents. Two reviewers will perform screening independently. We will extract reported mediators, moderators, and relevant study characteristics for included studies. Findings will be presented using narrative syntheses, descriptive analyses, mediation meta-analyses, moderating meta-analyses, and causal diagram(s), where possible. We will perform a risk of bias assessment and will assess for publication bias. Discussion The development of evidence-based causal diagram(s) would provide more detailed understanding of the paths by which the psychological impacts of trauma can be transmitted intergenerationally at the family-level. This review could provide evidence to better support interventions that interrupt the cycle of intergenerational trauma. Trial registration Systematic review registration: PROSPERO registration ID #CRD42021251053.

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Cordell, Peter. "Intergenerational Trauma in Aboriginal Peoples." University of Western Ontario Medical Journal 82, S1 (November 21, 2013): 7–8. http://dx.doi.org/10.5206/uwomj.v82is1.4536.

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6

LIN, Yao, Heming WU, and Qijia SHI. "The Intergenerational Transmission of Trauma." Advances in Psychological Science 21, no. 9 (December 16, 2013): 1667–76. http://dx.doi.org/10.3724/sp.j.1042.2013.01667.

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7

McDonnell, Christina G., and Kristin Valentino. "Intergenerational Effects of Childhood Trauma." Child Maltreatment 21, no. 4 (July 27, 2016): 317–26. http://dx.doi.org/10.1177/1077559516659556.

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8

Bezo, Brent. "A Child Rights Perspective on Intergenerational Trauma." Canadian Journal of Children's Rights / Revue canadienne des droits des enfants 4, no. 1 (November 23, 2017): 71–91. http://dx.doi.org/10.22215/cjcr.v4i1.89.

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This paper argues that intergenerational trauma undermines the rights of the child, as per articles of the United Nations Convention on the Rights of the Child. To meet this objective, this paper draws on the available evidence suggesting that intergenerational trauma deprives children of their rights to environments free of maltreatment-abuse (Articles 19), and poverty (Article 27), in addition to undermining their rights to their own culture (Article 30). This paper then draws on available intergenerational trauma research, suggesting that child maltreatment-abuse, poverty, and loss of culture prevent the child from obtaining the best possible health, with the latter also a right outlined in Article 24. Because this paper argues that the study of intergenerational trauma owes its existence to political movements, recommendations are made for researcher engagement in multisectorial child-centric research initiatives, in order to help realize children’s rights that are undermined by intergenerational trauma and improve children’s health.

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9

Roy, Amrita. "Intergenerational Trauma and Aboriginal Women: Implications for Mental Health During Pregnancy 1." First Peoples Child & Family Review 14, no. 1 (August 31, 2020): 211–24. http://dx.doi.org/10.7202/1071297ar.

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Intergenerational trauma explains why populations subjected to long-term and mass trauma show a higher prevalence of disease, even several generations after the original events. Residential schools and other legacies of colonization continue to impact Aboriginal populations, who have higher rates of mental health concerns. Poor maternal mental health during pregnancy can have serious health consequences for the mother, the baby, and the whole family; these include impacting the cognitive, emotional, and behavioural development of children and youth. This paper has the following objectives: to define intergenerational trauma and contextualize it in understanding the mental health of pregnant and parenting Aboriginal women; to summarize individual-level and population-level approaches to promoting mental health and examine their congruence with the needs of Aboriginal populations; and to discuss the importance of targeting intergenerational trauma in both individual-level and population-level interventions for pregnant Aboriginal women. Various scholars have suggested that healing from intergenerational trauma is best achieved through a combination of mainstream psychotherapies and culturally-entrenched healing practices, conducted in culturally safe settings. Pregnancy has been argued to be a particularly meaningful intervention point to break the cycle of intergenerational trauma transmission. Given the importance of pregnant women’s mental health to both maternal and child health outcomes, including mental health trajectories for children and youth, it is clear that interventions, programs, and services for pregnant Aboriginal women need to be designed to explicitly facilitate healing from intergenerational trauma. In this regard, further empirical research on intergenerational trauma and on healing are warranted, to permit an evidence-based approach.

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10

Song, Suzan J. "3.3 INTERGENERATIONAL TRAUMA IN CHILD SOLDIERS." Journal of the American Academy of Child & Adolescent Psychiatry 55, no. 10 (October 2016): S5. http://dx.doi.org/10.1016/j.jaac.2016.07.451.

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11

Kestenbaum, Clarice J. "Intergenerational Cycles of Trauma and Violence." Journal of Nervous and Mental Disease 203, no. 11 (November 2015): 886. http://dx.doi.org/10.1097/nmd.0000000000000386.

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12

Hulette, Annmarie C., Laura A. Kaehler, and Jennifer J. Freyd. "Intergenerational Associations Between Trauma and Dissociation." Journal of Family Violence 26, no. 3 (February 8, 2011): 217–25. http://dx.doi.org/10.1007/s10896-011-9357-5.

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13

Marsh, Teresa Naseba, David C. Marsh, and Lisa M. Najavits. "The Impact of Training Indigenous Facilitators for a Two-Eyed Seeing Research Treatment Intervention for Intergenerational Trauma and Addiction." International Indigenous Policy Journal 11, no. 4 (November 30, 2020): 1–20. http://dx.doi.org/10.18584/iipj.2020.11.4.8623.

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Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather political and governmental policies inflicted upon entire generations. The resultant effects of these traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators agree that the reclamation of traditional healing practices combined with conventional interventions could be effective in addressing intergenerational trauma and substance use disorders. Recent research has shown that the blending of Indigenous traditional healing practices and the Western treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were recruited and trained to conduct the sharing circles as part of the research effort. We describe the six-day training, which focused on the implementation of the Indigenous Healing and Seeking Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and voices of the facilitators, we explore the growth and changes the training brought about for them, as well as their perception of how their changes impacted their clients.

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Lehrner, Amy, and Rachel Yehuda. "Cultural trauma and epigenetic inheritance." Development and Psychopathology 30, no. 5 (September 28, 2018): 1763–77. http://dx.doi.org/10.1017/s0954579418001153.

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AbstractThe question of whether and how the effects of cultural trauma can be transmitted intergenerationally from parents to offspring, or even to later generations, has evoked interest and controversy in academic and popular forums. Recent methodological advances have spurred investigations of potential epigenetic mechanisms for this inheritance, representing an exciting area of emergent research. Epigenetics has been described as the means through which environmental influences “get under the skin,” directing transcriptional activity and influencing the expression or suppression of genes. Over the past decade, this complex environment–biology interface has shown increasing promise as a potential pathway for the intergenerational transmission of the effects of trauma. This article reviews challenges facing research on cultural trauma, biological findings in trauma and posttraumatic stress disorder, and putative epigenetic mechanisms for transmission of trauma effects, including through social, intrauterine, and gametic pathways. Implications for transmission of cultural trauma effects are discussed, focused on the relevance of cultural narratives and the possibilities of resilience and adaptivity.

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15

Gajdos, Kathleen Curzie. "The Intergenerational Effects of Grief and Trauma." Illness, Crisis & Loss 10, no. 4 (October 2002): 304–17. http://dx.doi.org/10.1177/105413702236514.

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This article discusses the multigenerational effects of grief and trauma. When grief and trauma are not attended to with awareness and compassion in one generation, the deleterious effects of that trauma and grief cascade through the family tree, creating a domino effect of dysfunction. How this cascade manifests within individuals and families is explored.

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16

Gaywsh, Rainey, and Elaine Mordoch. "Situating Intergenerational Trauma in the Educational Journey." in education 24, no. 2 (December 19, 2018): 3–23. http://dx.doi.org/10.37119/ojs2018.v24i2.386.

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The impact of trauma on learning in post-secondary institutions is largely ignored. However, recent studies on how Aboriginal people experience mental health issues are bringing attention to Aboriginal students’ experiences of intergenerational trauma (IGT). IGT occurs when the maladaptive effects of an original trauma experience, such as historic trauma inclusive of Indian Residential Schools (IRS), results in unhealthy effects on the first generation being passed down to the next generation or multiple generations. Given the lengthy history of collective historic trauma experienced by Aboriginal people, it is reasonable to expect that Aboriginal students’ learning is affected by IGT. As post-secondary educators, we engaged a limited study to further our knowledge of the impact of IGT on Aboriginal students. We were puzzled by Aboriginal students’ attrition within university programs—students we believed who were more than capable of success. We chose to explore this issue from the perspective of trauma-informed education principles (Mordoch & Gaywish, 2011). Building on past work, this qualitative study explores how IGT affects the educational journeys of Aboriginal students. A conceptual framework based on an Anishinabe teaching of Four Lodges (directional)—Talking, Planning, Teaching, and Healing—guided our research. The researchers formulated questions for each Lodge to frame our research on how IGT is understood by students enrolled in select programs for mature Indigenous students. We asked about the effects of IGT in the classroom and the resultant problems students face in their educational journey. Sixteen Indigenous students, 10 instructors, and nine administrators employed in Aboriginal focus or access programs for at least three years participated in semi-structured interview conversations. Findings reflect their perceptions of the interplay between IGT and educational experiences and potential strategies to redress resultant issues. Keywords: intergenerational trauma; post-secondary education; trauma-informed education

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17

Fenerci, Rebecca L. Babcock, and Anne P. DePrince. "Intergenerational Transmission of Trauma: Maternal Trauma–Related Cognitions and Toddler Symptoms." Child Maltreatment 23, no. 2 (November 1, 2017): 126–36. http://dx.doi.org/10.1177/1077559517737376.

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The purpose of this study was to elucidate possible cognitive mechanisms involved in the intergenerational transmission of trauma from maltreatment-survivor mothers to their toddler/preschool-aged children. This study investigated whether maternal trauma–related cognitions—posttrauma appraisals and disorganized memory for maltreatment—were associated with higher levels of toddler internalizing and externalizing symptoms and more dysfunction in the mother–child relationship. A community sample of mothers with histories of maltreatment and a child between the ages of 2 and 5 years was recruited for a study on maternal attachment, coping, and health ( N = 113). Path analysis results showed that posttrauma appraisals and disorganized memory were significantly related to toddler internalizing symptoms, even with maternal trauma symptoms included in the model. Maternal posttrauma appraisals and disorganized memory were also linked to more dysfunction in the mother–child relationship. These findings provide preliminary evidence in support of maternal trauma–related cognitions as potential mechanisms for the intergenerational transmission of trauma.

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18

Flanagan, Tom. "Reparations for Historical Injustice and Intergenerational Trauma." Kulturní studia 2022, no. 2 (November 1, 2022): 3–14. http://dx.doi.org/10.7160/ks.2022.190201.

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Canadian First Nations (Indians) are said to suffer historical trauma from attendance at residential schools, through loss of culture passed down across generations. But the empirical evidence for this claim is weak. Less than a third of Canadian Indians ever attended residential schools, and the average period of attendance was only 4.5 years. Moreover, the research on intergenerational trauma arising from attendance at the residential schools suffers from numerous methodological weaknesses described in detail in the paper. Claims of intergenerational trauma are being used to justify demands for reparations, but that amounts to transferring wealth from contemporary people who have done nothing wrong to other contemporary people who have suffered no wrong.

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19

Hanna, Karen B. "A Call for Healing: Transphobia, Homophobia, and Historical Trauma in Filipina/o/x American Activist Organizations." Hypatia 32, no. 3 (2017): 696–714. http://dx.doi.org/10.1111/hypa.12342.

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I argue that for those who migrate to other countries for economic survival and political asylum, historical trauma wounds across geographical space. Using the work of David Eng and Nadine Naber on queer and feminist diasporas, I contend that homogeneous discourses of Filipino nationalism simplify and erase transphobia, homophobia, and heterosexism, giving rise to intergenerational conflict and the passing‐on of trauma among activists in the United States. Focusing on Filipina/o/x American activist organizations, I center intergenerational conflict among leaders, highlighting transphobic and homophobic struggles that commonly arise in cisgender women majority spaces. I contextualize these struggles, linking them to traumas inherited through legacies of colonialism, feudalism, imperialism, hetero‐patriarchy, capitalism, and white supremacy. I inquire: how does historical and personal trauma merge and shape activist relationships and conflict, and what are activists doing to disrupt and work through historical trauma? I advocate for a decolonizing approach for “acting out” and “working through” trauma and healing collectively. By exploring conflict in organizations shaped by dominant Filipino nationalist ideologies, I resist romantic notions of the diaspora. Revealing the ways that dominant Filipino nationalism perpetuates a simultaneous erasure of nonnormative histories and bodies and epistemological and interpersonal violence among activists, I reject homogeneous conceptions of nationalism and open up possibilities for decolonial organizing praxis.

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20

Frazier, Kimberly, Cirecie West-Olatunji, Shirley St. Juste, and Rachael Goodman. "Transgenerational Trauma and Child Sexual Abuse: Reconceptualizing Cases Involving Young Survivors of CSA." Journal of Mental Health Counseling 31, no. 1 (December 29, 2008): 22–33. http://dx.doi.org/10.17744/mehc.31.1.u72580m253524811.

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While current research on child sexual abuse (CSA) has delineated the immediate and long-term effects of sexual trauma, little has been written about intergenerational influences on the presence and etiology of CSA among young children. Dass-Brailsford (2007) defined transgenerational trauma as trauma that has been passed down from one generation to another, either directly or indirectly. In this paper the authors review the literature on CSA, the influence of primary caregivers, and transgenerational trauma, followed by a case illustration. Specific interventions are pointed out to offer mental health counselors innovative tools for ameliorating the effects of transgenerational trauma with this client population. The authors also highlight effective clinical programs on CSA among young children that acknowledge the influence of intergenerational trauma.

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21

Swain, Kelley. "Supporting Indigenous youth to heal intergenerational trauma." Lancet Child & Adolescent Health 5, no. 8 (August 2021): 541–42. http://dx.doi.org/10.1016/s2352-4642(21)00130-9.

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22

Marr, Mollie. "38.4 CONSIDERING THE ROLE OF INTERGENERATIONAL TRAUMA." Journal of the American Academy of Child & Adolescent Psychiatry 60, no. 10 (October 2021): S57. http://dx.doi.org/10.1016/j.jaac.2021.07.242.

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23

Kolář, Stanislav. "Intergenerational Transmission of Trauma in Spiegelman’s Maus." Brno Studies in English 39, no. 1 (2013): 227–41. http://dx.doi.org/10.5817/bse2013-1-13.

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Jevitt, Cecilia M. "Covid-19 and Intergenerational Anxiety and Trauma." Child & Youth Services 41, no. 3 (July 2, 2020): 280–82. http://dx.doi.org/10.1080/0145935x.2020.1835163.

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Horsch, Antje, and Suzannah Stuijfzand. "Intergenerational transfer of perinatal trauma-related consequences." Journal of Reproductive and Infant Psychology 37, no. 3 (May 27, 2019): 221–23. http://dx.doi.org/10.1080/02646838.2019.1629190.

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26

Urrieta, Luis. "Indigenous Reflections on Identity, Trauma, and Healing: Navigating Belonging and Power." Genealogy 3, no. 2 (May 25, 2019): 26. http://dx.doi.org/10.3390/genealogy3020026.

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Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into the present and affect Indigenous peoples at various scales, from local interpersonal relations to larger macro scales of geo-regional displacement. Indigenous peoples, however, have also survived the traumas of displacement, genocide, racism, surveillance, and incarceration by sustaining systems of ancestral and contemporary healing practices that contribute to individual and collective survivance. In this essay, I explore intergenerational rememberings of Indigenous identity, trauma, and healing based on personal, family, and community memory. Through rememberings, I seek to deconstruct the Western constructs of identity and trauma, arguing that these conceptions create trappings based on the exclusions of membership that support power hierarchies that perpetuate the dehumanization of Native peoples. By exposing these trappings, I will engage in my own decolonizing healing process by reclaiming, reconnecting, rewriting and rerighting histories. Finally, through an I/We Indigenous philosophy of belonging, I will argue that emotion can be an important saber (knowing) to help understand Indigenous identities as connected, collective, and ancestral ways of knowing and being that re/humanize Indigenous collective relational understandings.

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Cromer, Lisa DeMarni, Mary E. Gray, Ludivina Vasquez, and Jennifer J. Freyd. "The Relationship of Acculturation to Historical Loss Awareness, Institutional Betrayal, and the Intergenerational Transmission of Trauma in the American Indian Experience." Journal of Cross-Cultural Psychology 49, no. 1 (November 8, 2017): 99–114. http://dx.doi.org/10.1177/0022022117738749.

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The terms historical trauma and intergenerational transmission of trauma have been used interchangeably in the literature, yet may be theoretically distinct. The confusion in nomenclature may mask different underlying mechanisms for understanding trauma. The current study applies institutional betrayal trauma theory as a means for understanding awareness of historical losses and examines the intergenerational transmission of trauma through family systems. In a diverse sample ( N = 59) of American Indians, we find support for the idea that institutional betrayal may be at the heart of historical loss awareness. The more participants in the current study were acculturated, or identified with White culture, the less they were aware of historical losses. For the entire sample, regardless of acculturation, we found that family history of boarding school experiences, having parents and grandparents who lived in boarding schools, predicted interpersonal childhood trauma but not noninterpersonal childhood trauma.

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Simpson, Alison, William Abur, and James Charles. "An exploration of interventions for healing intergeneration trauma to develop successful healing programs for Aboriginal Australians: A literature review." Journal of the Australian Indigenous HealthInfoNet 1, no. 1 (2020): 1–17. http://dx.doi.org/10.14221/aihjournal.v1n1.1.

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Introduction Health outcomes and life expectancy of Indigenous people throughout the world are far poorer than non-Indigenous populations. Emerging evidence from research shows that many social issues which impact on Indigenous peoples globally is linked to trauma over generations. This review explores literature about Indigenous people from around the world to seek interventions which have been successful in healing intergenerational trauma. Method To identify interventions that have been successful in healing intergenerational trauma amongst Indigenous populations globally, a systematic search strategy was conducted using keywords and synonyms related to the topic. Peer reviewed academic literature was sourced from four different databases i.e. Ebscohost, PubMed, CINAHL and Medline. Results There were 89 citations, 55 were identified as relevant, after duplicate copies were removed. Of these 55 papers, 23 met inclusion/exclusion criteria. Two additional papers from a reference lists were included and a total of 25 papers were analysed. A comprehensive critical appraisal of the literature was undertaken using three different appraisal tools. This review found that interventions which were successful in healing intergenerational trauma amongst Indigenous populations incorporated traditional cultural practices within their healing method(s). Discussion There was strong evidence that strengthening and reclaiming cultural identity enhances mental health disorders commonly experienced throughout Indigenous populations. Often non-Indigenous clinicians, although well intentioned, fail to address the needs of Indigenous people because they lack the understanding and awareness of Indigenous people’s culture. This review highlights benefits of blending Indigenous and Western approaches into healing intergenerational trauma and the concept of ‘Two-Eyed Seeing’. This concept acknowledges that each of our worlds has its strengths and if we respectfully and methodically accept these strengths, they can work together and effectively to bring about healing. Conclusion Healing from intergenerational trauma is not a straightforward process. Incorporating traditional healing methods assists in the development of cultural identity, which was found to be extremely important in the healing process. To address trauma effectively, clinicians need to acknowledge the historical impact from public policies by having a real understanding of our history.

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Mangassarian, Selina L. "100 Years of Trauma: the Armenian Genocide and Intergenerational Cultural Trauma." Journal of Aggression, Maltreatment & Trauma 25, no. 4 (March 30, 2016): 371–81. http://dx.doi.org/10.1080/10926771.2015.1121191.

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Isobel, Sophie, Melinda Goodyear, and Kim Foster. "Psychological Trauma in the Context of Familial Relationships: A Concept Analysis." Trauma, Violence, & Abuse 20, no. 4 (August 21, 2017): 549–59. http://dx.doi.org/10.1177/1524838017726424.

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Many forms of psychological trauma are known to develop interpersonally within important relationships, particularly familial. Within the varying theoretical constructs of psychological traumas, and distinct from the processes of diagnosis, there is a need to refine the scope and definitions of psychological traumas that occur within important familial relationships to ensure a cohesive evidence base and fidelity of the concept in application to practice. This review used a philosophical inquiry methodology of concept analysis to identify the definitions, antecedents, characteristics, and consequences of the varying conceptualizations of psychological trauma occurring within important relationships. Interactions between concepts of interpersonal trauma, relational trauma, betrayal trauma, attachment trauma, developmental trauma, complex trauma, cumulative trauma, and intergenerational trauma are presented. Understanding of the discrete forms and pathways of transmission of psychological trauma between individuals, including transgenerationally within families, creates opportunities for prevention and early intervention within trauma-focused practice. This review found that concepts of psychological trauma occurring within familial relationships are not exclusive of each other but overlap in their encompassment of events and circumstances as well as the effect on individuals of events in the short term and long term. These traumas develop and are transmitted in the space between people, both purposefully and incidentally, and have particularly profound effects when they involve a dependent infant or child. Linguistic and conceptual clarity is paramount for trauma research and practice.

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Gee, Graham, Raelene Lesniowska, Radhika Santhanam-Martin, and Catherine Chamberlain. "Breaking the Cycle of Trauma – Koori Parenting, What Works for Us." First Peoples Child & Family Review 15, no. 2 (August 30, 2021): 45–66. http://dx.doi.org/10.7202/1080809ar.

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Objective: To develop an understanding of parenting strategies used by Aboriginal Australian parents impacted by colonisation and other forms of adversity to break cycles of trauma within families. Design: “Yarning circles” involving qualitative interviews with six Aboriginal parents were conducted. Parents who identified as having experienced childhood histories of trauma and historical loss were asked about parenting strategies that helped them to break cycles of intergenerational trauma. Interviews were transcribed and independently coded by Aboriginal and non-Aboriginal psychologists who worked for an Aboriginal Community Controlled Health Organisation. Results: Parents identified over 100 strategies associated with parenting and breaking cycles of trauma. Some strategies aligned well with research on the protective effects of safe, stable, nurturing relationships. Other strategies focused upon domains of culture, community, and history, and addressed issues such as family violence, colonisation, and the intergenerational links between trauma and parenting. The strategies were collated into a community resource that could be used by other Aboriginal parents. Conclusion: Parental histories of colonisation and interpersonal and intergenerational trauma can have a significant impact on kinship networks and community environments that Aboriginal parenting practices are embedded within. Parents who identified with having managed to break cycles of trauma reported using a wide range of successful parenting strategies. These strategies serve a diversity of functions, such as parenting approaches that aim to directly influence children’s behaviour and foster wellbeing, manage family and community conflict, and manage parental histories of trauma and trauma responses in ways that mitigate the impact on their children.

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Roettger, Michael E., and Susan Dennison. "Interrupting Intergenerational Offending in the Context of America’s Social Disaster of Mass Imprisonment." American Behavioral Scientist 62, no. 11 (September 6, 2018): 1545–61. http://dx.doi.org/10.1177/0002764218796995.

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Paralleling the growth of the U.S. criminal justice system in recent decades, American families have increasingly experienced a social disaster of parents, and subsequently their children, undergoing imprisonment. Adopting a life course perspective to examine the likely drivers of the intergenerational transmission of offending and incarceration, we contextualize the development of antisocial behavior in an era of mass imprisonment. In doing so, we draw from the literature on the sociology of disasters to examine how traumas related to intergenerational incarceration may be both understood and ameliorated through appropriate policies and interventions. We argue that it is possible to better frame how risk factors for antisocial behavior, such as prenatal maternal stress, exposure to trauma, and deviant peer groups, may be integrated with factors that promote resilience and recovery. This includes improving safety, self-efficacy, and connectedness to prevent intergenerational offending and incarceration and facilitate desistance. By framing mass incarceration as a social disaster, a multifaceted, comprehensive approach takes on new urgency so as to reduce the prevalence of intergenerational offending and incarceration among millions of families in the United States.

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Fenton, Brandon. "The Old Wounded: Destructive Plasticity and Intergenerational Trauma." Humanities 7, no. 2 (May 22, 2018): 51. http://dx.doi.org/10.3390/h7020051.

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34

Himmelfarb, Sabine, John J. Sigal, and Morton Weinfeld. "Trauma and Rebirth: Intergenerational Effects of the Holocaust." Contemporary Sociology 21, no. 3 (May 1992): 389. http://dx.doi.org/10.2307/2076314.

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35

Talley, Susan D. "Healing Historical Trauma Through Intergenerational Bonds in Attachment." Journal of Family & Consumer Sciences 110, no. 4 (November 1, 2018): 14–21. http://dx.doi.org/10.14307/jfcs110.4.14.

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36

Swain, Gloria. "The Healing Power of Art in Intergenerational Trauma." Canadian Journal of Disability Studies 8, no. 1 (February 21, 2019): 15–31. http://dx.doi.org/10.15353/cjds.v8i1.469.

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Throughout this paper, I use a political and activist lens to think about disability arts and its potential role in opening up a necessary conversation around how madness is produced by experiences of racism, poverty, sexism, and inter-generational trauma within the Black community. I begin by explaining how the Black body has a history of being the site of medical experimentation. From the perspective of my own experience, I suggest that this history of medical abuse has caused Black people to be suspicious and wary of the healthcare system, including the mental healthcare system, which forecloses discussions around the intersection of Blackness and mental health. I go on to argue that this discussion is further silenced through the trope of the ‘strong Black woman,’ which, in my experience works to perpetuate the idea that Black women must bear the effects of systemic racism by being ‘strong,’ rather than society addressing this racism, and she must not admit the toll that this ‘resilience’ might have on her mental health. I close with a discussion of how my art practice seeks to open up a conversation about madness in the Black community by suggesting that madness is political.

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Krell, Robert. "Trauma and Rebirth: Intergenerational Effects of the Holocaust." American Journal of Psychotherapy 44, no. 2 (April 1990): 302–3. http://dx.doi.org/10.1176/appi.psychotherapy.1990.44.2.302a.

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Krystal, Henry. "Trauma and Rebirth: Intergenerational Effects of the Holocaust." Journal of Nervous and Mental Disease 179, no. 2 (February 1991): 109–10. http://dx.doi.org/10.1097/00005053-199102000-00009.

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Sirikantraporn, Skultip, and Julii Green. "Introduction: Multicultural Perspectives of Intergenerational Transmission of Trauma." Journal of Aggression, Maltreatment & Trauma 25, no. 6 (July 2, 2016): 559–60. http://dx.doi.org/10.1080/10926771.2016.1194941.

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Friend, Jai. "Mitigating Intergenerational Trauma Within the Parent-Child Attachment." Australian and New Zealand Journal of Family Therapy 33, no. 02 (June 2012): 114–27. http://dx.doi.org/10.1017/aft.2012.14.

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Sangalang, Cindy C., and Cindy Vang. "Intergenerational Trauma in Refugee Families: A Systematic Review." Journal of Immigrant and Minority Health 19, no. 3 (September 22, 2016): 745–54. http://dx.doi.org/10.1007/s10903-016-0499-7.

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Menzies, Peter. "Developing an Aboriginal Healing Model for Intergenerational Trauma." International Journal of Health Promotion and Education 46, no. 2 (January 2008): 41–48. http://dx.doi.org/10.1080/14635240.2008.10708128.

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Antonelli, Mildred. "Intergenerational Impact of the Trauma of a Pogrom." Journal of Loss and Trauma 17, no. 4 (July 2012): 388–401. http://dx.doi.org/10.1080/15325024.2011.616724.

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Gaensbauer, Theodore J. "Commentary: Intergenerational transmission of trauma: The infant's experience." Infant Mental Health Journal 24, no. 5 (September 2003): 524–26. http://dx.doi.org/10.1002/imhj.10080.

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Dowd, Amanda. "Displacement trauma: complex states of personal, collective and intergenerational fragmentation and their intergenerational transmission." Journal of Analytical Psychology 65, no. 2 (March 13, 2020): 300–324. http://dx.doi.org/10.1111/1468-5922.12588.

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Krawczyk, Agnieszka. "Intergenerational transmission of trauma in the experiences of young adult individuals of Jewish origin." Podstawy Edukacji 14 (2021): 107–19. http://dx.doi.org/10.16926/pe.2021.14.08.

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My research falls within a qualitative orientation. The purpose of this study is to show the ways and consequences of intergenerational transmission of trauma as reflected in the life experiences of young adults. Data were analyzed using a linguistic-narrative method. In this paper, I look at the intergenerational transmission of trauma in Jewish families as reflected in the life experiences of young adults. They see the consequences of trauma in their loved ones and in themselves. In the case of the former, they can be grouped into three categories: fear of disclosing one’s nationality, a special form of which is the prohibition on speaking about one's Jewish origin to one’s descendants and the change of name by one’s ancestors; overprotectiveness towards one’s descendants; and showing emotional distance from them. In turn, the consequences of trauma perceived in the self are: fear of strangers and overprotectiveness towards one's own children.

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Hatala, Andrew R., Michel Desjardins, and Amy Bombay. "Reframing Narratives of Aboriginal Health Inequity." Qualitative Health Research 26, no. 14 (July 10, 2016): 1911–27. http://dx.doi.org/10.1177/1049732315609569.

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A large body of literature explores historical trauma or intergenerational trauma among Aboriginal communities around the globe. This literature connects contemporary forms of social suffering and health inequity to broader historical processes of colonization and the residential school systems in Canada. There are tendencies within this literature, however, to focus on individual pathology and victimization while minimizing notions of resilience or well-being. Through a social constructionist lens, this research examined how interpersonal responses to historical traumas can be intertwined with moments of and strategies for resilience. Detailed narrative interviews occurred with four Aboriginal Cree elders living in central Saskatchewan, Canada, who all experienced historical trauma to some extent. From this analysis, we argue that health research among Aboriginal populations must be sensitive to the complex individual and social realities that necessarily involve both processes of historical and contemporary traumas as well as resilience, strength, and well-being.

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Henderson, Zuleka. "Dear Ancestors." Genealogy 5, no. 1 (January 24, 2021): 9. http://dx.doi.org/10.3390/genealogy5010009.

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This poem explores intergenerational wounding and healing from the perspective of a descendant of the African diaspora and of people affected by the trans-Atlantic slave trade. Inspired by intergenerational transmission discourse, the author reflects on the original and inherited injuries of the mass trauma of enslavement and initiates a transtemporal communication of empathy and healing with her ancestors.

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Gonzalez, Mara. "Intergenerational Prophecies." tba: Journal of Art, Media, and Visual Culture 4, no. 1 (January 6, 2023): 156–69. http://dx.doi.org/10.5206/tba.v4i1.14867.

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I analyze my grandmother’s racial trauma which expressed itself as a racist-colorist way of seeing. The questions that guide my reflection are the following: Through what gaze did my grandmother look at herself? Did my mother and I inherit her way of seeing, that is, a gaze that hates the body it sees? I put special emphasis on the repetitions and continuity that I find among the three family generations. In this sense, I wonder if my grandmother's visual experience functions as a kind of prophecy from which my mother, her sisters and I could not escape, a kind of inexorable destiny like the one faced by Oedipus. Given the nature of my inquiry, I adopt an intergenerational perspective at a historical and family level. In other words, I assume there is a link between individual perception and historical context given that they mutually complement each other. I argue that my grandmother’s self-perception was filtered through a colonial way of seeing. Furthermore, her internalized colorism has been inherited from the times when Mexico was a Spanish colony. For the latter, I provide a brief historical framework that explains the Mestizaje Ideology and how it sets the tone to talk about race in Mexico, as well as Joaquín Barriendo’s definition of coloniality of seeing. Later on, I present an analysis on the (self-)perception of my grandmother, my mother and her sisters, and me parting from exchanges and memories that I consider here as signs and symbols that the ‘oracle’ tried to communicate to me.

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Roy, Amrita, Raheem Noormohamed, Rita Isabel Henderson, and Wilfreda E. Thurston. "Promising healing practices for interventions addressing intergenerational trauma among Aboriginal youth: A scoping review." First Peoples Child & Family Review 10, no. 2 (May 17, 2021): 62–81. http://dx.doi.org/10.7202/1077262ar.

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There is growing recognition in Canada around the role of intergenerational trauma in shaping physical and mental health inequities among Aboriginal 1 youth. We examined recommendations on best practices for addressing intergenerational trauma in interventions for Aboriginal youth. Academic-community partnerships were formed to guide this scoping literature review. Peer-reviewed academic literature and “grey” sources were searched. Of 3,135 citations uncovered from databases, 16 documents met inclusion criteria. The search gathered articles and reports published in English from 2001-2011, documenting interventions for Indigenous youth (ages 12-29 years) in Canada, the United States, New Zealand and Australia. The literature was sorted and mapped, and stakeholder input was sought through consultation with community organizations in the Calgary, Canada area. Recommendations in the literature include the need to: integrate Aboriginal worldviews into interventions; strengthen cultural identity as a healing tool and a tool against stigma; build autonomous and self-determining Aboriginal healing organizations; and, integrate interventions into mainstream health services, with education of mainstream professionals about intergenerational trauma and issues in Aboriginal health and well-being. We identified a paucity of reports on interventions and a need to improve evaluation techniques useful to all stakeholders (including organizations, funders, and program participants). Most interventions targeted individual-level factors (e.g., coping skills), rather than systemic factors (e.g., stressors in the social environment). By addressing upstream drivers of Aboriginal health, interventions that incorporate an understanding of intergenerational trauma are more likely to be effective in fostering resilience, in promoting healing, and in primary prevention. Minimal published research on evidence-based practices exists, though we noted some promising practices.

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