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Journal articles on the topic 'Trauma studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Yoo, Hyun-Joo. "Telling Trauma: Studies in Trauma Theories." Institute of British and American Studies 10, no. 1 (June 30, 2022): 59–94. http://dx.doi.org/10.25093/ibas.2022.55.59.

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Most literary trauma scholars have depended exclusively on the psychological theory of trauma, which was developed by Freud, and have interpreted trauma, from a homogenous and one-dimensional perspective, as unrepresentable, inherently pathological, timeless, repetitious, unknowable, and unspeakable. This traditional interpretation has served as a dominant, popular model of trauma. However, expanding beyond traditional, essentialist concepts of identity, experience, and remembering, trauma scholars are producing alternative, pluralistic theories of trauma. Given this, this paper first will introduce the traditional psychological model of trauma. To deepen and enrich the discussion of trauma beyond that of the disease-driven paradigm based on pathological essentialism, it will also introduce more recent, detailed, and sophisticated trauma theories. This study is expected to help us better understand the multifaceted functions and effects of traumatic experiences occurring at both the personal and the societal levels.

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2

Cammack, William F. J. "Trauma studies." Medical Journal of Australia 154, no. 10 (May 1991): 710–11. http://dx.doi.org/10.5694/j.1326-5377.1991.tb121294.x.

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3

Lyle, David M., Geoffrey Berry, Carolyn M. Kim, and Peter C. Thomson. "Trauma studies." Medical Journal of Australia 154, no. 12 (June 1991): 852. http://dx.doi.org/10.5694/j.1326-5377.1991.tb121387.x.

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4

McLean, Anthony S., and Patrick C. Cregan. "Trauma studies." Medical Journal of Australia 154, no. 12 (June 1991): 852. http://dx.doi.org/10.5694/j.1326-5377.1991.tb121388.x.

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5

Taddei, Graziano. "Elderly and Mild Brain Trauma: Future Directions for Research Studies." International Journal of Anesthesiology Research 9, no. 1 (April 16, 2021): 6–7. http://dx.doi.org/10.31907/2310-9394.2021.09.02.

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6

Andermahr, Sonya. "“Decolonizing Trauma Studies: Trauma and Postcolonialism”—Introduction." Humanities 4, no. 4 (September 24, 2015): 500–505. http://dx.doi.org/10.3390/h4040500.

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7

Cregan, Patrick C., and Anthony S. McLean. "Trauma studies: I. Metropolitan Sydney trauma data." Medical Journal of Australia 154, no. 5 (March 1991): 306–9. http://dx.doi.org/10.5694/j.1326-5377.1991.tb112879.x.

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8

Traverso, Antonio, and Mick Broderick. "Interrogating trauma: Towards a critical trauma studies." Continuum 24, no. 1 (January 28, 2010): 3–15. http://dx.doi.org/10.1080/10304310903461270.

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9

Grebeniuk, Tetiana. "Silence and speaking as forms of representation of the historical trauma in the Ukrainian prose of the Independence period." Synopsis: Text Context Media 28, no. 3 (2022): 104–12. http://dx.doi.org/10.28925/2311-259x.2022.3.1.

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The relevance of the article is determined by the current need for literary research of contemporary Ukrainian fiction works, focused on the problem of historical trauma, in the context on new achievements of trauma studies, memory studies, and identity studies. The research aims to analyze the role of the phenomena of silence and speaking in the fictional representations of historical traumas of the 20th century in the works of the Ukrainian prose of the Independence period. Methodological framework of the study includes trauma studies, memory studies, and identity studies, as well as postcolonial approach to the analysis of the fictional phenomena. The subject of the research is forms of representation pf historical trauma in the studied texts through the communicative phenomena of silence and speaking. The results of the study. As the main forms of representation of trauma in the works are considered: focus on the characters who became mute because of going through traumas; representation of the characters who stay silent on their traumas — either consciously or because of unconscious communicative barriers; a reflection of an extended process of forming of deep-seated taboo against socially disapproved ideas proclamation; attention to the situation of memory loss which makes impossible for the character to acknowledge his / her own identity; utilization of the plot-creative potential of the mystery, generation of suspense by means of narrative gaps; camouflaging of the key trauma story of the work as a minor, side one, use of unreliable narration stimulating the reader to verify represented facts of the diegesis and to draw his / her own conclusions about the significance of historical traumas in the individual life story of the character. The novelty of the study consists in the consideration of the current fiction works, which represent historical traumas of the 20th century, through the prism of communicative phenomena of silence and speaking. Connections of historical traumas with individual and national identity formation, embodied in the Ukrainian fictional discourse of the Independence period, is an interesting, promising subject of future literary studies.

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10

Downie, Alison. "Christian Shame and Religious Trauma." Religions 13, no. 10 (October 3, 2022): 925. http://dx.doi.org/10.3390/rel13100925.

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The analysis of religious trauma is enriched by considering how it may be produced by formation in chronic shame. The testimony of those who have experienced religious trauma and severe religious shame is essential to interdisciplinary understanding of and response to this harm. The experiences of those harmed indicates that some traditional Christian doctrinal interpretations are shaming. Thus, the potential for Christian communities to create climates of chronic shame and cause religious trauma is present wherever such theological interpretations dominate. In this way, the religious teachings themselves, especially when communicated in chronically shaming environments, are traumatizing. In this approach, Christian religious trauma is not an added element to traumas of domestic, physical, or sexual abuse by a religious person or leader. Instead, the source of the trauma is formative experience of participating in Christianity. Religious trauma merits interdisciplinary study in Religious Studies and trauma studies, as well as Christian theology. Theological response to Christian religious trauma contributes to this interdisciplinary need.

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11

Sornsin, Steve. "Renal trauma — radiological studies." Annals of Emergency Medicine 14, no. 7 (July 1985): 706. http://dx.doi.org/10.1016/s0196-0644(85)80905-7.

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12

Saibil, Eric A. "Renal Trauma: Radiological Studies." Radiology 158, no. 2 (February 1986): 563. http://dx.doi.org/10.1148/radiology.158.2.563-a.

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13

Kotval, Pesho S., and Marvin Weingarten. "Renal Trauma: Radiological Studies." Radiology 158, no. 2 (February 1986): 563. http://dx.doi.org/10.1148/radiology.158.2.563-b.

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14

Groenewald, A. "“Trauma is suffering that remains”. The contribution of Trauma Studies to Prophetic Studies." Acta Theologica Supp, no. 26 (November 30, 2018): 88–102. http://dx.doi.org/10.18820/23099089/actat.sup26.5.

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15

Wang, Xinyue. "Confronting Skam in Each of us in the Critical Media Studies and Cultural Trauma Theories." Journal of Linguistics and Communication Studies 1, no. 1 (November 2022): 9–12. http://dx.doi.org/10.56397/jlcs.2022.11.02.

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This paper will conduct a TV series from Norway called Skam (Shame) as a case study and discuss its impact by utilizing critical studies of media and cultural trauma theories. Simply put, this paper aims to illustrate that Skam depicts the shame arisen from mythical norm labeled by the dominant narratives under the mainstream media and understands the true meaning of healing for traumas in two aspects based on cultural trauma theories. For one, trauma is intersectional and therefore varying from every individual. For another, the mainstream power-over approach cannot help to heal trauma, but only the person herself/himself can be the one to deal with own relationship and confront with the truth. Lastly, this paper will bring up a rebuttal to criticize the drawback of mainstream media to the paradigm shift of understanding cultural trauma theory.

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16

López-Martínez, Alicia E., Elena R. Serrano-Ibáñez, Gema T. Ruiz-Párraga, Lydia Gómez-Pérez, Carmen Ramírez-Maestre, and Rosa Esteve. "Physical Health Consequences of Interpersonal Trauma: A Systematic Review of the Role of Psychological Variables." Trauma, Violence, & Abuse 19, no. 3 (July 25, 2016): 305–22. http://dx.doi.org/10.1177/1524838016659488.

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Interpersonal forms of trauma are among the most commonly reported traumas. These types of traumas are more damaging to well-being than noninterpersonal forms. They have also been strongly associated with somatic symptoms and more general physical health problems. Nevertheless, the results of trauma studies are mixed and suggest that pathways may vary according to the stressors, mediators, and health outcomes investigated. This article presents a systematic qualitative review of published studies that have investigated interpersonal trauma, its association with physical health, and the potential role of intervening psychological variables. A systematic search was made of four psychology and health electronic databases. Of the 863 studies reviewed, 50 were preselected, 11 of which met the inclusion and methodological quality criteria. All but one study had a cross-sectional design. The findings showed that childhood trauma exposure was the most common category of interpersonal trauma addressed in the reviewed studies and that the physical health variables investigated were diverse. The psychological variables most frequently investigated in the studies were posttraumatic stress disorder, depression, dissociation, and substance abuse. Overall, the results suggest that interpersonal trauma exposure is associated with poorer physical health; however, the role of intervening psychological variables remains unclear. The limitations of the reviewed literature are discussed, and methodological recommendations are made for future research.

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17

&NA;. "Majority of Trauma Studies Underpowered." Lippincott's Bone and Joint Newsletter 7, no. 11 (December 2001): 122. http://dx.doi.org/10.1097/01300517-200112000-00003.

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18

Garber, David G. "Trauma Theory and Biblical Studies." Currents in Biblical Research 14, no. 1 (October 2015): 24–44. http://dx.doi.org/10.1177/1476993x14561176.

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19

Michael Rothberg. "Decolonizing Trauma Studies: A Response." Studies in the Novel 40, no. 1-2 (2008): 224–34. http://dx.doi.org/10.1353/sdn.0.0005.

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20

Wong, Mark E. K. "Imaging studies in maxillofacial trauma." International Journal of Oral and Maxillofacial Surgery 26 (January 1997): 11. http://dx.doi.org/10.1016/s0901-5027(97)80887-9.

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21

&NA;. "Majority of Trauma Studies Underpowered." Back Letter 17, no. 1 (January 2002): 6–7. http://dx.doi.org/10.1097/00130561-200217010-00008.

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22

Ramenofsky, Max L. "TRAUMA SCORES AND OUTCOME STUDIES." Pediatric Emergency Care 2, no. 2 (June 1986): 120–22. http://dx.doi.org/10.1097/00006565-198606000-00023.

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23

Wendel, Alex R. "Trauma-Informed Theology or Theologically Informed Trauma?" Journal of Reformed Theology 16, no. 1-2 (April 8, 2022): 3–26. http://dx.doi.org/10.1163/15697312-bja10022.

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Abstract In this article I first provide an overview of the ways in which trauma impacts people’s understandings and experiences of God, then survey two works of “trauma-informed theology” to demonstrate how these approaches to theology can lead to diminished views of God and turn theology into anthropology, and, finally, propose an approach to trauma and theology that maintains a theocentric theological method that affirms the subjective experiences of traumatized individuals while not advancing diminished understandings of God. It is the triune God revealed in Scripture that wipes away the tears of trauma survivors and this God alone who comforts and heals humanity.

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24

CROWNSHAW, RICHARD. "Deterritorializing the “Homeland” in American Studies and American Fiction after 9/11." Journal of American Studies 45, no. 4 (November 2011): 757–76. http://dx.doi.org/10.1017/s0021875811000946.

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Literary criticism has debated the usefulness of the trauma paradigm found in much post-9/11 fiction. Where critiqued, trauma is sometimes understood as a domesticating concept by which the events of 9/11 are incorporated into sentimental, familial dramas and romances with no purchase on the international significance of the terrorist attacks and the US's response to them; or, the concept of trauma is understood critically as the means by which the boundaries of a nation or “homeland” self-perceived as violated and victimized may be shored up, rendered impermeable – if that were possible. A counterversion of trauma argues its potential as an affective means of bridging the divide between a wounded US and global suffering. Understood in this way, the concept of trauma becomes the means by which the significance of 9/11 could be deterritorialized. While these versions of trauma, found in academic theory and literary practice, invoke the spatial – the domestic sphere, the homeland, the global – they tend to focus on the time of trauma rather than on the imbrication of the temporal and the spatial. If, instead, 9/11 trauma could be more productively defined as the puncturing of national fantasies of an inviolable and innocent homeland, fantasies which themselves rest on the (failed) repression of foundational violence in the colonial and settler creation of that homeland, and on subsequent notions of American exceptionalism at home and, in the exercise of foreign policy, abroad, then the traumatic can be spatialized. In other words, understood in relation to fantasy, trauma illuminates the terroritalization and deterritorialization of American history. After working through various examples of post-9/11 fiction to demonstrate parochial renditions of trauma and trauma's unrealized global resonances, this article turns to Cormac McCarthy's 9/11 allegory The Road for the way in which its spaces, places and territories are marked by inextricable traumas of the past and present – and therefore for the way in which it models trauma's relation to national fantasy.

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25

Parola, Rown, Abhishek Ganta, Kenneth A. Egol, and Sanjit R. Konda. "Trauma Risk Score Matching for Observational Studies in Orthopedic Trauma." Injury 53, no. 2 (February 2022): 440–44. http://dx.doi.org/10.1016/j.injury.2021.12.009.

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26

Alawadi, Z., E. LeFebvre, E. Fox, D. Del Junco, B. A. Cotton, C. Wade, and J. B. Holcomb. "Alternative Endpoints for Trauma Studies: An Academic Trauma Surgeons Survey." Journal of Surgical Research 186, no. 2 (February 2014): 512. http://dx.doi.org/10.1016/j.jss.2013.11.310.

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27

Kubart, Tomáš. "Günter Brus: a walk through totality." Theatralia, no. 2 (2022): 15–40. http://dx.doi.org/10.5817/ty2022-2-2.

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This study focuses on examining a specific artwork of a member of the Austrian action group of Viennese Actionism, Günter Brus through the prism of Trauma Studies. The research question of how the trauma of World War II expressed itself in the art of Günter Brus encompasses a focus on three sub-areas based on the nature and definition of trauma and following neurosis/psychosis: individual trauma (e.g., childhood trauma), societal trauma (a consequence of WWII), and the return of trauma if it has not been consistently processed. The experience of WWII left traumas in the generation of artists such as Brus (e.g., his experience of bombing at an early age) that were individual, society-wide (the complicity of the whole Austrian society in the Nazi crimes and the Shoa), and/or the traumas caused by some recurring trauma. According to a British theatrologist Patrick Duggan, trauma on the individual level is doubled upon recurrence, which is similar to the conclusion at which German researcher Gerald Schröder arrives when he writes about the Wiederholungstrauma of a society on the whole. When the level of social traumatisation reaches a borderline level, it manifests itself through various valves, including artistic ones. Günter Brus became such a materialisation of the repetition of trauma, a living reminder, literally walking through the streets of Vienna during his event Vienna Walk. The study introduces and describes the nature of such trauma in the artwork of the Austrian post-war artist through the framework of Duggan's methodology coupled with trauma-related symptomatology.

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28

Breslau, Naomi. "Epidemiologic Studies of Trauma, Posttraumatic Stress Disorder, and other Psychiatric Disorders." Canadian Journal of Psychiatry 47, no. 10 (December 2002): 923–29. http://dx.doi.org/10.1177/070674370204701003.

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This paper reviews recent epidemiologic studies of posttraumatic stress disorder (PTSD) in the general population. Estimates of the prevalence of exposure to traumatic events vary with the method used to ascertain trauma exposure and the definition of the stressor criterion. Changes in the DSM-IV definition of “stressor” have increased the number of traumatic events experienced in the community that can be used to diagnose PTSD and thus, the number of PTSD cases. Risk factors for PTSD in adults vary across studies. The 3 factors identified as having relatively uniform effects are 1) preexisting psychiatric disorders, 2) a family history of disorders, and 3) childhood trauma. In civilian populations, women are at a higher risk for PTSD than are men, following exposure to traumatic events. Most community residents have experienced 1 or more PTSD-level traumas in their lifetime, but only a few succumb to PTSD. Trauma victims who do not succumb to PTSD are not at an elevated risk for the subsequent onset of major depression or substance use disorders, compared with unexposed persons.

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29

Craps, Stef, Bryan Cheyette, Alan Gibbs, Sonya Andermahr, and Larissa Allwork. "Decolonizing Trauma Studies Round-Table Discussion." Humanities 4, no. 4 (November 30, 2015): 905–23. http://dx.doi.org/10.3390/h4040905.

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30

Fajers, Carl-Martin, and Bengt Zederfeldt. "STUDIES ON WOUND HEALING AND TRAUMA." Acta Pathologica Microbiologica Scandinavica 47, no. 3 (August 18, 2009): 225–32. http://dx.doi.org/10.1111/j.1699-0463.1959.tb03709.x.

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31

Wakamiya, Lisa Ryoko. "Post-Soviet Contexts and Trauma Studies." Slavonica 17, no. 2 (November 2011): 134–44. http://dx.doi.org/10.1179/136174211x13122749974285.

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32

Kaplan, E. Ann. "Trauma Studies Moving Forward: Interdisciplinary Perspectives." Journal of Dramatic Theory and Criticism 27, no. 2 (2013): 53–65. http://dx.doi.org/10.1353/dtc.2013.0015.

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33

Visser, Irene. "Trauma theory and postcolonial literary studies." Journal of Postcolonial Writing 47, no. 3 (July 2011): 270–82. http://dx.doi.org/10.1080/17449855.2011.569378.

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34

Pamula, Natalia. "Ordinary Trauma." Aspasia 16, no. 1 (June 1, 2022): 130–48. http://dx.doi.org/10.3167/asp.2022.160109.

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This article analyzes the Polish disability memoirs in Cierpieniem pisane: Pamiętniki kobiet niepełnosprawnych (Written through Suffering: Disabled Women’s Memoirs), published in 1991. Written through Suffering consists of twenty-one short memoirs submitted as a response to a memoir competition organized around the theme “I am a Disabled Woman” in 1990. Published two years after the first democratic elections, which took place in Poland in June 1989, this anthology shows that contrary to the mainstream narrative in Poland, Western Europe, and the US, 1989 did not bring about a revolution or any dramatic change for disabled women. Women’s memoirs included in this collection question the teleological narrative of linear progression from state socialism to democracy and capitalism and point to the uneven distribution of newly acquired rights.

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35

Ered, Arielle, and Lauren M. Ellman. "Specificity of Childhood Trauma Type and Attenuated Positive Symptoms in a Non-Clinical Sample." Journal of Clinical Medicine 8, no. 10 (September 25, 2019): 1537. http://dx.doi.org/10.3390/jcm8101537.

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Background: Childhood traumatic experiences have been consistently associated with psychosis risk; however, the specificity of childhood trauma type to interview-based attenuated positive psychotic symptoms has not been adequately explored. Further, previous studies examining specificity of trauma to specific positive symptoms have not accounted for co-occurring trauma types, despite evidence of multiple victimization. Methods: We examined the relationship between childhood trauma (Childhood Trauma Questionnaire) with type of attenuated positive symptom, as measured by the Structured Interview for Psychosis-risk Syndromes (SIPS) among a non-clinical, young adult sample (n = 130). Linear regressions were conducted to predict each attenuated positive symptom, with all trauma types entered into the model to control for co-occurring traumas. Results: Results indicated that childhood sexual abuse was significantly associated with disorganized communication and childhood emotional neglect was significantly associated with increased suspiciousness/persecutory ideas, above and beyond the effect of other co-occurring traumas. These relationships were significant even after removing individuals at clinical high-risk (CHR) for psychosis (n = 14). Conclusions: Our results suggest that there are differential influences of trauma type on specific positive symptom domains, even in a non-clinical sample. Our results also confirm the importance of controlling for co-occurring trauma types, as results differ when not controlling for multiple traumas.

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36

Troitskiy, Sergey. "Trauma and the Victim Economy." Folklore: Electronic Journal of Folklore 83 (August 2021): 29–46. http://dx.doi.org/10.7592/fejf2021.83.troitskiy.

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The history of the twentieth century is filled with examples of mass murder and destruction of entire nations. Survivors of those traumatic events have horrific memories, which cannot be compared to anything that may happen in the course of an ordinary quiet life. However, coping strategies for overcoming the consequences of such traumatic experience were also developed in the twentieth century. It was made possible by conceptualisation of trauma as a cultural and psychological phenomenon at the level of theory and practice in various sciences. Introduction of this concept into the flesh and blood of modern (popular) culture, or rather its inclusion in the fabric of everyday cultural practices, transformed the concept of trauma into a mechanism of culture. Trauma developed into a concept, as we know it, because it functioned as one of the cultural clichés of the era, according to which economics, politics, science, literature, etc., are built. Of course, mass exterminations of people took place even before the twentieth century; however, they were not interpreted as historical traumas as we interpret them now because, firstly, a sense of distance from the event was not developed, which is characteristic of traumatic interpretation, and, secondly, the narratives corresponded to other cultural clichés (typical of those epochs), which served as the basis for political mechanics, economic processes, etc. This article identifies the main features characterising the functioning of trauma as a cultural mechanism. This objective is achieved by appealing to political economy and Baudrillard’s and Derrida’s critique of the victim order. In this study the term “loss” is used as an umbrella term for various traumatic constructs, such as the victim and the trauma itself. They are characterised as objects of a credit relationship between subjects (both individual and collective), according to which the victim (trauma) construct could be described as a debt obligation that must be fulfilled by paying off a symbolic debt. The study identifies all the acting forces (parties) in the trauma construct, which give form to this construct. The author draws attention to the spatial (topographical) accent of the traumatic narrative, as well as to the necessity of toponymic localisation of the active forces in space.

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37

Vitriol, Verónica, Alfredo Cancino, Kristina Weil, Carolina Salgado, Maria Andrea Asenjo, and Soledad Potthoff. "Depression and Psychological Trauma: An Overview Integrating Current Research and Specific Evidence of Studies in the Treatment of Depression in Public Mental Health Services in Chile." Depression Research and Treatment 2014 (2014): 1–10. http://dx.doi.org/10.1155/2014/608671.

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In the last two decades, different research has demonstrated the high prevalence of childhood trauma, including sexual abuse, among depressive women. These findings are associated with a complex, severe, and chronic psychopathology. This can be explained considering the neurobiological changes secondary to early trauma that can provoke a neuroendocrine failure to compensate in response to challenge. It suggests the existence of a distinguishable clinical-neurobiological subtype of depression as a function of childhood trauma that requires specific treatments. Among women with depression and early trauma receiving treatment in a public mental health service in Chile, it was demonstrated that a brief outpatient intervention (that screened for and focused on childhood trauma and helped patients to understand current psychosocial difficulties as a repetition of past trauma) was effective in reducing psychiatric symptoms and improving interpersonal relationships. However, in this population, this intervention did not prevent posttraumatic stress disorder secondary to the extreme earthquake that occurred in February 2010. Therefore in adults with depression and early trauma, it is necessary to evaluate prolonged multimodal treatments that integrate pharmacotherapy, social support, and interpersonal psychotherapies with trauma focused interventions (specific interventions for specific traumas).

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38

Yang, Guen Seok. "Division Trauma and Forgiveness." Korean Society of Minjung theology 38 (December 31, 2022): 31–69. http://dx.doi.org/10.58302/madang.2022..38.31.

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The primary goal of this thesis is to critically review studies that try to understand the historical experience of the division of the Korean peninsula and its development through trauma theory. It is judged that their study has a challenging aspect to the already known trauma research, but also has limitations and problems at the same time. Efforts to understand division in Korea have been developed in various academic fields. Therefore, this study, first of all, focuses on clarifying the differences between division trauma research and past division studies. To that end, this study will review the necessity of research on division trauma, which trauma researchers say, and identify the characteristics of understanding division violence they have, and also examine the characteristics of division trauma. In addition, this study will critically analyze the direction of healing from division trauma, which they prospect. The prospects for integrated narratives that overcome the narratives of division and the prospects for the restoration of national commonality will be the main targets of criticism. Finally, while comparing and crossing the understanding of forgiveness in the Bible and the prospects for healing by division trauma researchers, I will look for a direction in which division trauma research can be further deepened and expanded. Although it does not present a sufficient theological analysis, this study is part of a longer one to find the interface between Korea’s Minjung theology or peace theology and the study of division trauma.

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Ivanova, Alyona. "Hospital Clowning as a Way to Overcome Trauma." Folklore: Electronic Journal of Folklore 83 (August 2021): 207–34. http://dx.doi.org/10.7592/fejf2021.83.ivanova.

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Hospital clowning is a relatively new social practice for patients under prolonged medical treatment by means of play, fantasy, and humor. Opposed to circus or theater, hospital clowning is based on an individual, personal contact with a patient. It is not accidental that this social practice plays an important role not only in clinical context, but also as a wider social phenomenon. In the modern world with its tendencies of globalization, virtualization, standardization, isolation, and specialization the value of intimate face-to-face communication is gradually increasing. The study aimed at exploring the relationship between hospital clowning and trauma: 1) trauma of the patient; 2) trauma of the clown; 3) meeting of the two traumas in the interaction within hospital clowning; and 4) hospital clowning as a social movement in the traumatized modern society. In order to reach such a complex goal, a combination of a literature review, empirical study, and single observations was applied. The empirical study was conducted in cooperation with a Russian organization “Doctor Clown”, and included 19 semi-structured interviews with working clowns. The results revealed three kinds of trauma related to hospital clowning. First, the trauma of the patient, a victim of the modern medicine. Second, the trauma of the clown, which may lead them to practicing clowning. Hospital clowning may have a healing and developing impact not only for the patients, but also for the clowns themselves. Third, the collective trauma in the modern society, which is being treated by clowning in the most general sense. Based on the modern concept of coexisting positive and negative aspects of trauma, such as post-traumatic growth and post-traumatic depreciation, some practical implications, such as professional selection of the clowns, are discussed.

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40

McPhillips. "The Trauma-Informed Classroom." Journal of Feminist Studies in Religion 37, no. 1 (2021): 129. http://dx.doi.org/10.2979/jfemistudreli.37.1.09.

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41

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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Kalampung, Yan Okhtavianus. "The Theory of Postcolonial Trauma and its Impact on the Religious Studies." Potret Pemikiran 25, no. 2 (December 27, 2021): 207. http://dx.doi.org/10.30984/pp.v25i2.1669.

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This article argues that postcolonial trauma theory is beneficial not only for recognizing postcolonial people’s trauma but also for the development of religious studies. The western trauma theory ignored the trauma of colonialism which still has many influences in the contemporary world. Here to respond to that condition, the postcolonial trauma theory shall probe how colonialism left trauma in the society of postcolonial people. Not only that topic, but this article also investigates how the adaptation of postcolonial trauma theory on religious studies. Because religion, as a fact of contemporary society, has got a thorough influence from colonialism. The approach of this study is qualitative research by investigating literature about postcolonial trauma. By probing the literature around the postcolonial trauma theory and its adaption in religious studies, this article shall open the possibility of another development in religious studies. This research concludes that the postcolonial trauma theory can be advantageous to religious studies. Keywords: Postcolonial trauma; trauma studies; religious studies; biblical studies.

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Wilson, Christina K., Elena Padrón, and Kristin W. Samuelson. "Trauma Type and Posttraumatic Stress Disorder as Predictors of Parenting Stress in Trauma-Exposed Mothers." Violence and Victims 32, no. 1 (2017): 141–58. http://dx.doi.org/10.1891/0886-6708.vv-d-13-00077.

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Trauma exposure is associated with various parenting difficulties, but few studies have examined relationships between trauma, posttraumatic stress disorder (PTSD), and parenting stress. Parenting stress is an important facet of parenting and mediates the relationship between parental trauma exposure and negative child outcomes (Owen, Thompson, & Kaslow, 2006). We examined trauma type (child maltreatment, intimate partner violence, community violence, and non-interpersonal traumas) and PTSD symptoms as predictors of parenting stress in a sample of 52 trauma-exposed mothers. Community violence exposure and PTSD symptom severity accounted for significant variance in parenting stress. Further analyses revealed that emotional numbing was the only PTSD symptom cluster accounting for variance in parenting stress scores. Results highlight the importance of addressing community violence exposure and emotion regulation difficulties with trauma-exposed mothers.

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Quirk, Sherry A., and Anne P. DePrince. "Childhood Trauma:." Women & Therapy 19, no. 1 (November 25, 1996): 19–30. http://dx.doi.org/10.1300/j015v19n01_03.

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He, Chu. "Physical Responses to Trauma." Critical Survey 31, no. 3 (September 1, 2019): 70–84. http://dx.doi.org/10.3167/cs.2019.310307.

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This article compares Brian Friel’s play Give Me Your Answer, Do! with Eimear McBride’s novel A Girl Is a Half-formed Thing to inquire into why the characters react to their traumas with seemingly aberrant behaviours. These two modern Irish works seem to suggest that the characters find a devious, physical way of self-preservation when combatting their extremely powerless state of traumatisation, which exposes our conflicting drives in the face of trauma: although trauma is mostly associated with death drive towards self-destruction, we cannot overlook its connection to life drive. By analysing these traumatised characters’ bodies as the very platform on which the symbiosis of the two opposing instincts is staged, this article explores trauma’s indelible impacts on the body and the body’s troubled resilience.

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Cregan, Patrick C., and Anthony S. McLean. "Trauma studies: II. A review of trauma in a Sydney metropolitan hospital." Medical Journal of Australia 154, no. 5 (March 1991): 310–13. http://dx.doi.org/10.5694/j.1326-5377.1991.tb112880.x.

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Alawadi, Zeinab M., Eric LeFebvre, Erin E. Fox, Deborah J. Del Junco, Bryan A. Cotton, Charles E. Wade, and John B. Holcomb. "Alternative end points for trauma studies: A survey of academic trauma surgeons." Surgery 158, no. 5 (November 2015): 1291–96. http://dx.doi.org/10.1016/j.surg.2015.03.030.

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Emanuel, Sarah. "Trauma Theory, Trauma Story." Brill Research Perspectives in Biblical Interpretation 4, no. 4 (October 29, 2021): 1–51. http://dx.doi.org/10.1163/24057657-12340018.

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Abstract This work offers an overview of trauma theory’s relations to biblical studies. In addition to summarizing the theoretical landscape(s), it provides exegetical forays into Ezekiel and, in part, Exodus and the Eucharist. The analysis will engage these materials’ traumatic ethoi, including their connections to trauma informed eating and queerings, so as to offer entryways into the wider critical conversation. While these exegetical foci may seem arbitrary, that is in part the point. As readers will see, trauma defies sense-making. Akin to postmodernist poststructuralist intertextualities, trauma cannot be flattened into neat narration. Trauma is capricious, leaving survivors to carry with them multivalent and even paradoxical connections to their experiences. This project thus attempts to perform trauma’s plurisignification as much as it tries to explain it, using a set of traditionally unexamined pairings to do so. While not an exhaustive survey on trauma theory and the Bible – such work could fill the space of multiple publications – the following work provides a representation of both the theory of trauma and its applications within the biblical field.

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Aparicio, Yvette. "Digging Up the Past and Surviving El Salvador’s Phantoms: Salvadoran-American Post-Conflict Traumatic Memory and Reconciliation." Revista Canadiense de Estudios Hispánicos 44, no. 1 (May 23, 2021): 149–68. http://dx.doi.org/10.18192/rceh.v44i1.5906.

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This article focuses on Salvadoran-American poetry that explores Salvadorans’ national traumas of war and displacement. In these poems, war trauma evolves into a post-conflict, post-migration trauma that calls for reconciliation with war memories as well as with a violent, unstable present. This study focuses on the poetry of Jorge Argueta (1961), William Archila (1968), and Javier Zamora (1990), three poets born in El Salvador and immigrants to the US. Studies of trauma and reconciliation in post-conflict societies frame the analysis of poetry that digs up and reconstitutes the dead for a Salvadoran diaspora still un-reconciled with its trauma.

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Kurki, Tuulikki. "Materialized Trauma Narratives of Border Crossings." Folklore: Electronic Journal of Folklore 83 (August 2021): 81–104. http://dx.doi.org/10.7592/fejf2021.83.kurki.

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The purpose of this article is to discuss the applicability of the concept of materialized narrative in the analysis of border and mobility related experiences. In this article, the concept and its analytical potential are discussed in three examples that address difficult, even traumatic experiences related to various kinds of border crossings in Finnish and Estonian contexts. The concept of materialized narrative allows the conceptualization of border and mobility related traumas in supplementary and alternative ways. The materialized narrative is defined as a form of narrative and non-narrative knowledge that is linked with objects that people carry with them across various borders and their difficult experiences. The aim of the concept is to bring together the narrative and non-narrative knowledge of traumatic experiences that is embodied in a material object. The research thesis of the article is to examine how a materialized narrative can function as a trauma narrative. The article argues that materialized narratives can function as instruments for processing traumatic experiences related to border crossings, similarly to autobiographical trauma narratives that are regarded to be among the most central narrative forms analyzed in multidisciplinary trauma research. The research material includes interviews and artwork accomplished in the project “A Lost Mitten and Other Stories: Experiences of Borders, Mobilities, and New Neighbor Relations” (funded by the Kone Foundation).

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