Scholars have utilized the Minority Stress Model to explore external and internal stressors, coping mechanisms, social support and mental health outcomes for sexually marginalized populations. However, scarce studies examine Latinx sexually marginalized experiences and associations within the model. Thus, the goal of this study was to integrate sexually marginalized Latinx experiences in the Minority Stress Model. The theoretical frameworks utilized were Minority Stress Theory, Intersectionality and Experiential Theory rooted in the Couple and Family Therapy field. First, an explanation of the Minority Stress Model, influences of prominent Latinx cultural factors (i.e., tradition, familism, gender, and acculturation) in model processes, and a proposed Latinx Minority Stress Model is provided. Further, clinical implications are discussed through intersectional multicultural competency and Experiential Theory techniques. Second, a quantitative study with a sample comprised of 76 Latinx lesbian women in romantic relationships will be discussed. Regression analysis indicated that participants with family closeness and positive romantic relationship quality reported lower internalized heterosexism (i.e., internal stress). Additionally, higher internalized heterosexism outcomes predicted higher reports of anxiety and depression. Positive relationship quality perception also statistically mediated internalized heterosexist thoughts and depression. Implications for clinical work are discussed using Experiential Theory. Finally, research and clinical implications are examined through an integration of the proposed Latinx Minority Stress Model and quantitative analysis results. Limitations and future directions are discussed.

Doctor of Philosophy / Department of Family Studies and Human Services / Joyce A. Baptist / The Chickasaw represent one non-reservation bound American Indian tribe whose experiences of family life, historical trauma and resilience has not been fully understood. Therefore, this study sought to identify the qualities common to Chickasaw families, Chickasaw families' experiences of historical trauma and the factors that contribute to Chickasaw families' ability to persevere under adversarial circumstances. Using in-depth phenomenological interviews with nine (N = 9) three-generation minimum Chickasaw families, four central themes emerged that answered the four research questions. The first theme, "Chokka-chaffa' Nanna Mó̲́đma Ímmayya/The Family Is Everything" indicated that Chickasaw families were a heterogeneously complex system with a natural orientation toward the family unit itself, whereby the families valued emotional closeness, warmth and affection, quality time together, praise, respect and openness. Families were involved with one another and were active participants in strengthening their own families and communities. Families were prideful of family members' accomplishments and valued extended kin and spirituality. Further, families were confronted with challenges, but showed an ability to "bend, but not break," often citing the very same qualities, such as involvement, pride and an orientation toward family, as contributing to their ability to solve problems and keep the family unit intact. The second theme, "Impalahá̲mmi Bíyyi'ka/They Have It Really Bad," indicated the families experienced historical trauma by mourning the loss of land, language, culture and identity and that losses went unacknowledged by their non-Native counterparts and were ongoing, thus expecting to affect younger and future generations. The third theme, "Chikashsha Poyacha Ilaa-áyya'shakatí̲'ma/We Are Chickasaw, and We Are Still Here" indicated that despite hardships, families saw resilience as a trait found within their Chickasaw heritage. Maintaining a positive outlook, a spirit of determination, a fierce loyalty toward family members and a close connection to the Chickasaw Nation further contributed to families' resilience. The fourth theme, "Hooittapila/They Help One Another" indicated that resilient qualities were passed in a multidirectional pattern throughout all generations of family members, whereby family members from all generations supported and uplifted one another. Also discussed are the study's strengths and limitations and the clinical and research implications for Chickasaw families.

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<p dir="ltr">Eating disorders are severe mental health concerns that need to be studied further to gain more knowledge about how to treat them. This quantitative study aimed to explore the relationship between disordered eating, self-esteem, and sexual satisfaction in cisgender women ages 18-40 years old. No previous literature had found a relationship between all three factors. The research was conceptualized through a feminist theory perspective. It was hypothesized that disordered eating would have a negative relationship with self-esteem and sexual satisfaction. Another hypothesis was that self-esteem would have a negative relationship with sexual satisfaction and disordered eating. Both of the hypotheses were supported. Lower self-esteem was found to have a negative relationship with disordered eating and sexual satisfaction. Clinicians are encouraged to keep these results in mind when working with individuals with eating disorders to ensure they are providing the best care for clients.</p>

No description available.

Much of the current academic literature on the practice of homeschooling has revolved around the individual academic, social, and psychosocial outcomes of homeschooled youth. As such, the relational and systemic implications of homeschooling have been neglected in the current body of research, thus leaving the practice’s long-term outcomes on family and relational functionality up to heuristic assumption by homeschooling families and the general public. The current study sought to address this gap in the literature by introducing a family systems perspective to the assessment of homeschooling families and homeschooler’s relational functionality. Comparisons between homeschooled (<i>n</i> = 145) and non-homeschooled (<i>n</i> = 147) adults found that, after controlling for demographic differences, homeschooled adults reported that their families had higher levels of unbalanced Enmeshment and Rigidity, along with lower levels of unbalanced Disengagement, than non-homeschooled participants within the Circumplex Model of Marital and Family Functioning. Homeschoolers also displayed greater levels of Differentiation-of-Self in the domains of Emotional Reactivity and I-Position taking than non-homeschoolers. These results, however, were found to be closely connected to homeschooled participants’ reports of how many years they were homeschooled, the degree of structure in their homeschooling environment, as well as the strength of several different common rationales they believe motivated their family to choose to homeschool, with certain factors emerging as significant predictors of whether homeschoolers reported a more functional family environment and higher Differentiation-of-Self. The clinical and research implications, limitations, and future directions for studies of this kind, are discussed.

<p dir="ltr">For many, spiritual beliefs and religious affiliation exist as a protective factor, providing significant emotional, psychological, and social support (Ibrahim & Dykeman, 2011). However, for others, abuse within the power structures of religion can also inflict great harm—particularly within marginalized communities—resulting in religious trauma. The LGBTQIA+ community has historically experienced marginalization and discrimination within various religious contexts and doctrines, becoming a group particularly vulnerable to religious trauma (Simmons et al., 2017; Swindle, 2017). This type of trauma has often been overlooked in the therapy room and within the broader Marriage and Family Therapy field. This thesis addresses this gap through the creation of an introductory training for therapists on religious trauma that many in LGBTQIA+ community experience. Grounded in religious trauma research and trauma-informed client care, the training seeks to enhance therapists' capacity to navigate these complex terrains with empathetic and informed care (Ellis et al., 2022). The aim is to create a therapeutic landscape where healing and self-compassion become more accessible to LGBTQIA+ individuals impacted by religious trauma.</p>