While many prevention and intervention strategies have been applied towards indigenous Pacific Island communities, these populations continue to observe upward trends in health disparities and documented shortfalls in the literature of culturally competent and sensitive practices. The purpose of this phenomenological study was to gain more understanding and insight of these communities through the conceptualizations of historical trauma (HT) and posttraumatic growth (PTG) theories. The central research question for this study examined how indigenous Pacific Island 3rd-generation adults described and perceived their experiences of intergenerational HT and potential growth. This study utilized a purposeful and criterion sample of 10 indigenous Pacific Island adults, between 18-32 years old, who participated in a project over 10 years ago. In the project, indigenous elders used the cultural tradition of oral storytelling, shared accounts of HT onto school aged children. Data were collected through semistructured interviews and qualitatively coded and analyzed using a modified thematic approach. Key findings indicated intergenerational HT effects as it related to participants' thoughts and feelings with concurrent positive experiences of increased values and engagement. The results also indicated PTG changes in appreciation of life, relating with others, personal strengths, new interests, and spiritual growth. Positive social change is implicated through the empirical evidence to inform researchers, policymakers, educators, and practitioners for further action, studies, and application of the culturally competent and sensitive strategy of shared familial oral traditions of storytelling as a means of preserving a community's history, found to increase PTG and reduce health disparities.

Past research regarding historical trauma in the Lakota, one of the three major groups of the Oceti Sakowin or Sioux, has contributed to the historical trauma theory, but gaps continue to exist. The purpose of the study was to examine the historical trauma experiences and grief responses of individuals who identify as Oceti Sakowin, specifically the Nakota and Dakota, including present experiences. Interpretive phenomenological analysis was the study's methodology and the conceptual framework of this research was historical trauma theory, which refers to the persistence of trauma and transmission of trauma from generation to generation. Participant interviews were conducted using a researcher-designed interview schedule. Participants were Oceti Sakowin who identify as Nakota or Dakota and who were over the age of 18, and a total of 8 participants were interviewed. This research yielded themes about how the phenomena affected the participants, which can provide insight into how others who have had their own experiences relate to the phenomena. These themes were concerns and pain about ancestors' experience, concern for personal experiences but hope for the future, and the loss of the past is the sorrow of today. Increasing the knowledge of historical trauma and historical trauma grief responses can lead to better understanding that leads to positive social change through greater empathy and sensitivity toward those who have had these experiences, which can increase respect toward the traditions and cultures of others as well as culturally informed interventions to address historical trauma and grief.

The Internment of Japanese Canadians during the Second World War was a blatant act of racial-based injustice in Canadian history. In this study, the term "Internment" encompasses all the events that resulted from the abrogation of Japanese Canadian rights of citizenship--mass uprooting from their homes and communities in British Columbia (BC), dispossession, forced relocation to internment camps in interior BC, road camps, and sugar beet farms, followed by forced exile from BC to Japan, or forced migration and assimilation across Canada. The twelve participants in this study are Canadians of Japanese heritage who were born after the Internment and whose parent(s) or grandparent(s) experienced a form of Internment. Using a hermeneutic phenomenological approach, we explored intergenerational communication of the Internment experience and the lived experience of growing up in the aftermath of the Internment. The findings revealed alternative responses and outcomes to historical trauma theory. Threaded throughout these stories and responses were prevailing themes reflecting values of gaman and enryo, in addition to resilience and empowerment.

The Internment of Japanese Canadians during the Second World War was a blatant act of racial-based injustice in Canadian history. In this study, the term "Internment" encompasses all the events that resulted from the abrogation of Japanese Canadian rights of citizenship--mass uprooting from their homes and communities in British Columbia (BC), dispossession, forced relocation to internment camps in interior BC, road camps, and sugar beet farms, followed by forced exile from BC to Japan, or forced migration and assimilation across Canada. The twelve participants in this study are Canadians of Japanese heritage who were born after the Internment and whose parent(s) or grandparent(s) experienced a form of Internment. Using a hermeneutic phenomenological approach, we explored intergenerational communication of the Internment experience and the lived experience of growing up in the aftermath of the Internment. The findings revealed alternative responses and outcomes to historical trauma theory. Threaded throughout these stories and responses were prevailing themes reflecting values of gaman and enryo, in addition to resilience and empowerment.

While the whole world is talking about China’s rise in wealth and power, most focus has been placed on understanding China’s present policies and future orientations. However, very little attention is devoted to examining how historical consciousness affects present China. People take for granted that the past—particularly the landmark traumas of the communist decades—is a far-reaching historical discontinuity, and that China’s profound changes in every aspect of society have rendered the past increasingly irrelevant. However, this thesis argues that this assumption is wrong. This thesis explores the ways that Chinese filmmakers rearticulate the historical traumas which continue to affect Chinese society in the post-WTO era. I will identify three historical traumas that feature prominently in the interplay between past and present. The first, revolution and modernization, occupies a hegemonic status in socialist history. The second historical trauma is the tradition and modernization entrenched in Chinese modern historiography. The third is the 1980s and post-1989 modernization that has found a voice in the period of reform and opening-up. I refer to and analyze a selection of films made by Chinese Fifth Generation filmmakers in the new century—Coming Home (Guilai, dir. Zhang Yimou, 2014), Together (He ni zai yiqi, dir. Chen Kaige, 2002), and The Founding of a Republic (Jianguo daye, dir. Han Sanping and Huang Jianxin, 2009)—to understand these historical traumas. To situate traumatic history in a broader Asian context, I will also offer comparative study of memory of World War II in postwar Japan by undertaking a close reading of Merry Christmas, Mr. Lawrence (Senjo no merii kurisumasu, dir. Nagisa Oshima, 1983). Employing a combination of methods, including textual analysis of films and institutional analysis of film industries, I will demonstrate that cinema finds innovative ways to engage the significant parts of national history and to generate remembrance and interpretation. Rather than reducing the Fifth Generation’s filmmaking trends in the new millennium to simplified government-appeasing or commercialization, this thesis emphasizes an understanding of their recollection of history, memory and trauma in a broader sociopolitical, economic, and cultural context. It shows how various factors—including the government’s cultural policy, economic transformation, and individual and generational sentiments—have influenced and shaped the historical discourses at specific historical moments. While affirming the significant role these films have played in keeping collective memories alive in the public sphere, this thesis also calls attention to their limitations, such as the problematic nostalgia for the Cultural Revolution, as well as the escapist imagination of cultural heritage and traditional values. / Graduate

This dissertation initially reviews the literature on Indigenous language planning (LP) with an emphasis on orientations, dispositions, and their roles in Indigenous society. Token policies pertaining to Indigenous LP are often mistaken for resolving the social ailments that cause language shift--none of which result in systemic, institutional, or effective changes to programs revitalizing Indigenous languages. The author argues for a focus on sovereignty, early childhood development, teacher training, curriculum, assessment, immersion, economic sustainability, and Indigenous epistemologies. Ethnographic studies are an important aspect of LP. Oftentimes Indigenous nations have little documentation of their historical efforts to reverse language shift (RLS), leaving newcomers uninformed about the achievements of their RLS predecessors. Therefore the collection and documentation of Indigenous RLS projects can potentially prevent future language planners from recreating historical obstacles, while presenting new methods that anticipate reoccurring problems. This study overviews Lakota language (LL) status while focusing on shifting centre-periphery authentication and healing Historical Trauma by implementing cultural continuity for Cheyenne River Sioux Tribe (CRST). Much attention has been given to spoken lingua francas, but less has been given to signed lingua francas. The purpose of this research is to map distinct boundaries of Indigenous North America's signed lingua franca, emphasizing national boundaries and culture areas. Other goals include redirecting anthro-linguistic attention to the historically widespread eight dialects of Hand Talk and encouraging their hereditary signers to revitalize multimodal aspects of their respective cultures. Spoken language immersion is an effective method for RLS that usually incorporates multimodal instructional scaffolding through total physical response (TPR), and common gestures to mediate target language acquisition. However, spoken language immersion often overlooks sign language and its motor for ethnic gestures that can profoundly expand TPR's role to orchestrate holistic multimodal communication. North American Hand Talk (NAHT) is a sign language indigenous to the majority of North American Indigenous nations who are also attempting RLS among their spoken languages. Making NAHT the standard for multimodal RLS applications could increase target spoken language retention while redeveloping an Indigenous multimodal culture in North America.

No description available.

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.

The legacy of historical trauma continues to plague Indigenous populations throughout the world. This theoretical dissertation describes how biology (neurodevelopment, neurobiology and endocrinology) and culture (inter-generationally learned behaviors) are intricately intertwined in the development of dysfunctional coping behaviors that contribute to stress-related chronic diseases (heart disease, obesity, type II diabetes mellitus, depression, neurodegenerative disorders and memory impairment) in some individuals. The primary impact of the many episodes of historically traumatic genocide has been post-traumatic stress disorder (PTSD) and the onset of dysregulation of the hypothalamic-pituitary-adrenal axis (HPA-axis). PTSD has had a profound impact on relationships and behaviors, while dysregulation of the HPA-axis is associated with pathophysiology. It is well documented that historical trauma has caused a cultural disconnect from traditional wellness and healing practices. Despite incredible resiliency, the result of this legacy has been a genesis of intergenerational, dysfunctional, coping strategies that have become subtly engrained in a viscous cycle of self-perpetuating, self-inflicting, dysfunctional behaviors that have been carried forward into the next generation as "toxic stress" - in the form of childhood abuse, domestic violence, interpersonal violence, and substance abuse. With time, the association to the initial traumatic assault erodes, leaving behind, collectively, a fragmented society that, in many places, has become the basis for a "cultural crisis". The approach presented in this dissertation is founded upon: 1) cultural acquisition theories that describe how existing cultural constructs and traditions are internalized by children and repeated throughout a life-time into the next generation; and 2) understanding the interaction of the autonomic nervous system (specifically, the HPA-axis and its activation by stress) and the neocortex, the basis for higher psychological processes associated with learning and cultural acquisition. This dissertation offers an explanation for the continued impact of historically traumatic events on the contemporary health and wellness of American Indian and Alaska Native people. It is hoped that this approach leads to specific intervention and prevention measures that are culturally relevant in addressing pathophysiology, cognitive-behavioral issues and the collective cultural changes that have ensued as a result of historical trauma.

Abstract This research report explores the process of narrating survival in Primo Levi’s If This Is A Man and The Drowned and The Saved. The central objective is to understand the process of psychological survival is narrated in Levi’s autobiographical narrative. To this end, I have used a psychoanalytical framework to understand the traumatic impact of Auschwitz on subjectivity as well as to position subjectivity in relation to autobiographical narrative. I shall argue that the trauma of Auschwitz resulted in an eroded and shattered subjectivity and that narrative offers a space in which the reconstruction of that subjectivity can be negotiated.