Many scholars have argued that existing conceptualizations of trauma such as the Diagnostic and Statistical Manual of Mental Disorders (5th Ed.; DSM-5) conceptualization are inapplicable for individuals of marginalized communities. Individuals of marginalized communities may experience historical trauma, racial trauma, identity-related trauma, or collective trauma. Moreover, the effects of these forms of trauma may persist throughout different generations via biological transmission (e.g., epigenetics) or via interpersonal transmission (e.g., emotion socialization, cultural socialization, attachment, communication styles, behavioral socialization). The generational effects of these forms of trauma are referred to as intergenerational trauma. There has been a paucity of empirical explorations of intergenerational trauma, especially among those with multiple marginalized identities (e.g., LGBTQ+ BIPOC individuals). This study explored experiences of intergenerational trauma and healing among 10 LGBTQ+ BIPOC individuals through semi-structured interviews. Their responses were analyzed using constructivist grounded theory methodology and the Intergenerational Trauma Experiences and Healing (ITEH) model was generated to describe the social processes involved in the participants’ experiences of intergenerational trauma. The ITEH model involves several social processes including: (a) experiencing multifaceted forms of intergenerational trauma, (b) carrying intergenerational trauma’s impacts on the self, (c) seeing intergenerational trauma’s impact on others/generations, and (d) healing from intergenerational trauma. Research, clinical, and advocacy implications of the ITEH model are discussed. Keywords: trauma, intergenerational, resilience, healing, QTBIPOC

Home - the universally understood and desired state of being that is existing naturally, harmoniously, familiar, and whole. What does it mean to leave home and to seek refuge? And how do we find home again? Throughout history and today, communities across the globe have either suffered in or been plagued with a refugee crisis in some form. Laos is the most bombed country per capita in history. During the American Secret War on Laos, 270 million tons of cluster bombs were dropped on Laos from 1964-1973: equivalent to a planeload of bombs every 8 minutes, 24 hours per day, for 9 years. Today, over 265,000 Lao Americans live in the United States with a majority of them arriving as refugees in the 1980s as a result of the Secret War. Lao Americans forced from their homes have since found refuge but what does it look like for them to come home? Understanding home as not only defined as a physical geospatial location, what creates the physiological sense being at home in one's body and one's mind? These are the questions underpinning this thesis. They necessitate an understanding of psychology, sociology, and neurology in a way that has traditionally not been a framework of architectural education and design process thinking. As the broader mental health crisis and concern for well-being continues to dominate societal struggles, architecture and design are called upon to evolve their methodologies. Making Space: Refuge to Home presents a design methodology that focuses on cultivating an informed and empathic client relationship in order to drive intentional design choices based on desired physiological outcomes. In doing so, this thesis offers an approach of how to navigate the complexities of place, home, safety, and identity in order to make space that shifts from providing refuge and safety, to being home and whole. By utilizing participatory story-telling, psycho-social outcome identification, and empathic imagination, this thesis develops a trauma-informed and well-being centric design approach for cultivating resilience and making space to come home. This methodological rigor is applied specifically to the Lao American community and their experience of forced resettlement and intergenerational trauma. Making Space: Refuge to Home challenges traditional architectural approaches that often lean on cultural appropriation, iconographic motifs, or traditional programmatic understandings of what a cultural center is and instead, crafts a new design language. The result is a design approach that places the lived emotional and physiological experience of the user group first. The result is an attempt at a more authentic and complex understanding of home that straddles a multiplicity of cultures and lived realities. / Master of Architecture / Home - the universally understood and desired state of being that is existing naturally, harmoniously, familiar, and whole. What does it mean to leave home and to seek refuge? And how do we find home again? Throughout history and presently, communities across the globe have either suffered in or been plagued with a refugee crisis. Laos is the most bombed country per capita in history. During the American Secret War on Laos, 270 million tons of cluster bombs were dropped on Laos from 1964-1973: equivalent to a planeload of bombs every 8 minutes, 24 hours per day, for 9 years. Today, over 265,000 Lao Americans live in the United States with a majority of them arriving as refugees in the 1980s as a result of the Secret War. Lao Americans forced from their homes have since found refuge but what does it look like for them to come home? Understanding home as not only defined as a physical geospatial location, what creates the physiological sense being at home in one's body and one's mind? These are the questions underpinning this thesis. The direct connection of the built environment and individual well-being has only become more apparent in the past two years as a widespread societal awakening towards systemic issues around public health have been illuminated during the global pandemic. As the mental health crisis and concern for well-being continues to dominate societal struggles, Making Space: Refuge to Home presents a design methodology that focuses on using psychology, sociology, and neurology to inform an empathic client relationship that is better equipped to drive intentional design choices. In doing so, this thesis offers a trauma-informed and well-being centric design approach of how to navigate the complexities of place, home, safety, and identity in order to make space that transforms from simply offering refuge to being home. This method is applied specifically to a study of the Lao American community and their lived experience of forced resettlement and intergenerational trauma. Although the thesis focuses on the Lao American community, Making Space: Refuge to Home, speaks to all communities and individuals navigating multiple identities and cultures, seeking wholeness - seeking home.

Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

Teens around the world manifest with dysfunctional behaviour and according to statistics there was an increase of 75% in addictions, suicidal attempts and promiscuity among the youth in the past ten years. This study attempts to establish whether unresolved hurt and damaged emotions of the parents and even grandparents contribute to this affect amongst teens. The basic-theoretical chapter shows that dysfunctional families had already existed in the Bible. An example of this is the family of Abraham, Isaac and Jacob. Through the history of these Biblical families it is shown that certain patterns repeat themselves in generation after generation. The exegetical analysis of suitable Scriptures give Biblical guidelines with which damaged emotions, caused by intergenerational trauma, can be healed when assisted with the guidance of pastoral caregivers. The next chapter deals with contributions by various pastoral authors in connection with the theme of intergenerational trauma. According to their view there is a definite connection between the unresolved trauma of previous generations and the wounds of some of the current generation of teens. God based family structure on perfect harmony, but this relationship was broken because of the fall. It subsequently led to the inheritance of fractured relationships by mankind and the only way to repair this relationship is for man to repair his relationship with God. Only thereafter man would be able to repair his earthly relationships. According to empirical theory the research done on the children of Holocaust survivors was the first of its kind to be undertaken on secondary traumatization, which by its nature is connected to intergenerational distress. Although current literature gives some recognition to the problem of intergenerational distress, the total impact of secondary trauma on the next generation is still being ignored. Empirical researchers came to the overwhelming conclusion that trauma is "contagious". They furthermore concluded that there is a hiatus with regard to theological reflection in connection with the spiritual as well as the pastoral implications of this theme. Empirical research concluded that intergenerational distress can have a devastating and traumatic effect on the next generation. Unresolved trauma experienced by previous generations have the ability to wound the next generation, particularly the teenagers, on the physical, psychological, emotional and most of all on the spiritual level. Empirical research found that these wounds need a multidimensional approach and that Pastoral input is of utmost importance. The practical-theoretical theory reconciles the conclusions drawn from the auxiliary science as well as the results from the empirical research with Biblical principals drawn from the basic-theoretical chapter. This guidelines together with pastoral care, can guide the teenager suffering from the negative affects of intergenerational trauma towards emotional healing. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

Teens around the world manifest with dysfunctional behaviour and according to statistics there was an increase of 75% in addictions, suicidal attempts and promiscuity among the youth in the past ten years. This study attempts to establish whether unresolved hurt and damaged emotions of the parents and even grandparents contribute to this affect amongst teens. The basic-theoretical chapter shows that dysfunctional families had already existed in the Bible. An example of this is the family of Abraham, Isaac and Jacob. Through the history of these Biblical families it is shown that certain patterns repeat themselves in generation after generation. The exegetical analysis of suitable Scriptures give Biblical guidelines with which damaged emotions, caused by intergenerational trauma, can be healed when assisted with the guidance of pastoral caregivers. The next chapter deals with contributions by various pastoral authors in connection with the theme of intergenerational trauma. According to their view there is a definite connection between the unresolved trauma of previous generations and the wounds of some of the current generation of teens. God based family structure on perfect harmony, but this relationship was broken because of the fall. It subsequently led to the inheritance of fractured relationships by mankind and the only way to repair this relationship is for man to repair his relationship with God. Only thereafter man would be able to repair his earthly relationships. According to empirical theory the research done on the children of Holocaust survivors was the first of its kind to be undertaken on secondary traumatization, which by its nature is connected to intergenerational distress. Although current literature gives some recognition to the problem of intergenerational distress, the total impact of secondary trauma on the next generation is still being ignored. Empirical researchers came to the overwhelming conclusion that trauma is "contagious". They furthermore concluded that there is a hiatus with regard to theological reflection in connection with the spiritual as well as the pastoral implications of this theme. Empirical research concluded that intergenerational distress can have a devastating and traumatic effect on the next generation. Unresolved trauma experienced by previous generations have the ability to wound the next generation, particularly the teenagers, on the physical, psychological, emotional and most of all on the spiritual level. Empirical research found that these wounds need a multidimensional approach and that Pastoral input is of utmost importance. The practical-theoretical theory reconciles the conclusions drawn from the auxiliary science as well as the results from the empirical research with Biblical principals drawn from the basic-theoretical chapter. This guidelines together with pastoral care, can guide the teenager suffering from the negative affects of intergenerational trauma towards emotional healing. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

This dissertation begins with a critical preface that examines the haunted present and its impact on writing for third and fourth generation Holocaust survivors. Then follows a collection of poetry and prose that examine themes of intergenerational trauma, experiences of the Shoah, grief, and chronic illness.

In this memoir, I use the elements and conventions of creative nonfiction to examine particular strands of my experience for significance. Initiated as an inquiry into my father's suicide, this book quickly shifted focus, re-centering around my own development as an individual, a woman, and a writer. Both my father's suicide and the subsequent birth of my daughter serve as focal points for this inquiry, which I use to articulate and explore questions related to identity development, male-female relationships and gender roles, female sexuality, mental illness, trauma, loss, grief, and the inheritance of intergenerational traumas. In places, my investigation also broadens to consider the social, economic, and cultural contexts in which my story, and my family's story, have taken place. My goal in writing this book was to reclaim something of value from a series of personal and familial tragedies and triumphs. I believe that the act of using tragedy as raw material for a new creation is in itself an act of hope. By bearing witness—both to the events that have occurred, and to my personal experience of these events—I see myself as contributing to a larger human project. Every contribution to this project, whether technological innovation or philosophical revelation, shares a common goal: that of counterbalancing the brevity of our physical lives with the richness of our shared human experience.

Exploring the relationship that second-generation Sikh-Canadians have with alcohol, this research focuses on predominant understandings of alcohol in the community. Themes include Panjabi culture, Sikh understandings of alcohol, masculinity, intergenerational trauma and colonialism. / This thesis explores the relationship that second-generation Sikh-Canadians have with alcohol. Predominant understandings of alcohol in the community argue that Panjabi culture promotes the consumption of alcohol while Sikhi prohibits it yet culture and religion cannot easily be separated or understood in such monolithic ways. Problems with alcohol are often relegated to a Panjabi issue stemming from a hypermasculine culture that emphasizes overconsumption. Simply blaming “the culture” misses the heterogeneity of the community and the impacts of intergenerational trauma and contemporary formations of masculinity, culture, and religion that are rooted in colonialism. Furthermore, stating that Sikhi is vehemently anti-alcohol fails to engage with the Guru Granth Sahib and the lived reality. The central thesis of the Guru Granth Sahib, IkOankar (1-Ness), advocates against binaries, moving away from normative and simplistic understandings of good and bad or prohibited and accepted. This is not to argue that Sikhi promotes alcohol consumption rather, depicting alcohol consumption in reductive and binary terms is against the IkOankar paradigm and fails to engage lived Sikhi. Although in mainstream understandings of Sikhi, alcohol is prohibited, this is not always what is practiced. Moving beyond simple prohibition or acceptance, alcohol consumption can be understood through the dynamic ways in which Sikh-Canadians engage with the substance. / Thesis / Master of Arts (MA) / Predominant understandings of alcohol in the Sikh community argue that Panjabi culture promotes its consumption while Sikhi prohibits it yet culture and religion cannot easily be separated or understood in such monolithic ways. Simply blaming “the culture” misses the heterogeneity of the community and the impacts of intergenerational trauma and contemporary formations of masculinity, culture, and religion that are rooted in colonialism. Furthermore, stating that Sikhi is vehemently anti-alcohol fails to engage with the central thesis of the Guru Granth Sahib, IkOankar (1-Ness), and the lived reality.

Philosophiae Doctor - PhD / This research focuses on the displacement of families in the Western Cape during apartheid within the context of its slave past.The transmission of intergenerational trauma has been based on research on holocaust survivors. Aboriginal academic writers in Australia, New Zealand, Canada and the US found that initial studies of intergenerational trauma did not take into the account the historical trauma of colonialism which they believe has left its mark on aboriginal communities today. In South Africa writers from the Apartheid Archives Project have started to focus on the intergenerational trauma of apartheid. These are mainly academics from psychology and not social work. The Apartheid Archives Project and social work discourse do not focus on the historical trauma of slavery. Historians believe that slavery has still left a mark on its descendants in the Western Cape. The families in this research are descendants of slaves and they were also displaced as a result of the Group Areas Act during apartheid. Qualitative research using a postcolonial indigenous paradigm was adopted in this study. Life histories, semi-structured interviews and focus groups were the primary sources of data collection. The research design was a multiple case study which consisted of 7 families where each family was a case and 3 generations in each family were interviewed. The families had typical slave surnames and at least one generation was displaced as a result of the forced removals when the Group Areas Act (1950-1985) was implemented during apartheid. Thematic analysis, narrative thematic analysis and case study analysis was adopted .In addition narrative therapy theory and collective narrative practice was used to decolonise the conceptual framework and methodology. The trauma of displacement and historical trauma of slavery was not acknowledged as traumatic by the dominant society because South African society was based on institutional racism. The grief and loss of the trauma therefore became unresolved and disenfranchised. The findings indicate that disenfranchised grief, silence, socialisation in institutional racism and shame have been the main mechanisms in which the historical trauma of slavery and trauma of displacement has been transmitted within the families. The effects such as intimate partner violence and substance abuse and community violence in the form of gang violence are forms of internalised oppression which has also been transmitted intergenerationally. In addition overcrowding, poor housing and poverty has been transmitted via socialisation which is a societal mechanism of trauma transmission. vi The research findings indicate that the trauma of displacement and historical trauma of slavery was transmitted because the trauma was not included in the social discourse of society. In order to prevent the transmission of the historical trauma of slavery and displacement, the real effects of institutional , cultural and interpersonal racism need to be understood and the counter-memories and counter-histories of slaves and their descendants need to be included in social discourse. A framework to assist social workers in engaging with trauma transmission in families has been proposed in order to interrupt the trauma transmission in families.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-21T12:44:57Z No. of bitstreams: 1 Tese revisada_formatada_20jan2017 (1).pdf: 12277220 bytes, checksum: 755f546db33b83b40efa9f45296cbd00 (MD5) / Made available in DSpace on 2017-03-21T12:44:57Z (GMT). No. of bitstreams: 1 Tese revisada_formatada_20jan2017 (1).pdf: 12277220 bytes, checksum: 755f546db33b83b40efa9f45296cbd00 (MD5) Previous issue date: 2017-03-10 / The concept of intergenerational historical trauma is a valid concept to understand the impact of genocide, war, terrorist attacks and/or public calamities over certain populations as it was the case, for example, of descendants of survivors from the concentration camp holocaust and descendants of slaves. The theory of cultural complex enables analyses of the intergenerational historical trauma impact on the production of complexes that develop unconsciously on those populations and undermine their resources. This research was based on a mixed method. The analysis of the cultural production of 42 Quilombolas, (men and women from the Quilombola community of Mel da Pedreira, Macapá, in the state ôf Amapá in northern Brazil) was conducted via qualitative and quantitative methods as a result of participant observation, ethnologic and ethnographic observations, semi-guided interviews, content analyses, Adriano Vaz Serra Self-concept Assessment, Rosenberg Self-esteem Scale, and simple statistical, analyses. From these theories, methods and field observations were confirmed the hypotheses below: I. The trauma intergenerational history resulting from the memories of slavery remains present in the narratives and a cultural production of Afro- brazilians. II. The historic trauma intergeracional generates a cultural complex of inferiority in the population maroon. IV. T here was a low self esteem in the population as quilombola symptom of cultural complex. V. The cultural complex negatively affects the way of life of quilombola communities and contributes to the impoverishment of the population. VI. What defines the life in the quilombo is the concept of resistance/resilience. The hypothesis III. T here was a low self-concept in population as quilombola symptom of cultural complex; it is not confirmed. Finally, using the model adapted by Martha Kent and Mary C. Davis, P9Sitive Factors and Resilience Promoters, the Quilombolas scored very well in Six of eight items evaluated. That shows the capacity of Quilombolas to adapt, resist and endure facing extreme adversity imposed by intergenerational trauma, by the cultural complex that generates poverty and by social exclusion / O conceito de trauma histórico intergeracional é um constructo válido para se compreender o impacto de genocídios, guerras, atos terroristas elou calamidades públicas sobre determinadas populações, como ocorreu, por exemplo, com os descendentes dos sobreviventes de campos de concentração do holocausto e com os descendentes de escravos. A teoria do complexo cultural possibilita, por sua vez, analisar o impacto do trauma histórico intergeracional na produção de complexos que se desenvolvem inconscientemente, nessas populações, e minam os seus recursos. Esta pesquisa assentou-se sobre o método misto, em sua execução. A análise da produção cultural de 42 sujeitos quilombolas, homens e mulheres, do Quilombo do Mel da Pedreira, em Macapá — Amapá, realizou-se por métodos quantitativos e qualitativos: a observação participante; a observação etnológica e etnográfica; a entrevista semidirigida; a análise de conteúdo; o Inventário de Autoconceito de Adriano Vaz Serra; a Escala de Autoestima de Rosenberg; e a análise estatística simples. A partir dessas teorias, métodos e observações de campo foram confirmadas as hipóteses a seguir: I. O trauma histórico intergeracional decorrente das memórias da escravidão permanece presente nas narrativas e na produção cultural de quilombolas. II. O trauma histórico intergeracional gera um complexo cultural de inferioridade na população quilombola. IV. Observa-se uma baixa autoestima na população quilombola como sintoma do complexo cultural. V. O complexo cultural afeta negativamente o modo de vida de quilombolas e contribui para o empobrecimento da população. VI. O que define a vida no quilombo é o conceito de resistência/resiliência. A Hipótese III, observa-se um baixo autoconceito na população quilombola como sintoma do complexo cultural; não se confirmou. Finalmente, quando se utilizou o modelo adaptado de Fatores Positivos e Preditores de Resiliência de Martha Kent e Mary C. Davis, os quilombolas saíram-se muito bem em seis dos oito itens avaliados. Isso demonstra a capacidade quilombola de adaptação, resistência e resiliência frente à extrema adversidade imposta pelo trauma intergeracional e pelo complexo cultural, geradores de empobrecimento e da exclusão social