Le génocide affecte profondément le bien-être du groupe qui en a été la victime, au point où les survivants transmettent le traumatisme vécu à leurs descendants. Cette étude examine l’impact du Génocide arménien de 1915 sur le bien-être psychologique des Arméniens de Montréal et sur leur acculturation à la société canadienne. Cent Arméniens âgés entre 18 à 70 ans ont répondu à diverses échelles portant sur ces variables – notamment l'Impact du Génocide Arménien, une version modifiée du Perceived Impact of the Genocide Scale (Der-Karabetian et Balian, 1997) – et ont aussi passé une tâche émotionnelle de Stroop (McNally et al., 1993). Les résultats montrent que les Arméniens manifestant un style d’acculturation « intégré » et « ethnocentriste » se sentent plus impactés par le Génocide arménien que les Arméniens au style « assimilé » (p < .01). Aucune corrélation significative n’a été détectée entre l’impact du Génocide arménien et les variables liés au bien-être psychologique. Les différences observées au niveau de l’âge et du sexe sont également abordées, en plus des implications méthodologiques de certains tests pour la recherche future. / Genocide profoundly affects the well-being of the victimized group, to the point where survivors pass on the experienced trauma to their descendants. This study examines the impact of the 1915 Armenian Genocide on the psychological well-being of Montreal Armenians and their acculturation to Canadian society. One hundred Armenians between the ages of 18 and 70 responded at various scales for these variables – especially a modified version of the Perceived Impact of the Genocide Scale (Der-Karabetian et Balian, 1997) – and passed an Emotional Stroop Task (McNally et al., 1993). The results show that Armenians exhibiting an "integrated" or "ethnocentric" acculturation style feel more impacted by the Armenian Genocide than "assimilated" Armenians (p <.01). No significant correlation was found between the impact of the Armenian Genocide and the variables related to psychological well-being. Differences in age and gender are also discussed, in addition to the methodological implications of some tests for future research.

Mon mémoire de recherche considère comment l’héritage historique de l’esclavage continue d’affecter l’expérience de passage à l’âge adulte des jeunes filles afro-américaines. L’impact profond de l’esclavage sur leurs ancêtres est transmis aux générations suivantes, influençant la manière dont ces filles perçoivent et gèrent leurs identités. En lisant « Corregidora » de Gayl Jones et « The Bluest Eye » de Toni Morrison, je présente les défis auxquels les filles afro-américaines sont confrontées lorsqu’elles passent de l’enfance à la vie d’une femme. Le premier chapitre de mon mémoire aborde l’impact des traumatismes intergénérationnels aux niveaux individuel et collectif. Ce chapitre explore comment les traumatismes émotionnels et psychologiques hérités peuvent influencer profondément la manière dont une personne comprend son identité sexuelle. Le deuxième chapitre étudie l’impact du racisme, de la pauvreté et des faibles conditions socioéconomiques sur le développement des filles afro-américaines pendant la période de transition de la puberté. Ce chapitre offre un aperçu de la terreur et de la sexualisation associées à la ménarche. Cette thèse s’appuie principalement sur les travaux de Saidiya Hartman sur la théorie de « the afterlife of slavery » et sur le concept de « living in the wake » de Christina Sharpe. De plus, je m’inspire des travaux des psychiatres Bessel Van der Kolk et Judith Herman pour examiner le traumatisme lié au processus de passage à l’âge adulte et plus précisément l’expérience de la ménarche. / My thesis examines how the historical legacy of slavery continues to affect the coming-of-age experience for young African American girls. The profound impact of slavery on their ancestors is passed down through succeeding generations, shaping the way these girls perceive and manage their identities. Through reading Gayl Jones’s Corregidora (1975) and Toni Morrison’s The Bluest Eye (1970), I present the challenges African American girls face when transitioning from girlhood into womanhood. The first chapter of my thesis addresses the impact of intergenerational trauma on both individual and collective levels. This chapter explores how inherited emotional and psychological trauma can profoundly influence the way a person understands their sexual identity. The second chapter studies the impact of racism, poverty, and low socioeconomic conditions on the development of black girls during the transitional period of puberty. This chapter offers insight into the terror and sexualization associated with menarche. This thesis primarily draws on the works of Saidiya Hartman’s theory of “the afterlife of slavery” and Christina Sharpe’s concept of “living in the wake”. Additionally, I rely on the works of psychiatrists Bessel Van der Kolk and Judith Herman to examine the trauma linked to the coming-of-age process, specifically the menarche experience.

Using Indigenous methodology and a story telling method this thesis is the result of research that looks at the benefits of traditional Indigenous ceremony and healing practices as a way to heal from traumatic experiences. A thematic analysis technique was employed to reveal four themes that emerged from the stories told by Indigenous Knowledge Keeper participants. The first theme is the importance of our connection to all living things including our own selves. Another is recognizing our greatest teachers nature and animals. Cleansing emerged at the center of all traditional healing strategies and the final theme encompasses all that we are as life on this planet spirit or energy. Trauma can be understood as any event that creates difficulty for the individual to cope whether the event that caused the experience was purposeful or accidental. While people do find amazing ways to cope with circumstances that are overwhelming, neurobiology tells us how trauma is processed and impacts the workings of the brain. Trauma in the nervous system can be understood as the result of a person or group or community’s inability to stay safe or to feel safe during the experiences. Indigenous people live with the ongoing effects of intergenerational trauma caused by colonization including the Indian Residential School experience, as well as ongoing systemic oppression. All traumas can activate the deeply held traumas that have been transmitted trans-generationally. In essence we carry intergenerational traumas. I believe that Indigenous people were practicing healing on a regular basis within their traditional ceremonies, dances and practices before contact and these practices may inform a model of health and wellness that could be useful in healing the effects of trauma that impacts Indigenous people today. Ceremonies and traditional teachings were shared communally before contact and are now being revived as we embrace the cultural practices of our ancestors across this land. Within our Indigenous ways of knowing we recognize that we are related to everything in creation we are connected and depend on one another. In 1884, under the Potlatch Law & section141 of the Indian Act our ceremonies, spiritual practices and traditional knowledges were made illegal; our people were imprisoned for practicing them (UBC First Nations Studies, 2009). Today we are in a state of desperation for healing strategies that work for who we are as a people. The Elders in this research shared how this can be done. / Graduate / 0452 / 0622 / 0347 / sheilanyman@shaw.ca

In response to the Truth and Reconciliation Commission of 2015, and the longstanding advocacy of Indigenous peoples, there is a national movement within Canada to better support Indigenous students in post-secondary institutions. Research that is strength-based, Indigenous-led, and community-focused recognizes the wealth of existing Indigenous knowledge, practices and programs across Canada. This includes the variety of interventions which are being employed to Indigenize and decolonize post-secondary institutions, such as the On-Campus Friendship Centre at Grande Prairie Regional College. The On-Campus Friendship Centre, which is an Indigenous-based support program for all students, has been running for nearly two decades. Nationally, there are 125 Friendship Centres, yet the On-Campus Friendship Centre is the only one that is directly situated within a post-secondary institution. Through the guidance of my Métis Sash Research Framework, which I created to reconcile Indigenous and qualitative methodologies, I have engaged in research that explores the role of the On-Campus Friendship Centre in the experiences of Indigenous students at Grande Prairie Regional College. From my findings, I discuss the role of the On-Campus Friendship Centre and address prominent challenges within the program. I also highlight wise-practices for improving Indigenous-based support within post-secondary institutions across Canada. / Graduate / 2019-08-31