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Media exposure to graphic images of violence has proliferated in contemporary society, particularly with the advent of social media. Extensive exposure to media coverage immediately after the 9/11 attacks and the Boston Marathon bombings (BMB) was associated with more early traumatic stress symptoms; in fact, several hours of BMB-related daily media exposure was a stronger correlate of distress than being directly exposed to the bombings themselves. Researchers have replicated these findings across different traumatic events, extending this work to document that exposure to graphic images is independently and significantly associated with stress symptoms and poorer functioning. The media exposure-distress association also appears to be cyclical over time, with increased exposure predicting greater distress and greater distress predicting more media exposure following subsequent tragedies. The war in Israel and Gaza, which began on October 7, 2023, provides a current, real-time context to further explore these issues as journalists often share graphic images of death and destruction, making media-based graphic images once again ubiquitous and potentially challenging public well-being. For individuals sharing an identity with the victims or otherwise feeling emotionally connected to the Middle East, it may be difficult to avoid viewing these images. Through a review of research on the association between exposure to graphic images and public health, we discuss differing views on the societal implications of viewing such images and advocate for media literacy campaigns to educate the public to identify mis/disinformation and understand the risks of viewing and sharing graphic images with others.

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Each collective trauma holds its own particularities and forms of horror. When the violence is exerted by the government responsible for the care of the population it is termed state terrorism. The traumatic experience and its subsequent negation create a profound dissociation between two narratives: the explicit, which conceals the true facts, and the implicit, which remains unconscious and unbridgeable. In the gap between the two, life becomes suspended. From a Jungian perspective, this can be understood as the interruption of the process of translation and integration (terms that I will explore in some depth) from implicit sensory phenomena to an explicit representational narrative. This profoundly affects the development of the ego‐self axis. In turn, it creates a special challenge for analytic technique that calls for new ways of listening to, and meeting the patient in, that non‐verbal, unrepresented territory. Drawing upon clinical material, an embodied perspective of Jungian clinical work is offered to show how the inclusion of the body of patient and analyst enables access to the non‐represented, though implicitly encoded, traumatic affective memories stored in the somatic unconscious. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Shared trauma (ST) is a term historically applied to social work experiences, but other healthcare professionals (HCP) also experience ST. With the occurrence of COVID‐19, ST has impacted HCP globally and has led to new discoveries and more questions regarding its scope, impact and duration. This article aims to explore the concept of ST applied to nurses in light of COVID‐19 using the Rogers and Knafl Evolutionary Model for Concept Analysis. Further examination and evolution of 'shared trauma', particularly during COVID‐19, has led to the development of an adapted model to explore the implications of ST on health‐related outcomes for nurses. [ABSTRACT FROM AUTHOR]

Following the U.S. military's departure from Afghanistan, a significant number of Afghan refugees have resettled in the United States, presenting complex mental health challenges exacerbated by extensive traumatic exposure. This demographic is particularly affected by collective trauma due to war, genocide, and the loss of homeland. However, detailed investigations into the correlations between collective trauma and mental health outcomes among Afghan refugees are limited. This study sought to explore the relationship between collective trauma and mental health outcomes within the Afghan refugee population in the United States, paying particular attention to the influence of sociodemographic factors. Identifying subgroups at greater risk allows for the development of more targeted mental health interventions. The study surveyed 173 Afghan refugees employing snowball sampling, utilizing a cross-sectional design. Data collection was facilitated through online and in-person surveys in English, Dari, and Pashto. Key measures included the Harvard Trauma Questionnaire for individual trauma experiences, the Historical Loss Scale for collective trauma, the Historical Loss Associated Symptoms Scale for collective trauma symptoms, the Afghan Symptom Checklist-22 for mental health symptoms, and the Post-Migration Living Difficulties Scale for post-migration stressors. Statistical analyses involved Pearson's correlation for variable associations, with nonparametric Mann–Whitney U and Kruskal–Wallis tests conducted to assess sociodemographic impacts due to data's non-normal distribution. The analysis revealed significant variations in collective trauma and mental health outcomes across subgroups. Afghan women, minoritized ethnic groups, those who experienced extended displacement, and refugees with uncertain visa statuses reported higher collective trauma levels and worse mental health outcomes. Statistical significance was noted in the correlations between collective trauma and mental health symptoms (r =.53, p <.01) and between post-migration difficulties and mental health (r =.33, p <.01). The disparities in mental health outcomes based on sociodemographic characteristics were significant, with nonparametric tests showing clear distinctions across different groups (Kruskal–Wallis H = 14.76, p <.05 for trauma experience by visa status). This study emphasizes the critical need for mental health interventions that account for the complex experiences of collective trauma among Afghan refugees, especially among identified subgroups. Tailoring mental health services to address the specific needs highlighted through disaggregated data can enhance support for Afghan refugees in the United States. This research contributes to a deeper understanding of the relationship between collective trauma and refugee mental health, advocating for nuanced care strategies in resettlement environments. [ABSTRACT FROM AUTHOR]

Copyright of Health Psychology is the property of American Psychological Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Extant research has documented how coal industries can have devastating impacts on industrial communities. While much of the sociological research on climate change has focused on issues of environmental sustainability and resilience, comparatively less research has centered around the social and emotional consequences of climate change in the context of industrial areas. To attend to this gap in the literature, we investigate how coal communities grieve lost landscapes and how that grief informs responses to future environmental threats. To do this, we build on and extend recent work that has argued for the sociological relevance of the concept of solastalgia in analyzing how communities cope with the impacts of natural and technological disasters at the local level. The term solastalgia describes the distress communities experience as they lose landscapes they once cherished in the wake of events such as expanding extractive activities. Specifically, we analyzed a coal mining region in the Czech Republic to examine how communities experience solastalgia in regions that have been chronically exploited for industrial energy extraction over time. Our findings revealed how solastalgia within industrial and coal communities can translate across time and generations. We use the term intergenerational solastalgia to capture this community-level phenomenon. [ABSTRACT FROM AUTHOR]

In this article, I propose a collaborative preaching model for healing collective trauma. It begins with the preaching context of a society in the grip of collective trauma after a traumatic event. Taking the May 1998 tragedy in Jakarta, Indonesia, as a case study and employing descriptive, historical, and analytical methods, this study argues that the Church is called to respond to collective trauma in its ministries as part of God's mission. The research focuses specifically on the ministry of preaching and explores theories of trauma-aware preaching to affirm that preaching can indeed be a medium for healing collective trauma. I then present a collaborative preaching model for collective trauma healing by integrating a conversational preaching approach with the local Indonesian traditions of gotong-royong and musyawarah-mufakat. [ABSTRACT FROM AUTHOR]

Aim: To describe the implementation of a trauma‐informed model of care in the Post COVID Respiratory Clinic of a large tertiary referral centre in NSW. Design: Discussion paper. Data Sources: Evidence gathered from a literature search (2008–2022) was used to develop a framework for management of patients presenting to this Post COVID Respiratory Clinic. This paper outlines the personal reflections of the clinic staff as they developed and implemented this framework. Ethical approval was obtained to report the data collected from patient reviews. Discussion: The literature highlights the high prevalence of trauma in patients following COVID‐19 infection, as well as the larger population both during and after the pandemic. This experience of trauma was observed in patients seen within the clinic, indicating a need for specialized care. In response, a trauma‐informed model of care was implemented. Conclusion: Reconceptualizing COVID‐19 as a 'collective trauma' can help healthcare workers understand the needs of post‐COVID patients and enable them to respond empathetically. A trauma‐informed model is complementary to this cohort as it specifically addresses vulnerable populations, many of whom have been further marginalized by the pandemic. Implications for Nursing and Patient Care: Frontline healthcare workers, particularly nurses, are well positioned to implement trauma‐informed care due to their high‐level of patient contact. Adequate allocation of resources and investment in staff is essential to ensure such care can be provided. Impact: The COVID‐19 pandemic has led to adverse physical and mental health outcomes for many.Trauma‐informed care is a way to promote reengagement with the healthcare system in this group.Post COVID patients globally may benefit from this approach, as it aims to build trust and independence. Patient or Public Contribution: Feedback was sought from a patient representative to ensure this paper adequately reflected the experience of the post‐COVID patient. [ABSTRACT FROM AUTHOR]

The harrowing memories of lynching as a method of historical implementation of terror and violence imposed on generations of Afro-Americans have been portrayed in numerous dramatic works. Lynching is generally referred to as a quasi-ritual and extra-legal act of punishment and retribution, which has been exercised throughout history as a method of intimidation. What should be accentuated is the far-reaching impact of such an atrocity on its victim's mentality and identity. Collective trauma and agonizingly invisible memories of humiliation, exploitation, racial discrimination, physical assault and sexual abuse experienced by black people resonate in dramatic renderings of many black playwrights. This article investigates the long-term impact of lynching and racial atrocities on the black collective psyche and the mechanisms through which one can articulate traumatized memories and experiences. By examining black people's traumatic encounter with savagery and coercion, this research explores its ensuing psychic impact on the black community. For this purpose, Angelina Weld Grimke's Rachel (written in 1916 and published in 1920) and Adam and Adrienne Kennedy's Sleep Deprivation Chamber (1996) are analysed in order to trace the footprints of ubiquitous racism and its jarringly traumatic impact on the black psyche. The horrendous account of police atrocity, the 'modern day lynching', against Teddy Alexander, a black youngster, and its subsequent repercussions in the private and public lives of his black family finds its way in the fragmented pieces of memory and repetitious moments of nightmare. Psychological and emotional effects of lynching resembling permanent burns inscribed both on black bodies and black minds are reflected in Rachel's traumatized mind colliding with many rising conflicts in a white supremacist society that eventually leads to her total abandonment of sexual life and motherhood. Theories of Christina Wald, which rely heavily on the psychological and psychoanalytical aspects of dramatic works, will be employed. By explaining and defining "Trauma Drama", Wald has striven to discover and analyse the hidden traces of racial violence on the soul and psyche of the victim's personality and its conspicuous impact on the quality of life and decision making in the real world. This study also explicates the psychological effects of racially motivated hatred and hostility toward black people and illustrates how the characters of the aforementioned plays face racist assault and agonizingly atrocious behaviour from the white supremacist society through expressing their lived experiences derived from trauma and post-traumatic aftermath of the racist incident in the form of linguistic mechanisms. What the authors of this article, by providing concrete examples, is to depict how the characters of the aforementioned selected plays attempt to assert their traumatized personality through remembering firsthand accounts of racially motivated attacks and strive to elicit empathy and understanding from both people surrounding them and the audience. [ABSTRACT FROM AUTHOR]

The present study focuses on Ana Blandiana’s diary Mai-mult ca-Trecutul / More-than-the Simple Past: 31 August 1988-12 December 1989 published in 2023, which chronicles the last year and a half of communist regime in Romania during which the author was banned from publishing. For its contemporary readers, the text raises a lot of questions as it provides invaluable context for mapping the dynamic and still controversial geography and temporality of an era that is neither far enough to be considered “the Past,”/settled history, nor close enough to be referred to as “recent past” by younger generations. As my essay demonstrates, this still contentious past defined by a collective trauma will probably continue to remain suspended in the insoluble ambiguity of a neither-there nor here, and a never-entirely-then nor now for those who lived it. Blandiana’s title preserves the sense of this past’s inherent undecidability, which evokes Derrida’s différance, a trope which haunts not only historical interpretations, but discourse itself, whose most persuasive accounts hide a fundamental absence: a black hole at its very center.

The harrowing memories of lynching as a method of historical implementation of terror and violence imposed on generations of Afro-Americans have been portrayed in numerous dramatic works. Lynching is generally referred to as a quasi-ritual and extra-legal act of punishment and retribution, which has been exercised throughout history as a method of intimidation. What should be accentuated is the far-reaching impact of such an atrocity on its victim's mentality and identity. Collective trauma and agonizingly invisible memories of humiliation, exploitation, racial discrimination, physical assault and sexual abuse experienced by black people resonate in dramatic renderings of many black playwrights. This article investigates the long-term impact of lynching and racial atrocities on the black collective psyche and the mechanisms through which one can articulate traumatized memories and experiences. By examining black people's traumatic encounter with savagery and coercion, this research explores its ensuing psychic impact on the black community. For this purpose, Angelina Weld Grimke's Rachel (written in 1916 and published in 1920) and Adam and Adrienne Kennedy's Sleep Deprivation Chamber (1996) are analysed in order to trace the footprints of ubiquitous racism and its jarringly traumatic impact on the black psyche. The horrendous account of police atrocity, the 'modern day lynching', against Teddy Alexander, a black youngster, and its subsequent repercussions in the private and public lives of his black family finds its way in the fragmented pieces of memory and repetitious moments of nightmare. Psychological and emotional effects of lynching resembling permanent burns inscribed both on black bodies and black minds are reflected in Rachel's traumatized mind colliding with many rising conflicts in a white supremacist society that eventually leads to her total abandonment of sexual life and motherhood. Theories of Christina Wald, which rely heavily on the psychological and psychoanalytical aspects of dramatic works, will be employed. By explaining and defining "Trauma Drama", Wald has striven to discover and analyse the hidden traces of racial violence on the soul and psyche of the victim's personality and its conspicuous impact on the quality of life and decision making in the real world. This study also explicates the psychological effects of racially motivated hatred and hostility toward black people and illustrates how the characters of the aforementioned plays face racist assault and agonizingly atrocious behaviour from the white supremacist society through expressing their lived experiences derived from trauma and post-traumatic aftermath of the racist incident in the form of linguistic mechanisms. What the authors of this article, by providing concrete examples, is to depict how the characters of the aforementioned selected plays attempt to assert their traumatized personality through remembering first-hand accounts of racially motivated attacks and strive to elicit empathy and understanding from both people surrounding them and the audience.

Après une revue des recherches actuelles en art-thérapie, le présent article discute l'efficacité thérapeutique des ateliers d'argile dans les cas de traumatismes individuels ou collectifs. Plus spécifiquement, il soutient l'intérêt et l'indication de cette méthode pouvant supporter des processus de création sanogènes. En quoi ces processus favorisent-ils la reconstruction identitaire et psychique des victimes ? Dans un atelier d'argile, dix séances groupales, étalonnées sur un an, ont été proposées à quatre femmes et quatre hommes ayant survécu à l'explosion, le 4 août 2020, du port de Beyrouth. À l'aide d'une étude de cas comportant l'analyse des productions artistiques d'un patient, les processus psychiques favorisés par ce type de thérapie ont été mis en évidence. Déterminant l'inclusion dans le groupe, les progrès cliniques ont été évalués à l'aide du Traumaq qui offre une évaluation exhaustive des aspects cliniques liés au traumatisme, telles l'anxiété, la dépression, les troubles de la mémoire, et les difficultés à retrouver un sentiment de sécurité. Administré en début, à mi-parcours et en fin de prise en soin, le PCL-5 (Post-traumatic stress disorder Checklist) a permis d'apprécier l'évolution clinique du patient de manière quantitative. Enfin, six séances individuelles ont apporté, avec l'analyse des productions en atelier groupal, les éléments qualitatifs nécessaires à la compréhension clinique du patient. Notamment la symbolisation par l'argile et l'indépendance de l'art-thérapie des capacités langagières ont été mis en évidence comme un des leviers premiers pour aider le sujet lourdement traumatisé à sortir de son mutisme, de sa dépression et sa sidération. Ainsi, le recours à l'expression non verbale a permis au patient d'éviter une retraumatisation par le récit immédiat de l'explosion. Une meilleure estime de soi et une capacité d'être à nouveau en lien ont été observées, soutenant l'appétence du patient à former de nouveaux projets. Les réactions émotionnelles et comportementales telles que l'évitement, l'hypervigilance, la dysphorie et les flashbacks du patient ont été atténuées grâce à l'expérience sécurisante, relaxante et sensorielle de la manipulation de l'argile. Dans l'atelier, la dimension groupale est apparue avec force, montrant l'intérêt d'un partage de l'expérience tant du média que de l'événement traumatique. Ces résultats encourageants invitent à renforcer la recherche sur les processus de création en art-thérapie. C'est en élargissant les cohortes étudiées, en diversifiant les médias et les outils évaluatifs utilisés, puis en étendant l'indication à d'autres pathologies que l'efficacité de l'art-thérapie pourra être encore mieux démontrée. After reviewing current research in art therapy, this article discusses the therapeutic effectiveness of clay workshops in cases of individual or collective traumas. Specifically, it advocates for the interest and specific indication of this method, which promotes health-generating creative processes. How do these processes facilitate identity reconstruction and psychological repair for the victims? In a clay workshop, 10 group sessions, spread over a year, were offered to four women and four men who survived the explosion on August 4th, 2020, at the port of Beirut. Using a case study involving the analysis of a patient's artistic productions, the psychic processes facilitated by this type of therapy were highlighted. Determining inclusion in the group, clinical progress was assessed using Traumaq, which provides a comprehensive evaluation of clinical aspects related to trauma, such as anxiety, depression, memory disorders, and difficulties regaining a sense of security. Administered at the beginning, midway, and at the end of treatment, the PCL-5 Post-traumatic Stress Disorder Checklist aimed at identifying different trauma characteristics, allowing for a quantitative assessment of the patient's clinical evolution. Finally, six individual sessions, combined with the analysis of productions in the group workshop, provided qualitative elements necessary for a clinical understanding of the patient. Notably, symbolization through clay and the independence of art therapy from language skills were highlighted as key factors in helping heavily traumatized individuals overcome mutism, depression, and shock. Thus, resorting to non-verbal expression allowed patients to avoid re-traumatization through an immediate narrative of the explosion. Their PCL-5 scores significantly decreased at the end of treatment, indicating an important clinical improvement. Heightened self-esteem and the return of the ability to relate to others were observed, supporting the patients' desire to recommit to new projects. Emotional and behavioral reactions such as avoidance, hypervigilance, dysphoria, and flashbacks in the patient were alleviated through the secure, relaxing, and sensory experience of working with clay. In the workshop, the group dimension emerged strongly, demonstrating the importance of sharing the experience of both the medium and the traumatic event. These encouraging results invite further research into creative processes in art therapy. By expanding the studied cohorts, diversifying the media and the evaluative tools used, and by extending the indication to other pathologies, the effectiveness of art therapy will be even better demonstrated. [ABSTRACT FROM AUTHOR]

This editorial addresses the ongoing collective trauma that is affecting us all around the globe, including weather crises, ongoing wars and political strife, and how the arts can help to address the associated individual and global stress, including how the arts have always served to depict, illuminate and heal, helping to bring a sense of order within chaos and overwhelm. The editorial also outlines the contributions of the authors of articles and notes from the field, demonstrating first-hand how the arts are used to inspire, stimulate and motivate us to address the growing collective anxieties and trauma that is occurring in our world. [ABSTRACT FROM AUTHOR]

Research on the effects of collective trauma tends to take a psychocentric approach, focusing on the impact of being geographically near the traumatic event (physical proximity) or personally knowing a victim (social proximity). We theorize that this approach falls short in describing the effect of collective trauma among interdependent cultural groups, such as Indigenous Peoples, for whom the self and one's group are inextricably tied. Using a concurrent embedded mixed-methods design (N = 545), the current study explores the influence of cultural proximity (having a shared cultural connection to victims) in the wake of a fatal school shooting involving students from both a Native American tribe and a predominantly White city. After controlling for physical and social proximity, student distress behaviors and staff support behaviors, but not staff members' own psychological distress, were significantly higher in schools with higher Native student populations, where a larger proportion of students shared cultural connections with the victims. We discuss implications regarding the importance of providing adequate support for Indigenous Peoples, and interdependent cultural groups in general, following collective trauma. [ABSTRACT FROM AUTHOR]

Copyright of Studia Universitatis Babes-Bolyai, Philologia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

ObjectiveDuring the protracted collective trauma of the COVID-19 pandemic, lay of distorted perceptions of time (e.g., time slowing, days blurring together, uncertainty about the future) have been widespread. Known as "temporal disintegration" in psychiatric literature, these distortions are associated with negative mental health consequences. However, the prevalence and predictors of temporal disintegration are poorly understood. We examined perceptions of time passing and their associations with lifetime stress and trauma and pandemic-related secondary stress as COVID-19 spread across the United States.MethodA probability-based national sample (N = 5,661) from the NORC AmeriSpeak online panel, which had completed a mental and physical health survey prior to the pandemic, completed two surveys online during March 18-April 18, 2020, and September 26-October 16, 2020. Distorted time perceptions and other pandemic-related experiences were assessed.ResultsPresent focus, blurring weekdays and weekdays together, and uncertainty about the future were common experiences reported by over 65% of the sample 6 months into the pandemic. Half of the sample reported time speeding up or slowing down. Predictors of temporal disintegration include prepandemic mental health diagnoses, daily pandemic-related media exposure and secondary stress (e.g., school closures, lockdown), financial stress, and lifetime stress and trauma exposure.ConclusionDuring the first 6 months of the COVID-19 pandemic, distortions in time perception were very common and associated with prepandemic mental health, lifetime stress and trauma exposure, and pandemic-related media exposure and stressors. Given that temporal disintegration is a risk factor for mental health challenges, these findings have potential implications for public mental health. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

This article explores the role of liturgy, ritual, and pastoral care in responding to collective trauma in diverse communities. It acknowledges the wounds experienced by black, brown, Asian, LGBTQ+, indigenous, and religious groups, as well as victims of wars and natural disasters. The author emphasizes the importance of ongoing discussion, resources, and leadership in addressing collective trauma and healing wounded communities. The article discusses tensions such as natural versus human-caused disasters, accountability versus forgiveness, and cohesive versus dynamic communities. It highlights the need for spaces of lament, protest, and grief, and the importance of adapting liturgical practices to match the specific needs and phases of recovery. The text also raises questions about the relationship between faith and politics, the self-care of religious leaders, and the ongoing work of responding to wounded communities. It concludes by emphasizing the need for curiosity, collaboration, and compassion in addressing the wounds of various communities and exploring new ritual practices. [Extracted from the article]

This article explores the role of liturgy and rituals in guiding survivors through the healing process after a traumatic event. It emphasizes the importance of survivor-guided reconnection and the practices within faith communities that facilitate this process. Liturgical expressions, such as singing, praying, and lighting candles, are highlighted as ways to encourage embodied remembering, feelings of belonging, and inspiration. The article also discusses the different phases that survivors often go through, including the rebuilding phase and the wisdom phase, and provides strategies for healing and resilience. [Extracted from the article]

Our study provides findings from cultural leadership project based on healing-centered engagement strategies using a transformative convergent mixed methods research design to address mental well-being among young Bhutanese-Nepali refugee women(N = 36). Using a participatory approach, data were collected to explore the feasibility and acceptability of a culturally responsive healing-centered intervention. While quantitative scores showed a significant decrease in anxiety and depression, qualitative findings revealed increased leadership skills, self-esteem, social support, and resilience after the intervention. We discuss the need to promote a holistic view of healing from collective trauma and offer a culturally grounded asset-driven approach to promote hope and healing among refugees. [ABSTRACT FROM AUTHOR]

Social workers continue to feel the ramifications of COVID-19 on professional and personal development in almost all domains--in the classroom, in field practice, and as future practitioners. In this qualitative study, researchers illuminate undergraduate social work students' perceptions of how COVID-19 has impacted their field education and social work practice, and in turn sheds light on the implications for future social work education. The study explores students' unique perspectives through content analysis of personal reflective writing. Results highlight how students continue to experience collective trauma, and how, as newly emerging social worker professionals, they perceive the new landscape of service delivery. Results also highlight the need to integrate new teaching practices, especially around the use of technology. [ABSTRACT FROM AUTHOR]

Discrimination based on religion and communal violence against religious minorities have been on the rise worldwide. Despite growing incidences of violence against religious minorities, little is known on the relationship between minority status and population health outcomes in the low-and-middle income countries (LMICs). This study intends to fill this gap by assessing the prevalence of hypertension among religious minority women in Bangladesh, a South Asian country with high levels of social hostilities involving religion. Using data from the Bangladesh Demographic and Health Survey (BDHS) 2017–18, we examined whether religious minority women had a differential risk of having hypertension. We estimated logistic regression models to obtain the odds in favor of being hypertensive among women aged 18–49 years and compared the odds for religious minority women with that of their non-minority counterparts. We then estimated linear regression models to examine how average systolic- and diastolic-blood pressure measures differ across minority and non-minority women. We found that the odds of being hypertensive for minority women were 1.43 (95 % CI: 1.14–1.79) times that of their non-minority counterparts. The adjusted odds ratio was very similar, 1.45 (95 % CI: 1.14–1.84), when various sociodemographic and other risk factors were accounted for. The conditional average SBP and DBP levels were respectively 3.42 mmHg (95 % CI: 1.64–5.20) and 1.44 mmHg (95 % CI: 0.37–2.51) higher among minority women. Thus, we found evidence that religious minority women in Bangladesh had a disproportionately higher risk of having hypertension compared to their non-minority peers. These results call for further research on psychological distress from systematic discrimination and collective trauma among religious minorities in Bangladesh.

Pandemic Biopolitics in Romanian Literature. The biopolitics of the COVID pandemic years has had a powerful impact on all areas of activity, including literature and the arts. Contagion and isolation quickly became the governing terms of social interaction, and writers promptly echoed their impact in works that tried to capture the spirit of the time as it was unfolding. Romanian writers were particularly prompt in responding to the challenges of this unprecedented crisis in modern decades, therefore the first pandemic writings were published in the later months of 2020. Florina Ilis’ Pandemia veselă și tristă (The Happy and Sad Pandemic, Polirom, 2020), Teodor Hossu-Longin’s Măștile din spatele măștii (The Masks behind the Mask, Hyperliteratura, 2022) and collective volumes such as Izolare (Isolation, Nemira 2020) and Jurnal din vremea pandemiei. Proză de grup (Journal from the Times of the Pandemic, Brumar, 2021), edited by Marius Cosmeanu, are just the most visible examples that could be explored in this context. Drawing from theories concerning posthumanism, medical humanities, ethics and contagion, this paper aims to explore the manner in which the pandemic segment of Romanian literature could be integrated into a global literary framework that highlights a diversity of genres and a plurality of voices galvanizing the relationship between the massive effects of the pandemic and narrative art. My paper aims at mapping an emerging literary dialect that gives shape, voice and coherence to a collective experience that has left an indelible imprint on the present and will significantly shape the cultural climate of the near future. Biopolitica pandemică în literatura română. Biopolitica anilor pandemiei COVID a avut un impact puternic asupra tuturor domeniilor de activitate, inclusiv asupra literaturii și artelor. Contaminarea și izolarea au devenit rapid termenii esențiali ai interacțiunii sociale, iar scriitorii au reflectat imediat impactul acestora în lucrări care au încercat să surprindă spiritul vremii pe măsură ce acesta prindea contur. Scriitorii români au fost în mod special prompți în a răspunde provocărilor acestei crize fără precedent în deceniile moderne, astfel încât primele scrieri pandemice au fost publicate în ultimele luni ale anului 2020. Pandemia veselă și tristă a Florinei Ilis (Polirom, 2020), Măștile din spatele măștii de Teodor Hossu-Longin (Hyperliteratura, 2022) și volume colective precum Izolare (Nemira, 2020) și Jurnal din vremea pandemiei. Proză de grup (Brumar, 2021), editate de Marius Cosmeanu, sunt doar cele mai vizibile exemple care ar putea fi explorate în acest context. Bazându-se pe teorii despre postumanism, științe umaniste medicale, etică și contagiune, această lucrare își propune să exploreze modul în care segmentul pandemic al literaturii românești ar putea fi integrat într-un cadru literar global ce evidențiază o diversitate de genuri și o pluralitate de voci dinamizând relația dintre efectele cele mai de ecou ale pandemiei și arta narativă. Lucrarea își propune să cartografieze un dialect literar emergent care dă formă, voce și coerență unei experiențe colective ce a lăsat o amprentă de neșters asupra prezentului și va modela semnificativ climatul cultural al viitorului apropiat. Cuvinte-cheie: Pandemia COVID-19, izolare, traumă colectivă, postumanism, contagiune, științe umaniste medicale, literaturi periferice Article history: Received 15 February 2024; Revised 16 March 2024; Accepted 20 March 2024; Available online 25 June 2024; Available print 30 June 2024.

In this article, I propose a collaborative preaching model for healing collective trauma. It begins with the preaching context of a society in the grip of collective trauma after a traumatic event. Taking the May 1998 tragedy in Jakarta, Indonesia, as a case study and employing descriptive, historical, and analytical methods, this study argues that the Church is called to respond to collective trauma in its ministries as part of God’s mission. The research focuses specifically on the ministry of preaching and explores theories of trauma-aware preaching to affirm that preaching can indeed be a medium for healing collective trauma. I then present a collaborative preaching model for collective trauma healing by integrating a conversational preaching approach with the local Indonesian traditions of gotong-royong and musyawarah-mufakat.

Along with the focus on trauma in various fields and curriculums in recent years, the emergence of literature on shared trauma – the affective, behavioral, cognitive, spiritual, and multimodal responses that mental health professionals experience as a result of primary and secondary exposure to the same collective trauma as their clients – has solidified in the last two decades. As most current literature exists outside of the United States, there is a need to understand if the experience of shared trauma is unique inside the US. This systematic review focuses on the various methods employed in 12 studies within the US further comparing experiences in COVID-19 versus shared trauma experiences as a result of other collective traumas. While past trauma as well as being more closely exposed to the trauma of victims were both predictive of one's own trauma symptoms, posttraumatic growth, and stronger therapeutic alliances were also benefits of shared trauma experiences. Past trauma, smaller case sizes, and training are found to be associated with shared trauma in this review. The importance of exploring shared trauma to prevent and respond effectively in these cases is discussed. [ABSTRACT FROM AUTHOR]

This article is devoted to the analysis of the collective trauma of Belarusian society received during the violent suppression of protests that broke out in 2020 after the falsification of the presidential elections and lasted for several months. The empirical basis for the article comprised two sociological studies conducted in 2022 and 2023 under the leadership of the author of this paper. The methodological basis of the study is grounded in the theoretical developments of trauma studies research programs. Howe ver, the specificity of the Belarusian situation, which consists in ongoing retraumatization, necessitated the development of the author's version of the research methodology. It is based on a distinction between "trauma tic experience", "trauma" and "post-traumatic growth." Based on this, the scale of traumatic experience, the degree of traumatization of society and the coping strategies used by society are separately examined. All parts of Belarusian society need to be studied from the point of view of collective traumatization, but this article considered only the protes ting part of Belarusian society as the most traumatized during the protests. The article shows that the entire protest-minded part of Belarusian society has a traumatic experience. In addition to the ongoing repression, the traumatic situation is aggravated by media retraumatization. At the same time, there is no need to talk about a high degree of traumatization. Although Belarusian society is characterized by an increased level of anxiety, there are no negative assessments of past protest experien ces. On the contrary, participants in the 2020 protests tend to idealize this experience. In addition, both the adoption of intact coping strategies and the functioning of a predominantly positive protest narrative help overcome traumatic experiences. At the same time, the "protest narrative" has not yet been formalized to the extent that collective trauma would begin to function as cultural trauma. [ABSTRACT FROM AUTHOR]

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The purpose of this collective case study was to examine elementary music teachers' mental health and well-being during the COVID-19 pandemic. The research questions were: 1) What factors influenced music teachers' mental health and well-being during COVID-19; 2) How did music teachers support their own mental health and well-being during COVID-19?; 3) How might stakeholders (such as schools, administrators, and community members) better support educators during challenging times? Data included semi-structured interviews, informal observations, and a researcher journal. Participants were three elementary music educators teaching K--5 music in geographically and demographically diverse public schools throughout the COVID-19 pandemic. Through "data transformation" (Glesne, 2006), I explored the essence of the teacher's experiences as they described their mental health and well-being during the pandemic. Five themes related to mental health and well-being emerged: (1) connection, (2) support, (3) anxiety, (4) self-care, and (5) resiliency. Findings from this study revealed the negative effects of the pandemic, particularly on educators' levels of anxiety. Also, findings revealed the influence of self-care and support which contributed to the educators' resiliency during the pandemic. Implications for music educators, music teacher educators, and other stakeholders are discussed within the context of this study. [ABSTRACT FROM AUTHOR]

The article discusses the concept of collective trauma and the role of liturgy in responding to and healing wounded communities. It highlights various forms of trauma, such as terrorism, war, shootings, and natural disasters, and emphasizes the importance of trauma-informed theology and practices in ministry. The article also explores how trauma research has informed our understanding of the effects of trauma on individuals and communities. It includes contributions from practitioners, scholars, and religious leaders who share their experiences and insights on responding to collective trauma through liturgical practices. The article aims to inform and inspire leaders in communities and promote ongoing collaboration in addressing the pain caused by trauma. [Extracted from the article]

There is a growing call for arts-health and community arts professionals to work in 'trauma informed ways' to prevent re-traumatisation and promote healing. This paper reports on a scoping review of existing literature that deal with trauma aware and informed practice and its applications in arts-health and community arts. Trauma informed practice does not seek to target or treat trauma but, rather, seeks to provide a safer and more informed space for people who experience post-traumatic stress conditions and symptoms to engage in facilitated arts activities. We particularly examine the extent to which existing literature acknowledges the presence of oppression-related collective trauma – such as racial trauma – and offers appropriate creative, anti-oppressive and trauma aware practice approaches. A total of 19 articles were included following librarian input and team checking. Included articles were written in English, published in peer reviewed academic journals, included a creative arts component, and adopted an intentional trauma informed or aware approach to practice. An additional three sources were included as part of descriptive synthesis to foreground leading First Nations resources for practice. Although no specific guidelines for trauma aware practice in arts-health or community arts were found, findings are consolidated at the end of the paper to offer interim principles, values and activities for trauma aware and informed practice in arts-health and community arts. Findings can also inform general trauma related research and therapy by highlighting the growing role of arts and creativity in responding to diverse experiences of trauma and its effects. [ABSTRACT FROM AUTHOR]

Copyright of International Anatolian Journal of Social Sciences / Uluslararasi Anadolu Sosyal Bilimler Dergisi is the property of Uluslararasi Anadolu Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Indigenous communities in North America have distinct colonial histories with their own story of how their ancestors were able to survive the mass effort to take their land, resources, language, culture, and sometimes even their lives. These stories have been passed down orally and through the DNA of the descendants of survivors via epigenetics. The Historical Loss Scale (HLS) and Historical Loss Associated Symptoms Scale (HLASS) are two validated scales that measure historical trauma among Native Americans. However, as different Indigenous communities have different colonial histories, it is critical to ensure that tools used to measure historical trauma are valid for that specific communities. When these scales are applied to Native Hawaiians, these measures may not provide an accurate picture of the historical trauma experienced by Native Hawaiians. As part of the effort to adapt the HLS for Native Hawaiians, we conducted a crosswalk analysis of the HLS and HLASS with a recent study on Native Hawaiian historical trauma (NHHT) to identify areas of overlap and divergence. We found that while there was significant overlap, several areas of divergence emerged likely stemming from the unique colonial histories of different Indigenous communities.

This article is the result of a research project whose objective was to analyze memory building among the grandchildren of victims of human rights violations during the Chilean dictatorship, and which attempted to identify and interpret post-memorial work strategies related to the elaboration of the traumatic memory transmitted by previous generations. The conceptual framework is based on two theoretical proposals: psychoanalytic approaches to trauma and the concept of post-memory developed by Marianne Hirsch. Both theoretical references are congruent with the qualitative nature of the research, as they sustain an interpretative approach to processes of meaning that unfold discursively. They inform on phenomena of subjectivation that reveal the interweaving of the individual and the social in the constitution of memory, and the processes of transmission between generations that participate in memory building and the elaboration of trauma. The methodology is qualitative and is based on the analysis of semi-structured focused interviews with fifteen grandchildren of political prisoners or disappeared detainees of the Chilean civil-military dictatorship. We conclude that the grandchildren organize imaginary and symbolic narratives of memory by means of which they figure the traumatic experience of their grandparents. This figuration is not intended to fill the gap in the transmission of traumatic memory, but rather acknowledges the loss and enables an elaboration of the trauma that follows the logic of mourning according to the psychoanalytic perspective, making use of representational mechanisms that take the form of what Hirsch calls post-memorial work.

Hurricane Maria was the largest disaster in Puerto Rico's history, affecting Puerto Rican communities throughout the United States. We conducted focus groups using a grounded theory approach with adults displaced from Puerto Rico to a northeastern community 12 (n = 5) and 17 months (n = 7) postdisaster. Key informant interviews were also conducted with nine community advocates working with displaced hurricane survivors. Emerging themes reflect narrative and social identity processes following collective trauma. Findings emphasize the need for timely and long-term disaster responses that build on community strengths without leaving communities to cope on their own. We discuss how incorporating group storytelling in postdisaster research is a culturally sensitive practice that can promote resiliency among survivors.

Background: Youth-serving organizations in the United States provide programs, activities, and opportunities for young people before school, during school, after school, in summer, and on weekends. At the core of youth-serving organizations are the adults; that is, youth development staff. Objective: In this explanatory sequential mixed methods study we explored youth development staff's stress and worries, their compassion satisfaction, and whether stress and compassion satisfaction varied by race/ethnicity and gender during the early months of the COVID-19 pandemic – a collective trauma event. Methods: We surveyed 283 youth development staff and interviewed a subset of 25. Results: Results suggest that youth development staff experienced stress and compassion satisfaction during the COVID-19 pandemic. Conclusion: We recommend organizational leaders provide youth development staff with support before a collective trauma event. They can work to change, add, or remove policies, practices, and routines to help decrease stress and increase compassion satisfaction. In addition, based on our results from this study our primary recommendation specific to collective trauma events, after taking care of their own personal wellness, is for youth development staff to focus on what is in their control and work to do those things for as many young people as they can. [ABSTRACT FROM AUTHOR]