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There have been a plethora of social science studies of diasporas and immigrants in the USA. Research on Bosnian-Americans, however, has been relatively sparse. The purpose of this study is to understand the relationship between the first-generation Bosnian American's trauma and its transgenerational effects on the second generation.

Bosnian-Americans are a relatively recent immigrant community in the USA, as most of the first-generation immigrated between 1993 and 2002 due to the Bosnian War and its aftermath. This research paper studies second-generation Bosnians to understand transgenerational trauma and emotions carried from the Bosnian War. Through archival research and extended interviews, second-generation Bosnian-Americans were asked questions about Bosnian-American identity and their psychosocial adjustment including transgenerational trauma.

Analysis of the data shows that in the second generation, the psychosocial effects of the Bosnian War have partially been transmitted from the first generation. Understanding the complex constitution of diasporic second-generation identity is facilitated by connecting it to the traumatic backgrounds, life experiences and struggles of the first generation.

The main observation is that there is a transmission of trauma and emotions from the first generation to the second-generation Bosnian Americans, which can be clearly seen in the participants of this research. Forms of transgenerational trauma (e.g. silence) and transmission of emotions (e.g. trust, anger and emotional unavailability) have been a part of the second generation’s lives, which, in fact, shaped their identities and personalities (From my conclusion section).

The purpose of this paper is to explore the role of family functioning in the transgenerational transmission of trauma in a sample of 30 refugee families with traumatized parents and children without a history of direct trauma exposure from the Middle East.

Based on qualitative analyses of interview material, families were evaluated using theoretically derived dimensions of family functioning and placed in descriptive categories according to family cohesion, family flexibility, family roles, family coping, stressor pile-up, and marital problems. The association between these descriptive categories of family functioning and the child’s mental health as measured by the Strengths and Difficulties Questionnaire (SDQ) was explored using point-biserial correlations, correlations, and multiple regression analyses.

In all, 22 percent of the variance in children’s SDQ scores could be predicted by whether or not the family experienced a pile-up of stressors and whether or not the family was characterized by role reversal between parents and children. Furthermore, a statically significant association was established between a total measure of adaptive family functioning and lower scores on the SDQ.

These findings suggest that the transgenerational transmission of trauma may be associated with family functioning and have implications for interventions at several levels.

Understanding the effects trauma has on refugee parents and consequently, their children, is the first step in interrupting the intergenerational transmission of trauma. This study aims to investigate the impacts of parental exposure to trauma pre-settlement on parent and child reports of developmental difficulties as mediated by parental post-traumatic stress symptomology and harsh parenting.

The study included 414 refugee children (age M = 14.04, SD = 2.00; 48.3% female) and their caregivers (age M = 41.78, SD = 5.24, 77% female). The sample was drawn from the Building a New Life in Australia study, a large, representative cohort study of resettled refugees in Australia. Only data collected where both parents and their children could be matched were used in this study.

Results indicated that trauma was significantly associated with increased parental post-traumatic stress disorder (PTSD) symptoms in all models and was negatively, albeit weakly, associated with lower levels of harsh parenting in the overall model which combined parent and child reports. Trauma also had a weak, positive indirect effect on developmental difficulties via parental PTSD in both the overall model and the model assessing parent-rated developmental difficulties. In all models, harsh parenting was associated with increased developmental difficulties, although harsh parenting did not act as a significant mediator of the effects of trauma or parental PTSD.

Results suggest that prior traumas had less of an adverse effect on parenting and child adjustment as was expected. Parenting, however, was strongly associated with poor child adjustment, indicating that this may be a key factor to encourage positive adjustment for refugee children.

The work connects classic theories of selfing to the COVID-19 pandemic to make fresh connections between pandemic-induced trauma to the self and digital resources. This research introduces the concept of the “traumatized self” emerging from the COVID-19 pandemic in relation to digital disadvantage and digital hyperconnectivity. From Cooley’s original “looking glass self” to Wellman’s “hyperconnected” individualist self, social theories of identity work, and production of the self have a long and interdisciplinary history. In documenting this history, the discussion outlines key foci in the theorizing of the digital self by mapping how digital selfing and identity work have been treated from the inception of the internet to the epoch of the pandemic. The work charts the evolution of the digital selfing project from key theoretical perspectives, including postmodernism, symbolic interactionism, and dramaturgy. Putting these approaches in dialogue with the traumatized self, this research makes a novel contribution by introducing the concept of digitally differentiated trauma, which scholars can employ to better understand selfing processes in such circumstances and times.

The purpose of this paper is to explore the parental sensitivity and self-protective strategies of parents with attention deficit hyperactivity disorder (ADHD) and those of their children.

Six parents with ADHD and their under 3-years-old children participated. One parent took part with her both children. The data included seven parent-child dyads. The parents were interviewed with the modified Adult Attachment Interview. Parental sensitivity was assessed using the CARE-Index. The self-protective strategies of the children were assessed with The Strange Situation Procedure or the Preschool Assessment of Attachment.

The study showed a variety of the self-protective strategies of parents with ADHD as well as those of their children. Three subgroups were formed on the basis of risk as indicated by Crittenden’s gradient of transformation of information. Parents displayed complex self-protective strategies as well as unresolved traumas, which impaired their sensitivity and ability to engage in mutual regulation of arousal and emotion. The parents’ needs of self-protection compromised their ability to protect and comfort their child that is their sensitivity. The children’s protective strategies matched those of their parents in regard to complexity as mediated by parental sensitivity.

This multiple-case study demonstrates new ideas to be tested with quantitative methods in larger samples. There are no previous studies which have examined both the attachment strategies and sensitivity of parents with ADHD connecting these with the evolving attachment strategies of their children.

This story crosses two continents and takes place in Russia and the United States. It is unique as it follows my emotional responses to events that took place first, during my childhood and later, during transformational and volatile periods in the history of Russia. Simultaneously, the story should resonate with any woman who experienced adversity, was rerouted from her native place, had to witness collective upheavals of her people, and came to realize a strong connection between her experiences and her leadership path. This is the story of a bicultural woman’s courage, hope, and resilience.

The purpose of this paper is to explore the defining characteristics of an interdisciplinary culturally sensitive approach to family therapy with traumatized refugee families affected by family violence. Furthermore, the paper aims to explore the mechanisms of change as seen from the perspective of the therapists.

Based on qualitative analysis of semi-structured interviews with therapists working in an interdisciplinary team as well as observations of treatment conferences, the study identified the ways in which therapists perceive the challenges faced by their patients, the ways in which positive change is facilitated within therapy and the characteristics of a culturally sensitive interdisciplinary approach to family therapy with traumatized refugee families.

The study identified a number of defining characteristics of the treatment model, which includes the interdisciplinary approach, treatment objectives and concrete interventions targeting these objectives.

Through a theoretically informed critical analysis of the data, the present study examined the defining characteristics of the treatment model as well as the mechanisms of change as perceived by the therapists.

Cultural heritage and memory are essential mechanisms for the formation of individual and group identity, contributing to a sense of belonging in society. More specifically, built heritage (the buildings, structures and monuments associated with our cultural history) reflect our individual and collective decisions about what is important to preserve and remember into the future, further shaping our identities as citizens of Waterford. Thus, our relationship with heritage is just as much about looking forward into our social imagination for the future of Waterford city as it is about reflecting on our past.

Sites of Conscience are a specific type of built heritage which signify a society's belief that by remembering difficult pasts we can interrogate our current lived realities and create meaningful change in the future (International Coalition for Sites of Consciousness, 2022). Sites of Conscience are akin to what French historian Pierre Nora (1989) referred to as ‘les lieux de mémoire’, or places of memory. These physical spaces can connect past traumas and struggles to our present lives. As places of memory which ask us to acknowledge the past, Sites of Conscience can prevent the erasure of historical traumas and stand as an act of restorative justice, providing safe spaces for citizens to engage with difficult memories.

One such site of conscience in Waterford is the complex of buildings located at the College Street Campus of the South East Technological University. The site comprises the former convent of the Congregation of Our Lady of Charity of the Good Shepherd of Angers (commonly known as the Good Shepherd Sisters); the St Mary's Good Shepherd (Magdalene) Laundry; and St Dominick's Industrial School. The site was occupied in 1884 and the Laundry operated until its closure in 1982 (Department of Justice, 2013). This chapter will consider the former Magdalene Laundry and Industrial School's cultural and heritage significance to Waterford as a site of conscience, which encourages the citizens of Waterford not only to connect our past to our present, but to connect these memories to current actions to create a more just society into the future.

The built heritage of this complex acts as a powerful memory aide of a shared local history, allowing citizens to connect this past to related contemporary human rights issues. In this way, the former Laundry and Industrial School can stimulate discussions on gendered violence today, or to interrogate modern forms of institutionalisation such as Direct Provision. The chapter will further consider how these connections are even more important when our need to remember and recognise past atrocities are met with social, political, economic or cultural pressure to forget. Sometimes the desire for erasure is understandable; we want to commit events to the past and move on. However, such erasure can further disempower survivors of these institutions; prevent current and future generations from learning critical lessons; and dismantle future opportunities for healing and reconciliation. In this context, Sites of Conscience offer an opportunity to connect a difficult past to visions of a more socially just city of the future.

Bringing together anthropological and sociological conceptions of “the everyday” with the new social studies of childhood, this paper seeks to challenge the predominance of the trauma paradigm in understanding the impact of the 1994 Rwandan genocide upon children and youth.

In focus group and ethnographic research conducted with Rwandan children and young people aged between 12 and 25, the challenges identified were primarily within their everyday lives, relationships and environments.

Building on the assertion that “we have great resilience to keep going” the resiliency and agency of children and young people in negotiating an ongoing nexus between violence and peace is emphasized.

This is not to deny the horrendous nature of the genocide, or that there are some children with enduring severe psychological problems. However, the trauma paradigm is only one way of capturing the legacies of the genocide and can give rise to a misplaced emphasis on passivity and vulnerability. The framework of the everyday provides a holistic paradigm for policies and programmes addressing the situation of children and young people post‐conflict and builds upon their resources and competencies.

This paper offers a more complex and nuanced understanding of trauma, resilience and the legacies of genocide for children and young people.

This chapter examines historical and contemporary issues related to child protection and argues that the social construction of immigrants requires an examination of the values that shape child welfare practice. Discussion of the historical context of the US child welfare system is followed by a discussion of the separations of children from their families as a result of deportations or separations at the border. The intersections of child welfare, racism, and xenophobia are discussed, highlighting historical trauma, forced separations of Indigenous and Latinx children, and the importance of social constructions of immigrants in shaping child welfare practice and policy.