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.

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.

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.

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.

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.

OBJECTIVE: 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.
METHODS: Discussion paper.
METHODS: 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.
CONCLUSIONS: 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.
CONCLUSIONS: 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.
UNASSIGNED: 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.
CONCLUSIONS: 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.
UNASSIGNED: Feedback was sought from a patient representative to ensure this paper adequately reflected the experience of the post-COVID patient.

Throughout time, ethnoracial groups have endured a range of traumatic experiences as historically marginalized members of the United States. The consequences of these experiences have been referred to as historical trauma (HT): a collective trauma, inflicted on a group of people who share a specific identity, that has psychological, physical, and social impacts on succeeding generations. In this review, we examine the literature on HT in relation to US ethnoracial groups by defining HT, providing a background for its development, and describing critiques of the concept. We then review the literature on HT in relation to Indigenous Americans, African Americans, and Asian Americans. For each group, we address the nature of HT, the transmission of HT and its impacts, and healing strategies. We conclude with a summary of the benefits, limitations, and complexities of HT research as well as recommendations for future work in this area.

During the COVID-19 pandemic, researchers have questioned how the devastation of the pandemic might impact suicide rates. While initial evidence on suicide rates during the early stages of the pandemic is mixed, there are signs we should still remain vigilant. One way of conceptualizing the long-term effects of the pandemic is as a source of multiple traumatic events: the collective trauma of widespread illness and death and social upheaval, individual traumas from the virus itself (e.g., serious illness and disability, traumatic grief, vicarious trauma), traumas from the social and economic consequences (e.g., domestic violence, unemployment), and its intersections with pre-pandemic traumas and oppression. Given trauma is a well-established risk factor for suicide, this carries significant implications for suicide prevention in the wake of the pandemic. Yet access to trauma-informed care, education, and research remains limited. The pandemic presents a unique opportunity to address these gaps and implement a trauma-informed approach to suicide prevention. Building on existing frameworks, we describe how effective suicide prevention for the pandemic must incorporate trauma-informed and trauma-specific services, strategies, and policies; capacity building; collaborative research; and knowledge exchange. Attending to the traumatic effects of the pandemic may reduce the long-term impact on suicide rates.

This presentation attempts to show the healing potential underlying the inclusion of the patient\'s body in the analytic process, while honouring and revisiting the understanding of the psyche-body connection described by Jung in his early work. In addition, the author offers reflections on the impact of collective trauma whose aftermath, among others, has been the disappearance of thousands of people, consequently breaking the family genealogy, leaving hundreds of children stripped of their roots and true identity. Referencing clinical material, the author describes how the process of translation and integration-from the sensory-perceptual to the conceptual-symbolic-can be halted on account of collective trauma occurring at an early stage in development. Moreover, it is shown how the potential of the archetype or image schema, linked to the somatic-affective early experiences encoded as implicit memories, can be recovered, when Embodied Active Imagination is included in the analytic work. The patient\'s bodily gestures and somatic experience may bridge the gap between the preverbal-implicit knowledge and the emergence of emotions and images that allow for the creation of a new symbolic narrative.
Cette présentation vise à montrer le potentiel de guérison qu’il y a quand on inclut le corps du patient dans le processus analytique. En même temps la présentation fait honneur et revisite la compréhension du lien psyché-soma que Jung a décrite dans ses écrits précoces. De plus, l’auteur offre des réflexions sur l’impact de traumatismes collectifs dont les suites ont été - entre autres - la disparition de milliers de personnes, et en conséquence la cassure de la généalogie familiale, laissant des centaines d’enfants privés de leurs racines et de leur identité véritable. En faisant référence au matériel clinique l’auteur décrit comment le processus de traduction et d’intégration - du sensoriel-perceptuel au conceptuel-symbolique - peut être stoppé du fait d’un traumatisme collectif se produisant à un stade précoce du développement. D’autre part, il est montré comment le potentiel de l’archétype ou schéma-image, lié aux expériences précoces affectives et somatiques codées en tant que souvenirs implicites, peut être retrouvé quand on inclut l’Imagination Active Incarnée dans le travail analytique. Les mouvements du corps du patient et son expérience somatique peuvent agir comme une passerelle entre la connaissance implicite préverbale et l’émergence d’émotions et d’images qui permettent la création d’un récit symbolique nouveau.
Diese Präsentation versucht, das Heilungspotential aufzuzeigen, das der Einbeziehung des Körpers des Patienten in den analytischen Prozeß zugrunde liegt, während das von Jung in seinen frühen Arbeiten beschriebene Verständnis der Psyche-Körper-Verbindung gewürdigt und überarbeitet wird. Darüber hinaus bietet die Autorin Reflexionen über die Auswirkungen kollektiver Traumata an, deren Folgen, unter anderem, das Verschwinden von Tausenden von Menschen waren, wodurch die Familiengenealogie zerstört wurde und Hunderte von Kindern ihrer Wurzeln und wahren Identität beraubt wurden. Anhand von klinischem Material beschreibt die Autorin, wie der Übersetzungs- und Integrationsprozeß - vom sinnlich Wahrnehmbaren zum konzeptionell Symbolischen - durch früh in der Entwicklung auftretende kollektive Traumata gestoppt werden kann. Desweiteren wird gezeigt, wie das Potential des Archetypus oder Bildschemas, das mit den als implizite Erinnerungen codierten somatisch-affektiven frühen Erfahrungen verbunden ist, wiederhergestellt werden kann, wenn verkörperlichte Aktive Imagination in die analytische Arbeit einbezogen wird. Die körperlichen Gesten und das somatische Erleben des Patienten können die Kluft zwischen dem präverbal-impliziten Wissen und dem Auftauchen von Emotionen und Bildern überbrücken, was die Schaffung eines neuen symbolischen Narrativs ermöglicht.
Questa presentazione tenta di mostrare il potenziale curativo che è alla base dell’inclusione del corpo del paziente nel processo analitico, tenendo presente e rivisitando la comprensione della connessione psiche-corpo descritta da Jung nei suoi primi lavori. Inoltre, l’Autrice offre riflessioni sull’impatto del trauma collettivo tra le cui conseguenze c\'è stata la scomparsa di milioni di persone, con la conseguente rottura della genealogia familiare che ha lasciato centinaia di bambini privati delle loro radici e della loro vera identità. Facendo riferimento a materiale clinico, l’Autrice descrive come il processo di traduzione e integrazione -dal sensoriale-percettivo al concettuale-simbolico- possa essere interrotto a causa del trauma collettivo che si verifica in una fase iniziale dello sviluppo. Inoltre, viene mostrato come il potenziale dell’archetipo, o dell’immagine-schema, connesso alle prime esperienze somatico-affettive codificate come memorie implicite, possa essere recuperato, quando l\'Immaginazione Attiva attraverso il corpo viene inclusa nel lavoro analitico. I movimenti del corpo e l’esperienza somatica del paziente possono colmare il divario tra la conoscenza preverbale-implicita e l’emergere di emozioni e immagini che permettono la creazione di una nuova narrativa simbolica.
Данная статья представляет собой попытку показать целительный потенциал терапии при обращении к телу пациента в аналитическом процессе, а также пересмотреть описанные в ранних работах Юнга представления о связи психики и тела и воздать им должное. Кроме того, автор предлагает свои размышления о влиянии коллективной травмы, следствием которой, в частности, стало исчезновение тысяч людей, что привело к прерыванию семейной генеалогии и лтшило сотни детей их корней и истинной идентичности. На примере клинического материала автор описывает, как вследствие коллективной травмы, произошедшей на ранней стадии развития, проиходит блокирование процесса перевода сенсорно-перцептивного материала в концептуально-символический. Помимо этого, показаны возможности аналитической работы по восстановлению архетипической или образной схемы, связанной с закодированными в виде латентных воспоминаний ранними телесно-аффективными переживаниями при помощи телесно ощущаемого активного воображения. Телесные жесты и соматические ощущения пациента могут способствовать преодолению разрыва между превербальным латентном знанием и возникнвоением эмоций и образов, что позволяет создать новый символический нарратив.
Esta presentación propone mostrar el potencial curativo que subyace a la inclusión del cuerpo del paciente en el proceso analítico, al tiempo que honra y revisita la comprensión de la conexión psique-cuerpo descripta por Jung en sus primeros trabajos. Además, la autora ofrece reflexiones sobre el impacto del trauma colectivo cuyas secuelas, entre otras, han sido la desaparición de miles de personas, rompiendo en consecuencia la genealogía familiar y dejando a cientos de niños despojados de sus raíces y de su verdadera identidad. Tomando como referencia material clínico, la autora describe cómo el proceso de traducción e integración, de lo sensorio-perceptivo a lo conceptual-simbólico, puede detenerse debido a que el trauma colectivo se produce en una fase temprana del desarrollo. Se muestra, a su vez, cómo puede recuperarse el potencial del arquetipo o esquema-imagen, vinculado a las tempranas experiencias somato-afectivas codificadas como memorias implícitas, cuando se incluye la Imaginación Activa Corporizada en el trabajo analítico. Los gestos corporales y la experiencia somática del paciente pueden tender un puente entre el conocimiento preverbal-implícito y la emergencia de emociones e imágenes que permite la creación de una nueva narrativa simbólica.
集体创伤, 内隐记忆, 身体, 荣格的积极想象 本报告试图展示将病人的身体纳入分析过程所蕴含的治疗潜力, 同时尊重并重新审视荣格在其早期作品中描述的对心理-身体联系的理解。此外, 作者还对集体创伤的影响进行了反思, 这一集体创伤的后遗症是成千上万的人的消失, 从而打破了家庭谱系, 使数百名儿童失去了他们的根源和真实身份。参照临床材料, 作者描述了集体创伤如何导致了翻译和整合的过程在早期发展阶段的停滞。这一发展阶段包括从感知到概念象征的过程。此外, 文章展现当具身的积极想象被包括在分析工作中时, 原型或意像模式的潜力是如何被恢复的, 它与编码为内隐记忆的身体-情感的早期经验相关。病人的身体姿态和躯体经验可以架起一座桥梁, 连通前言语-隐性认识与情感和图像之间的沟壑, 使之能够创造一个新的象征叙事。.

This study aimed to describe and understand the individual and social dimensions of resiliency among Iranian academics as professionals during the early wave of the ongoing pandemic. Furthermore, we aimed to emphasize the cultural context in our analysis.
A cross-sectional survey design was adopted. We used convenient sampling, administered through an online survey, among academics at Iranian universities (n = 196, 75% women). We employed the CD-RISC 2 instrument, items on life meaning, and a modified version of Pargament\'s RCOPE instrument (Meaning, Control, Comfort/Spirituality, Intimacy/Spirituality, and Life Transformation).
The results revealed a strong level of resilience among men (M = 5.78) and women (M = 5.52). Self-rated health was rated as excellent, very good, or good among a majority (92%) of the participants, more so among men. Family was one of the factors that most strongly gave life meaning, followed by friends, work/school, and religion/spirituality. There was a strong correlation between self-rated health and life as part of a greater whole, being alone, and listening to the sounds of the surrounding nature.
Both personal and social levels of resilience and meaning-making are seen in the results, with an ability to balance between obstacles and resources. Cultural practices are interdependent, which also include the individual and social dimensions of resiliency and meaning-making.