Transgenerational Transmission of Trauma across Three Generations of Alevi Kurds

Background: Thus far, most researchers on genocide and transgenerational transmissions have focused on the National Socialist Holocaust as the most abhorrent example of this severe human rights violation. Few data have been published on other ethnic or religious groups affected by genocidal actions in this context. Methodology: Using a mixed-method approach integrating qualitative interviews with standardized instruments (SCID and PDS), this study examines how individual and collective trauma have been handed down across three generations in an Alevi Kurd community whose members (have) suffered genocidal perpetrations over a longer time period (a “genocidal environment”). Qualitative, open-ended interviews with members of three generations answering questions yielded information on (a) how their lives are shaped by the genocidal experiences from the previous generation and related victim experiences, (b) how the genocidal events were communicated in family narratives, and (c) coping strategies used. The first generation is the generation which directly suffered the genocidal actions. The second generation consists of children of those parents who survived the genocidal actions. Together with their family (children, partner, relatives), this generation suffered forced displacement. Members of the third generation were born in the diaspora where they also grew up. Results: Participants reported traumatic memories, presented in examples in this publication. The most severe traumatic memories included the Dersim massacre in 1937–1938 in Turkey, with 70,000–80,000 victims killed, and the enforced resettlement in western Turkey. A content analysis revealed that the transgenerational transmission of trauma continued across three generations. SCID and PDS data indicated high rates of distress in all generations. Conclusions: Genocidal environments such as that of the Kurdish Alevis lead to transgenerational transmission mediated by complex factors.

Toni Morrison’s transgressive literary preaching and folk songs as postmemory

This paper intends to study the sermons or ‘‘literary preaching’’ and folk songs in Toni Morrison’s fiction in the light of Marianne Hirsch’s concept of postmemory. Drawing on Hirsch’s postmemory then, this paper articulates that the ‘‘literary preaching’’ and folk songs function within Morrison’s novelistic discourse as postmemory medium that presses against the erasure and the death of a culture and history. The folk songs and ‘‘literary preaching’’ are mediums of transgenerational transmission of trauma and history. Hirsch defines postmemory as the memories that the survivors of trauma bequeathed to their children and grandchildren. Hirsch presents photographs as the instrument through which postmemory is archived and conveyed. She talks about ‘‘photographic archive’’ since photographs can bring back their referents. In comparison, the sermons and folk songs are analyzed as ‘‘oral/aural archive’’, for they have the attribute of triggering memory and postmemory. Also, through her literary preaching, Morrison deconstructs and questions mainstream Christianity by blending it with unorthodox Christian practices. For example, Baby Suggs’ sermon in Beloved gives precedence to the flesh over the spirit, and this sermon is remembered throughout the text as a subdued metaphor.

The transgenerational transmission of refugee trauma: family functioning and children’s psychosocial adjustment

Purpose 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. Design/methodology/approach 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. Findings 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. Originality/value These findings suggest that the transgenerational transmission of trauma may be associated with family functioning and have implications for interventions at several levels.

Transgenerational Trauma and Cyclical Haunting in Pat Barker’s Regeneration Trilogy

‘The poetics of trans-trauma’ is my abbreviation for writing that embodies the familial transgenerational transmission of trauma and its relationship to cultural and collective operations of trauma and affect. Drawing primarily on Pat Barker's Regeneration Trilogy, this essay explores the poetics of what I call ‘cyclical haunting’—a term that describes the way historic and social traumatic affect feeds into subjective and familial experience, and in turn plays out past these interpersonal realms to networks beyond: events, movements, collectives, institutions, milieus, trends, communities, politics, creeds, religions, genders, sub-cultures, nations and relations between humanity and the planet it inhabits. I argue that Barker's trilogy, though apparently conventional, if masterful, in form and language, is radical in its testimony to the complexity and of such cycles, and that as such it stands as a vital cultural analysis and political account.