Dynamics of the Transmission of Trauma through three Generations of Slovene Families

In this paper, we will present a study into the dynamics of the transmission of emotional traumatic in three families of victims of World War II and post-war communist oppression. This study is taken from a broader research project in which we investigated the experiences of nonclinical families that managed to survive through three generation, and in which post-traumatic growth is present, i. e. the ability to integrate traumatic experiences and provide greater security for future generations. The main focus will be on how emotional content is transmitted and transformed through generations and how to recognise it in various forms of behaviour, thinking and emotions, that appear in each of the generations. As we follow the transformation of traumatic content, we will also follow the the signs that show how traumatic content has integrated and begun to bring new, deeper emotional and mental insights. The emotional depth of the traumatic experience is what burdens the victim the most and slows down the dynamics of trauma processing. It appears in the form of symptoms of post-traumatic stress syndrome, insecurity and mistrust. This is found even in victims who have articulated the trauma sufficiently to rise above intimidation, managed to develop emotionally strong and connecting interpersonal relationships, maintain faith in the future, and form a coherent narrative of their traumatic past. The most interesting result of the research was that all three families, regardless of their diversity, are similar in term of processing the trauma. They were all able to speak openly about their traumatic experiences. In all three families there there was a great deal of discussion and searching for the social framework and personal truth of historical events, and the desire to present and describe the events that left such deep wounds in such a way that they would be clear, reworked and accessible to future generations as a document of the reality of some tragic and difficult times. Another source of trauma processing was religious faith, which allowed all the participants in this study to look at trauma and life more deeply, through relationships and connections between people and through a deeper understanding of human history embedded in a broader and deeper spiritual flow. Faith helped these families to find the courage to make decisions, to face life’s challenges, and to endure even the most severe of life's trials. A third source that facilitates the processing and integration of a traumatic experience is secure interpersonal relationships and compassionate parenting. Despite the fact that the whole question of parenting was demanding and full of challenges for our interviewees, the quality of parenting has been improved from generation to generation, and sincere affection for children and gratitude for children were present everywhere. The ability to follow the new generation and its initiatives while maintaining a connection to its roots is a dynamic that characterises all three families. There is also a lot of thinking and conscious effort in establishing and maintaining good marital relationships in these families. For the recovery from trauma this study shows the importance of talking about it and also talking about it in a safe relationship until it takes a form that is genuine and at the same time clear, coherent and thus suitable for the general public. That’s when the traumatic story ceases to be traumatizing and becomes a story of courage, perseverance, and truth.

The Renewal of Perception in Religious Faith and Biblical Narrative

Religious faith may manifest itself, among other things, as a mode of seeing the ordinary world, which invests that world imaginatively (or inspiredly) with an unseen depth of divine intention and spiritual significance. While such seeing may well be truthful, it is also unavoidably constructive, involving the imagination in its philosophical sense of the capacity to organize underdetermined or ambiguous sense date into a whole or gestalt. One of the characteristic ways in which biblical narratives inspire and teach is by renewing their characters’ and readers’ imagination. The texts do so not inexorably but in a similar way as (other) works of art. This paper therefore investigates the ways in which works of art engage and develop the imagination, and thereby enable renewed perceptual and cognitive engagement with the world. The paper introduces predictive processing as a helpful psychological theory for analyzing this dynamic, and outlines questions for further research.

More Than a Momentary Blip in the Universe? Investigating the Link Between Religiousness and Perceived Meaning in Life

One longitudinal and four cross-sectional studies (total N = 3,141) tested two candidate explanations for the association between religiousness and perceived meaning in life. Religiousness may foster a sense of significance, importance, or mattering—either to others (social mattering) or in the grand scheme of the universe (cosmic mattering)—which, in turn, support perceived meaning. We found that perceived social mattering mediated, but could not fully explain, the link between religiousness and perceived meaning. In contrast, perceived cosmic mattering did fully explain the association. Overall, results suggest that perceived social and cosmic mattering are each part of the explanation. Yet, perceived cosmic mattering appears to be the stronger mechanism. We discuss how religious faith may be especially suited to support such perceptions, making it a partially unique source of felt meaning.

Beyond Bieber Fever

The chapter inquires into Justin Bieber’s 2020 comeback, which followed a hiatus in his career in the late 2010s. After detailing some of the central themes and events in Bieber’s early career, it presents analyses of two music videos: Yummy (2020) and Holy (2020). Yummy is characterized by camp elements that fuel Bieber’s exhibition of a puerile playfulness, whereas Holy presents an earnest portrayal of a down-on-his-luck oil worker who finds solace in religious faith and romantic commitment. Addressing the flexibility with which Bieber adopts contrasting gender expressions in these videos, the author contemplates a number of questions related to the continual reinvention that characterizes the careers of many pop artists. The chapter also discusses how issues related to the sexualization of food, the gendering of work, and the social constraints associated with marriage are navigated within a pop context. If both Yummy and Holy seem to expand the boundaries of masculinity, they are simultaneously characterized by heteronormative elements that undermine such an effort. It is therefore concluded that Bieber’s strategic borrowing from the cultures and practices of black, queer, and working-class men increases his masculine capital without challenging existing relations of privilege and marginalization.

Using Trauma Informed Principles in Health Communication: Improving Faith/Science/Clinical Collaboration to Address Addiction

Problematic substance use is a pressing global health problem, and dissemination and implementation of accurate health information regarding prevention, treatment, and recovery are vital. In many nations, especially the US, many people are involved in religious groups or faith communities, and this offers a potential route to positively affect health through health information dissemination in communities that may have limited health resources. Health information related to addiction will be used as the backdrop issue for this discussion, but many health arenas could be substituted. This article evaluates the utility of commonly used health communication theories for communicating health information about addiction in religious settings and identifies their shortcomings. A lack of trusting, equally contributing, bidirectional collaboration among representatives of the clinical/scientific community and religious/faith communities in the development and dissemination of health information is identified as a potential impediment to effectiveness. The Substance Abuse and Mental Health Services Administration’s (SAMHSA) tenets of trauma-informed practice, although developed for one-on-one use with those who have experienced trauma or adversity, are presented as a much more broadly applicable framework to improve communication between groups such as organizations or communities. As an example, we focus on health communication within, with, and through religious groups and particularly within churches.

Strength of Religious Faith: A Comparison of College Athletes

Faith is the foundation of all religions. Sporting practices may be an important site for both private and public expressions or exercises of religious faith. Beyond knowing or construing a deeper meaning to life, the exercise of religious faith may likewise serve as a coping mechanism within the sports context. Specifically, religious practice may help athletes manage the uncertainty of outcome in sport, as well as their fear of sustaining a serious injury. Given the potential psychological benefit of religious faith within this context, researchers have hypothesized that college athletes would demonstrate higher levels of religious faith than other post-secondary students. The current study seeks to expand on this research, examining hypothesized differences among college athletes at a large, public Division I university on the west coast of the United States. Participants completed the Santa Clara Strength of Religious Faith (SCSRF)—Short Form (Plante, Vallaeys, Sherman, & Wallston, 2002), a five-item self-report measure utilized to assess strength of religious faith regardless of religious affiliation. Findings suggests that both level of athletic competition and racial identification contribute to higher levels of religious faith. That racial identity was a stronger predictor than level of athletic competition is worthy of further exploration from both a social and historical perspective.

Chief Isaac Oluwole Delano: The Man, His Time, and His Significance

Chief Isaac Oluwole Delano was a Nigerian expert in the Yoruba language and culture who was born in the Ifo District of the Abeokuta Province on the 4th of November, 1904.2 He was born to the family of Chief Edmund Delano and Rebecca Delano (both Egba indigenes). His educational exploits started from Holy Trinity Primary School situated at Okenla Christian Village in Ifo. From there, he was moved to Lagos Grammar School under the tutelage of an Anglican Bishop, Solomon Odutola, and his principal, Reverend E. J. Evans. However, situations necessitated his transfer to Kings College in 1921 where he met with his lifetime friends and college mates; Sir Adetokunbo Ademola, Justice N.O.A. Morgan as well as Dr. Oladele Ajose, to mention a few. Having passed his Senior Cambridge Examinations in 1923, Chief Delano proceeded to successfully write his Senior Clerical Examination in 1924, which propelled him to join the civil service in the same year. However, a severe injury sustained from an accident in 1947 led to his invalidation from the civil service. Worthy of note is the fact that he never blended into the civil service bureaucracy, as his principles and religious faith were constantly tested by various practices within the service. His dream to become more lettered was not going to succeed by his involvement with the civil service alone, and he was not positioned in those days to enjoy the privilege of travelling overseas to further his education. He had studied shorthand, and his love for writing by default made him aspire to a lifetime of authoring. While belonging to a number of literary societies, he tried his hand at writing newspaper articles which were generally well-received by the public. He was able to maintain a following from there, and this fueled his desire to write more works for public consumption; he was determined to make his mark in the field of writing. His first work as an author was published in 1937 under the title The Soul of Nigeria. Tis feat gave him his first taste at writing as an occupation, and the happiness that followed suit spurred him to achieve more. Isaac Delano believed that the first one was always going to be the hardest. His first published work had landed him on top of the world, and he was determined not to rest on his oars.

The pilgrimage and illustrated journals of David Roberts in the southern Mediterranean Sea and the Near East (1838-39) and the marketing of his illustrated journals in the Shows of London

The body of drawings and sketches created by the Scottish painter David Roberts (1796-1864) during his expedition to the Holy Lands in 1838-9 marked the high point of his professional career. This paper will look at the period after his return to Britain in July 1839, particularly to 1842. It will suggest that although Roberts was no doubt influenced by his Scottish Presbyterian upbringing, religious faith was not as central to his trip as has often been supposed. It was instead through the business acumen of his publisher F.G. Moon that this body of work came to be regarded not merely as an aesthetic achievement but as a cause célèbre. A skilful and coordinated marketing campaign elevated these drawings to the status of a pilgrimage; a contemplative journey through the sites of biblical antiquity. Through detailed analysis of contemporaneous accounts it will show how one of the costliest publications of the era was disseminated, passing from prestigious galleries and the libraries of a wealthy elite through a continuum of public art exhibitions and popular media including panoramas, dioramas and the newly-emerging field of dissolving views. This will provide a rare case study into the interconnectedness of London’s exhibition culture in the 1840s.