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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., Competing Interests: Declaration of conflicting interestsThe authors declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Contemporary American Indians suffer from disproportionately high degrees of psychiatric distress. Mental health researchers and professionals, as well as American Indian community members, have consistently associated these disproportionate rates of distress with Indigenous historical experiences of European and Euro-American colonization. This emphasis on the impact of colonization and associated historical consciousness within tribal communities has occasioned increasingly widespread professional consideration of historical trauma among Indigenous peoples. In contrast to personal experiences of a traumatic nature, the discourse of Indigenous historical trauma (IHT) weds the concepts of "historical oppression" and "psychological trauma" to explain community-wide risk for adverse mental health outcomes originating from the depredations of past colonial subjugation through intergenerational transmission of vulnerability and risk. Long before the emergence of accounts of IHT, however, many American Indian communities prized a markedly different form of narrative: the coup tale. By way of illustration, I explore various historical functions of this speech genre by focusing on Aaniiih -Gros Ventre war narratives, including their role in conveying vitality or life. By virtue of their recognition and celebration of agency, mastery, and vitality, Aaniiih war stories functioned as the discursive antithesis of IHT. Through comparative consideration of the coup tale and the trauma narrative, I propose an alternative framework for cultivating Indigenous community "survivance" rather than vulnerability based on these divergent discursive practices., Competing Interests: Declaration of Conflicting InterestsThe author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

In Euro-American societies, "resilience" and "post-traumatic growth" are commonly used metaphorical terms for positive responses to extreme adversity. However, research on illness narratives has demonstrated that other cultures may have different metaphorical concepts that act as vehicles for shared beliefs about how to overcome extreme adversity or traumatic experiences. The purpose of this article is to identify metaphors used in various cultures to describe positive responses to extreme adversity and to discuss the cultural ontologies and other socio-cultural factors that shape them. Metaphors of this nature were extracted from psychological, anthropological and ethnographic studies and were organized into categories: battle, path, container, balance, weight, object and network metaphors. Findings support the notion that metaphorical expressions related to positive responses to extreme adversity vary widely across cultures. We argue that an understanding of cultural differences in metaphors for mental health-related concepts is crucial to assisting trauma survivors from different cultural backgrounds.

The concept of cultural trauma serves as a useful analytical framework for analyzing social processes of the creation of trauma narratives. Following the conceptualization of "cultural trauma" by Jeffrey Alexander, this article focuses on representations of the "nature of pain" produced by mental health professionals who identified with Religious Zionism working Jewish settlers involved in the 2005 evacuation of from Gaza and the West Bank. Based on ethnographic and written materials collected during fieldwork at a mental health center that offered professional interventions to settlers, I argue that the "nature of pain" associated with the evacuation was represented by religious practitioners through reference to otherwise distinct contemporary and biblical events and characters. This specific narrative organization exposes the normalizing function of time in narrating trauma. The article demonstrates how, by framing the evacuation story within a religious timeline, the settlement evacuation was transformed from a painful episode of ideological and messianic failure to a crucial step in a long journey toward national redemption. I argue that the transformation of a narrative of failure into a narrative of redemption is not only a matter of homologation between contemporary and ancient Jewish history and mythology, but also an act of revitalization of collective identity.

Westernized approaches to mental health care often place limited emphasis on refugees' own experiences and cultural explanations of symptoms and distress. In order to effectively assess community mental health needs and develop interventions grounded in local needs, mental health programs need to be informed by an understanding of cultural features of mental health, including cultural idioms of distress (CIDs). The current study aims to explore CIDs among Somali refugees displaced in Kenya to understand mental health needs in cultural context and serve the community in a culturally responsive and sensitive manner. This research was conducted as a two-phase qualitative study. First, key informant interviews with Somali mental health stakeholders generated a list of 7 common Somali CIDs: buufis, buqsanaan, welwel, murug, qaracan, jinn, and waali. Typologies of each CID were further explored through four focus group interviews with Somali community members. The findings from a template analysis revealed Somali lay beliefs on how trauma and daily stressors are experienced and discussed in the form of CIDs and how each term is utilized and understood in attributing symptoms to associated causes. This study highlights the need to incorporate colloquial terms in mental health assessment and to adopt a culturally relevant framework to encourage wider utilization of services and religious/spiritual support systems.

The present study aimed to identify trauma types over the life course among adult refugees and to explore their accounts of childhood maltreatment. A sample of 43 Arabic-speaking refugees with posttraumatic stress disorder (PTSD) attending a treatment context in Denmark were interviewed. Using a "Trauma Coding Manual" developed for this study, trauma types were identified in interview transcripts. In both men and women with Iraqi and Palestinian-Lebanese backgrounds, high levels of trauma complexity and high rates of childhood maltreatment were found (63%, n = 27). A number of concepts and categories emerged in the domains childhood physical abuse (CPA), childhood emotional abuse (CEA), and neglect. Participants articulated wide personal impacts of child abuse in emotional, relational, and behavioral domains in their adult lives. These narratives contribute valuable clinical information for refugee trauma treatment providers.

The debates on the mental health benefits associated with immigration are mixed. On the one hand, immigrants are provided with more opportunities not available in their home countries. On the other hand, they are far away from home and may have been exposed to traumatic experiences on their journeys to the receiving country. Even after settling down in the receiving country, most continue to face legal battles associated with their immigration status, as shown in this study. This study examined the risk and protective factors associated with the mental health conditions in a sample of 39 immigrants and refugees seeking legal services on the US-Mexico border. Participants were recruited from a southwestern community agency serving the region's immigrant population over the past three decades. Negative mental health states including stress, sadness, and anxiety were frequently reported by the participants. Six themes were identified as significantly related to the participants' adjustment in the US: (1) political turmoil and safety issues; (2) economic hardship and extreme poverty; (3) trauma before and after resettlement; (4) immigration status; (5) family relational strain; and (6) identity struggle and acculturation. Overall, results demonstrate the complexity of issues pertaining to cross-country migration, cultural sensitivities, and mental health.

The Rohingya of Myanmar are a severely persecuted minority who form one of the largest groups of stateless people; thousands of them reside in refugee camps in southeastern Bangladesh. There has been little research into the mental health consequences of persecution, war, and other historical trauma endured by the Rohingya; nor has the role of daily environmental stressors associated with continued displacement, statelessness, and life in the refugee camps, been thoroughly researched. This cross-sectional study examined: trauma history, daily environmental stressors, and mental health outcomes for 148 Rohingya adults residing in Kutupalong and Nayapara refugee camps in Bangladesh. Results indicated high levels of mental health concerns: posttraumatic stress disorder (PTSD), depression, somatic complaints, and associated functional impairment. Participants also endorsed local idioms of distress, including somatic complaints and concerns associated with spirit possession. The study also found very high levels of daily environmental stressors associated with life in the camps, including problems with food, lack of freedom of movement, and concerns regarding safety. Regression and associated mediation analyses indicated that, while there was a direct effect of trauma exposure on mental health outcomes (PTSD symptoms), daily environmental stressors partially mediated this relationship. Depression symptoms were associated with daily stressors, but not prior trauma exposure. These findings indicate that daily stressors play a pivotal role in mental health outcomes of populations affected by collective violence and statelessness. It is, therefore, important to consider the role and effects of environmental stressors associated with life in refugee camps on the mental health and psychosocial well-being of stateless populations such as the Rohingya, living in protracted humanitarian environments.

The purpose of this study was to explore resilience processes in Palestinian refugee families living under Israeli occupation for multiple generations. Qualitative methods, critical postcolonial theories, and community-based research approaches were used to examine intergenerational protective practices and to contribute to reconceptualizations of resilience from indigenous perspectives. First, the researcher developed a collaborative partnership with a nongovernmental organization (NGO) in a UN refugee camp in the occupied West Bank. Then, with the support of this NGO, semistructured group and individual interviews were completed with a total of 30 participants ( N = 30) ranging in age from 18 to 90 years old coming from 5 distinct extended family networks. Using grounded theory situational analysis, the findings were organized in a representation entitled Palestinian Refugee Family Trees of Resilience (PRFTR). These findings explain resilience in terms of three interrelated themes: (a) Muqawama/resistance to military siege and occupation; (b) Awda/return to cultural roots despite historical and ongoing settler colonialism; and (c) Sumoud/perseverance through daily adversities and accumulation of trauma. The study findings shed light on how Palestinian families cultivate positive adaptation across generations and highlight how incorporating community-based perspectives on the historical trauma and violent social conditions of everyday life under occupation may be critical for promoting resilience. Results may be relevant to understanding the transgenerational transmission of trauma and resilience within other displaced communities internationally.

A pilot study and two intensive studies were conducted to document the local vocabularies used by Burundians to describe mental health problems and their understandings about the causes. The pilot study-in which 14 different large groups of community members awaiting appointments at a village health clinic were engaged in open-ended discussions of the local terminology and causal beliefs about mental health problems-suggested three key syndromes: akabonge (a set of depression-like symptoms), guhahamuka (a set of trauma-related symptoms), and ibisigo (a set of psychosis-like symptoms). In Study 1 ( N = 542), individual interviews or surveys presented participants with the names of these syndromes and asked what they considered to be the symptoms and causes of them. Study 2 ( N = 143) cross-validated these terms with a different sample (also in individual interviews/surveys), by presenting the symptom clusters and asking what each would be called and about their causes. Findings of both studies validated this set of terms and yielded a rich body of data about causal beliefs. The influence of education level and gender on familiarity with these terms was also assessed. Implications for the development of mental health services and directions for future research are discussed.