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Intergenerational transmission and prevention of adverse childhood experiences (Aces). Living in “survival mode:” Intergenerational transmission of trauma from the Holodomor genocide of 1932–1933 in Ukraine. Parents’ Emotional Trauma May Change Their Children’s Biology. Biological underpinnings of trauma and post-traumatic stress disorder: focusing on genetics and epigenetics. Ryan J, Chaudieu I, Ancelin ML, Saffery R. An operational definition of epigenetics: Figure 1. Trauma itself can contribute to poverty, compromised parenting, diminished attachment, chronic stress, and unstable living environments, which can directly impact children and their development. Genome Biol 1, reports4013.1 (2000).īerger SL, Kouzarides T, Shiekhattar R, Shilatifard A. How many genes does it take to make a human being?. International Handbook of Multigenerational Legacies of Trauma. Intergenerational memory of the holocaust. The intergenerational effects of Indian Residential Schools: Implications for the concept of historical trauma. Association between maternal adverse childhood experiences and mental health problems in offspring: An intergenerational study. Intergenerational trauma is a term that is often not talked about, resulting in a lasting impact on later generations. Intergenerational trauma in refugee families: a systematic review. Intergenerational traumasometimes called transgenerational traumais a term that is used to describe the impact of a traumatic experience, not only on one generation, but on subsequent generations after the event. Looking forward, the texts also relate a quest for new sense of Korean-ness in the dehumanising postcolonial atmosphere of Address unknown (2001) and the malaise of postmodern South Korean society depicted in Oldboy (2003).Sangalang CC, Vang C. The film selection looks back to the turbulent twentieth-century history of South Korea, with collective nostalgia in Sŏp’yŏnje (1993), in the hope to reconcile with traumatic memories as in A petal (1996). Through the lens of analytical psychology an archetypal drama unfolds revealing a history of intergenerational conflict and symbolic ‘incestuous’ healing. This thesis considers the manifestation of han on screen as a projection of cultural trauma of social change in the guise of a cultural complex: a socio-historical motif tinged with emotion and symbolism for a particular culture.
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The cry of the minjung movement lost its voice post democratisation in the 1990s but the emotional after-image of han lingered on in the films of that era, classed New Korean Cinema. Study 2 tests whether parent mental health and parent-child EA mediates the relation between parent ACEs and child social-emotional functioning in a largely American Indian sample.
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The minjung movement, an anti-establishment faction, championed han in the 1970s and 1980s as an emblem of the people’s history of suffering to incite the ire and revenge of the oppressed to rise up against the totalitarian state. Intergenerational or transgenerational trauma refers to the trauma that gets passed down from those who directly experience it to the following generations. This is particularly important in American Indian/Alaska Native (AIAN) populations, for which a history of systemic oppression has contributed to high rates of trauma. Han is not merely a feeling but a concept with a distinct history and political inclination in twentieth century South Korea. Han is an expression of grief, rage and vengeance specific to Korean culture. Submission note: A thesis submitted in total fulfilment of the requirements for the degree of Doctor of Philosophy to the Department of Arts and Critical Enquiry, School of Humanities, Faculty of Humanities and Social Sciences, La Trobe University, Bundoora.