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Inter-generational trauma has been explained as the pain suffered caused by circumstances lived by previous generations that linger and reach the descendants that have not lived such experiences (Abrams, 2021). One of the main challenges regarding inter-generational trauma is to discover that it actually exists, and what it is (Minulescu, 2016). However, once it is discovered it is necessary to address the question, what should be done about it?
As Dixon (2021) explained, intergenerational trauma can be addressed by any generation in order to prevent that pain and suffering from affecting future generations, and self-accountability has a big role in this process, since those who suffered the trauma can either repeat and prolong the cycle or act to stop it. Should the generation that did suffer the trauma not be able to stop it, then such task will fall on the shoulders of the following generations. This is not an easy task; hence mindfulness and self-compassion practices are suitable tools to face the challenge.
Inter-generational trauma may be limited to a person or family, or it can be as wide as an entire population (Schmukalla, 2024). In Canada there is inter-generational trauma that affects indigenous peoples. In this particular case, the process to start dealing with such trauma dawned in the 1960s with a movement called “Native healing”, which increased it’s influence during the 1970s and shaped the bases for the current “Truth and Reconciliation” polices (Maxwell, 2014).
Generations raised after the 1980s have a better understanding of the importance of stopping the influence of vicious circles with family context It is nowadays easier to reach out for help in finding the answers and tools to face this issue. No matter how big or small the trauma is, the longer it remains through time, the more it hangs like the sword of Damocles (Cicero, ca. 45 B.C.E./1888), menacing with the potential of unexpected consequences. There is no more time to waste.
References
Abrams, B. (2021). Encountering transgenerational trauma through analytical music therapy. Nordic Journal of Music Therapy, 30(3), 197–218.
https://doi-org.ezproxy.tru.ca/10.1080/08098131.2020.1853801
Cicero (1888). Tusculan disputation. C.D. Yonge, Trans. Harper & Brothers, Publishers. New York (Original work published ca. 45 B.C.E.)
Dixon, E. (2021). Breaking the chains of generational trauma. Psychology Today, July 3, 2021. https://www.psychologytoday.com/ca/blog/the-flourishing-family/202107/breaking-the-chains-generational-trauma
Maxwell, K. (2014). Historicizing historical trauma theory: Troubling the trans-generational transmission paradigm. TRANSCULTURAL PSYCHIATRY, 51(3), 407–435. https://doi-org.ezproxy.tru.ca/10.1177/1363461514531317
Minulescu, M. (2016). Approaching Trans-generational Trauma in Analytical Psychotherapy. Procedia – Social and Behavioral Sciences, 217, 1112–1117. https://doi-org.ezproxy.tru.ca/10.1016/j.sbspro.2016.02.124
Schmukalla, M. (2024). Memory as a wound in words: On trans-generational trauma, ethical memory and artistic speech. Feminist Theory, 25(1), 23–41. https://doi-org.ezproxy.tru.ca/10.1177/14647001221119993
Thank you Matias for your interesting post about how trauma affects different generations. I found the subject to be quite fascinating, but I struggled to grasp certain concepts. Can you explain this to me in more detail? I’m interested in learning about the way trauma is inherited across generations and how practicing mindfulness and accountability can contribute to healing. Your examples, particularly those concerning the native peoples in Canada, were interesting, and I’m interested in understanding the difference their efforts have made.
It is one thing to suffer the consequences of trauma, but it is another to see that these consequences do not end with you. You would not want to see someone else in pain, especially when you have gone through the same. It is quite comforting to know that they came up with the movement called ‘native healing’ and that they simply did not sit around doing nothing about it. It takes a lot of courage to ask someone for help. Reading this piece is yet another reminder to have that courage in order to heal themselves.
Inter-generational trauma is important to understand. Trauma actually is transferred through our genes rather than solely on our experiences. Even though we haven’t lived through a traumatic experience, if our parents, grandparents or great-grandparents have suffered trauma, it can be tranferred genetically. With this awareness, we can acknowledge people’s suffering even if they haven’t directed experienced the suffering. In Canada, most of our Indigenous (if not all) probably have inter-generational trauma as most Indigenous people have traum from the residential schools, illness or death from illnesses, being confined to living on reserve land, and changes to their relationship to the land. It will take generations to undo this trauma and heal; however, that is happening now with the truth and reconciliation calls to action.