Does Bullying Victimization Suppress IQ? The Effects of Bullying Victimization on IQ in Iraqi and African American Adolescents: A Traumatology Perspective

This study explored the effects of bullying victimization (BV), as a Type II traumatic stressor, on intelligence quotient (IQ), posttraumatic stress disorder (PTSD), and complex PTSD symptoms. Participants were 390 African American and Iraqi refugee adolescents. Measures of BV, cumulative life trauma, PTSD, discrimination, and IQ were administered. Correlational, multilevel regression, and path analyses were conducted. BV, independent of cumulative trauma, and discrimination were found to have significant direct effects on increased PTSD symptoms and significant direct and indirect negative effects on perceptual reasoning, processing speed, and working memory. BV was also associated with increases in the discrepancy between perceptual reasoning and verbal comprehension. The implications of these results for the prevention and treatment of bullying victims are discussed.     

PTSD Symptom Patterns Following Traumatic and Nontraumatic Events

This study extends research examining posttraumatic stress disorder symptoms following different types of potentially traumatic events. Specifically, the study examined and compared the symptom patterns observed in those who suffered a major accident, the unexpected death of a loved one, or sexual assault. Based on recent findings, this project also examines those who reported nontraumatic (but stressful) events, as well as comparing symptom patterns across gender. Findings suggest different types of traumas might be associated with differences in severity and patterns of symptoms for women (but not for men), suggesting symptom patterns manifest differently in men and women. Results also call into question the assumption that traumatic events demonstrate different symptom patterns than other types of events.     

Preliminary Development of a Measure to Assess Children's Trauma Attributions

ABSTRACT

The Trauma Attribution Checklist (TAC) is a brief self-report measure of children's trauma-related attributions. A preliminary study with school-aged children, 12 months after exposure to a series of tornadoes, demonstrated significant correlations between TAC items and the Reaction Index, a measure of posttraumatic distress. Children with higher posttraumatic distress scores made more attributions of responsibility for negative tornado-related events, were more concerned with making attributions, had higher expectations of a tornado recurrence, and were more hypervigilant than children with less severe symptoms. Regression analyses indicated that items addressing expectations of recurrence and hypervigilance explained 53.3% of the variance in posttraumatic distress, with having made an attribution of responsibility for a tornado-related event accounting for an additional 5.6% of the variance.     

Sole Expression: A Trauma-Informed Dance Intervention

The primary treatment for individuals who have encountered violence and/or abuse is trauma-focused cognitive and behavioral modalities. However, these therapeutic approaches are not always effective for youth who have encountered this type of trauma. Trauma is often communicated through the body via physical ailments, particularly when words are insufficient to capture an individual’s experience or when adequate processing of the trauma is not possible due to profound stress. Dance offers an alternative form of therapy that can address “where” the trauma is held, relieve tension, and restore a sense of ownership with one’s body and mind. In this article, we discuss the development of Sole Expression, a trauma-informed hip-hop dance program for youth who have experienced abuse and/or exposure to violence. We provide an overview of establishing the team, securing funding, trauma training, program curriculum, and the related research. We conclude with recommendations for best practices that benefit both practitioners and the young people served.     

Foster Care Youth Share Stories of Trauma Before,During, and After Placement: Youth Voices for Building Trauma-Informed Systems of Care

Many research studies address child trauma experiences that take place before foster care placement. However, few studies focus on the types and patterns of trauma experiences that reportedly take place during and after foster care placement; that is, after entry into adult living. This study examined the testimony of 43 foster care youth who spoke to a listening panel comprised of state legislators, child welfare professionals, and university educators. Qualitative analyses of transcribed text data revealed 3 main themes. First, the youth reported experiencing trauma before, during, and after placement. Second, the youth described trauma events and situations that were chronic (i.e., intense, composite, or cumulative). Third, youth offered suggestions for reducing traumatic experiences for foster care youth. They recommended earlier family interventions, access to people who listen and care, improved parenting skills for foster parents, continuity of relationships, and opportunities for leadership for foster youth. Foster youth voices offer important suggestions for building, strengthening, and evaluating trauma-informed systems of care.     

Consequences of Child and Adult Sexual and Physical Trauma among Deaf Adults

The purpose of this study was to evaluate the consequences of sexual and physical trauma among a sample of deaf adults. Thirty-two men and 45 women completed the Life Event Checklist (LEC), the Clinician Administered PTSD Scale (CAPS), the Trauma Symptom Inventory (TSI), the Somatoform Dissociation Questionnaire–20 (SDQ–20) and a sociodemographic questionnaire. In this sample, 40.6% of the male participants and 53.3% of the female participants had experienced some type of sexual trauma during their lifetimes. Physical trauma was reported by 75% of males and 71.1% of female participants. For those who had experienced childhood sexual trauma, the odds ratio of revictimization in adulthood was 6.69. Sexual trauma also rarely occurred by itself. Two thirds of all participants with sexual trauma histories also reported some type of physical abuse. Participants with sexual trauma histories displayed significantly more symptoms of PTSD and depression than people without such trauma history. Physical and sexual abuse represent significant problems in the deaf community. The authors include a call for the development of targeted intervention attempts to prevent further victimization in deaf child and adolescent populations.     

The religiosity-psychoticism relationship and the two factors of social desirability: A response to Michael W. Eysenck (1999)

This paper is based upon an interpretative phenomenological analysis (IPA) which investigated the experiences of twelve people who had been sexually abused by Roman Catholic priests or religious. The premise of the research was based upon a perceived assumption that distinct forms of sexual traumatology generate unique trauma characteristics not accounted for within the existing Post-Traumatic Stress Disorder (PTSD) conceptual frameworks (International Statistical Classification of Diseases and Related Health Problems ((DSM-IVTR 2000;) ICD-10 R, 2007). Recent developments in psychodiagnostics to support the relevance of religious concerns where incorporated into the Diagnostic and Statistical Manual of Mental Disorders DSM-IV edition (1994) which allowed a range of “religious” and “spiritual” problems to be explicitly identified as a focus for specific clinical attention. However, these appear quite vague in accounting for the range of trauma experiences experienced by this participant group. Evidence arose which indicated the majority of the research participants considered “God” to have been integral within the abuse, manipulated by design or default by the cleric or religious perpetrator. These idiosyncratic trauma characteristic created significant anxiety and distress in areas such as theological belief, crisis of faith, and fears surrounding the participant's own mortality. The IPA research identified six distinct, themed differences of which four will be discussed in more detail for the purpose of this paper. It will consider the attributes of these themes in relation to Roman Catholicism, celibacy and Canon law, and further question the sufficiency of the DSM-IV “V” Codes in accounting for the myriad of symptoms survivors of sexual abuse perpetrated by Roman Catholic Priests and Religious actually describe.     

Spiritual well-being,burnout and trauma in counsellors and psychotherapists

Burnout represents a potential risk for counsellors and psychotherapists in their work with distressed clients. In the research reported here, the relationship between spiritual well-being and burnout was explored, with attention paid to clinicians’ perceptions of trauma. Eighty-nine Australian counsellors and psychotherapists (71 females and 18 males) completed a demographic survey, the Maslach Burnout Inventory, and Spiritual Well-Being Scale. It was found that existential well-being accounted for some of the variance in MBI subscale scores, and buffered the effect of trauma on emotional exhaustion. In addition, clinicians who reported high levels of existential well-being reported being better able to avoid emotional exhaustion when working with severely traumatised clients.     

“Where Are You?” Defensive Dissociation and Fragments of Annihilated Faith

This article addresses the relation between defensive dissociation and faith. Defensive dissociation is understood as a response to severe trauma. In this response there is no interpreting subject to process the event linguistically and the result is fragments of unformulated memory that continue to be painfully present long after the original trauma. The victim of severe trauma alternates between the need to be here in the presence of other human beings and the dissociative isolation of not being here. There are two related claims in this article. First, defensive dissociation stands for an event where faith is annihilated. As a defense it protects a person's remnant sense of faith, subjectivity, agency, and personhood by creating a space of non-experience. Fragments of annihilated faith continue to be present in the person's present formulations of faith and concomitant behaviors, relationships, and use of objects. The second claim is that the core of severe trauma remains outside the victim and community's capacities to represent it symbolically. This incommunicable core of annihilated faith can be contained by a community of faithful persons who are willing to face the horror of non-being and being nowhere without succumbing to despair.