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The current paper reviews research that has explored the intergenerational effects of the Indian Residential School (IRS) system in Canada, in which Aboriginal children were forced to live at schools where various forms of neglect and abuse were common. Intergenerational IRS trauma continues to undermine the well-being of today's Aboriginal population, and having a familial history of IRS attendance has also been linked with more frequent contemporary stressor experiences and relatively greater effects of stressors on well-being. It is also suggested that familial IRS attendance across several generations within a family appears to have cumulative effects. Together, these findings provide empirical support for the concept of historical trauma, which takes the perspective that the consequences of numerous and sustained attacks against a group may accumulate over generations and interact with proximal stressors to undermine collective well-being. As much as historical trauma might be linked to pathology, it is not possible to go back in time to assess how previous traumas endured by Aboriginal peoples might be related to subsequent responses to IRS trauma. Nonetheless, the currently available research demonstrating the intergenerational effects of IRSs provides support for the enduring negative consequences of these experiences and the role of historical trauma in contributing to present day disparities in well-being.

After continued pressure, the Canadian government offered an apology to Aboriginal peoples for its role in the Indian Residential School (IRS) system, where children were removed from their families in an effort to assimilate the Aboriginal population. Although the apology was sought after, it was unclear what Aboriginal peoples expected it to accomplish in relation to their treatment and quality of life within Canada. Quantitative and qualitative analyses revealed that, although Aboriginal adults (N = 164) felt the apology could potentially be a first step towards improved relations with the government and non‐Aboriginal Canadians, expectations that such changes would actually come to fruition were generally pessimistic. In exploring predictors of such expectations, path analysis indicated that those who had been intimately impacted by IRSs reported greater perceived discrimination that, in turn, was associated with lowered intergroup trust and forgiveness. Those who perceived high levels of discrimination were less likely to expect changes following the apology, which was mediated by the low levels of intergroup trust and forgiveness towards the government, but not towards non‐Aboriginal Canadians. Essentially, an apology was not enough to elicit hope for improved intergroup relations, especially when perceptions of continued discrimination impeded the restoration of intergroup trust and forgiveness.

Recognizing discrimination does not necessarily translate into victim support. Willingness to provide support to a female victim of gender discrimination was hypothesized to vary as a function of whether the participant was male or female, along with the emotions conveyed by the victim (anger, shame, or no affect). Participants (N = 198) heard an audiotaped accounting of a woman's discriminatory (vs. nondiscriminatory) conflict. When the victim encountered discrimination, males saw her as less blameworthy when she expressed anger, but their support was enhanced when she expressed shame. Females' own anger predicted willingness to provide tangible support, although victim shame also elicited support. Thus, anger might motivate taking action, but its expression did not garner the support of others.

From 1863 to 1996, many Aboriginal children in Canada were forced to attend Indian Residential Schools (IRSs), where many experienced neglect, abuse, and the trauma of separation from their families and culture. The present study examined the intergenerational impact of IRS exposure on depressive symptomatology in a convenience sample of 143 First Nations adults. IRS experiences had adverse intergenerational effects in that First Nations adults who had a parent attend IRS ( n = 67) reported greater depressive symptoms compared to individuals whose parents did not attend ( n = 76). Parental IRS attendance moderated the relations between stressor experiences (adverse childhood experiences, adult traumas, and perceived discrimination) and depressive symptoms, such that second generation Survivors exhibited greater symptomatology. Adverse childhood experiences partially mediated the relation between parental IRS attendance and both adult trauma and perceived discrimination. Moreover, both of these adulthood stressors partially mediated the relation between adverse childhood experiences and depressive symptoms. Finally, all three stressors demonstrated a unique mediating role in the relation between parental IRS attendance and depressive symptoms. Although alternative directional paths could not be ruled out, offspring of IRS Survivors appeared at increased risk for depression, likely owing to greater sensitivity to and experiences of childhood adversity, adult traumas, and perceived discrimination.

The present study assessed gambling appraisals and specific coping styles among 400 young male (n = 230) and female (n = 170) gamblers. Of particular interest was to determine whether gender variations in stress-related responses are associated with the degree of gambling pathology, depressive symptoms, and attitude to seeking treatment. Results showed that greater appraisals of threat, illusions of control, and negative outcome expectancies were associated with higher levels of gambling pathology, particularly among males. Further, among women, gambling propensity was associated with reduced social support seeking, whereas for men gambling pathology was primarily accounted for by increased use of wishful thinking. These coping strategies, combined with other internally oriented emotion-focused strategies, mediated the relation between gambling and depressive symptoms. Not surprisingly, more positive attitudes to treatment seeking were reported by those with a greater propensity to use problem-solving and support seeking coping efforts. The utility of assessing specific components that comprise a gambler's stress-response is discussed.

Two studies assessed the nature of parental communication about the trauma of Indian Residential Schools (IRSs) in relation to the psychological distress of their adult offspring, and whether the link between parental communication and distress was mediated by offsprings' greater awareness of collective discrimination or sense of pride in cultural identity. In Study 1, an online survey of Indigenous participants from across Canada ( N = 498) demonstrated a curvilinear relation between the extent to which parents talked about their negative IRS experiences and the severity of depressive symptoms among offspring, among whom symptoms were particularly pronounced with more frequent communication. This relation was mediated by greater perceived discrimination. A similar, but inverse, association was found when parental communications conveyed positive construals of their IRS experiences. Study 2 ( N = 134) further demonstrated an association between direct communications from IRS survivors and offspring wellbeing in that, either the absence of, or especially frequent communications were related to more severe depressive symptoms among offspring. However, hearing about parental IRS experiences from someone other than the parent was not related to offsprings' depressive symptoms. Qualitative analyses indicated that direct communications from parents tended to provide excessive detail, whereas parental silence was associated with speculation and feelings of isolation or resentment among offspring of IRS survivors. Taken together, the results suggest that either insufficient or excessive parental communication about trauma might undermine offspring wellbeing, whereas moderate levels of communication that provide positive meaning and promote cultural pride or diminish perceptions of personal discrimination could be beneficial.

Embracing a shared social identity typically serves to protect group members in the face of threats. However, under some conditions, intragroup dynamics are diverted so that instead, they contribute to disturbances in collective well-being. The present analysis applies a social identity framework to understand how intragroup processes elicited in Indian Residential Schools (IRS) altered the capacity of Indigenous peoples to overcome damage to their identity and collective functioning. With the alleged goal of assimilating the Indigenous population, residential schools in Canada entailed the forced removal of Indigenous children from their communities. A Truth and Reconciliation Commission established in 2008 confirmed the extensive abuse perpetrated by IRS staff, but also raised awareness of the pervasiveness of student-to-student abuse. Supported by qualitative analyses of the reports of social service providers working with IRS survivors ( N =  43), it is argued that a key part of the dynamics in the IRSs was the subversion of intragroup processes among Indigenous children in attendance. Understanding intragroup dynamics provides a basis for recognizing the persistent effects of IRSs, and for identifying strategies to heal and reclaim a positive collective identity.

Social identity threats, depending on the content of the identity targeted, may evoke varying socio-political responses. In this regard, religious discrimination may be especially threatening, challenging both the social group and its belief system, thereby promoting more active collective responses. This research examined how religious and ethnic identification differentially evoked engagement with support resources (ingroup and spiritual), civic involvement (including individual and collective action-taking), and political participation (voting or political consciousness) following group-based threats. Study 1 drew from the Canadian Ethnic Diversity Survey (N = 1806). Participants who reported religious discrimination demonstrated greater religious identification, ingroup social engagement, and civic involvement—comparable associations were absent for ethnic discrimination. Study 2 (N = 287) experimentally primed participants to make salient a specific incident of religious or ethnic discrimination. Although ethnic discrimination elicited greater ingroup support-seeking and political consciousness, religious discrimination was perceived as especially harmful and evoked more individual and collective action-taking. Further to this, religious high-identifiers' responses were mediated by engagement with ingroup or spiritual support in both studies, whereas no mediated relations were evident for ethnic identification. Findings are discussed in terms of distinct socio-political responses to threats targeting identities that are grounded in religious belief systems. ; peerReviewed ; publishedVersion

Social identity threats, depending on the content of the identity targeted, may evoke varying socio-political responses. In this regard, religious discrimination may be especially threatening, challenging both the social group and its belief system, thereby promoting more active collective responses. This research examined how religious and ethnic identification differentially evoked engagement with support resources (ingroup and spiritual), civic involvement (including individual and collective action-taking), and political participation (voting or political consciousness) following group-based threats. Study 1 drew from the Canadian Ethnic Diversity Survey (N = 1806). Participants who reported religious discrimination demonstrated greater religious identification, ingroup social engagement, and civic involvement—comparable associations were absent for ethnic discrimination. Study 2 (N = 287) experimentally primed participants to make salient a specific incident of religious or ethnic discrimination. Although ethnic discrimination elicited greater ingroup support-seeking and political consciousness, religious discrimination was perceived as especially harmful and evoked more individual and collective action-taking. Further to this, religious high-identifiers' responses were mediated by engagement with ingroup or spiritual support in both studies, whereas no mediated relations were evident for ethnic identification. Findings are discussed in terms of distinct socio-political responses to threats targeting identities that are grounded in religious belief systems.

European and Chinese Canadians' perceptions and expectations of the Canadian government's apology for the head tax placed on Chinese immigrants during the early twentieth century were examined, along with Chinese Canadians' willingness to forgive the transgression. Among both European and Chinese Canadians, beliefs about the importance attributed to the event and perception of the apology as deserved and sincere heightened expectations of improved intergroup relations. Collective guilt acceptance among European Canadians heightened the relation between perceived sincerity and positive expectations, whereas collective guilt assignment by Chinese Canadians heightened the relation between sincerity and forgiveness. A one‐year follow‐up of whether Chinese Canadians were equally satisfied with the apology indicated that their willingness to grant forgiveness had waned, and although on the whole expectations of improved relations were met, those who assigned more collective guilt were less convinced. Intergroup apologies and their effectiveness at facilitating intergroup relations are discussed.