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Resurrection Ferns: Resiliency, Art,...

Aylyn, Ayalah.

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Resurrection Ferns: Resiliency, Art, and Meaning Constructs Among Survivors of Trauma or Difficult Life Events.

Record Type:	Language materials, printed : Monograph/item
Title/Author:	Resurrection Ferns: Resiliency, Art, and Meaning Constructs Among Survivors of Trauma or Difficult Life Events./
Author:	Aylyn, Ayalah.
Description:	232 p.
Notes:	Source: Dissertation Abstracts International, Volume: 72-01, Section: A, page: 0237.
Contained By:	Dissertation Abstracts International72-01A.
Subject:	Psychology, Social. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=NR67656
ISBN:	9780494676561

Resurrection Ferns: Resiliency, Art, and Meaning Constructs Among Survivors of Trauma or Difficult Life Events.
Aylyn, Ayalah.

Resurrection Ferns: Resiliency, Art, and Meaning Constructs Among Survivors of Trauma or Difficult Life Events. - 232 p.

Source: Dissertation Abstracts International, Volume: 72-01, Section: A, page: 0237.

Thesis (Ph.D.)--University of Alberta (Canada), 2010.

The phenomenon of resilient recovery from traumatic events has been postulated from a multitude of several different theoretical orientations. The current thesis study contributes to what Glen Richardson (2002) described as the linkage between the theoretical traditions of positive psychology and the 3rd wave of resiliency research. More specifically, this study supports the linkage between resiliency and the spiritual/interpersonal experience of human beings, through the multi-modalities of both narrative and art. One of the most intriguing aspect of this thesis study is that 63 per cent of the 27 respondents (who had experienced either traumatic or difficult life events), attributed their resiliency to their belief systems of immortality. Furthermore, such issues of immortality appeared to be connected in some way with what participants in this study described as "spirituality." Of the remaining 10 participants, three believed that the human spirit returned to God and did not recycle and the remaining 7 participants attributed their resiliency to other aspects such as personal strength, closeness to nature, social action, creativity, camaraderie with others and so on. Finally, in the narrative tradition, this author kept personal thesis journal notes to herself as she encountered the various participants in this study. A selection of such thesis notes are interspersed in between participants' self-defined resilient stories. Such interwoven narratives form what narrative researcher Laurel Richardson (1997) discussed as the "collective story," in which the voices of those who have been disenfranchised can be both heard and honoured.

ISBN: 9780494676561Subjects--Topical Terms:

529430
Psychology, Social.

Resurrection Ferns: Resiliency, Art, and Meaning Constructs Among Survivors of Trauma or Difficult Life Events.
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500 $a Source: Dissertation Abstracts International, Volume: 72-01, Section: A, page: 0237.
502 $a Thesis (Ph.D.)--University of Alberta (Canada), 2010.
520 $a The phenomenon of resilient recovery from traumatic events has been postulated from a multitude of several different theoretical orientations. The current thesis study contributes to what Glen Richardson (2002) described as the linkage between the theoretical traditions of positive psychology and the 3rd wave of resiliency research. More specifically, this study supports the linkage between resiliency and the spiritual/interpersonal experience of human beings, through the multi-modalities of both narrative and art. One of the most intriguing aspect of this thesis study is that 63 per cent of the 27 respondents (who had experienced either traumatic or difficult life events), attributed their resiliency to their belief systems of immortality. Furthermore, such issues of immortality appeared to be connected in some way with what participants in this study described as "spirituality." Of the remaining 10 participants, three believed that the human spirit returned to God and did not recycle and the remaining 7 participants attributed their resiliency to other aspects such as personal strength, closeness to nature, social action, creativity, camaraderie with others and so on. Finally, in the narrative tradition, this author kept personal thesis journal notes to herself as she encountered the various participants in this study. A selection of such thesis notes are interspersed in between participants' self-defined resilient stories. Such interwoven narratives form what narrative researcher Laurel Richardson (1997) discussed as the "collective story," in which the voices of those who have been disenfranchised can be both heard and honoured.
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