Land2Lab Project: Reflections on Learning about Mi'kmaw Foodways.

Land2Lab is an evolving community-based intergenerational program that brings together Elders and youth on the land and in the kitchen and lab to share and celebrate Mi'kmaw foodways. Rooted in an Etuaptmumk-Two Eyed Seeing (E-TES) perspective, which acknowledges both Indigenous and Western ways of knowing, the project to date has featured seasonal food workshops, involvement in a children's summer math camp, a food safety training workshop for teens, and the development of an online toolkit. The project was guided by the Mi'kmaw principle of Netukulimk, which reinforces respect for Mother Earth and stewardship of the land, water, and air for subsequent generations. Involvement of community leaders has been key to successful planning and implementation. While technology plays an important role, lessons learned on the land are critical and will inform efforts to include language and ceremony in future programming. Dietitians are encouraged to support Indigenous-led land-based learning in support of the profession's commitment to reconciliation.

Reframing caring for parents who struggle with substance-use disorders.

Nancy Suchman and the colleagues she influenced have produced ground-breaking and attitude-challenging work in understanding how parenting and substance use come together. Dr Suchman and her colleagues make the claim that there is nothing about a substance-use disorder that precludes effective and sensitive caring for children especially with interventions that focus on the parent-child relationship. Suchman's legacy is to highlight how substance use as an illness pulls individuals away from important, caring relationships and limits their giving themselves to those relationships. Restoring the salience of caring relationships and of the individual's ability to care may be as impactful on their substance use as a strict focus on the reduction of drug use and achieving abstinence.

Nancy Suchman y los colegas sobre quienes ella ha ejercido influencia han producido un trabajo innovador y de reto a las actitudes sobre la comprensión de cómo la crianza y el uso de sustancias conviven juntas. La doctora Suchman y sus colegas insisten en el hecho de que no hay nada acerca del trastorno de uso de sustancias que no permita el cuidado eficaz y sensible para niños, especialmente con intervenciones que se enfocan en la relación progenitor-niño. El legado de Suchman es enfatizar cómo el uso de sustancias como enfermedad aleja a los individuos de relaciones importantes y afectuosas y les limita en el proceso de entregarse a tales relaciones. Restaurar la importancia de relaciones afectuosas y de la habilidad del individuo para mantener una relación afectuosa pudiera ser tan impactante en su uso de sustancias como un enfoque estricto para reducir el uso de drogas y lograr el estado de abstinencia.

Nancy Suchman, et les collègues qu'elle a influencés, a fait un travail novateur et généreusement combatif pour la compréhension de la manière dont le parentage et la toxicomanie se rassemblent. Le docteur Suchman et ses collègues soutiennent qu'il n'y a rien dans un trouble lié à l'usage d'une substance qui empêche le soin efficace et sensible aux enfants, surtout avec des interventions qui se focalisent sur la relation parent-enfant. L'héritage légué par Suchman consiste à mettre en lumière la façon dont la toxicomanie en tant que maladie détache les individus de relations importantes et attentionnées et limite le don qu'ils font d'eux-mêmes à ces relations. Le fait de restaurer la prépondérance de relations attentionnées et la capacité de l'individu à prendre soin peut avoir autant d'impact sur leur toxicomanie qu'une attention stricte à la réduction d'utilisation des drogues et l'atteinte de l'abstinence.

Childhood maltreatment history and trauma-specific predictors of parenting stress in new fathers.

For new fathers, parenting stress is a risk factor for impaired early parenting and child maltreatment perpetration. Predictors of parenting stress, including fathers' own experiences of trauma, could be useful intervention targets to support new fathers. We aim to examine associations between new fathers' own histories of child maltreatment, and their perinatal mental health, relationships, and parenting stress. We recruited 298 first-time fathers for a survey that measured child maltreatment history, trauma sequelae including posttraumatic stress disorder (PTSD), major depressive disorder (MDD), interpersonal reactivity, substance use, anger expression, coparenting quality, and parenting stress. On the Parenting Stress Index (PSI) (from 36 to 180), bivariate analysis demonstrated that new fathers who experienced child maltreatment (n = 94) had significantly higher parenting stress (x̅ = 85.3, σ = 18.7) than those who did not (n = 204; x̅ = 76.0, σ = 16.6; P < .000). Hierarchical linear regression modeling indicated that a child maltreatment history, PTSD, and MDD were significantly associated with parenting stress. The strongest predictors of parenting stress were coparenting quality and complex trauma sequelae-interpersonal reactivity and anger expression. Interventions to reduce fathers' parenting stress by targeting known mental health and relationship sequelae of maltreatment are promising avenues to breaking intergenerational transmission of child maltreatment and psychiatric vulnerability.

Para nuevos papás, el estrés de crianza es un factor de riesgo para la deficiente crianza temprana y para cometer maltrato infantil. Los factores de predicción del estrés de crianza, incluyendo las propias experiencias de trauma de los papás, pueden ser útiles metas de intervención para apoyar a los nuevos papás. Nos propusimos examinar las asociaciones entre las propias historias de maltrato de los nuevos papás, y su salud mental perinatal, relaciones y estrés de crianza. Reclutamos 298 papás primerizos para una encuesta que medía la historia de maltrato infantil, la secuela de trauma incluyendo el trastorno de estrés postraumático (PTSD), el trastorno depresivo serio (MDD), la reactividad interpersonal, el uso de sustancias, la expresión de ira, la calidad de la crianza compartida, así como el estrés de crianza. En el Índice de Estrés de Crianza (de 36-180), los análisis bivariantes demostraron que los nuevos papás que habían experimentado maltrato infantil (N = 94) tenían significativamente un mayor estrés de crianza (x̅ = 85.3, σ = 18.7) que aquellos que no habían tenido tal experiencia (N = 204; x̅ = 76.0, σ = 16.6; P<.000). El modelo de regresión lineal jerárquica indicó que una historia de maltrato infantil, PTSD y MDD estaban significativamente asociados con el estrés de crianza. Los más fuertes factores de predicción del estrés de crianza fueron la calidad de la crianza compartida y la compleja secuela de trauma-la reactividad interpersonal y la expresión de la ira. Las intervenciones para reducir el estrés de crianza de los papás por medio del enfoque en la salud mental conocida y las secuelas en la relación del maltrato son una vía prometedora para romper la transmisión intergeneracional del maltrato infantil y la vulnerabilidad siquiátrica.

Pour les nouveaux pères le stress de parentage est un facteur de risque pour le parentage précoce compromis et la perpétration de maltraitance de l'enfant. Les prédicteurs de stress de parentage, y compris les propres expériences de trauma des pères, pourraient être des cicles d'intervention utiles afin de soutenir les nouveaux pères. Nous nous sommes donné pour but d'examiner les liens entre le propre passé de maltraitance de l'enfant des nouveaux pères et leur santé mentale périnatale, leurs relations et le stress de parentage. Nous avons recruté 298 nouveaux pères (pères pour la première fois) pour un sondage mesurant l'histoire de la maltraitance de l'enfant, les séquelles de trauma y compris les troubles de stress post-traumatique (TSPT), les troubles dépressifs majeurs (MDD en anglais), la réactivité interpersonnelle, la toxicomanie, l'expression de colère et la qualité du co-parentage ainsi que le stress parental. Pour l'Index de Stress de Parentage (de 36-180), une analyse bivariée a montré que les nouveaux pères qui avaient fait l'expérience de maltraitance de l'enfance (N = 94) avaient un stress de parentage bien plus élevé (x̅ = 85,3, σ = 18,7) que ceux n'en ayant pas fait l'expérience (N = 204; x̅ = 76,0, σ = 16,6; P<,000). Un modèle de régression linéaire hiérarchique a indiqué qu'un passé de maltraitance de l'enfant, le TSPT et le MDD étaient fortement liés au stress de parentage. Les facteurs de prédiction les plus forts de stress de parentage étaient la qualité du co-parentage et les séquelles de trauma complexes - réactivité interpersonnelle et l'expression de la colère. Les interventions pour réduire le stress de parentage des pères en ciblant la santé mentale connue et les séquelles de maltraitance sont un chemin prometteur pour casser la transmission intergénérationnelle de la maltraitance de l'enfant et la vulnérabilité psychiatrique.

[Memory(ies) at risk ]. / Mémoire(s) en péril.

When an elderly person suffers from severe memory problems, it is useful to look at the behaviour of those around him or her. Serious "absences" can be observed, revealing an intergenerational memory at risk.

[The contribution of interdisciplinarity to reflection around breastfeeding interventions]. / Apport de l'interdisciplinarité dans la réflexion autour des interventions en allaitement.

The reflexive approach supported by interdisciplinarity enables the professional to approach the breastfeeding experience from a perspective which takes into account the family as a whole. The interdisciplinary input aims to support reflexive practices around this global perspective of the family and possibly benefit from interventions which are more focused on the psycho-social aspects of the breastfeeding experience.

Key Learnings from 'Seniors of Canada': A Community Project Aimed to Disrupt Ageism.

Visual representations of aging have historically relied upon binarized clichés: idealized youthfulness versus frailty and illness. To challenge these oversimplified depictions, graduate students developed a community outreach project titled 'Seniors of Canada'. The aim of this project was twofold: (1) share images and stories of people in later life; and (2) challenge dominant narratives and stereotypes of aging. In this note, we outline the prevailing discourse of what aging 'looks like', how we collected stories and images, and implications for knowledge mobilization and research in Canada. This article highlights insights gained since the inception of the project, including three key learnings: (1) Building bridges across academia and community, (2) Intergenerational connection and digital tools, and (3) The power of visual storytelling. We provide a practical overview of a successful knowledge mobilization/community outreach project and showcase the power of bridging academia and community for social change.

My Silent Story: Conflicted Memories, Silences and Intergenerational Traumas.

This article aims to present the interdisciplinary project "My Story from Silence", conceived in 2022. The project represents a pioneering effort in assembling individuals from diverse communities, characterized by varying ethnic, national, and migratory backgrounds, along a historically dynamic border. Its primary objective was to provide a platform for these participants to articulate and share narratives previously shrouded in silence, offering insights into their historical pasts. Emphasizing reciprocal dialogue for the first time, the initiative fostered an environment where participants engaged in the dual act of narrating their own experiences and attentively listening to the narratives of others. These memories were explored in group workshops on both sides of the border. By combining elements of cultural anthropology fieldwork and analytical psychology, the workshops attempted to address hitherto unaddressed traumas and silent personal memories linked to major traumatic historical events such as fascism and Istrian exodus through the narratives of individuals. Three vignettes will illustrate the workshop dynamic and our Jungian understanding of it.

Cet article a pour objectif de présenter le projet interdisciplinaire « My Story from Silence ¼ conçu en 2022. Ce projet représente un effort pionnier dans le rassemblement d'individus de diverses communautés, caractérisées par des origines ethniques, nationales et migratoires diverses, le long d'une frontière historiquement dynamique. Son objectif principal était de fournir à ces participants un cadre pour exprimer et partager des récits auparavant enfermés dans le silence, offrant un éclairage sur leur passé historique. En mettant pour la première fois l'accent sur le dialogue réciproque, l'initiative a favorisé un environnement où les participants se sont impliqués dans un double acte; raconter leurs propres expériences et écouter attentivement les récits des autres. Ces souvenirs ont été explorés dans le cadre d'ateliers de groupe, des deux côtés de la frontière. En combinant des éléments de l'anthropologie culturelle de terrain et de la psychologie analytique, les ateliers ont tenté d'aborder des traumatismes jusque­là non traités et des souvenirs personnels silencieux liés à des événements historiques traumatisants majeurs tels que le fascisme et l'exode d'Istrie, à travers les récits d'individus. Trois vignettes illustrent la dynamique de l'atelier et notre compréhension jungienne de celle­ci. Les photographies à la fin de l'article fournissent des images d'une table ronde de clôture et de l'installation in situ dans la vieille ville de Koper­Capodistrie, en Slovénie, une ville bilingue au passé troublé dans la zone contestée de la frontière italo­slovène (ex­Yougoslavie).

Este artículo pretende presentar el proyecto interdisciplinario "Mi Historia desde el Silencio", concebido en 2022. El proyecto representa un esfuerzo pionero por reunir individuos de diversas comunidades, caracterizadas por distintos orígenes étnicos, nacionales y migratorios, a lo largo de una frontera históricamente dinámica. Su principal objetivo era proporcionar una plataforma para que los participantes pudieran articular y compartir narrativas previamente silenciadas, ofreciendo una comprensión de sus pasados históricos. Enfatizando por primera vez un diálogo recíproco, la iniciativa fomentó un entorno en el que los y las participantes se comprometieran tanto en el acto de narrar sus propias experiencias como en el de escuchar atentamente las narrativas de otros. Estas memorias se exploraron en talleres grupales a ambos lados de la frontera. Combinando elementos del trabajo de campo de la antropología cultural y de la psicología analítica, los talleres intentaron ­ a través de los relatos de cada participante ­ abordar traumas hasta entonces no abordados y memorias personales silenciadas vinculadas a importantes acontecimientos históricos traumáticos como el fascismo y el éxodo de Istria. Tres viñetas ilustrarán la dinámica del taller y nuestra comprensión Junguiana de la misma. Las fotografías que aparecen al final del artículo ofrecen imágenes de la mesa redonda de clausura y de la instalación en el casco antiguo de Koper­Capodistria (Eslovenia), una ciudad bilingüe con un pasado turbulento situada en la conflictiva zona fronteriza entre Italia y Eslovenia (antigua Yugoslavia).

Brave spaces: Indigenous children in Canada plan for a different tomorrow.

When considering the impacts of historical trauma and colonization on the lived realities of Indigenous young people within Canada, it is essential that research uses strength-based, capacity-building approaches to ensure that the voices are heard and that their perspectives and advice can be actioned. A series of participatory workshops with adults and children were conducted within urban geographies to explore health-seeking behaviours, health knowledge, and community resiliency. Research took place in Manitoba, Canada (2015-2016, n = 36 girls and 24 adults) with First Nations and Métis community members and British Columbia, Canada (2017, n = 11 children and 15 adults) with Métis community members. Children participated in community transect walks, photo elicitation activities, discussion circles (with adult participant contribution), and projected community mapping exercises where they drew their ideal, imagined community. Community consensus processes were used for member checking as well as initial evaluation of research findings, including the establishment of key themes. Field notes, discussion transcripts, and images were analyzed for similarities and differences between ages, genders, cultural identifiers, and geographies. A key finding was the need for safe spaces that can also be brave spaces, or moments when the community can be free to push for change without reprimand. Children were particularly concerned with sustainable, appropriate housing, safe methods of transportation, access to green spaces, and environmental stewardship within their day-to-day lives. Novelty: Brave spaces are essential for achieving/maintaining wellness within Indigenous communities. This article responds to a need to shift to a determinants of life focus.

After the catastrophe: working with the intergenerational transmission of collective trauma in Jungian analysis.

The psychological/emotional impact of the collective traumas and psychic catastrophes of the Jewish holocaust, Stalin's Gulags, and China's Cultural Revolution upon the second and third generation of survivors in the U.S., China and Russia is explored through the lens of Jungian analysis and infant observation. Infant observation research in Russia and China provides a scaffolding for the study of the transmission of collective trauma. Parent/infant interactions that may indicate that the intergenerational transmission of trauma is taking place will be explored. Analytical and infant observation research indicate that trauma can be transmitted from one generation to the next, often unconsciously, and that the impact of collective trauma creates tears and holes in the emergent cultural and personal psychic skins of the infant that can impede the development of a coherent individual identity, as well as secure attachment relationships. These tears and holes in the cultural and personal psychic skins can later become the focus of analysis in the second and third generation of survivors. Analysis can become a space for both collective/personal mourning and healing as coherent symbolic, historical and personal narratives are co-constructed and integrated within the analytical temenos.

Par l'angle de l'analyse Jungienne et de l'observation du nourrisson, nous étudions l'impact émotionnel/psychologique aux USA sur la seconde et troisième génération de survivants de traumatismes collectifs et de catastrophes psychiques: la Shoah, les Goulags de Staline, la Révolution Culturelle en Chine. La recherche en Russie et en Chine sur l'observation du nourrisson fournit une structure pour l'étude de la transmission du traumatisme collectif. Nous étudions les interactions parent/enfant qui peuvent indiquer qu'une transmission intergénérationnelle soit à l'œuvre. La recherche sur l'observation analytique et l'observation du nourrisson montre que le traumatisme peut être transmis d'une génération à la suivante, souvent inconsciemment, et que l'impact du traumatisme collectif crée des déchirures et des trous dans les peaux psychiques personnelles et culturelles, en cours de formation, de l'enfant. Ceci peut entraver le développement d'une identité individuelle cohérente et de relations d'attachement fiables. Ces déchirures et trous dans les peaux psychiques personnelles et culturelles peuvent par la suite devenir le point d'attention de l'analyse pour des survivants de seconde ou de troisième génération. L'analyse peut devenir un espace pour un deuil personnel et collectif et pour la guérison en co-construisant des récits symboliquement cohérents, historiques et personnels, et en les intégrant à l'intérieur du téménos analytique.

A través de la perspectiva del análisis Junguiano y de la observación infantil, se explora el impacto psicológico/emocional de traumas colectivos y catástrofes psíquicas en la segunda y tercera generación de sobrevivientes en los Estados Unidos, China y Rusia, del holocausto judío, los Gulags de Stalin y la Revolución Cultural China. Investigación en observación infantil en Rusia y China provee el andamiaje para el estudio de la transmisión de trauma colectivo. Se exploran las interacciones madre-padre/niño-niña que puedan indicar que la transmisión intergeneracional del trauma está teniendo lugar. Investigaciones en psicología analítica y observación infantil indican que el trauma puede ser transmitido de una generación a la siguiente, a menudo inconscientemente, y que el impacto del trauma colectivo crea desgarros y huecos en la piel psíquica cultural y personal emergente del bebé que puede impedir el desarrollo de una identidad individual coherente, así como relaciones de apego seguras. Estos desgarros y huecos en la piel psíquica cultural y personal puede luego devenir en el foco de análisis en las segundas y terceras generaciones de sobrevivientes. El análisis puede devenir en un espacio tanto para el duelo colectivo/personal, como también para la sanación a medida que narrativas simbólicas, históricas y personales son co-construídas e integradas en el temenos analítico.

O impacto psicológico/emocional dos traumas coletivos e catástrofes psíquicas do holocausto judeu, dos Gulags de Stalin e da Revolução Cultural da China na segunda e terceira geração de sobreviventes nos EUA, China e Rússia é explorado através da lente da análise junguiana e da observação infantil. A pesquisa de observação infantil na Rússia e na China fornece um andaime para o estudo da transmissão do trauma coletivo. Interações pais/bebê que podem indicar que a transmissão intergeracional do trauma está ocorrendo serão exploradas. Pesquisas analíticas e de observação infantil indicam que o trauma pode ser transmitido de uma geração para a outra, muitas vezes inconscientemente, e que o impacto do trauma coletivo cria lágrimas e buracos nas peles psíquicas culturais e pessoais emergentes do bebê que podem impedir o desenvolvimento de uma identidade individual coerente, bem como relações seguras de apego. Essas lágrimas e buracos nas peles psíquicas culturais e pessoais podem mais tarde se tornar o foco de análise na segunda e terceira geração de sobreviventes. A análise pode se tornar um espaço para luto coletivo/pessoal e cura, pois narrativas simbólicas, históricas e pessoais coerentes são coconstruídas e integradas dentro do temenos analíticos.

"Doing" Intergenerational Friendship: Challenging the Dominance of Age Homophily in Friendship.

This article challenges the dominance of age homophily in the literature on friendship. Using findings from a recent study on intergenerational friendship, we put forward a new conceptualization of a homophily of doing-and-being in friendships between adults who are of different generations. This research took a qualitative approach using constructivist grounded theory methodology. Homophily of doing-and-being has three components: being "friends in action" (pursuing interests and leisure activities, or simply spending time together), being "not only old" (sharing identities beyond age), and sharing attitudes and approaches to friendship and life. Additionally, "differences" were an important element of interest between the intergenerational friends. Our discovery of the centrality of doing-and-being, and the relative insignificance of age homophily, constitute a novel way of looking at friendship, and a new way of conceptualizing how and why (older) adults make and maintain friendships.

Let's Work Together: Assessing the Impact of Intergenerational Dynamics on Young Workers' Ageism Awareness and Job Satisfaction.

Previous studies suggest that intergroup contact has a positive effect on older workers' perception of ageism and satisfaction. This study aims at assessing such relationships amongst Canadian younger workers. Precisely, in light of the intergroup contact theory (ICT), it was first hypothesized that a positive perception of intergenerational workplace climate (IWC) and knowledge sharing practices (KSP) increase younger workers' awareness of ageist behaviors targeting older peers. Second, it was hypothesized that such awareness has a positive effect on young workers' level of satisfaction. Relying on a cross-sectional design composed of 612 participants, path analysis was conducted. Findings suggest that whereas KSP increases younger workers' awareness of ageist behaviors towards older workers, this is not the case for IWC. On the other hand, both IWC and KSP have a direct and positive impact on younger workers' level of satisfaction. Theoretical and practical implications of findings are discussed.

Nurturing Meaningful Intergenerational Social Engagements to Support Healthy Brain Aging for Anishinaabe Older Adults.

The emergence of Alzheimer's disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.

[Transgenerational impact of chemotherapy: Would the father exposure impact the health of future progeny?] / Effets transgénérationnels des chimiothérapies : l'exposition du père influence-t-elle la santé des générations futures ?

The number of cancer survivors is increasing and their quality of life is becoming a major public health issue. Cancer treatments reduce men's reproductive health by targeting spermatogenesis. Ultimately, DNA, chromatin and the epigenome of spermatozoa can be altered in cancer survivors. Knowing whether the history of cancer and the treatments received can have consequences on the health of their offspring is therefore a fundamental question for these patients. This review gathers the experimental and epidemiological evidences of the effects observed on the direct descendants and on several generations, and draws up the state of knowledge on the mechanisms potentially involved. Experimental data describe inter- and transgenerational effects of paternal exposure depending on the type of treatment, dose and time of exposure. In the human population, the analysis of the effects specifically due to chemotherapy is still limited because they are often combined with irradiation treatments. However, it appears that chemotherapy agents affect the birth rate but do not have a significant impact on the health of the children born. Nevertheless, the demonstration of modifications of the sperm epigenome in cancer survivors, even after a period of remission, as well as changes in the sperm of the progeny in animal models, suggests a possible transgenerational transmission that remains to be studied in the human population.

Race, religion and a cat in the clinical hour.

Racial and religious identities are complex, often mired in dynamics of 'othering'. Such dynamics easily become a means of distancing the pain, fear and rage of intergenerational traumas, thus undermining ways race and religion can be powerful vehicles for the transference and countertransference. Drawing from a history of race in America as well as Jung's anxiety when meeting the stranger within himself, this paper focuses on 17 years of work between a black female patient and white female clinician (me). Together we encountered themes of hatred, silence, guilt and intimacy in the transference and countertransference, themes eventually symbolized by the presence of my cat which was locked into the bathroom for each session. This cat came to represent a bridge through developmental traumas and wounds of racism.

La transmisión entre las generaciones: caso Ana / The transmission between the generations. Case Ana

Ana es una adolescente de 14 años que pide que la empiecen a llamar con un nombre diferente al que usaba en la niñez. "quiero descubrir quién soy" dice al inicio del tratamiento. Con el correr de las sesiones fue develándose el protagonismo de la madre en esta cuestión. Ana no sabía que su madre era adoptada. Pero algo de esto empieza a revelarse y Ana logra empezar a ocupar un lugar distinto, al que la cadena generacional y los secretos familiares le imponían.

Ana is a 14 year-old teen who asks to be called by a different name than the one she used in her childhood. "I want to discover who I am" says at the beginning of the treatment. With the passing of the sessions the role of her mother in this issue was revealed. Ana did not know that her mother had been adopted. But something of this begins to evidence and Ana manages to begin to occupy a different place, to which the generational chain and the family secrets imposed to her.

Ana est une adolescente de 14 ans, qui demande que l'on commence à l'appeler avec un prénom différent de celui qu'elle utilisait pendant son enfance. "Je veux découvrir qui je suis" elle dit au debut de la thérapie. Au cours des séances, le rôle important de la mère commençait à se dévoiler. Ana ne savait pas que sa mère était adoptée. Cependant, au fur et à mesure du temps, elle commence à s'en apercevoir. Par la suite, Ana réussit à occuper une place différente à laquelle les ascendants et les secrets de famille lui imposaient.