International School of Transgenerational Therapy

Anne Ancelin Schützenberger

______________________________________________
Certificate of Practitioner of Transgenerational Therapy (CPTT)

The stony and the velvet:

transgenerational transmissions in search for boundaries

Cinzia Guarnaccia

Supervisor:

Prof. Maurizio Gasseau

__________
2015-2016
 L’impietrito e il velluto

Ho scoperto le barche che molleggiano

Sole, e le osservo non so dove, solo.

Non accadrà le accosti anima viva.

Impalpabile dito di macigno

Ne mostra di nascosto al sorteggiato
Gli scabri messi emersi dall‘abisso
Che recano, dondolo nel vuoto,
Verso l‘alambiccare
Del vecchissimo ossesso
La eco di strazio dello spento flutto
Durato appena un attimo
Sparito con le sue sinistre barche.

Mentre si avvicendavano
L‘uno sull‘altro addosso
I branchi annichiliti
Dei cavalloni del nitrire ignari,

Il velluto croato
Dello sguardo di Dunja,
Che sa come arretrarla di millenni,
Come assentarla, pietra
Dopo l‘aggirarsi solito
Da uno smarrirsi all‘altro,
Zingara in tenda di Asie,
Il velluto dello sguardo di Dunja

Fulmineo torna presente pietà.

Giuseppe Ungaretti

On the front cover: The Tree of Life, Gustav Klimt (1905, 1909)
 Table of Contents

Pag.

1 THEORETICAL BACKGROUND 4

1.1 Basic concepts 5

1.2 The transmission of trauma across generations 8

1.3 Transgenerational Therapy 11

1.4 Genosociogram 12

1.5 Transgenerational Psychodrama 13

2 CASE STUDY 16

2.1 The proposal for a research and the group meetings 16

2.2 Carmen: a single case of transgenerational traumatism 20

2.3 The transgenerational issues and genosociogram 28

3 CONCLUSIONS 33

REFERENCES 35

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 1

THEORICAL BACKGROUND

Transgenerational psychology, also called Psychogenealogy is a therapeutic frame which seeks

to identify and treat the negative effects of transgenerational transmission within an individual

person's life (Ancelin Schützenberger 1993).

The term "Psychogenealogy" was created by Anne Ancelin Schützenberger in the 80s to indicate

all family ties, transmissions, transgenerational. The Psychogenealogy was proposed by its inventor

as a guiding principle, offered to the client to understand his life, his personal and professional

choices and enlighten its way into the case of neurosis or in cases of trauma (Ancelin

Schützenberger, 2007a).

Recent clinical observations and research have demonstrated (Hildgard 1989; Cyrulnik 1999;

Ancelin Schützenberger 1993, 1998, 2000) that images of past traumas and past family traumas can

be passed down from generation to generation, for example via nightmares and also by the

occurrence of accidents on specific and significant dates.

Hildgard‘s (1989) widely known research has shown that intergenerational or transgenerational

transmission of trauma and unfinished business is a statistically significant factor in the

development of some cases of adult psychosis, and our research has shown the repetition of car,

mountain or hunting accidents, early deaths and traumatic events on the anniversary of the first one

(when the first could be discovered).

In some cases, these repetitions of the same event go back one or two centuries before – in

France, up to the French Revolution (1789) and the terror of the guillotine (1793), in America as far

back as the Civil War (1860-64) and the War of Independence (1774-1783), and in England as far

back as the Civil War (1625-1649). This kind of research and therapy, based on an awareness of

4
prior generations, is a great help to the living generations and their mental and physical well-being

(Ancelin Schutzenberger, 2007b).

The transmission of a deep story is often tacit, indirect, revealed by the emotion and the

unspoken, the avoidance, the silence; sometimes "it goes without saying" and feelings, desires,

thoughts, purposes, are articulated and expressed differently (Ancelin Schützenberger, 2007a).

1.1. Basic concepts

Many concepts of classical psychoanalytic theory are useful to better understand the implications

of the transgenerational on the life of individuals. Without limitation this paragraph presents a brief

mention of some basic constructs.

The first useful reference is the Jungian theory of the Collective Unconscious. While Freud did

not distinguish between an ―individual psychology‖ and a ―collective psychology‖, Jung

distinguished the collective unconscious from the personal unconscious particular to each human

being. The collective unconscious is also known as ―a reservoir of the experiences of our species‖

(Maciel, 2007), According to Jung (1936, 2014), we define the collective unconscious as an ―entity‖

formed by instincts and archetypes that are symbols, signs, patterns of behavior, and thinking and

experiencing, that are physically inherited from our ancestors. Moreover, the collective unconscious

consists of mythological themes, as well as original paintings, which projected outside, create myths

and symbols. Themes of archetypal images are the same for all cultures, are common to all people

of different ages, races, and cultures and correspond to the phylo-genetically conditioned part of the

human structure (Jung, 1981, 2014).

Some psychological theories recognize that the psychology of a newborn baby is a white card

programmed by experience, according to Jung, each child has the archetypal genetic potential,

without which the "programming" would be impossible. Therefore, all rituals associated with the

social contacts such as choice of partner, ways of perception and evaluation of the world, attitudes,

ideas, and cultural norms, are associated with the role of archetypes, because they are typically and
5
eternally repetitive human behavior. Archetypes are a reflection of instinctive reaction to certain

situations and with an innate predisposition can bypass consciousness, to such a course of action,

which arises from the need for mental health (Adamsky, 2011).

The Moreno‘s concept of the co-unconscious is not the same as Jung's concept of collective

unconscious: it is about team and family links and not generalized to the whole society. It is

important not to confuse these differing terminologies: ―A co-conscious or co-unconscious state

cannot be the property of one individual only. It is always a common property” (Moreno

1946/1980: VII) Co-conscious and co-unconscious states are phenomena which they have "co"-

produced and which operate between partners who live in "intimate" ensembles and cannot be

substituted by other persons; they are irreplaceable. They are tied together through "encounters"; it

is life itself which binds them together and it is the experiences of living which develops between

them an "interpsyche," a structured stream of co-conscious and co-unconscious states. The

encounters between individuals and the coconscious or co-unconscious states developed between

them are the source from which tele, transference and empathy spring.

Moreno defines Tele (from the Greek word meaning distance) as "...the process which attracts

individuals to one another or which repels them..." (Moreno 1937, 213). Tele, for Moreno, is

―reciprocal empathy‖ (1934/1994, p.159), that ―operates in all dimensions of communication‖

(ibid., p.178). It can be understood as the ―socio gravitational factor that operates between

individuals, inducing them to form pair relations, triangles, more positive or negative than by

chance‖ (Moreno 1946/1977, p.84). Today, we can understand that these descriptions of Moreno

correspond, in the biological field, to the operation of a system of mirror neurons in the brain, from

the beginning of the social life, favoring the creation of an inter-subjective space (Fleury, Hug,

2008).

Another theory useful for our analysis is typical of group analysis. Foulkes (1975) identified in

the report, the fundamental structure of the psyche, discovering that the individual is not only

struggling with impulses and / or internal ghosts but can be considered as a nodal point crossed by a
6
network of unconscious relations. This concept is embodied in the concept of Transpersonal that,

in the different levels of analysis so far theorized, realizes the complexity of present and past

relationships that cross the individual (Foulkes, 1973, 1975; Napolitani, 1987).

According to Foulkes the individual is a key point of a network of unconscious relations, and

human life cannot develop outside of the basic groups. Since each individual belongs to several

groups (and at least one: the family), you should be careful with the difficulties arising from the

unconscious dynamics of group membership. In particular, the family is the primary network in

which significantly shape our personality, and although we are not aware, the entire way we feel, to

decode the world and express ourselves has been shaped by the original family group (Foulkes,

1973).

The levels of the transpersonal allow you to focus on various aspects (Biological-Genetic;

Ethnic-Anthropological; transgenerational; Institutional and Socio-Communicational), that give us

the image of the human mind as each other transpersonal. Now, though none of these aspects can be

isolated from the others, the most interesting aspect for our discussion is that related to

transgenerational level.

The family, not only as a nuclear family but as a set of relationships, past and present, that make

up the family matrix of belonging (Nucara, Merarini, Pontalti, 1987, 1995), therefore represents a

real "identificatory universe" in which each individual develops his identity as a complex of

internalized relationships. We define "unsaturated" the family matrices that enable the symbolic

remodeling of their themes and "saturated" family matrices where evidence of unavailability in this

remodeling. According to this view individuals grown in saturated family mental fields and not

available to the remodeling of their symbolic patterns are more exposed to fragility and suffering

and can become representatives of the pain belonging to their family group (ibidem).

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1.2. The transmission of trauma across generations

Images and past traumas, family or social history, can therefore be transmitted from generation

to generation. These traumas are discovering through the transmission of images, sounds and

feelings through generations. This is of real events or ill-beings who can continue to be transmitted

after many generations (Ancelin Schutzenberger, 2007).

We distinguish what is known and consciously understood about the legacies from prior

generations (intergenerational) from what is forgotten, not worked through or elaborated into words

(transgenerational). It is not just sin, faults, mistakes and errors that may be passed down

unaddressed from generation to generation, but also unresolved traumas, losses, family or personal

secrets and other unfinished business (ibidem).

Theorists of Psychogenealogy argue that the human being is brought to defend lifestyles and

thought from his family system and reproduce it in their behavior. We speak in these cases, of

visible or invisible family loyalty. These invisible loyalties are manifested through repetition, life

events, choices and behaviors renovating the traumatic passed down from generations.

Boszormenyi-Nagy and Spark psychoanalysts (1973), describe the ―invisible loyalty‖: a

systemic force, aimed at keeping the multi-generational group, through an invisible fabric of

expectations. an invisible statements transcribed on a book of accounts exist in families where past

and present obligations affect the delivery of roles and expectations according to what is ethics of

relationships and sense of righteousness formed within the family.

The Anniversary syndrome (Ancelin Schutzenberger, 1993, Hilgard, 1989) is an example of a

repetition of events, sad but also happy, that have touched the family and that repeat the same dates

and at specific times.

We speak of "unfinished business" or "Zeigarnik effect" to explain the impact of these tasks

uncompleted that continue to influence the psychic life of individuals, relapsing in their well-being

8
and visible effects on behavior and personal life choices, professional, social (Ancelin

Shutzenberger, 2005; Zeigarnik, 1938).

“The „Zeigarnik effect‟ may be applied to all „unfinished business,‟ including that going back

generations, such as family secrets, tragic deaths or unspeakable war traumas, for which mourning

was impossible. Because they are often related to such past traumas, we look at the

transgenerational patterns in cases of trauma, psychosomatic and somato-psychical illnesses. The

„unfinished business‟ can leave its imprint with events and physical and mental illnesses that repeat

themselves through generations, following the rule that unfinished tasks need to have a „closure.‟

The „Zeigarnick effect‟ of the interruption (called „unfinished gestalen‟ by the Gestalt schools of

philosophy and psychotherapy) describes feelings and traumas that tend to be „ruminated‟ (as in,

„chewed over‟) from one stomach to another stomach, and repeated until they are fully „digested,‟

because their meaning needs to be clarified (Zeigarnick 1927)” (Schutzenberger, 2007b)

Several traumas transmitted between generations are connected to the concept of loss and

bereavement, loss of a loved one (a child, a family member) but also, in the case of war and

refugees, loss of their origins, of their own territory, of their own nationality, of their identity

(Ancelin Schutzenberger, 1993, 2007; Naor, Goett, 2010). The impact of a trauma, therefore, its

contagion, such as behavior patterns, symptoms and values that appeared in one generation, will

affect not only the generation that was victimized but also the next one. Danieli (1998) suggested

that the trauma will be passed down as the family legacy, whether or not survivors talked or kept

silent, even to children born after the trauma.

As we shall see again later, in processing a specific clinical case, the invisible loyalties may also

concern the transgenerational transmission of trauma linked to specific historical events. Ii is the

case of several wars, deaths, genocide and migration of entire peoples, in the past as in recent

history, causing, among refugees, victims of conflict and political games, a feeling of "psychic

nakedness" as well as legal. It is to abandon many conditions, often confined to the "waiting areas"

where, no documents will recognize, you are bringing the heavy baggage of the loss and the
9
necessary transformation that, in some cases, it will be possible only after several generations

(Pestre, 2010).

These unfinished dramas from previous generations may be passed down and affect succeeding

generations in myriad and profound ways. Until this "work" remains unfinished, the tension persists

and you are unable to "turning the page", only the reprocessing of this past can open the doors to the

present and the future making available psychic energy.

Traumatic distortions transmitted on an unconscious way between generations generate suffering

misunderstood by descendants, they testify to non-symbolized ruins of the surviving parent, that

remain suspended in his psyche. Because of this we often say that the trauma of some serious events

necessity of several generations (at least three) to be metaphorized and become thinkable. The heirs

become so pain carrier transmitted by his ancestors to act in his psyche until sometimes determine

the trajectory of his life (Altounian, 2005; Pestre, 2006).

The long-range generational effects of trauma have been reported in the literature, especially

regarding war experiences such as the Holocaust. Other studies on different populations have

reported contrasting results on the issue of the transmission of war trauma. Kupelian et al. (1998),

for instance, examined intergenerational issues among Armenian survivors of the Turkish genocide

in 1915. They found that the third generation to survivors exhibited more pathological symptoms

than did the second generation. Rosenheck and Fontana (1998) who studied the intergenerational

transmission in Vietnam veterans whose fathers were Second World War veterans, found that the

grandchildren suffered from secondary traumatization associated with the combat-related post-

traumatic stress symptomatology. A different trend was reported by Davidson and Mellor (2001),

who examined the intergenerational transmission across two generations of PTSD among

Australian Vietnam veterans. In that study, no significant differences were observed in terms of

self-esteem and PTSD symptomatology between veterans and their non-veteran offspring (Lev–

Wiesel, 2007).

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1.3. Transgenerational Therapy

This approach is based on the observation that transmission within family groups occurs across

generations in different and sometimes curious ways (Ancelin Schutzenberger, 1993).

Traumas, not elaborate mourning, secrets, unspoken, violence, abuse, experienced in previous

generations, leaving their traces mental and / or physical in the descendants, by the fact of not being

able to be developed. The repetitive pattern races forward, trying by these recalls dates, events,

names, commemorating an older which should not be forgotten. This often bulky and unsuspected

heritage recalls the loyalty of its members in situations or events of this echo from the past

experiences of other generations.

When engaged in the examination of his family tree, we can observe rehearsals of dates, names,

events, jobs etc. over several generations which produces the paradoxical effect of continuity and at

the same time an immobility in the past that give suffering (Ancelin Schutzenberger, 1993, 2007).

According to Anne Ancelin Schutzenberger, life does not begin with the birth but by conception,

due to the wishes of the parents, to their ideas and dreams as scenarios of repetitions of their family

life. The context in which the baby arrives, the context of pregnancy, the choice of first name and

the role of the child, attitudes is the behaviour of the parents and the environment, or the child is

conceived and where he spends his first years. In the case of refugees, migrants and people who are

in situations of "cultural mix" an important role is that of the language spoken at home, which can

be different from that of the country where the child grows and the differences d social and

religious environment.

Transgenerational therapy helps to understand, and to release the suffering situations of

family history by investigating from genosociogram information from first names, places, dates,

business, events - birthdays syndromes that provide information on the unconscious transmissions.

Thus, by revisiting and restoring places of each member who made the family system, the

individual can reduce internal tensions and find a fair distance from the family's past.
11
 There are numerous methods that allow the technique of transgenerational psychology, a

special interest is covered by genosociogram and transgenerational interview that are particularly

useful for focusing the relevant elements of the history of the past that may have useful implications

on the present. Also several group methods are helpful to the exploration of transgenerational, in

particular psychodramatic techniques.

1.4. Genosociogram

Genosociogram is a a paper-pencil method developed by Schutzenberger (1993), which is a

genogram that emphasizes the sociometric phenomena and the invisible loyalties within the family

(it may include up to 7 generations). The genosociogram is a quick and very useful, deep and

encompassing investigation into unsolved family problems and unresolved mourning

For the design of genosociogram there are very precise conventions that allow to give meaning

to the entire drawing but also to be able to confront with other professionals, training or supervision,

with a "coding" understandable by everybody.

In genosociogram one draws all family ties, including eventual divorce, remarriage, blended

families, but it also marks the dramatic or important events of life, dates of birth and death,

connections or particular repetitions. This can include occurrences of the ‗anniversary syndrome‘

and hidden family loyalties (Schutzenberger, 1993, 2007…).

For the customer, to see his family history depicted in a clear and complete set allows to unify

and take a glance, this overview often causes vital movement. It allows the client and the therapist

to trace - like a red thread running through - the similarities and links between traumas, sicknesses,

illnesses, and accidents occurring through generations.

The choice by which we begin the description and what is written is often not logical but follow

the course of thought in free associations and emotional ties. We must understand what is important

12
for the person at that time specific. We can then go back to what is not clear or complete at another

time, or later in the course of therapy, to also observe different emotional overtones given to events.

One can also choose to mark with different colors the most important elements and indicate the

links and positive affect (in red) and identification (green) with ancestors, living or not, because

―it‟s the ties that help to live‖ (Ancelin Schutzenberger, 2007).

1.5. Transgenerational Psychodrama

Moreno defined psychodrama as ―the science which explores the truth by dramatic methods. It

deals with inter-personal relations and private worlds.‖ (from a paper read at the American

Psychiatric Association in Chicago on May 30th 1946).

Psychodrama encourages the spontaneity and creativity of clients for therapeutic purposes. It has

very wide applications and allied disciplines of sociometry (the measurement of group relations)

and sociodrama.

Psychodrama is usually used as therapy that emphasizes the utilization of physical action through

enactment to achieve therapeutic ends (Fine, 1979). Since its development by Moreno (Moreno,

1964; Moreno & Moreno 1969), a lot of practitioners have supported the ability of psychodrama to

produce positive outcomes (D‘Amato & Dean, 1988; Gilbert 1992; Kellerman, 1991; Kipper, 1978;

Rawlinson, 2000). Moreno states that psychodrama intends ―to use life as a model, to integrate into

the therapeutic setting all the modalities of living-beginning with the universals of time, space,

reality…” (Moreno, 1971) and he developed psychodrama as a model to match the complexity of

human life. By making a role and by groups dynamics, the protagonist take an integrative position

toward the processes involved in the complexity of events. Zerka Moreno (1989) described

psychodrama as a ―synthesizing process, putting together many elements‖, and the ―integrative

13
function‖ is one of ideal functions and goals of any psychodrama, even more so when we work on

the issues of transgenerational.

Blatner (1996) lists a set of change processes and outcomes in psychodrama, some of these

change factors are typical and common for all of group treatment setting (Yalom,2005), others are

specific psychodrama:

Common therapeutic factors in group therapy:

1. Instillation of hope;

2. Discovering universality of concerns leading to normalization;

3. Experiencing and developing altruism;

4. Psycho-educational information;

5. Developing of empathy;

6. Corrective emotional experiences related to early interactional dynamics;

7. Development of socialization skills;

8. Imitative behavior;

9. Interpersonal learning around attributions, differences and social norms;

10. Benefits from group cohesion;

11. Catharsis of inclusion;

12. Reality testing into action;

13. Sublimation and discovery of new channels for expressing emotions;

14. Drive and affect modulation;

15. Re-patterning of object relational representations;

16. Activation of problem-solving skills;

17. Ego integrations of conscious and unconscious materials;

18. Increasing of perceived self-efficacy, confidence in judgment and tolerance for ambivalent

feelings and thoughts;

14
 19. Construction of a clearer sense of reality in terms of reduced dissociation, ego boundary

confusion and better perception.

In transgenerational therapy, after the understanding of maladaptive/repetitive pattern or after

identifying invisible legacy, unfinished business or transgenerational traumatism we can use several

technique of psychodrama with a clarification and catharsis purpose.

Individual or group psychodrama very often recover from invisible loyalties that are being

unhealthy for the individual comes from a dialogue and a symbolic ritual that ―gives back‖ the

weight to whom and where it really belongs in the story of the family (Maciel, 2007).

In psychodrama it is possible, using the different roles, the auxiliary egos and the conductor

functions to reprocess events of the past and dissolving the knots left unsolved by the ancestors.

The "theater of spontaneity" helps to break free from the invisible loyalties and close "situations

unfinished" meeting ancestors of which has not processed the loss or traumatic events that continue

to affect the lives of descendants.

15
 2.

CASE STUDY

2.1. The proposal for a research and the group meetings

The idea to start a research on transgenerational, born of a twofold requirement, on one hand the

curiosity to develop a practice on the topics covered in theory on the other hand the need to have

access to clinical material useful for the development of case studies and work experience.

On this basis I undertake, even with the difficulties of finding in a different context in which I

have not yet started a professional network or a system of communication / dissemination of

information effectively, the search for a setting, useful for the development of practical activities

related to topic of transgenerational.

This search results in two actions:

1) Enabling a group of psychodrama on "Origins and Bonds" for residents of the Maison de

l'Italie (Cité Internationale Universitaire de Paris), a residence that welcomes foreign PhD

students and researchers, with the aim to explore together the theme of nostalgia of ties,

connections with respect to the origins and to introduce the issues of transgenerational for

any individual insights later;

2) A proposal for a "free interviews to explore the transgenerational" with which to recruit

volunteers interested in addressing together the issues of the relationship with their ancestors

in order to test a tool / interview precisely made for the occasion, and to practice with the

instrument the genosociogram.

The course of the two initiatives will be provided partly in parallel, the group members are

recruited as potential participants in individual interviews, but at the same time, the promotion of

16
individual interviews is activated via flyers posted at universities, cultural centers and leisure

organizations potentially interested in this initiative.

The psychodrama group, with the participation of 9 subjects takes place for a total of 4 sessions

at a fortnightly basis with a duration of 1h 30 min, they are greeted residents of the Maison de

l'Italie who made spontaneous requests, following the proposal. Afterwards meetings are

interrupted by the absence of a "real demand" that pushes participants to strengthen cohesion and

the group external links.

In the course of the sessions will deal with different issues, loneliness, changing, adaptation to

new habits, but above all the nostalgia of origins (geographical and familiar), and the possibility of

finding behaviors and attitudes that stiffen the bond with the ancestors and their land giving a

different meaning to the choice of life abroad.

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 Individual meetings, performed with volunteers, with a duration of about 2 hours, dealing with

the major issues of the transgenerational path, detailed by a semistructured interview, built ad hoc.

During the working sessions, we will also proceed with the drafting of the genosociogramma

used as a tool for deepening ties and transgenerational repetition present in the history of each

family.

Many different stories during these sessions, different ways to "revive" the encounter with the

ancestors and different facets of the transgenerational that are organized around the life of the

various protagonists. Topics sometimes already addressed and "processed" in clinical and

psychotherapeutic individual paths, sometimes novelty that are revealed in the unfolding of

discourse and create new awareness, not yet exhausted than to help shed new light on their

individual and family path.

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19
2.1. Carmen: a single case of transgenerational traumatism

The case that I will present now is that of a woman I got to follow in recent months, the poetry of

Giuseppe Ungaretti who is in the introduction of this paper was written for her and her story have a

lot of transgenerational issues.

The call and the first contact

Ms. Carmen contacts me by phone a few months after the start of activities, she received from a

friend the flyer about individual interviews, she says that she needs to talk to someone because it is

facing a difficult time following the death of her husband and she believes that ―the past that has

been dragging on his shoulders and the history of his family make it even heavier the way‖.

She shows first and last name clearly Italian (I later discovered that it is her married name) and

says that she is in Paris visiting her daughter, who lives here for some time, who did not want to

leave her alone at this difficult time. At the time her daughter is traveling and she would like to have

its own support at this time ―to feel better when she comes back, for me but especially for her,

because I do not want that she should worry about me and she does not even live weight of all these

things, I will not fall over her‖.

The first impression is that of a woman very aware of the difficulties she is facing but extremely

fragile. On the phone she cannot hold back the tears when he speaks of her husband and daughter.

I propose to meet us, to begin the path of exploration of the transgenerational and if necessary

continuing with the psychological support meetings if she feel the need.

I am surprised by a specific clarification ―in which language will be the sessions, in Italian or

French?” my reply regarding the use of both languages referring to her the choice that ends with a

―No I prefer the Italian, I speak also French but I'm Italian and I'm Italian feel in all respects so I

prefer to use my language‖.

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 The focus in emphasizing its membership and nationality gives me a strange feeling and I do not

understand the significance considering the Italian name and the perfect mastery of the language

that proves. Sensing that this is a particularly delicate issue, and probably related to the "past"

mentioned I assure her about the possibility to speak in the language they feel most appropriate to

convey her thoughts. The conversation ends when you find a suitable day to the needs of both.

Carmen arrives, punctually, at the first meeting and immediately shows his need to talk, to

unburden, I hardly contain it because it does not begin to tell of himself already in the hall and why

you leave me the time to explain the purpose of the interview, the proposed to continue with other

support sessions and to gather informed consent.

Own informed consent is the first vehicle of information, Carmen tells me to have Croatian

descent and have actually 3 names, used at different times of his life and who represent her different

stages of the evolutionary cycle that leads to the need for today this "time to rework", reiterating

that the motive for this choice is certainly a search for personal well-being but even more a form of

protection for her daughter.

Here begins his story, guided partially by the questions of transgenerational interview and

partially by the thread of his thoughts, narratives , facts and events, populated by people, many of

which have disappeared but that inhabit the memories of Carmen with a presence alive, sometimes

reassuring sometimes cumbersome and that makes it difficult to direct his gaze to its present and

toward the future. The meetings continued on a weekly basis over the purpose of "research" in a

psychological support still ongoing.

Life story and connection

Dunja K (C)armen Eugenia, this is her full name, with countless variations over the years, of

which every part was used in different periods of his life ―Dunja is the name of my Croatian

childhood, my mom just called me that and have stopped using it when they brought me to Italy

before and then in South America, they decided to call me Carmen, which fitted better and it was
21
easier, I have always written with C Italian but in fact on some documents , I no longer know which

are true and which ones are not, it's spelled with a K, Carmen is the name of my adult life, except

for a few close friends, everyone calls me Carmen, is my Italian name , and then my name is also

Eugenia but this name has never used no, here is maybe now i begin to call myself Eugenia, make it

by my old name, so as to close the previous chapters and start a new life‖.

Carmen's life is marked by the pain of those who are moved away from their land and lives as

immigrants and refugees, by the loss of the origins, language and culture of belonging. She was

uprooted from her land when she was still a child and too many are, in her history, the bonds and

the affects broken in a chain of painful events over the years.

At the time of her birth, in 1942, Europe is destroyed by World War II and his land, Croatia, is

torn by internal struggles that follow since the years of World War I, and they will see, in the years

following the end the war, the establishment of the dictatorship.

The Historical frame

The Independent State of Croatia was a World War II puppet state of Germany and Italy, which

was established in parts of Axis-occupied Yugoslavia. The state was officially a monarchy and an

Italian protectorate from the signing of the Treaties of Rome on 18 May 1941 until the Italian

capitulation on 8 September 1943. The state was actually controlled by the governing fascist Ustaše

movement and its Poglavnik,[the equivalent of Italian ―duce‖] Ante Pavelić. The ideology of the

Ustaše movement was a blend of Nazism and Croatian ultra-nationalism. The Ustaše supported the

creation of a Greater Croatia that would span to the Drina river and the outskirts of Belgrade. The

movement emphasized the need for a racially "pure" Croatia and promoted the extermination of

Serbs, Jews and Gypsies. During World War II, the Nazi extermination plan led to the killing of six

million Jews only regardless of sex or age. Pavelic and the Ustasha movement actively participated

in the extermination of the Jewish people. Between 1941–45, 22 concentration camps, two of

which (Jastrebarsko and Sisak) housed only children, existed inside the territory controlled by the
22
Independent State of Croatia. The Ustasha started conducting a deliberate campaign of massacres,

deportations and forced religious conversion in an attempt to remove unwanted. The atrocities

against non-Croats began April 27, 1941, when a new army unit Ustasha massacred the Serb

community Gudovac near Bjelovar. During the Second World War, with the Independent State of

Croatia - the Ustasha regime - they were killed between 330,000 and 700,000 people. The victims

were all ethnic Serbs and among them are also included 37,000 Jews.

The Ustasha army was defeated in early 1945 but continued to fight until shortly after the

German surrender on May 9, 1945. They were soon overwhelmed and the Independent State of

Croatia ceased to exist in May 1945, near the end of the war. The advance of Tito's partisan forces,

joined the Soviet Red Army, caused the retreat of the Ustasha mass. As soon as the war ended in

1945, were held hasty elections heavily influenced by the actual communist power over the country,

so much so that the Constituent Assembly proclaimed the republic on the same day two years

earlier, on November 29, and the state changed its name to Republic Federative People of

Yugoslavia (Federativna Narodna Republika Jugoslavija, FNRJ), while it was in 1963 that it came

to the final name, at the rewriting of the Constitution for presidential sense and explicitly socialist.

His first head of state was Ivan Ribar and Marshal Tito became Prime Minister. In 1953, Tito

was elected president, a position that became lifetime in 1974. Tito died on May 4, 1980. With his

death began to reemerge nationalism, which had previously been kept at bay by a strict policy of

balance between the powers to the peoples of Yugoslavia, as well as with repression.

The first years of life and the escape from Croatia

The memories that Dunja preserve these early years are few, a family divided because of the

war, the father fugitive in Italy while his mother, left alone with two children in his native town is

accused of collaborating with the partisans and detained, everything is very confused in the

memories of Carmen / Dunja, elaborated starting from the stories than from true memories. Here is

grafted the first indelible trauma of his young life, in 1945, only 3 years old, to save her from the
23
terrible situation that was presenting, the paternal grandmother, choosing to save her could not risk

traveling with two small children, leaves the brother to the care of the maternal grandmother and,

taken her Dunja, began clandestine escape to Italy.

Dunja illegally crosses the border, locked in a suitcase carried by her grandmother, to reach her

father and the promise of a new life in Italy. "I have asked many times to my grandmother how it

was possible that I had not died on that trip, she told me that they had made some little holes on one

side of the suitcase, to let me breathe, and who had told me I had to be quiet and not to move, that

on the other side waiting for us a cousin who would give us something to eat. "

The arrival in Italy is really very little happy, after a brief meeting with his father, Dunja and

grandmother end up in a refugee camp where they are hosted many other refugees waiting for

official documents and passport. And the news, would not have remained with her father but it

would be taken on board an transatlantic directed South America, the father would then reached in

Argentina as soon as possible. This reunion never come true, only rare letters come from the father,

sometimes accompanied by her mother's message (who still lives in Croatia), promises of a future

together and signs of affection that Dunja never really live but which will build a its form of

attachment to the mother figure, loved and idealized.

Dunjia that will begin to be called Carmen and grandmother live, between Argentina and

Uruguay, for 8 years, being enough to themselves , and becoming only one substance: “My

grandmother took care of me, it was my only source of affection despite being depressed for the

death and disappearance of the other two children during the war and for the broken promises of

my father who did not reach us, she was widowed young, and my father was her only living son,

there were so many economic difficulties but we managed go on, by him came only letters ... I

became her daughter in effect, not to give too much attention , and look like a "normal" family

began to call her "Mammita", for her love I continued to speak Croatian, I studied Spanish but with

her I spoke our language, I was her official translator and her only contact with the outside world,

she was protecting me and I was protecting her from what she did not understand”.
24
 The return to Italy and the “disappointment of the affects”

Dunja / Carmen will return to Italy on the threshold of 11 years, even with her grandmother-

mother, an attempt at reunification with his father that will prove unsuccessful. The man, in fact,

had in the meantime broke off relations with his wife as a result of a conflict that will last for years

and had built in Rome a parallel life that did not provide for the arrival of this ―inconvenient

daughter‖. Presented to all as the orphaned daughter of a sister (―so as not to become suspicious his

mistresses”, then say Carmen in a later interview), the little girl is locked up in a college run by

nuns and is prohibited from having any contact with his mother.

For many times, she is triangulated in the conflict between the parents, the mother wrote in

secret and sends the copies of the letters that her father sent, filled with hatred and insults, of which

she has to keep the secret, secret as the relationship with her mother, idealized and fantasized but

banned from his father that when realizes the epistolary communications between the two reacts

violently hitting Carmen and grandmother who rushed to his defense.

The father continues to present her as the niece, the mother sends her copies of his original

documents, photos from her childhood and where she does not recognize, a different name, a

different person, the foundation for identity confusion in which living the years of his childhood and

adolescence, nothing is more true: even her name !!!

Carmen will meet / know her mother only 17 years old when, with the help of the Mother

Superior of the convent, the woman will be able to enter Italy illegally by hiding for a short time by

the nuns. The meeting, however, does not follow the logic of the heart and idealization because the

mother does not reflect what Carmen imagined, she brings an immeasurable pain and unable to

overcome the conflict with the father, which inevitably falls into any other report. Carmen describes

her as ―very calm but violent inside, with an unexpressed anger that made her suffer anyone was

close”. Carmen will take with her a few relations sporadic meetings, only two after having children,

not to ―contaminate them by all her pain‖ to the death of the latter in his old house in Zagreb.

Carmen will know years later, the little brother Zlatconewborn baby at the time of his escape and
25
raised first in an orphanage and then with her mother after the liberation of this. A few years ago the

discovery of a half-brother, Ratco, not much bigger than her, son of a father's extramarital affair

with a Croatian woman, known before leaving for Italy.

This is the context in which Carmen grows, looking for more and more independence,

disappointed by loved ones, standing next to the protective figure of the grandmother, dedicated to

the culture, he surrounds himself with books, attending university to study the history of his country

and never forgot the Croatian language.

A lot of Friends ―many more men, women have never had confidence, and then my shy and

closed put them in distress so they walked away after a short time‖, even many sweethearts but she

was not interested in marriage, “for me it was too linked to the memory of the letters written

quarrels between my parents”. Some of these accompany and are close even today, over time

others have come to miss, leaving memories and emotions. Peppino, the first love; Antonio, a

Carabineer native of Zara, Croatian and in some ways Italian compatriot, for the fate dictated by the

war, but an impossible love because, for "label reasons" could not maintain links with her; Silvio,

that she married precipitously to accommodate a wish, the day before of a delicate surgery, he died

a few days later, leaving a widow of a never experienced marriage. Meanwhile, in Rome, within the

walls of his home, his father died under mysterious circumstances, whose body was found just after

returning from a long trip to accompany Silvio at the site of the cemetery.

Among these is the figure of the poet Ungaretti, close friend, confidant and "comforter" that in

his poems has been able to capture many of the complexities of this mysterious woman.

“…Ungaretti was the only one who called me Dunja and not Carmen, he recognized the

Croatian side that was in me, he said I reminded him his nurse when he was a child, I went with

him for the first time in Croatia, officially for accompany him as guide and interpreter, but in fact it

was he who accompanied me to the rediscovery of my roots, his last two poems are dedicated to me,

one with my name Dunja, the other is titled "the stony and the velvet "and speaks precisely about

that trip in Croatia. Many have thought about a love affair between us, but no, it was an intense
26
friendship, we wanted to build a school founded on innovative principles, we already had the name

and structure, when we met in Rome did the projects and plans on the paper tablecloths tables

outside cafes, they still have some autographs as some of his books, he alone wrote in green ink…”.

The marriage, children and the suicide tragedy

The way along the life of Carmen / Dunja leads us closer to the present and her story,

reconstructed here from the different fragments of our talks, arrives to the central part of his life, his

marriage to F. (who died just two months before our meeting), and the birth of two kids, Marco and

Carolina.

Many journeys and movements in recent years, linked to her husband's work, “the tendency to

not take roots”, short trips but also long-term shifts because Carmen, basically ―always prefer the

bags to the cabinets, they are more comfortable to wear e can be transported quickly if you need

to‖.

A further trauma marked his life, his eldest son, at the age of 30 and in full development of a

brilliant career in archeology develops a psychotic symptoms, never properly diagnosed or taken

over and, after various difficulties related to the lack of pharmacological compensation, in

succession of mystical delirium and in progressive isolation, in 2008, ends his life with a tragic

suicidal gesture that leaves the entire family into despair.

Since then, a few memories, the life of two parents broken and solely dedicated to the culture in

the fortress of a small island, the only place where you can find a bit of serenity, the caring of the

daughter, distant but ever-present, and the 'advancing health issues of her husband that lead to his

death at the age of 87. Her husband, buried on the islet in which he had sought serenity and where

there is a statue / memorial of his son, is the loss that motivates today to ask for support. A death

clearly not yet processed, but that reopens the wounds of many other deaths not made, tears always

held to give strength to someone else that now Carmen cannot hold. "Always having to be strong

27
for someone else but never for herself" which today makes her feel weak, to have continuous crying

spells, a generally depressed mood and a strong anxiety related to his future plans.

Where to live? How to attend to all the bureaucracy linked to her husband's family, to their

homes etc? Where to store what she calls ―the museum‖, namely all the books and photographs of

years of family life? How to behave with her daughter? How to choose his traveling companions?

So many questions present from the first sessions, to which we will not give an answer but will

be gradually linked to elements of the history of Dunja and his ancestors, which she had already

known but which will be reinterpreted in a different key.

2.2. The transgenerational issues and genosociogram

Figures 1 and 2 show the simplified Genogram and the genosociogram built with Dunja.

28
 The story of Dunja, at transgenerational level, is full of paths for reflection which can be

discussed from genosociogram. The story of the mother's side of the family is almost entirely

unknown, her mother, Maria, is part of a large phratry of which only two uncles are known:

Anna, whose Dunja said that she was very young widow with a small child and that desperation led

her to suicide, she was saved by a man of Islamic faith, who later became her husband; and an

uncle, of which she does not remember the name, known for being a brave partisan commander and

Dunja recalls with much anger as responsible for the placement in the orphanage of the brother

Zlatco, entrusted to her grandmother while her mother was in prison but that he did not wish to

grow up in his house. The grandfather Pietro, who died young, is a completely unknown character

and the grandmother Maddalena is remembered only through photographs and memorabilia that

have been passed down from generation to generation, of her it is known that was a very brave

woman, died at an advanced age the collapse of the ceiling of the house where she lived.

29
 The ceiling collapses on Grandma Maddalena kills her in the family myth, erasing from the

memory that I had of her family, as well as pain "crushes" and then kills his mother Maria, whose

pain is so intense as to contaminate the others and define the impossibility to have a relationship

with the children.

Even Aunt Anna, before the advent of "her rescuer" (later her husband), in danger of being

crushed by this pain, the risk of repeating the story of the mother, a young widow with a small child

and the tragedy is so strong push to suicide groped. The memories of family history of the father's

side are richer, thanks to the long coexistence and affection that binds Dunja paternal grandmother,

―historical memory of the family‖.

The grandmother Lucia, widowed in 1917 after the death of her husband, the grandfather

Giuseppe, during the battle of Piave, then she carried her unborn third son to whom he gave the

name of her missing husband. The son Giuseppe, the father of Dunja, repeat the dramatic end of his

father, dying in 1973 in mysterious circumstances at home, suicide or homicide victim, no one

identified cause of death and found only after few months. The two oldest sons, uncles Marco and

Franco, also died during the First World War, young adolescents sent to the war front to fight the

long war, Marco will remain for many years "dispersed" and the search for his trail will accompany

the grandmother for years, until in South America, punctuated by research in the archives and the

offices of the red cross and prayers ―If he is alive is that it can go home, if he is dead does may he

rest in peace‖.

Giuseppe, the father of Dunja, has never known his father (of which has the name) and he is

incapable of doing the "father", he cannot, he does not know how to follow the role of which he has

never experienced. When the daughter arrives in Italy, at first he leaves her physically (by sending

her with her grandmother in South America), then, after returning presents her as his niece and

relegates the convent of nuns, making herself "orphaned of father" like him in due time.

If we consider the personal identity as consisting of a variety of factors: the full name, marital

status, citizenship, residence, language, it is easy to understand how to identify what makes a person
30
(or more generally an entity) ―herself‖, is trained or at least influenced by the tradition, culture,

society, and usually by the values of the community (Pino, 2010).

Dunja Carmen Eugenia, so many names, so many identities, often confused. The name Carmen,

or Karmen as reported on official documents, does not exist in the original birth certificates and is

assigned to the child by his paternal grandmother, to facilitate the process of adaptation and

integration in Argentina and in Italy then. Dunja, childhood name, abandoned, is the name that

carries the traumatic memories and that is "rehabilitated" only by the long friendship with the poet

Ungaretti. It is not a name originally "familiar." In Croatian it indicates the ―quince‖, fruit with

many hidden properties, emblem of Venus and a symbol of fertility. The etymology of this name

contains the word ―Glory‖ but, if we look at the Arab world, in the Qur'an the Dunja item is used in

reference to "material things".

Dunja, deprived of her personal identity from an early age, for many years did not have the

"official" papers and, later, those who had reported a different name, now she states that no longer

know what name is more appropriate to use, with which language and into which nationalities

identify themselves, it brings with it a heavy luggage and suitcases are the only thing which

recognizes herself, constantly moving, constantly changing and always in a process of

differentiation that the other perceives as potentially dangerous due to its identity.

The importance of the name, as well as in her own name (the choice of which is one of the

objectives of this process) also lies in the choice of the names given to the two children, recalling

traumatic stories, directing life trajectories.

The major, who tragically died in 2008, identified with a trio of names related to painful events

of the past, Marco (paternal uncle lost in war), Antonio (the impossible love of his teenage years),

Silvio (her first husband died a few days after the wedding). If it is true that “Ce qui n‟est pas dit en

mots se manifeste dans les maux” (Schutzenberger, 1993) and that there is need three generations to

make a psychotic, Marco, archaeologist, perhaps seeking among his excavations the roots of his

own personal and family history, is exactly the third generation, that embodies the traumas of the
31
past becoming a carrier of a suffering related to removal and the inability to forge lasting bonds that

leads him to develop psychotic symptoms and, the height of his delirium, to choose to end his life.

His death is placed in the transgenerational chain of traumatic deaths of all the men of his father's

side (the grandfather Giuseppe, the uncles Marco and Franco, the father), as well as the men who

loves Carmen, like her first husband Silvio and his lover Antonio.

Carolina Lucia, however, called as the two grandmothers, becomes a symbol of the union

between the parents' families. She embodies the positive image of Mammita, who knows how to

cope with any change in the best way, that is resistant to pain and separations taking good care of

Dunja. As well as her grandmother Lucia had carried to safety from Croatia Dunja, so Carolina

Lucia saves with him to Paris after his father's death by arranging for her suffering (perhaps

neglecting their own) and trying to restore the balance of a new journey through a new generation

of bonds.

32
 3.

CONCLUSIONS

―While some traditional therapists could be described as people who adopt the attitude, «I know,

I'll tell you», I maintain the position that is of the type «You know, tell me »”. (John Bowlby)

In this sentence by Bowlby synthesis sessions with Carmen, not a search for "answers

preformed" posed to problem solving, but a series of questions to which she often provides answer

and that, if they remain unsolved, they have the flavor of a new discovery because they are placed

in a transition area that allows it to deal with the pain of its rich history with the confidence to go on

living.

Of course, like any therapy, this is nothing more than a fragment and many other issues will be

addressed by Carmen, individually or in therapy, but they are outside the scope of this paper.

Therefore I conclude this discussion with a picture, a statue of the monk-seal with her pup.

This statue has become a memorial of Mark, as a symbol of his commitment to the environment

but also of its purity and innocence, the first statue was placed on the Mediterranean island where

also rests the body of F., husband of Dunja, who died in March 2016, after his parents decided to

make several copies that are in different ports of the Mediterranean,

On the statue we read the following words «Le vent se lève!... Il faut tenter de vivre» (The Wind

Rises! ... We must dare to live), a verse of "Marine Cemetery" poem by Paul Valery, a warning to

Dunja, and to each of us, to let go of what keeps us stuck in the past for "daring" a better and deeper

relationship with our lives.

33
34
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