Abstract Exploiting intergenerationally linked data from the Survey of Health, Ageing, and Retirement in Europe, we examine the association between the home-leaving ages of parents and those of their daughters and sons. We propose a framework in which intergenerational associations between nest-leaving patterns of successive generations might stem from three channels of transmission, and we rely on detailed information on three generations of individuals to establish the strength of each channel. We find that a 1-year increase in the age at which a parent left home is associated with children leaving the nest approximately 1 month later. We provide evidence supporting our claim that the bulk of this association is due to direct cultural transmission of home-leaving ages stemming from the inheritance of preferences on the optimal timing of life-course events, such as cohabitation, marriage, and parenthood.

Introduction There is evidence to suggest that individuals with eating disorders (EDs) show differences in attention to food compared to those without eating disorders. Children of mothers with eating disorders are at an elevated risk of developing an eating disorder themselves. One potential intergenerational pathway may be that parents, and then infants, pay more attention to food in interactions, which in turn mediates transmission of disordered eating behaviours, particularly those during feeding and mealtimes. No study has investigated whether mothers’ ED behaviour history is associated with maternal and infant attention to food during infant feeding interactions. Methods Mothers and 7-month-old infants from the Avon Longitudinal Study of Parents and Children Generation-2 provided video footage of mother–infant feeding interactions filmed at home using head cameras. Feeding interactions were coded for mothers’ and infants’ visual attention using a micro-behavioural observational coding system. Outcomes were the mothers’ and infants’ proportion duration (of the entire feeding interaction) spent looking at food. Mothers’ ED behaviour history was assessed at age 25 years using the Youth Risk Behaviour Surveillance System questionnaire, from which a binary Diagnostic and Statistical Manual of Mental Disorders, fifth edition, disordered eating variable was generated. Linear regression testing associations between mothers’ ED behaviour history and mother and infant attention to food were adjusted for infants’ sex, age, and birth order, and mothers’ age, education, and employment. Results In 98 mother–infant dyads, mothers’ ED behaviour history was associated with longer proportion duration of infants’ looking at food during mealtimes [estimate = 0.59 (0.19, 0 . 99), p = 0.004], corresponding to a 20% difference in time spent looking at food for infants of mothers with an ED behaviour history compared to those without. There was no association between ED behaviour history and mothers’ attention to food. Conclusions Increased infant looking time to food during feeding may indicate a preoccupation with food. This preoccupation could be a reflection of ED behaviours being modelled to offspring by mothers or early behavioural markers of shared genetic risk for EDs. Support for mother–infant dyads with an ED history could target guiding mothers’ and infants’ attention (via video feedback, for example) to non-food-related activities to minimise any impact on the mothers’ relationship with the infant or the infants’ relationship with food. Lay summary Children of mothers with EDs are at an elevated risk of developing an eating disorder themselves. One potential pathway of transmission of eating disordered behaviour from mother to offspring may be through behaviours shown during feeding and mealtimes. Existing evidence suggests that individuals with eating disorders show differences in attention to food compared to those without eating disorders, but no study had examined attention to food in mother-infant interactions. Using naturalistic observations of feeding at home, we showed that the infants of mothers with an eating disorder history showed increased attention to food during mealtimes. This provides preliminary evidence that attentional patterns during feeding interactions could be sensible targets for intervention.

ABSTRACT This study explores the Mawphlang Sacred Forest in Meghalaya, a northeastern state of India, as a living example of community‐led conservation embedded in cultural beliefs and ritual practices. Through qualitative fieldwork involving key informant interviews and focus group discussions, the research documents how spiritual reverence, sacred taboos, and customary norms shape conservation behavior. The forest, governed through ancestral authority and protected by ritual sanctions, illustrates a culturally embedded model of environmental stewardship that complements formal governance approaches. It supports the local community not only through ecosystem services such as spring water and medicinal flora but also by providing income from eco‐tourism and cultural heritage. The study further highlights the community's role in stewardship, intergenerational knowledge transmission, and shared responsibility for ecological welfare. These findings highlight the relevance of culturally rooted conservation systems, while acknowledging the need for broader integration and contextual evaluation. The Mawphlang case adds to the understanding of integrative conservation in ecologically and culturally rich regions.

X-linked retinoschisis (XLRS) is an X-linked recessive inherited retinal disease caused by mutations in the RS1 gene. This case report describes the successful application of preimplantation genetic testing for monogenic diseases (PGT-M) to prevent the intergenerational transmission of a pathogenic RS1 variant within a family. Prior to PGT-M, the family had a male child with XLRS who experienced bilateral visual impairment and metamorphopsia at 4 years of age. we employed next-generation sequencing (NGS) to identify a single-nucleotide variant, c.187T>C (p. Cys63Arg; NM_000330.4), in RS1 . Subsequently, we identified the mutation in the proband and his parents, which was confirmed by Sanger sequencing. In the PGT-M cycle, eight blastocysts were biopsied and analyzed using the “Mutated allele revealed by sequencing with aneuploidy and linkage analyses (MARSALA)” platform. This involved whole-genome amplification via multiple annealing and looping-based amplification cycles (MALBAC), followed by next-generation sequencing for concurrent single-nucleotide polymorphism (SNP) haplotype analysis to track the mutant allele and comprehensive chromosomal copy number variation (CNV) screening. The analysis identified three euploid embryos (E1, E4 and E5) without the familial RS1 mutation. A high-quality embryo (E1, 6AA) was transferred following genetic counseling, resulting in a clinical pregnancy. Mid-trimester amniocentesis confirmed a normal male karyotype and the absence of the pathogenic RS1 variant, leading to the birth of a healthy baby. This case demonstrates that the integrated MARSALA-based PGT-M strategy is a powerful tool for families with X-linked disorders to conceive healthy offspring.

'The cycle must stop here': Patterns of intergenerational transmission of traumatizing WWII experiences in three generations.

Intergenerational Transmission of Collective Trauma: The Transformative Role of Early Psychosocial Intervention

Protective mechanisms of zinc and/or selenium supplementation against BPA-induced male and offspring reproductive toxicity: Insights from multiomics analysis.

Children of depressed mothers are at significantly high risk (HR) for developing major depressive disorder (MDD) compared to their low risk (LR) counterparts. Evidence shows that HR youth exhibit a reduced late positive potential (LPP), an electroencephalogram (EEG) marker of emotional reactivity, in response to social-emotional stimuli. However, it remains unknown how emotion regulation (ER) styles may impact LPP responses in HR and LR offspring. The current study sought to examine the interplay of ER strategies (i.e., rumination, cognitive reappraisal, and suppression) and maternal history of MDD in association with LPP responses to emotional stimuli among youth. Participants included 112 mother-child dyads (child age range 9–16 years) participating in a larger study on the intergenerational transmission of depression. Mothers either had a history of MDD (n = 67) or no history of psychopathology (n = 45). Youth completed an emotional face matching task while EEG was recorded to measure the LPP. Participants completed self-report measures of ER strategies and depressive symptoms. Results revealed an interactive effect of maternal MDD history and youth rumination on child’s LPP response. Specifically, a more blunted LPP response to emotional faces and shapes was observed among HR youth who engaged in more frequent rumination. Results revealed no main or interactive effects of youth’s use of cognitive reappraisal or suppression strategies in shaping youth’s LPP response. Findings suggest that certain characteristics among HR offspring (e.g., reporting more frequent use of rumination) may place them at higher risk for exhibiting attenuated emotional reactivity at the neural level.

Association between adverse childhood experiences and elder abuse victimization: A systematic review and meta-analysis.

Smoking is the main preventable cause of morbidity and mortality in Spain, with a particular incidence among young people. Universities offer a key opportunity to implement effective tobacco prevention and cessation strategies.ObjectivesTo train health professionals and first and second year students of Health Sciences of the Albacete Campus (Medicine, Nursing, Pharmacy and Psychology) in prevention and tackling smoking, and to implement peer-to-peer community interventions aimed at university and high school students.MetodologyThe project is structured in three phases:1. Postgraduate online course (30 ECTS credits) for health professionals.2. Face-to-face workshops for students in Health Sciences, differentiating between smokers motivated to quit and non-smokers interested in supporting smokers during the cessation process. Clinical interviews, cooximetry, cognitive-behavioural techniques and validated materials are used.3. Trained student-led interventions, supervised by professionals, in educational settings. Evaluation of all phases includes pre- and post-tests, clinical case monitoring and satisfaction surveys.Expected resultsThis project aims to improve participants’ knowledge and skills in preventing and tackling smoking, as well as reducing tobacco use in young people participating in the creation of healthier educational spaces. Data collection can be useful for designing future public health strategies.ApplicabilityThe model is scalable, replicable and sustainable, with the potential to be integrated into university curricula and to influence public policy on smoking prevention.ConclusionEarly intervention, before tobacco dependence becomes established, is essential to achieve a significant impact on public health and reduce the intergenerational transmission of this addictive behavior.

This study aimed to characterize ethnobotanical knowledge regarding medicinal plants in the canton of Pujilí, Ecuador, using a mixed-methods approach that integrated quantitative and qualitative methodologies. Surveys were administered to one hundred key informants, and field trips were conducted to collect and identify species. The analysis incorporated the Index of Cultural Significance and the Informant Consensus Factor, alongside statistical tests to evaluate sociodemographic variations. Sixty-four medicinal species were documented, with Matricaria chamomilla and Tilia platyphyllos showing the highest cultural significance. Knowledge showed a high degree of consensus for treating gastrointestinal ailments, pain, and infections. The analyses revealed that this knowledge is significantly concentrated among older individuals, women, and rural residents, whereas a higher level of formal education was associated with reduced traditional knowledge. These results evidence a process of erosion of ancestral knowledge and underscore the necessity of developing safeguarding strategies that prioritize intergenerational transmission and the integration of this knowledge into educational and biocultural conservation programs.

Differences in parental factors between parents with and without depression or anxiety issues: A systematic review and meta-analysis.

This paper examines the symbolic meaning of zoo proverbs as cultural artefacts through a comparative axiological analysis of Chinese and English-speaking zoo proverbs. As a linguistic item, zoo proverbs, as a metaphorical expression of moral values that use animals as metaphors, represent and support the social and ethical structures of the societies where they originate. The study explores the moral lessons in a sample of proverbs in both cultural situations, revealing the values of the two, i.e., bravery, wisdom and loyalty, and the different forms of their manifestations. The paper uses the axiological approach to comprehend how these proverbs summarise the cultural beliefs about the manners of human conduct, social norms and the natural world. Results are that Chinese proverbs support family, social harmony and collectivism, and the English-speaking proverbs support individualism, personal success and moral complexities. The study makes a contribution to the axiology and comparative cultural studies field, providing information about the application of proverbs in morality education and intergenerational cultural transmission. The results of this research can be applied in informing language and cultural education since they offer educators and students with ample illustrations of the use of animals in language in a metaphorical way to express cultural values. Proverbs have widely been employed in language classes as a way of learning not only vocabulary and grammar, but also the underlying cultures in which they are practised.

The Belanger tradition is an indigenous Sasak hair-cleansing practice that integrates cultural values, ethnochemical knowledge, and environmental sustainability. This study investigates the Belanger tradition, a Sasak hair-cleansing ritual utilizing natural ingredients such as coconut milk, hibiscus leaves, and kaffir lime. Employing a qualitative ethnochemical approach, data were collected through in-depth interviews, participatory observation, and documentation at three sites in Lombok. The findings reveal that Belanger transcends mere physical hair treatment; it embodies a holistic practice of physical and spiritual purification, reinforced by its socio-cultural role in strengthening community bonds and intergenerational knowledge transmission. Scientific analysis demonstrates that the selected ingredients possess bioactive properties with clear ethnochemical rationales. Coconut milk, rich in lauric acid, provides conditioning and antimicrobial benefits. Kaffir lime offers essential oils and flavonoids with antifungal and antioxidant activities, while hibiscus leaves contribute natural saponins for gentle cleansing. The traditional practice of roasting coconut further enhances its adsorptive capacity through mild pyrolysis. Environmentally, the tradition exemplifies a sustainable model, as all materials are biodegradable and locally sourced, in contrast to the persistent chemical waste associated with synthetic shampoos. Thus, this research concludes that Belanger represents a significant convergence of indigenous wisdom and empirical science. It serves not only as a cultural heritage but also as a viable case study for sustainable cosmetic practices and context-based science education, highlighting the relevance of local knowledge in contemporary discourses on health, ecology, and cultural preservation.

Objectives: This autobiographical narrative inquiry explores a family counselor's journey from emotional fusion with the family of origin to differentiation and living as a DINK (dual income, no kids) couple. It examines a reflection on the family's dual nature of love and control and the integration of the survival self into the reflective self. Methods: Data comprised 75 documents, including 30 self-analytical essays (2017) and 45 reflective journals (2024). Clandinin and Connelly’s methodology was applied to reconstruct the narrative and derive meaning from the researcher's experiences. Results: The analysis yielded four themes: The Two Faces of Family: intergenerational transmission of survival anxiety, The Turning Point of Differentiation: the practice of autonomy within acceptance, From Survival to Being: the DINK choice, and From Wounds to Resources: integration as a counselor. Conclusions: This study provides a foundation for understanding a counselor's self-healing and professional development. It highlights the transformation process from a survival self, carrying intergenerational anxiety, to a reflective self, living as an authentic person.

Introduction: Timor-Leste has a culture and traditional knowledge regarding the use of medicinal plants for treating illnesses. Although the government provides free treating with a modern medicines, but mostly the community still uses traditional medicine’s for the treating. As a community Hae-Coni village, the people still continue to rely on traditional medicine due to limited access to modern healthcare. Which is a cultural factors to influence the traditional medicines healthcare. This analisysaim to continue information and determine the interaction between inherited and scientific knowledge to all community in Baguai Village. Objective: This research aim to identify the factors of influence the use of traditional medicines in the Hae-Coni community, Baguia Administrative Post. Methodology: The study employed a quantitative, descriptive- cross sectional design, using interviews and structured questionnaires applied to residents of the Hae-Coni community. Results: Further results: Cultural aspects: intergenerational transmission (15.1% use; 84.9% do not); spiritual and symbolic values (23.2% use; 76.8% do not). Access aspects: availability of medicinal plants (23.5% use; 76.5% do not); time to access traditional remedies (15.4% use; 84.6% do not). Experience aspects: effective practice (18% use; 82% do not); sources of information (20.5% use; 79.5% do not). Economic aspects: average income (18.2% use; 81.8% do not); lower income (20.2% use; 79.8% do not). Conclusion: based on Data analysis: Culture and access to healthcare services have a significant relationship with the use of traditional treatments, means In the Timor-Leste community regarding with the particularly in Baguia Administrative Post, social and cultural factors is a fundamental role in the preference for traditional medicines. The use of medicinal plants as an still alternative therapy on historically rooted, predating formal modern health services. It is because of the Limited access to modern healthcare, education of traditional medicine still lacking to change community health practices

The study aims to identify the features of the functioning of biblical toponyms in the English language in diachrony – taking into account the historical situation – and in synchrony – taking into account possible differences existing in the practice of using this category of vocabulary in the American and British diatopic variants of the English language. The article examines the most frequently used toponyms of biblical origin presented in the Collins Dictionary, their semantics and pragmatics, “phraseological collocability”, and frequency of use in British and American English throughout the 18th-21st centuries. The scientific novelty of the research lies in the fact that it is the first to describe toponyms of biblical origin presented in the Collins Dictionary, taking into account such parameters as the frequency and dynamics of the use of these linguistic units in the British and American variants of the English language, their involvement in the processes of transonymization, their connotative status, and the features of their use as a means of verbal influence in the media. As a result of the study, it was established that the most frequently used toponyms of biblical origin in the English language are 39 names presented in the Collins Dictionary. These linguistic units possess sacred and sociocultural connotations, which determine the features of their inclusion as components in phraseological units, their use in everyday speech, and in media texts. In the media, the use of some toponyms of biblical origin, including those within phraseological units, proves to be an effective means of linguistic objectification of the evaluation of events offered to the reader by the publication. The study also noted that most of the toponyms, as a result of transonymization, have moved into other categories of onomastic vocabulary, having lost the sacred connotations that could limit their use outside of religious discourse, but retaining sociocultural connotations as an element of intergenerational transmission of the society’s system of spiritual values.

Children of parents with eating disorders (EDs) are at greater risk of developing an ED, likely due to an interplay of genetic and environmental factors. The familial high-risk (FHR) study design offers a valuable framework for studying development of EDs in individuals at increased risk over time. The study aimed to (1) to explore mothers' with EDs perspectives on the intergenerational transmission of EDs and (2) to explore mothers' with EDs perspective on FHR research related to EDs. Three focus group interviews were conducted in October and November 2023 with a total of eight mothers with a current ED, comprising groups of two, three, and three participants, respectively. All participants had a child of at least five years. Data were analyzed using thematic framework analysis. The first theme focused on navigating motherhood with an ED including experiences and reflections on how having an ED can impact children and had the subtheme: Communicating with children about EDs. The second theme was advancing prevention and early detection of EDs incorporating the promising impact of research on early detection of EDs and targeted preventive interventions and had two subthemes: Protecting children's emotional well-being and willingness to participate in research. Overall, mothers with EDs were deeply concerned about intergenerational transmission and the implications of disclosing their ED to their children, yet they remained highly motivated to participate in prevention research, offering valuable insights into how to engage families more effectively in ED research.

This study investigates the attitudes of English as a Foreign Language (EFL) students toward the use of local languages in daily life and learning environments within the multilingual context of Lampung, Indonesia. Despite Indonesia’s linguistic diversity, empirical evidence on language attitudes and local language shift at the university level remains limited, particularly in non-metropolitan regions. Adopting a qualitative case study design, data were collected from 54 undergraduate EFL students through open- and closed-ended questionnaires. Participants were selected using purposive sampling to represent diverse ethnic backgrounds. The data were analyzed thematically through coding and pattern identification, supported by descriptive statistics. The findings indicate a strong dominance of Bahasa Indonesia as the primary language of communication and perceived mother tongue, even among students from Lampungese and Javanese backgrounds. Local language proficiency was generally low, with many students demonstrating only passive understanding or no proficiency at all. Although participants expressed positive attitudes toward the cultural importance of local languages, actual use was constrained by limited intergenerational transmission, low social prestige, and the influence of globalization. This study highlights ongoing local language shift among university EFL learners and underscores the need for educational strategies that integrate local languages into formal learning contexts to support linguistic diversity and cultural sustainability.

This study presents a participatory video design for documenting and disseminating Zhuang rock paintings and Tianqin rituals along the China-Vietnam border. Responding to the dual pressures of modernization and fragmented cross-border exchange, the project integrates visual anthropology, cross-cultural communication, and community-based heritage safeguarding. Methodologically, we combine community storyboard workshops, on-site participatory filming, and iterative rough-cut screenings with mixed-methods evaluation. Qualitative data (participant observation and semi-structured interviews) will be thematically coded, while quantitative data (pre/post surveys using a 5-point scale) will assess shifts in cultural knowledge, pride, and intent to participate in safeguarding. The eight-month workflow proceeds through four phases: preliminary research and access; co-design and filming; post-production with multilingual subtitles (Chinese/Vietnamese/English) and cultural-sensitivity review; and multi-platform dissemination plus effect evaluation. Expected outputs include a 30-40-minute documentary, 3-5 short social media videos, no fewer than five offline screenings on both sides of the border, and an online reach of approximately 10,000 views in three months. Anticipated impacts are (i) activation of community agency and intergenerational transmission, (ii) strengthened cross-border dialogue through co-creation and bilingual/multilingual circulation, and (iii) a replicable design toolkit for other cross-border ethnocultural contexts. By centering local voices throughout production and evaluation, the project aims to deliver culturally sensitive, ethically grounded, and practically scalable visual documentation that supports sustained heritage vitality across borders.