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              <text>After its abandonment in the 1980s, threat has re-emerged as an area of theoretical importance in understanding social movement mobilization (Jasper 1998). This case study examines the role of threat in mobilizing members of a movement to empower the Occaneechi Band of the Saponi Nation (a small tribal community in NC). The study explores threats and the emotions that make them up, while also investigating the relevance of other prominent assumptions embedded in mobilization theories. The study employed mixed methodologies including focus groups, individual interviews, and participant observation. Findings supported the idea that threats may be partially responsible for creating mobilization, but also suggest that prominent threats faced by this community complicate the ways in which threat is understood. The findings also shed light on limitations of the prominent Weber-Michels model for movement growth/decline, and highlight potential areas of interest for future research with Indigenous communities.</text>
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              <text>&lt;a href="https://doi.org/10.2105/AJPH.2018.304708"&gt;https://doi.org/10.2105/AJPH.2018.304708&lt;/a&gt;</text>
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              <text>Rosalina D. James, Kathleen M. West, Katrina G. Claw, Abigail EchoHawk, Leah Dodge, Adrian Dominguez, Maile Taualii, Ralph Forquera, Kenneth Thummel, Wylie Burke</text>
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              <text>American Indian and Alaska Native (AI/AN) communities harbor understandable mistrust of research. Outside researchers have historically controlled processes, promulgating conclusions and recommended policies with virtually no input from the communities studied.&#13;
&#13;
Reservation-based communities can apply sovereignty rights conferred by the federal government to change this research trajectory. Many tribes now require review and approval before allowing research activities to occur, in part through the development of regulatory codes and oversight measures. Tribal oversight ensures that research is directed toward questions of importance to the community and that results are returned in ways that optimize problem solving. Unfortunately, tribal governance protections do not always extend to AI/ANs residing in urban environments.&#13;
&#13;
Although they represent the majority of AI/ANs, urban Indians face an ongoing struggle for visibility and access to health care. It is against this backdrop that urban Indians suffer disproportionate health problems. Improved efforts to ensure responsible research with urban Indian populations requires attention to community engagement, research oversight, and capacity building. We consider strategies to offset these limitations and develop a foundation for responsible research with urban Indians.</text>
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              <text>&lt;a href="https://participatorymedicine.org/journal/evidence/research/2015/05/30/exploring-an-american-indian-participatory-medical-model/"&gt;https://participatorymedicine.org/journal/evidence/research/2015/05/30/exploring-an-american-indian-participatory-medical-model/&lt;/a&gt;</text>
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              <text>American Indians suffer disproportional disease burden from chronic conditions such as Type 2 diabetes (hereinafter “diabetes”). In response to this health crisis, the United States Congress implemented the Special Diabetes Program for Indians (SDPI), a community-based demonstration project to help patients prevent diabetes and reduce risk for cardiovascular disease. This paper describes how intervention case managers at one SDPI site, the Yakama Healthy Heart Program (YHHP), conceptualized culturally responsive intervention strategies, and patient, system, and cultural factors that impact participation in the SDPI intervention.&#13;
&#13;
Methods: Thematic analyses of qualitative data derived from focus groups comprised of three categories: retained participants, non-retained participants, and intervention case managers.&#13;
&#13;
Findings: Recommendations to inform an American Indian participatory medical model include: 1) reciprocity of individuals and systems must be implemented throughout all levels and for the duration of the intervention; 2) community champions need to serve as intervention leaders; and 3) institutional structures must promote relationship building between providers and patients within a community and cultural context. Our findings indicate that the unique structural qualities and community-engaged retention strategies of YHHP are critical to ensuring strong case manager-patient relationships, recruitment, and retention.</text>
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                <text>Exploring an American Indian Participatory Medical Model</text>
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              <text>&lt;a href="https://doi.org/10.14574/ojrnhc.v18i2.542"&gt;https://doi.org/10.14574/ojrnhc.v18i2.542&lt;/a&gt;</text>
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              <text>Purpose: Native American youth experience significant challenges to mental well-being. As part of a larger study to evaluate hope and resilience in a Plains tribal population, the purpose of this study was to learn from Native American elders and youths what they feel is needed to for youth to grow up healthy on the reservation, and to identify connections between horse use and mental well-being.&#13;
&#13;
Sample: Six Native American elders and eight Native American youths from the same Plains tribe.&#13;
&#13;
Method: The research team conducted Talking Circles with youths and elders. During the Talking Circles, participants identified community-specific questions for inclusion in a resilience measurement and provided personal stories regarding the relevance of the horse to well-being.&#13;
&#13;
Findings: Both groups felt cultural traditions and language, education, relationships, and interactions with horses have significant roles in enhancing identity development and resilience in youth. However, elders indicated that tribal youth seem to struggle in navigating two worlds. Elders expressed that for youth to be well, they need to return to traditional ways within the realms of culture, language, education, and relationships. On the other hand, the youths were more confident in their ability to navigate two worlds, and wished to seek opportunities to blend their traditional and contemporary lives.&#13;
&#13;
Conclusion: The challenges of navigating two worlds for Native Americans are experienced across generations. Both youths and elders said that resilient youth are able to successfully navigate these challenges when they: (a) know their indigenous identity, (b) participate in cultural activities, (c) have strong family ties, and (d) are able to learn in an environment where their culture is championed. We propose that future efforts must include community-based participatory methods in the development of interventions that include use of the horse to strengthen Native American youth resilience and foster health and well-being.</text>
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              <text>Alaska Native communities depend on customary and traditional use of natural resources for physical, emotional and cultural sustenance, and community members are concerned about threats to local ecosystems posed by logging, mining, overharvesting, invasive species, fresh and marine water pollution, and climate change. To support one community’s efforts to address these concerns, we have developed an experiential geoscience education program for grades 5 – 12 that draws upon both western science and traditional knowledge. In this program we have found that students are best served by a pedagogy that is founded upon community partnerships, focuses on community needs, reinforces cultural traditions, and presents western science and traditional knowledge as equal and complementary bodies of knowledge. This program has contributed to an increased number of high school graduates pursuing college degrees and has been welcomed by the community as an integral component of cultural revitalization.</text>
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              <text>&lt;a href="https://doi.org/10.1016/j.socscimed.2018.05.017"&gt;https://doi.org/10.1016/j.socscimed.2018.05.017&lt;/a&gt;</text>
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              <text>Rationale&#13;
While breastfeeding is well recognized as beneficial, rates of breastfeeding among American Indian women are below average and contribute to health inequities. Culturally specific approaches to breastfeeding research are called for to inform appropriate interventions in American Indian communities. Specifically, a grandmother's role in breastfeeding promotion is of great import particularly in American Indian (AI) groups, although is an understudied topic to date.&#13;
Objective&#13;
This research seeks to fill a prominent literature gap by utilizing a grounded theory and community-based research approach to inform breastfeeding practices from the voices of grandmothers and health care professionals in a rural AI community in the United States.&#13;
Methods&#13;
A community-based approach guided the research process. Convenience and snowball sampling was used to recruit for semi-structured and follow up member checking interviews with AI grandmothers (n = 27) and health care professionals (n = 7). Qualitative data were transcribed, characterized into meaning units, and coded by a review panel. Data were reconciled for discrepancies among reviewers, organized thematically, and used to generate community-specific breastfeeding constructs.&#13;
Results&#13;
Three major themes emerged, each with relevant subthemes: (1) importance of breastfeeding; (2) attachment, bonding, and passing on knowledge; and (3) overburdened health care system. Multiple subthemes represent stressors and impact breastfeeding knowledge, translation, and practice within this community including formula beliefs, historical traumas, societal pressures, mistrust, and substance abuse.&#13;
Conclusions&#13;
Interventions designed to raise breastfeeding rates in the study site community would ideally be grounded in tribal resources and involve a collaborative approach that engages the greater community, grandmothers, health care professionals, and scientific partners with varying skills. More research is needed to determine stressors and any potential impact on infant feeding practices among other AI groups. Application of the research approach presented here to other AI communities may be beneficial for understanding opportunities and challenges to breastfeeding practices.</text>
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              <text>Native American youth face a number of challenges that affect their academic success and wellbeing. In schools, Native American youth are presented with textbooks that include stereotyped and distorted information about their peoples’ history. However, there is a gap in the literature showing whether these textbooks contain microaggressive statements. The current study is a qualitative inquiry into five Montana history that explores the following questions: The first, are there microaggressions in history textbooks used across Montana, and the second – if there are microaggressions, what are those themes? Results of this study indicate that these books included 96 microinvalidations, 54 microinsults, and 11 microassaults. The themes of these microaggressive statements expanded beyond Sanchez’s (2007) original themes. In turn, this study discusses the results from a perspective of White privilege, and how educational consultants can help combat this prejudice engrained in curriculum.</text>
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              <text>Wellness is an important American Indian (AI) concept, understood as being in balance with one’s body, mind, and environment. Wellness predictors are reported in this paper within the context of health. A cross-sectional randomized household survey of 457 AI adults at 13 rural health care sites in California was conducted. Measures included wellness perceptions, barriers, health status/health conditions, spirituality, cultural connectivity, high-risk behaviors and abuse history. Statistical analysis obtained the best predictive model for wellness. Predictors of wellness were general health status perception, participation in AI cultural practices and suicide ideation. Significant differences in wellness status were observed depending on experience of adverse events in childhood and adulthood (neglect, physical abuse, and sexual abuse). Cultural connectivity (speaking tribal language, participating in AI practices, and feeling connected to community) was also associated with perceptions of wellness. Recommendations are for culturally-appropriate education and interventions emphasizing community and cultural connectivity for improving wellness status.</text>
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              <text>A historical backdrop of oppression and exploitation has set the stage for distrust in research relationships with many indigenous communities. Although distrust poses a barrier to conducting research with indigenous communities, it also provides a distinct opportunity to examine factors related to trust development. Therefore, the purpose of this article is to understand the factors that relate to trust development in research relationships with indigenous communities in the United States. This qualitative descriptive study explored the experiences of 13 indigenous and non-indigenous researchers working with indigenous communities. Historical oppression, risk and reputation, power balancing across multiple levels, reciprocity and benevolence, and cross-cultural collaboration were emergent themes related to trust development with indigenous communities. Activities between researchers and indigenous communities occurred within a broader context of historical oppression and were on a continuum between trust-building and trust-breaking.</text>
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              <text>In comparison with the general population, research indicates a need for greater health equity among American Indian and Alaska Natives (AI/AN). AI/ANs have demonstrated remarkable resilience in response to centuries of historical oppression, yet growing evidence documents mental health disparities. Consequently, some AI/AN youth, defined as 18 years or younger, experience elevated rates of suicide, substance use disorders, conduct and oppositional defiant disorders, attention deficit-hyperactivity disorders, and posttraumatic stress disorders. In this chapter, we systematically review the growing body of research examining the culturally specific risk and protective factors related to AI/AN youth wellness. This review includes published, peer-reviewed qualitative and quantitative research on AI/AN youth between the years 1988 to 2013. Organizing risk and protective factors within an ecosystemic resilience framework, the following broad risk and protective factors are critically reviewed: societal factors (historical oppression and discrimination), cultural factors (ethnic identity, spirituality, and connectedness), community factors (community environment, school environment, peer influence, and social support), family factors (family support, family income, parental mental health, family trauma, and stressful life events), and individual factors. This chapter includes a discussion of the risk and protective factors accounting for AI/AN youth mental health disparities, implications for correcting disparities and the importance of incorporating familial and community level interventions for AI/AN youth.</text>
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              <text>Indigenous women experience intimate partner violence (IPV) at a disproportionate and epidemic rate. A common thread among indigenous women’s experiences is that of colonization, which has been linked to both IPV and other social ills. Many tools of domination and control used throughout colonization to subjugate and oppress indigenous peoples are consistent with the tactics of power and control used in IPV. Given the distinct history of colonization along with the absence of research on indigenous women from the Southeastern portion of the United States, the purpose of this critical ethnography was to understand the culture and context of IPV for women from a Southeastern tribe across the life course.&#13;
&#13;
Because they complimented and supplemented each other in their ability to increase understanding about indigenous women’ experiences with IPV, critical theory, historical trauma, life course theory, and resilience theory guided this qualitative inquiry. Paulo Freire’s vision of critical theory was used to conceptualize this dissertation within the specific historical context. Using Carspecken’s critical ethnographic method, the relevant data collected for this study included 28 participant observation sessions with indigenous community members and 28 life histories with indigenous women. Dataanalysis followed Carpsecken’s method of reconstructive analysis.&#13;
&#13;
The patterns of power and domination at the societal, community, and interpersonal levels were identified with the broader beliefs that might perpetuate IPV across generations. Results included key factors within the specific historical context of indigenous women that had salient linkage to IPV. The potential symptoms of historical loss and trauma, including alcohol abuse, IPV, and family breakdown, were highlighted. Women’s emergent pattern of violence that occurred across the life course was delineated within the culturally specific family structure. Women’s perceptions of experiences with the formal and informal support systems were explored. Likewise, the various coping strategies of women who experienced IPV were identified along with the culturally specific protective and risk factors across multiple levels. Women’s suggestions for emancipation from oppression were highlighted along with the implications for social work practice and policy.</text>
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                <text>Unraveling the Web of Intimate Partner Violence (IPV) With Women From One Southeastern Tribe: A Critical Ethnography</text>
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              <text>Although indigenous women in the United States consistently experience disproportionately high rates of intimate partner violence (IPV), attention to this problem is glaringly underrepresented in the existing research. This article addresses the lack of empirical research on structural causes of violence by aiming to understand historical oppression in the lives of southeastern tribal members and highlighting how historical oppression may give rise to the increased likelihood of violence against indigenous women. Critical analysis of ethnographic data drawn from a broader critical ethnography and interviews with 49 indigenous women and professionals who had firsthand experiences with violence, either personally or professionally, uncovers five main themes: experiences of oppression, historical and contemporary losses, cultural disruption, manifestations of oppression, and dehumanizing beliefs and values. Results indicate that various forms of historical oppression created a context in which IPV tends to be perpetuated at high rates.</text>
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