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              <text>The story of the Thomas Indian School has been overlooked by history and historians even though it predated, lasted longer, and affected a larger number of Indian children than most of the more well-known federal boarding schools. Founded by the Presbyterian missionaries on the Cattaraugus Seneca Reservation in western New York, the Thomas Asylum for Orphan and Destitute Indian Children, as it was formally named, shared many of the characteristics of the government-operated Indian schools. However, its students were driven to its doors not by Indian agents, but by desperation. Forcibly removed from their land, Iroquois families suffered from poverty, disease, and disruptions in their traditional ways of life, leaving behind many abandoned children.The story of the Thomas Indian School is the story of the Iroquois people and the suffering and despair of the children who found themselves trapped in an institution from which there was little chance for escape. Although the school began as a refuge for children, it also served as a mechanism for "civilizing" and converting native children to Christianity. As the school's population swelled and financial support dried up, the founders were forced to turn the school over to the state of New York. Under the State Board of Charities, children were subjected to prejudice, poor treatment, and long-term institutionalization, resulting in alienation from their families and cultures. In this harrowing yet essential book, Burich offers new and important insights into the role and nature of boarding schools and their destructive effect on generations of indigenous populations.</text>
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              <text>This study explores how professional Indigenous women respond to the presentation of survey data on sexual assault in a conference setting. Sexual assault survey data presented within the context of colonization can provide a platform for Indigenous women to speak out. This study centers the voices of Indigenous women as central for understanding issues of prevalence. Indigenous women are situated in difficult intersections because solidarity to stand united against ongoing colonial influences with fellow community members and engage decolonization efforts often come at a high cost of keeping silent about their victimization. Understanding the unique position Indigenous women occupy is critical to understanding the dynamics surrounding speaking out and seeking justice for survivors after sexual assault.</text>
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              <text>Microaggressions are intentional or unintentional brief acts of subtle or covert bias and discrimination aimed at persons from targeted groups, which may trigger memories of past individual or collective acts of oppression. Researchers exploring the potential trauma of microaggressions have looked beyond traditional notions of physical, single-event trauma to acknowledge emotional trauma. The convergence of historical trauma with contemporary trauma in the form of microaggressions is explored in the lives of American Indians. Along with researching the motivation and effects of microaggressions, investigators have examined the protective factors and coping strategies. Researchers and clinicians need to continue to expand the view of microaggression trauma to reach beyond post-traumatic stress disorder (PTSD). Microaggressions can rise to the level of a psychological trauma based on either the cumulative effect of multiple acts over time or single events that trigger memories of prior personal or collective traumatic acts of oppression.</text>
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              <text>The theory of historical trauma was developed to explain the current problems facing many Native Americans. This theory purports that some Native Americans are experiencing historical loss symptoms (e.g., depression, substance dependence, diabetes, dysfunctional parenting, unemployment) as a result of the cross-generational transmission of trauma from historical losses (e.g., loss of population, land, and culture). However, there has been skepticism by mental health professionals about the validity of this concept. The purpose of this article is to systematically examine the theoretical underpinnings of historical trauma among Native Americans. The author seeks to add clarity to this theory to assist professional counselors in understanding how traumas that occurred decades ago continue to impact Native American clients today.</text>
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              <text>American Indian and Alaska Native (AI/AN) youth exhibit multiple health disparities, including high rates of alcohol and other drug (AOD) use, violence and delinquency, and mental health problems. Approximately 70% of AI/AN youth reside in urban areas, where negative outcomes on behavioral health and well-being are often high. Identity development may be particularly complex in urban settings, where youth may face more fragmented and lower density AI/AN communities, as well as mixed racial-ethnic ancestry and decreased familiarity with AI/AN lifeways. This study examines racial-ethnic and cultural identity among AI/AN adolescents and associations with behavioral health and well-being by analyzing quantitative data collected from a baseline assessment of 185 AI/AN urban adolescents from California who were part of a substance use intervention study. Adolescents who identified as AI/AN on their survey reported better mental health, less alcohol and marijuana use, lower rates of delinquency, and increased happiness and spiritual health.</text>
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              <text>Background: Despite progress in understanding non-lethal suicidal behavior among youth in the United States little is known about the factors that contribute to this behavior among reservation based Native American youth.&#13;
Objectives: The purpose of this dissertation was to further the understanding of non-lethal suicidal behavior (suicide ideation and suicide attempt) among reservation based Native American youth, 15-24 years of aged, by examining the relationship between historical trauma, historical loss, contemporary trauma, individual trauma response, protective factors and lifetime suicide ideation and attempts in an understudied population.&#13;
&#13;
Design and methods: A cross-sectional correlational design was used. Data were collected using an anonymous web-based survey. Participants completed a self-report&#13;
&#13;
187 item survey assessing individual experiences with suicide ideation and suicide attempt, and including historical trauma, historical loss, historical loss associated symptoms, exposure to violence, childhood trauma, perceived discrimination, substance use, depression, PTSD, communal mastery, and cultural identity.&#13;
&#13;
Sample: 288 Native American youth 15-24 years of age from one reservation-two tribes in the northern plains participated in this study.&#13;
Findings: Lifetime suicide ideation and lifetime suicide attempt were highly prevalent in this sample. O f 288 participants 45.3% and 35.8% reported lifetime ideation and&#13;
&#13;
attempts, respectively, while 47.6 reported no ideation or attempts. Females reported more ideation (58.1 vs 41.9) and more attempts (55.0 vs 45.0) than males however, no significant gender differences were found across ideation or attempt.</text>
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              <text>Objectives: Native Americans have higher rates of mental health symptoms and chronic disease compared to the general population, partly due to historical loss (eg, land, language, culture). Few studies have examined strength-based characteristics that enable Native populations to cope with loss and reduce loss-related emotional symptoms (eg, anxiety, anger). Methods: We recruited 81 participants (mean age 47.9 years; 61% female) in a midwestern Anishinaabe community using convenience sampling. Participants completed questionnaires assessing historical loss, loss-related emotional symptoms, psychological resilience, and maladaptive and adaptive coping strategies. Hierarchical regression analyses examined associations of historical loss, psychological resilience, and coping strategies with loss-related emotional symptoms after controlling for demographics. Results: Historical loss ( β = .56, p &lt; .001) and maladaptive coping strategies ( β = .23, p &lt; .05) were positively associated with loss-related symptoms among Anishinaabe community members; psychological resilience was inversely associated with loss-related symptoms ( β = -.21, p &lt; .05). Adaptive coping strategies ( β = .02, p &gt; .05) were not associated with loss-related symptoms. Conclusions: Findings suggest that historical loss is associated with loss-related emotional symptoms in the Anishinaabe population. Public health programs that foster psychological resilience and reduce maladaptive coping strategies are needed to address these loss-related symptoms. </text>
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              <text>Native American and Indigenous populations around the world face disproportionately higher rates of disease and mortality. There are many nuanced factors that contribute to this, but a common underlying theme is that they’ve all dealt with some form of oppression by colonialism. Native people today still feel the effects of historical trauma as it reverberates through generations that have directly experienced loss of land, language and culture. It’s important to examine the ways different tribal groups experience and perceive historical loss and trauma today in order to teach the next generation of tribal youth to carry on traditions and Indigenous knowledge.&#13;
&#13;
In this study we conducted four focus groups in a Midwestern Anishnaabe tribe to examine the research question: What characteristics enable Native American people to cope with historical loss and trauma? Using a survey to supplement the focus group data, we also examined relationships among five variables: historical loss, historical loss associated symptoms, resilience, coping and sense of control.&#13;
Results showed three over-arching themes that allowed our sample to make sense of historical loss and trauma, and trauma that is ongoing: Adaptations to Loss and Trauma, the Legacy Burden, and a Marked Protective Identity. Additionally, the survey results indicated that historical loss was significantly positively related to historical loss associated symptoms. Higher scores of resilience, percentage of adaptive coping, and perceived control were significantly related to lower scores on historical loss associated symptoms.&#13;
&#13;
The findings from this study indicate that loss and trauma are present within this community and having a collective Native identity provides strength in the form of resilience for multiple generations. Using the themes and relationships from this study the community can expand resources to facilitate growth of cultural reclamation and traditional knowledge.</text>
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              <text>We examined health disparities among American Indian men and boys within the framework of historical trauma, which incorporates the historical context of collective massive group trauma across generations. We reviewed the impact of collective traumatic experiences among Lakota men, who have faced cross-generational challenges to enacting traditional tribal roles.&#13;
&#13;
We describe historical trauma–informed interventions used with two tribal groups: Lakota men and Southwestern American Indian boys. These two interventions represent novel approaches to addressing historical trauma and the health disparities that American Indians face.&#13;
&#13;
We offer public health implications and recommendations for strategies to use in the planning and implementation of policy, research, and program development with American Indian boys and men.</text>
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              <text>American Indians face pervasive trauma exposure, collective histories of communal suffering, and elevated risk for depression and posttraumatic stress disorder. In addition to socioeconomic barriers, access to culturally responsive treatment is limited, which may compromise treatment engagement. The Iwankapiya study piloted the Historical Trauma and Unresolved Grief Intervention (HTUG), combined with Group Interpersonal Psychotherapy (IPT), to reduce symptoms of depression and related trauma and grief. The study hypothesized that HTUG + IPT would lead to greater group engagement and decreased depression and related symptoms compared with IPT-Only. American Indian adults (n = 52) were randomized into one of two 12-session interventions, HTUG + IPT or IPT-Only, at two tribal sites: one Northern Plains reservation (n = 26) and one Southwest urban clinic (n = 26). Standardized measures assessed depression, posttraumatic stress disorder, grief, trauma, and substance use. Data were collected at screening, baseline, end of intervention, and 8 weeks postintervention; depression and group engagement measures were also collected at Weeks 4 and 8 of the intervention. Depression scores significantly decreased for both treatments, but there were no significant differences in depression between the two groups: IPT-Only (30.2 ± 6.4 at baseline to 16.7 ± 12.1 at follow-up) and HTUG + IPT (30.2 ± 8.1 at baseline to 19.9 ± 8.8 at follow-up). However, HTUG + IPT participants demonstrated significantly greater group engagement. Postintervention, clinicians expressed preference for HTUG + IPT based upon qualitative observations of greater perceived gains among participants. Given the degree of trauma exposure in tribal communities, these findings in a relatively small sample suggest HTUG should be further examined in context of treatment engagement.</text>
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              <text>&lt;a href="https://doi.org/10.1080/02791072.2011.628913"&gt;https://doi.org/10.1080/02791072.2011.628913&lt;/a&gt;</text>
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              <text>Maria Yellow Horse Brave Heart, Josephine Chase, Jennifer Elkins, Deborah B. Altschul</text>
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          <name>Volume</name>
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              <text>Vol. 43</text>
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              <text>No. 3</text>
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              <text>Taylor &amp; Francis</text>
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              <text>Journal of Psychoactive Drugs</text>
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              <text>2011</text>
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              <text>2791072</text>
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              <text>Indigenous Peoples of the Americas have experienced devastating collective, intergenerational massive group trauma and compounding discrimination, racism, and oppression. There is increasing evidence of emotional responses to collective trauma and losses among Indigenous Peoples, which may help to inform ways of alleviating psychological suffering and unresolved grief. Tribal cultural and regional differences exist which may impact how the wounding across generations and within an individual's lifespan are experienced and addressed. This article will review the conceptual framework of historical trauma, current efforts to measure the impact of historical trauma upon emotional distress, and research as well as clinical innovations aimed at addressing historical trauma among American Indians/Alaska Natives and other Indigenous Peoples of the Americas. We will discuss assessment of historical trauma and implications for research and clinical as well as community interventions, and conclude with recommendations.</text>
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              <text>Maria Qureshi</text>
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          <element elementId="50">
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                <text>Historical Trauma Among Indigenous Peoples of the Americas: Concepts, Research, and Clinical Considerations</text>
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            <name>Subject</name>
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                <text>Indigenous peoples</text>
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        <name>Collective Trauma</name>
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        <name>Discrimination</name>
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        <name>First Nations</name>
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        <name>Grief</name>
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        <name>Indigenous Communities</name>
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        <name>Trauma</name>
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