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              <text>&lt;a href="https://scholarworks.waldenu.edu/dissertations/976"&gt;https://scholarworks.waldenu.edu/dissertations/976&lt;/a&gt;</text>
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              <text>Despite low life expectancy, high suicide and homicide rates, and excessive levels of poverty and violence, American Indians continue to survive. However, few researchers have assessed the correlates of resilience among adult American Indians. Current researchers assessing American Indian resilience have focused primarily on adolescents and preadolescents, resulting in a definition of resilience that is more often than not defined by the lack of negative youth outcomes. In this quantitative survey study, data were collected from 103 American Indians living off-reservation in a northwestern state. Gender, age, education level, degree of enculturation (using the Multigroup Ethnic Identity Measure), level of stressful life events (using the Life Events Checklist) were tested using linear regression as potential predictors of resilience (measured with the Resilience Scale). Results suggested that higher enculturation was associated with higher resilience; other predictors were not statistically related to resilience. It was surprising that the data did not support a relationship between trauma and lowered resilience. Implications for positive social change include understanding more clearly the role of enculturation in resilience; such knowledge can be used to foster activities that value local culture and can have a positive impact on mental and physical health.</text>
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              <text>This study examined the effects of psychopathological, peer, family, and cultural predictors of American Indian adolescents' drug use following inpatient treatment. Data regarding lifetime, 90 days prior to treatment, and 1-year posttreatment substance use were collected using interviews, questionnaires, and observations of 57 American Indian adolescents and their families. Trajectories of days-used measures were subjected to semiparametric trajectory analysis. Trajectories were then compared on baseline measures by using both univariate and multivariate logit regression techniques. The study sought to identify prerelease predictors of membership in post-inpatient treatment substance use trajectory groups. Findings provide insight into the unique and shared risk and protective factors relevant to American Indian adolescents' substance use outcomes. In particular, this study suggests that a combination of family management and American Indian traditional cultural practices in families serves as a potential target for interventions to reduce substance use in adolescence.</text>
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              <text>This study examined the relationship between severe traumatic events and alcohol use disorders in American Indian adolescents and young adults. Interviews of 432 adolescents and young adults who were enrolled tribal members living on or near two closely related American Indian reservations were used. Results indicated that severe trauma increased the odds of alcohol use disorders (p &lt;.001), with the number of traumas having a dose-dependent effect. The authors conclude that trauma is associated with alcohol use disorders in this population. This study's findings yield important insights into the risks in American Indian adolescents and young adults that may result from early trauma, as well as implications for the timing and possible settings for intervention.</text>
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              <text>The need for organ donation is substantial among Native Americans, driven by the disproportionate burden of ESRD. Due to the dearth of knowledge about willingness to donate (WTD) among urban Native Americans, a group that represents over half of the U.S. Native population, we aimed to examine factors affecting donation. Methods: We conducted a cross-sectional survey of a convenience sample, using a questionnaire developed specifically for this study using community-based participatory research. The questionnaire was designed to be culturally relevant to the Native community, based on questions from three previously validated instruments and developed through one-on-one interviews. We performed logistic regression to associate survey answers with WTD. Results: Seventy percent of our 183 respondents stated that they would be willing to have their organs donated after death, however only 41% were already registered as an organ donor on their driver’s license. Logistic regression analysis found specific items in domains of trust of the medical community and spirituality most closely associated with WTD. Sixty-two percent of Native Americans surveyed reported they would not donate organs because they distrust the medical community. Discussion: Our findings suggest multiple areas of focus for increasing organ donation within this subset of the diverse Native community. Efforts to promote donation should be aimed at building trust in the medical community.</text>
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              <text>Kristen Walker</text>
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                <text>Cultural Influences on Willingness to Donate Organs among Urban Native Americans</text>
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                <text>Indigenous peoples--Health and hygiene</text>
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                  <text>Multigenerational Legacies of Trauma of American Indians</text>
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              <text>The present study explored how racism-related stress was characterized by respondents&#13;
and investigated the ways in which these respondents coped with this type of stress.&#13;
Using content analysis, four broad themes of race-related stress emerged: 1) Institutional,&#13;
2) Intergroup, 3) Bicultural, and 4) Intragroup. Race-related coping strategies, which&#13;
included the cognitive, emotional and behavioral strategies respondents used to reduce&#13;
and/or manage their experiences of racism, were also explored. Eight overarching coping&#13;
strategies were described: 1) Taking action, 2) Acceptance, 3) Escaping, 4) Collective&#13;
coping, 5) Meaning making, 6) Affective coping, 7) ―Returning to what Indians did&#13;
before‖, and 8) Creative coping. This work has important implications given the evidence&#13;
that suggests that racism is a unique source of stress that contributes to the reduced&#13;
quality of life for racial/ethnic minorities as well as to the race/ethnicity-based disparities&#13;
in mental and physical health. As such, this study begins to expand our awareness of the&#13;
sources of race-related stress among this population as well as begins to improve our&#13;
understanding of the coping strategies that are effective in helping these Native American&#13;
individuals cope with racism. In the present analysis, results were compared to the&#13;
existing race-related stress and coping literature in an effort to understand the unique and&#13;
common experiences of racism across different racial/ethnic minority groups. The&#13;
findings indicated that for this sample of Native American older adults the welfare of the&#13;
group/tribe and maintaining a sense of belonging to the group were important values that&#13;
influenced coping behaviors. These findings suggest that appropriate and effective&#13;
clinical and social interventions for this population should take into account the values,&#13;
attitudes and customs of a Native American worldview that recognizes the central&#13;
importance of belongingness/interconnectedness. However given that this study did not&#13;
specifically ask about racism, future studies will need to employ a more direct line of&#13;
questioning since it is quite possible that specific questions regarding respondents‘&#13;
experiences with racism could lead to different and/or more complete responses.</text>
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              <text>Kristen Walker</text>
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                <text>A Qualitative Investigation of the Strategies used by a Sample of Native American Older Adults to Cope with Race-Related Stressors</text>
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          <element elementId="49">
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              <text>Shanondora M. Billiot</text>
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              <text>Global environmental change is an ongoing and complex social problem that will continue to permeate all spheres of life on earth (Moran, 2010). Not all communities experience social and economic consequences of environmental change at the same level (Adger, 2006a; Cutter, Boruff, &amp; Shirley, 2003; Gillespie, 2010; Nicholls et al., 2007; Vogel, Moser, Kasperson, &amp; Dabelko, 2007). The variability of vulnerability, or potential for exposure or harm, stems from proximity to fragile ecosystems as well as social and economic differences across communities (Boruff, Emrich, &amp; Cutter, 2005). Additionally, environmental changes are projected to have adverse impacts on marginalized populations through additional pressures on existing, struggling social systems. Indigenous coastal communities, given their attachment to and dependence on the land, are especially vulnerable to environmental changes (Ford, 2012). In addition, indigenous peoples worldwide have poorer health compared to their majority groups (Anderson et al., 2006; Castor et al., 2006; Gracey &amp; King, 2009; King, Smith, &amp; Gracey, 2009; Lama, 2012).</text>
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              <text>Kristen Walker</text>
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                <text>How Do Environmental Changes and Shared Cultural Experiences Impact the Health of Indigenous Peoples in South Louisiana?</text>
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              <text>2014</text>
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            <elementText elementTextId="11567">
              <text>American Indians and Alaska Natives report among the lowest levels of physical activity in the U.S, but there is very little systematic research examining the determinants of physical activity patterns in these populations. This study investigated the relationships between enculturation (or, cultural traditionality), psychosocial stress, and physical activity in a community-based sample of Yup’ik women and men living in rural Alaska Native communities. Associations between these variables and several metabolic risk factors were also examined.</text>
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                <text>Enculturation, Perceived Stress, and Physical Activity: Implications for Metabolic Risk Among the Yup'ik–The Center for Alaska Native Health Research Study</text>
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              <text>&lt;a href="https://www.proquest.com/docview/2413929889?pq-origsite=gscholar&amp;amp;fromopenview=true&amp;amp;sourcetype=Dissertations%20&amp;amp;%20Theses"&gt;https://www.proquest.com/docview/2413929889?pq-origsite=gscholar&amp;amp;fromopenview=true&amp;amp;sourcetype=Dissertations%20&amp;amp;%20Theses&lt;/a&gt;</text>
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              <text>Soubhana Asif</text>
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              <text>Boston University </text>
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              <text>2020</text>
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              <text>This qualitative research study explores the meanings of Eldership and eldering in a local urban Native American community in the Greater Boston Area. Studies regarding older Native Americans often use “older adult” and “elder” synonymously. By relegating aging to simply a “chronological pace,” researchers assume that Native communities view time and the transition into elderhood as an independent physiological experience, when alternative understandings may exist. Urban Native Americans may not have ties to the land they live on, are separated from the culture and traditions of their tribal members on reservations, and are consumed by the dominating modality of their colonizer. However, an urban Native community continues to exist in the Greater Boston Area in Massachusetts. This in part is due to the persistent efforts of elders within the community over time who elder-in-place: they maintain networks and pass down knowledge to younger generations within a co-constructed shared space.</text>
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              <text>Kristen Walker</text>
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          <element elementId="50">
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                <text>Meanings of Eldership in the Urban Native American Community in the Greater Boston Area</text>
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                <text>Indigenous peoples</text>
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        <name>American Indians</name>
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        <name>Boston</name>
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        <name>Eldership</name>
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        <name>Massachusetts</name>
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        <name>Native Americans</name>
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