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                  <text>Multigenerational Legacies of Trauma of American Indians</text>
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              <text>&lt;a href="https://pmc.ncbi.nlm.nih.gov/articles/PMC4945379/"&gt;https://pmc.ncbi.nlm.nih.gov/articles/PMC4945379/&lt;/a&gt;</text>
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              <text>Benjamin D Aronson, Laura C Palombi, Melissa L Walls </text>
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              <text>Vol. 39</text>
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              <text>This study examined the prevalence of screened posttraumatic stress disorder (PTSD) and associated diabetes-related outcomes. A sample of American Indian adults with type 2 diabetes (n = 218) participated in interviewer-administered surveys. Using a cutoff of 3 on the Primary Care PTSD screener, 21.8 % of participants screened positive for PTSD. PTSD symptoms were negatively associated with self-rated health status and positively associated with past year hospitalization after controlling for several demographic factors, but not after controlling for depressive symptoms. Past month frequency of hyperglycemia symptoms was not related to PTSD symptoms. When grouped by mental health conditions (neither screened PTSD nor depressive symptoms, screened PTSD only, depressive symptoms only, and both), those with both screened PTSD and depressive symptoms reported the highest proportion of any past month hyperglycemia, past year hospitalization, and low self-rated health status. Screened PTSD, especially in those with comorbid depressive symptoms, is an important consideration in diabetes care.</text>
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              <text>Kristen Walker</text>
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                <text>Rates and Consequences of Posttraumatic Distress Among American Indian Adults with Type 2 Diabetes</text>
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                <text>Indigenous peoples</text>
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              <text>Benjamin D. Aronson</text>
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              <text>The purpose of this study was to understand if American Indian adults with diabetes in the Midwest are similar to American Indian adults nationally in their self-management behaviors. This cross-sectional survey was conducted from May 2009 to April 2010 at powwows, health fairs, and other community events. The convenience sample self-selected into the study and answered questions via touch screen computer about diabetes self-management. Participants were significantly below the national average for American Indians in their adherence to self-management recommendations in daily foot checks (p=0.0035) and having had a dilated eye exam in the previous year (p=0.0002), despite being significantly more likely to have taken a diabetes self-management class (p&lt;0.0001). They were similar to the national average for daily glucose checks and having had one or more hemoglobin A1C tests in the previous year. Participants were less likely to eat 5 or more servings of fruits or vegetables per day (p=0.0001), but more likely to achieve 150 minutes or more of physical activity per week (p=0.0001). Programs addressing self-care issues should be developed to help improve the self-management habits of American Indian adults with diabetes, with particular attention to activities outside of monitoring blood glucose and hemoglobin A1C levels.</text>
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              <text>Kristen Walker</text>
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                <text>Diabetes Self-Management Behaviors among American Indians in the Midwestern United States</text>
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              <text>&lt;a href="https://pmc.ncbi.nlm.nih.gov/articles/PMC4191909/"&gt;https://pmc.ncbi.nlm.nih.gov/articles/PMC4191909/&lt;/a&gt;</text>
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              <text>Elizabeth Mayfield Arnold, Vaughn W McCall, Andrea Anderson, Alfred Bryant, Ronny Bell </text>
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              <text>Vol. 2</text>
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              <text>No. 3</text>
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              <text>Journal of Sleep Disorders–Treatment &amp; Care</text>
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              <text>2013</text>
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              <text>Study background&#13;
Mental health and sleep problems are important public health concerns among adolescents yet little is known about the relationship between sleep, depressive symptoms, and suicidality among American Indian youth.&#13;
&#13;
Methods&#13;
This study examined the impact of sleep and other factors on depressive symptoms and suicidality among Lumbee American Indian adolescents (N=80) ages 11–18.&#13;
&#13;
Results&#13;
At the bivariate level, sleepiness, was associated with depression but not with suicidality. Time in bed (TIB) was not associated with depression, but more TIB decreased the likelihood of suicidality. Higher levels of depressive symptoms were associated with increased likelihood of suicidality. At the multivariate level, sleepiness, suicidality, and self-esteem were associated with depression. TIB and depressive symptoms were the only variables associated with suicidality.&#13;
&#13;
Conclusion&#13;
In working with American Indian youth, it may be helpful to consider sleep patterns as part of a comprehensive assessment process for youth who have or are at risk for depression and suicide.</text>
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              <text>Kristen Walker</text>
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                <text>Sleep Problems, Suicidality and Depression among American Indian Youth</text>
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                <text>Sleep disorders</text>
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        <name>Adolescents</name>
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        <name>Depression</name>
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              <text>&lt;a href="https://doi.org/10.1037/cdp0000049"&gt;https://doi.org/10.1037/cdp0000049&lt;/a&gt;</text>
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              <text>Brian E Armenta, Les B Whitbeck, Patrick N Habecker</text>
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          <name>Volume</name>
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              <text>Vol. 22</text>
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              <text>No. 1</text>
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              <text>American Psychological Association</text>
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              <text>Cultural Diversity &amp; Ethnic Minority Psychology</text>
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            <elementText elementTextId="8171">
              <text>2016</text>
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            <elementText elementTextId="8172">
              <text>10999809</text>
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          <name>Region</name>
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            <elementText elementTextId="8174">
              <text>North America</text>
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              <text>Objectives&#13;
Thoughts of historical loss (i.e., the loss of culture, land, and people as a result of colonization) are conceptualized as a contributor to the contemporary distress experienced by North American Indigenous populations. Although discussions of historical loss and related constructs (e.g., historical trauma) are widespread within the Indigenous literature, empirical efforts to understand the consequence of historical loss are limited, partially because of the lack of valid assessments. In this study we evaluated the longitudinal measurement properties of the Historical Loss Scale (HLS)—a standardized measure that was developed to systematically examine the frequency with which Indigenous individuals think about historical loss—among a sample of North American Indigenous adolescents. We also test the hypothesis that thoughts of historical loss can be psychologically distressing.&#13;
&#13;
Methods&#13;
Via face-to-face interviews, 636 Indigenous adolescents from a single cultural group completed the HLS and a measure of anxiety at 4 time-points, which were separated by 1- to 2-year intervals (M age = 12.09 years, SD = .86, 50.0% girls at baseline).&#13;
&#13;
Results&#13;
Responses to the HLS were explained well by 3-factor (i.e., cultural loss, loss of people, and cultural mistreatment) and second-order factor structures. Both of these factor structures held full longitudinal metric (i.e., factor loadings) and scalar (i.e., intercepts) equivalence. In addition, using the second-order factor structure, more frequent thoughts of historical loss were associated with increased anxiety.&#13;
&#13;
Conclusions&#13;
The identified 3-factor and second-order HLS structures held full longitudinal measurement equivalence. Moreover, as predicted, our results suggest that historical loss can be psychologically distressing for Indigenous adolescents.</text>
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              <text>This qualitative, exploratory study examined the role vocation played for American Indian non-Tribal law enforcement officers in adaptively coping with historical trauma, or Soul Wound. Participants’ views of career in relationship to its perceived congruence with their Nations’ warrior societies and how this vocation may facilitate or constrain the management of Soul Wound or historical trauma issues was examined. For this study, 12 participants were interviewed and data were analyzed utilizing extended case method. Results indicated 11 of the 12 participants believed their vocation was congruent with their Nations’ traditional warrior roles, particularly related to the role’s value of mentorship and modeling well-living for the community. Participants’ interests and satisfaction, as well as facilitating and constraining factors of their roles, are discussed. The authors elaborate on existing theoretical understandings of Soul Wound and coping using the results. Limitations, implications, and future directions are described.</text>
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              <text>Already challenged by the ravaging effects of colonisation over the past two centuries, Indigenous languages in Canada continue to face erasure due to the impacts of neo-liberalism and globalisation. Consequently, a high priority has been placed on the preservation of languages through ongoing research and language teaching. Here in Canada, despite the government’s financial and administrative aid for language awakening, reversing language loss has not yet been achieved. This chapter focuses on how applied theatre can support the cross-generational transfer of Indigenous languages and cultures as a community-based, participatory, and immersive tool to bring forward stories from page to stage and encourage discussion on critical social issues while speaking to the core elements of traditional culture such as storytelling, performance, and sharing knowledge. Moreover, this chapter discusses the urgency of utilising bottom-up and collaborative models of applied theatre via Indigenous and decolonising methodologies that work through reporting back to and sharing knowledge with (and for) Indigenous communities. The ethics of this anti-hierarchical and caring approach is equally significant in relation to the ethical foundations of Indigenous ontologies that contribute to the Indigenous people’s well-being and agency through respect, relevance, reciprocity, and responsibility.</text>
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              <text>When compared to other marginalized racial/ethnic groups, American Indians/Alaskan&#13;
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              <text>The experiences of Indigenous graduate students in higher education are underrecognized&#13;
in research and scholarship. Similarly, the experiences of Indigenous students, undergraduate or&#13;
graduate, within Native American Serving NonTribal Institutions (NASNTIs) are largely&#13;
excluded from research and scholarship. Although NASNTI designation is only dependent on the&#13;
Indigenous undergraduate student population at an institution, the stories shared through this&#13;
research signify the importance of considering Indigenous graduate students experiences at a&#13;
NASNTI.&#13;
The conceptual framework consisted of four core foundations as outlined by Kovach&#13;
(2021), including ᎦᏚᏩ (ga-du-wa) knowledge, relational accountability, the Indigenous&#13;
community of the NASNTI, and the situating of self. The NASNTI centered in this research&#13;
posited important consideration of Place, especially because the institution was founded by the&#13;
Tribal Nation and Indigenous community it is situated within. The stories of seven Indigenous&#13;
graduate students, who attended the NASNTI between 2018-2023, were gathered through a&#13;
sharing circle and individual conversations. Thematic Analysis was used to identify three&#13;
themes: ᏝᏲᎩᏙᏗ ᏂᎬᏮᏍᏙ (It seems like it is not for us to use), ᏝᏱᏙᎾᏓᏂᏲᏏ &amp; ᏧᎵᏨᏯᏍᏗ&#13;
(Not going to give up &amp; being brave), and ᏙᏓᏢᏍᏕᎵᏍᎪ (Helping each other). A final theme,&#13;
ᏍᏈᏍᏙᏍᏔᎢ ᎤᏰᎧᎢ ᏒᎩ ᎢᎾᎨ ᎡᎯ (The wild onions are growing everywhere) was later&#13;
incorporated.</text>
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                <text>ᏍᏈᏍᏙᏍᏓᎢ ᎤᏰᎧᎢ ᏒᎩ ᎢᎾᎨ ᎡᎯ: Reclamation Stories of Indigenous Graduate Students at a Native American Serving NonTribal Institution</text>
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              <text>The science of suicidology is in its infancy empirically. While some critical risk and protective factors have been identified (Nock et al., 2020 ), the field struggles for a coherent approach to conceptualizing, evaluating, and intervening with those who present with risk for death by suicide, as death rates climb in the United States. Suicide (completion) Rates among American Indian and Alaska Native (AI/AN) persons are currently the highest, and disproportionately impact tribal communities and AI/AN populated urban area at an alarming rate that should call the attention of all healthcare professionals and researchers. (CDC, 2023). Presently, mainstream approaches and systems are ill prepared to curb the rates of death by suicide among most groups, and this is particularly true for AI/ANs. There are currently 574 federally recognized tribes in the US, each with its own unique culture and experiences, and varying colonization impact. In Wisconsin, the Menominee Indian Tribe of Wisconsin (MITW) experiences the worst health outcomes of all counties in the state (University of Wisconsin Population Health Institute, 2024). This project represents a subset of a larger MITW – University of Wisconsin-Milwaukee partnership to address suicide mitigation in the tribal community. Its purpose was to explore contextual risk and protective factors regarding death by suicide within the Menominee community. The qualitative theoretical framework used was the Extended Case Method, to conduct Life Reviews (also known as Psychological Autopsy) for each case of death by suicide in a three-year time span. Strengths and barriers to suicide education, intervention, and postvention are identified. Insight is offered as to how the findings’ can be utilized by both the MITW and other tribal communities.</text>
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                <text>Pemātesen Atāēqnōhkakan: A Three-Year Subset of the Life Is Sacred Project</text>
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              <text>Despite being the original inhabitants of the United States, Native Americans have been subjected to (1) colonization, (2) assimilation, and (3) acculturation (Finding et al., 2019). This cultural takeover was accomplished through (1) forced relocation, (2) boarding schools, (3) genocide, (4) forced sterilization, (5) environmental degradation, (5) discrimination, and (6) segregation (Findling et al., 2019). These adverse experiences have led to the high prevalence of hospitalizations, post-traumatic stress disorders, depression, displacement, substance abuse, suicide, homicide, poverty, loss of cultural identity, and death among the Native American population; yet mental health services remain underutilized within this population despite the need for services (Alcántara &amp; Gone, 2014; Brave Heart et al., 2011; Burnette &amp; Figely, 2017; Dennis, 2016). The present study examines a sample of (N=199) exploring how (1) acculturation, (2) centrality of religiosity, (3) gender (4) socioeconomic status, and (5) social support influence attitudes toward seeking professional psychological help among North Carolina and South Carolina Native Americans? A multiple linear regression model of the predictor variables indicated that cultural self-expression and higher levels of social support were predictive of a greater likelihood of the utilization of professional psychological help seeking among the participants. The regression model accounted for 12.6% of the variance in psychological help seeking. </text>
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              <text>Pilar E.Gauthier</text>
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              <text>Native American women play a pivotal role in unraveling patriarchal influences, which have far-reaching gender implications in their traditional social systems and organized labor. Much of what is understood about their life roles is in the context of Western labor statistics and economic indicators, which compare data, such as vocational and economic trajectories, to non-Native American values. Contributing to the growing number of Indigenous-based epistemologies and methodologies for working with communities who have experienced colonization and exploitation in academic science, the current study centered on the paradigm drawn from the author’s Indigenous worldview and understanding of the Menominee Theory of Oma͞eqnomenēwak Ma͞ehnow Pemātesekan (Menominee Good Way of Life) as its epistemology and research methodology. Using an Indigenous framework allowed the author to situate Native women’s gendered experiences in pre-colonial gender norms and U.S. historical context into their understanding of wellbeing which provided inroads into how research and vocational psychology understand the intersection of social, economic, and work disparities they face. Guided by Oma͞eqnomenēwak Ma͞ehnow Pemātesekan ethical protocols and Native American women knowledge guides, the author invited 15 Native American women (knowledge holders) from the Midwest to share stories about their life roles. Following the request of the women knowledge holders, their stories, along with the author’s in-between space experiences and meaning-making, were weaved together to form one personhood called Nētekaeh (my sister). The findings are presented across four seasons and describe Nētekaeh's trajectory of resilience and growth in her understanding of life roles and include (a) Sīkwan (spring): Rebirthing women’s kinship brings awareness about their experiences, (b) Nēpen (summer): Cultural resilience serves as an opportunity to restore balance, (c) Takuakōwew (autumn): (i) Women’s voices and knowledge must be recognized and honored and (ii) We must address issues of safety that concern women’s wellbeing, and (d) Pepōn (winter): Reflecting on our sources of knowledge leads to new beginnings. These seasonal markers highlight women’s gifts of wisdom that teach us how their life roles are shaped by cultural identity, values, and resilience, which set the stage for their vocational identities and allow them to strategize around barriers toward community wellness and cultural survivance. Implications for clinical settings, outreach/policy/consultation, and Indigenous methodologies in research are provided to advance the understanding of Indigenous self-determination in their conceptualization of wellness.</text>
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                <text>This Is About (Native) Women’s Rematriation: Indigenous Methodology Storying a Rebirthing of Kinship and Balance Across Women’s Work and Life Roles</text>
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                  <text>Multigenerational Legacies of Trauma of American Indians</text>
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              <text>Throughout history, massive killings have gravely affected the succession of cultures, and theimpact of its traumatization is vast. The centuries-long enslavement of African Americans, the ethnocide of Native American/Alaskan Natives, and the genocide of European Jews represent some of the most horrific catastrophes of human history through the destruction of identity, culture, language, and religion. The destabilization of these distinct groups and the extreme violence experienced by historical injustices have resulted in cultural, mental, emotional, and physical obstructions with profound economic, psychological, and health impacts encompassing both the wounds inflicted by oppression and resilience. The literature review examined the three cultural groups and how historical and intergenerational trauma have incubated stressors and adverse social conditions for the descendants of Enslaved Peoples, Indigenous Peoples, and Holocaust Survivors as the sequelae of unhealed trauma related to enslavement, colonization, and genocide persist. The literature on slavery, colonialization, and the Holocaust was used to portray the effects of cultural genocide and intergenerational transmission of trauma across cultures. Through ten in-depth interviews, this phenomenological study examined one of the three cultural groups to centralize the study’s focus and explore intergenerational and historical trauma, the effects of colonialism and genocide, and the resilience of the descendants of Native American/Alaskan Natives in contemporary times by examining unconscious and unintentional indirect and direct ancestral transmission. This study integrated cultural voices, ancestral narratives, and theoretical frameworks by incorporating trauma theories, such as the post- traumatic slave syndrome theory and colonial trauma response, which provide a deeper understanding of the physical and psychological soul wounds and behaviors prevalent to descendants. Social justice theory, tribal critical race theory (TribalCrit), and transformative frameworks are utilized to interpret the consequences that have influenced the lives of these cultures throughout centuries and for generations. These theories seek to bring change and address social injustices while advocating for equity and universal human rights, which are critical when discussing the philosophical epistemologies of marginalized individuals and communities.</text>
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                <text>Trauma Across Culture: A Phenomenological Study Exploring the Historical Effect of Colonialism, Genocide, and Resilience on Descendants of Indigenous Peoples in the United States</text>
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