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              <text>The purpose of this study was to gain an understanding of how historical trauma and one’s degree of ethnic identity relate to symptoms of depression, due to controversy in the literature about such variables. Participants in this study self-identified as Native American, were over the age of 18, and were currently enrolled or have been previously enrolled at the University of North Dakota (UND). Participants completed a survey online via Qualtrics to gather information about their ethnic identity, frequency of historical loss thinking, and symptoms of depression. Historical loss thinking was found to be very prevalent among this sample, and this was found to contribute significantly to depressive symptoms in Indigenous college students. Various aspects of ethnic identity may contribute to an increase or decrease in historical loss thinking and subsequent depressive symptoms, and this has significant implications for clinicians working with Indigenous college students and UND as an institution.</text>
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              <text>Grief research among American Indian (AI) and Alaska Native (AN) people has been limited to studies on historical trauma and elevated mortality rates among AI/ANs. A lack of validated measures is one barrier to grief research with AI/ANs. Therefore, we conducted three studies to develop and validate a culturally congruent measure of grief. In Study 1, interviews were conducted with 12 AI reservation-based community members to understand perspectives on grief. In Study 2, AI/AN community members (n = 10) and professionals (n = 7) provided feedback on measure items adapted or developed in Study 1. In Study 3, exploratory and confirmatory factor analyses using separate randomly selected samples from a web-based survey of 600 AI/ANs were conducted to identify the factor structure of the Complicated and Adaptive Grief Inventory for Native Americans (CAGI-NA). Findings suggest that the resulting 30-item CAGI-NA is valid, reliable, and suitable for use in research with AI/AN people.</text>
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              <text>For Indigenous populations, one of the most recognized acts of historical trauma has come from boarding schools. These institutions were established by federal and state governments to forcibly assimilate Indigenous children into foreign cultures through spiritual, physical, and sexual abuse and through the destruction of critical connections to land, family, and tribal community. This literature review focuses on the impact of one of the oldest orphanages, asylums, and Indigenous residential boarding schools in the United States. The paper shares perspectives on national and international parallels of residential schools, land, truth and reconciliation, social justice, and the reconnection of resiliency-based Indigenous Knowledge towards ancestral strength, reclamation, survivorship, and cultural continuance.</text>
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                <text>Revisiting One of the Oldest Orphanages, Asylums, and Indigenous Residential Boarding Schools: The Thomas Indian School at Seneca Nation</text>
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              <text>Chandler and Lalonde broadened the scope of inquiry in suicide research by providing theoretical grounding and empirical support for the role of community, culture, and history in understanding Indigenous youth suicide and reimagining its prevention. Their work pushed the field to consider the intersectional process of individual and collective meaning-making in prevention of Indigenous suicide, together with the central role culture plays in bringing coherence to this process over time. Their innovation shifted the research focus to include the shared histories, contexts, and structures of meaning that shape individual lives and behaviors. We describe here a new generation of research extending their pathbreaking line of inquiry. Recent work aims to identify complex associations between community-level structures and suicidal behavior by collaborating with Alaska Native people from rural communities to describe how community protective factors function as preventative resources in their daily lives. Community engagement and knowledge co-production created a measure of community protection from suicide. Structured interviews with rural Alaska Native community members allowed use of this measure to produce relevant, accessible, and actionable knowledge. Ongoing investigations next seek to describe their mechanisms in shaping young people's lives through a multilevel, mixed-methods community-based study linking community-level protection to protection and well-being of individual youth. These efforts to understand the multiple culture-specific and culturally mediated pathways by which communities build on their strengths, resources, and practices to support Indigenous young people's development and reduce suicide risk are inspired by and expand on Chandler and Lalonde's remarkable legacy.</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>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>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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        <name>Native Americans</name>
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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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        <name>Suicide</name>
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        <name>Suicide Prevention</name>
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              <text>&lt;a href="https://scholarworks.uark.edu/cgi/viewcontent.cgi?article=6801&amp;amp;context=etd"&gt;https://scholarworks.uark.edu/cgi/viewcontent.cgi?article=6801&amp;amp;context=etd&lt;/a&gt;</text>
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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>&lt;a href="https://scholar.stjohns.edu/cgi/viewcontent.cgi?article=1777&amp;amp;context=theses_dissertations"&gt;https://scholar.stjohns.edu/cgi/viewcontent.cgi?article=1777&amp;amp;context=theses_dissertations&lt;/a&gt;</text>
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              <text>When compared to other marginalized racial/ethnic groups, American Indians/Alaskan&#13;
Natives (AI/AN) individuals have the highest rates of experiencing psychological distress&#13;
and are at a greater risk of suicide (Brown-Rice, 2013). Historical trauma thoughts,&#13;
defined as thinking about trauma experienced over generations, may contribute to these&#13;
high rates of distress (Mohatt et al., 2014). We examined the relations of historical trauma&#13;
thoughts to measures of distress in a sample of 258 AI/AN adults. Analyses indicate&#13;
significant positive relations between historical trauma thinking to depression and daily&#13;
negative emotion in the full sample. But when looking at our smaller sample&#13;
(rumination-only data) historical trauma was no longer significantly correlated with&#13;
depression and negative emotion average. Although historical trauma thinking involves&#13;
aspects of rumination, daily rumination does not mediate the relations of historical&#13;
trauma thinking to depression or negative mood.</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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