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              <text>&lt;a href="https://doi.org/10.1093/ips/olaf032"&gt;https://doi.org/10.1093/ips/olaf032&lt;/a&gt;</text>
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              <text>International Political Sociology</text>
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              <text>While anti-Roma discrimination has deep historical roots, specific forms of discrimination shift over time, particularly for people who migrate from one context to another. This article studies how continuities and changes of discrimination effect resilience strategies Roma people who have migrated from Southeast Europe to Germany employ. In particular, we draw on Denov et al.’s (2019) conceptualisation of intergenerational resilience and differentiate between passive resilience strategies that seek to avoid discrimination and active resilience strategies that confront discrimination in an attempt to change the discriminating individuals or institutions. Empirically, we draw on data from life history and semi-structured interviews gathered in a participant action research project with 55 Roma people who have migrated to Germany. Individuals’ choices of resilience strategies is determined by continuities and changes in discrimination experienced in their birth country and Germany. Perceptions of discrimination and appropriate resilience strategies accumulate over time and shape understandings of the type of discrimination to expect in which contexts, and how best to cope with it. Thus, both active and passive resilience strategies are passed down across generations with continuities across time (intergenerational) and space (migration) while individuals also adapt resilience strategies in response to new contexts and experiences. Bien que l'antitsiganisme ait de profondes racines historiques, certaines formes de discrimination se transforment avec le temps, notamment pour les personnes qui migrent d'un contexte vers un autre. Cet article examine l'effet des continuités et des changements dans la discrimination sur les stratégies de résilience employées par les Roms qui ont migré de l'Europe du Sud-Est vers l'Allemagne. Nous nous fondons en particulier sur la conceptualisation de Denov et al. (2019) de la résilience intergénérationnelle et établissons une distinction entre les stratégies de résilience passive qui ont pour but d’éviter la discrimination d'une part, et les stratégies de résilience actives qui affrontent la discrimination pour essayer de faire changer les personnes ou les institutions auteurs de discriminations d'autre part. Sur le plan empirique, nous nous fondons sur des données issues des histoires de vies et d'entretiens semi-structurés recueillies dans le cadre d'un projet de recherche sur l'action des participants avec 55 Roms qui ont migré en Allemagne. Les choix de stratégies de résilience des individus sont déterminés par les continuités et les changements dans la discrimination subie dans leur pays d'origine ou en Allemagne. Les perceptions de la discrimination et les stratégies de résilience adéquates s'accumulent avec le temps et façonnent les attentes du type de discrimination auquel se préparer dans un contexte particulier, et comment la gérer au mieux. Ainsi se transmettent tant les stratégies de résilience active que passive d'une génération à l'autre, avec des continuités dans le temps (intergénérationnel) et l'espace (migration), alors que les individus adaptent aussi les stratégies de résilience face à de nouveaux contextes et expériences. Aunque la discriminación contra los romaníes tiene profundas raíces históricas, las formas específicas de discriminación cambian con el tiempo, sobre todo para las personas que migran de un contexto a otro. Este artículo estudia cómo afectan las continuidades y los cambios con respecto a la discriminación sobre las estrategias de resiliencia que utilizan las personas romaníes, que han migrado del sudeste de Europa a Alemania. En concreto, utilizamos la conceptualización de la resiliencia intergeneracional de Denov et al. (2019) y diferenciamos entre estrategias de resiliencia pasiva, que buscan evitar la discriminación, y estrategias de resiliencia activa, que se enfrentan a la discriminación, en un intento de cambiar a los individuos o instituciones discriminatorias. Para ello y, de forma empírica, utilizamos datos procedentes de historias de vida y de entrevistas semiestructuradas recopiladas en un proyecto de investigación-acción participativa con 55 personas romaníes que han migrado a Alemania. Las elecciones relativas a las estrategias de resiliencia por parte de los individuos están determinadas por continuidades y cambios en la discriminación experimentada tanto en su país de origen como en Alemania. Las percepciones en materia de discriminación y las estrategias de resiliencia adecuadas se acumulan con el tiempo y moldean las comprensiones con respecto al tipo de discriminación que se puede esperar en cada contexto y cómo afrontarla mejor. De esta manera, tanto las estrategias de resiliencia activas como las pasivas se transmiten a través de generaciones mediante continuidades a través del tiempo (intergeneracionales) y el espacio (migración), mientras que los individuos también adaptan las estrategias de resiliencia como respuesta a nuevos contextos y experiencias.</text>
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              <text>Shaunda King</text>
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                <text>“In the End, History Repeats Itself.” Entangled Continuities and Changes in Discrimination Experiences and Resilience Strategies amongst Migrant Roma in Germany</text>
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                <text>Resilience (Personality trait)</text>
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              <text>&lt;a href="https://doi.org/10.4324/9781003566014-15"&gt;https://doi.org/10.4324/9781003566014-15&lt;/a&gt;</text>
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              <text>Anastasiya Khomutova, Noora J. Ronkainen, Tatiana V. Ryba</text>
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              <text>The experiences of athletes who relocate from their home country have recently been at the centre of attention in sports psychology. This study examined how migrant athletes construct meanings of their new reality and negotiate their life choices within a matrix of relationships and various cultural narratives of sport, career, and family life. We explore the stories of two transnational athletes in very different settings: a professional athlete moving from Western Africa to Scandinavia, and an amateur elite athlete accompanying his professional migrant partner moving from a Scandinavian country to a cosmopolitan Asian capital. Both athletes participated in in-depth life story interviews spanning three sessions, which enabled them to connect the past, present, and future in subjectively meaningful ways. Athletes’ migration narratives were explored through the prism of the relational cultural paradigm, and then analysed with respect to three temporal phases of the Cultural Transition Model: pre-transition; acute cultural adaptation; and sociocultural adaptation. For both participants, relational contexts were crucial for the successful navigation of cultural transition and transformation of meaning in sport practices. Both athletes constructed their transitions within a transnational space, where cultural adaptation was an open-ended process involving multiple belongings and anticipated future mobilities.</text>
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              <text>Shaunda King</text>
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                <text>“If My Family is Okay, I'm Okay” Exploring Relational Processes of Cultural Transition</text>
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              <text>&lt;a href="https://doi.org/10.1097/JOM.0000000000003425"&gt;https://doi.org/10.1097/JOM.0000000000003425&lt;/a&gt;</text>
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              <text>Mahima Krishnamoorthi, Samantha Grace Alarcon Basurto, Susan Sherman, Catherine Tomko</text>
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              <text>Vol. 67</text>
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              <text>No. 9</text>
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              <text>2025</text>
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              <text>Objective The Surgeon General released the Framework for Mental Health and Well-being in the Workplace, a call to attention for industry leaders. In this study, we applied this framework to street-based women sex workers (WSW) to understand their mental health outcomes. Methods Fourteen WSW in Baltimore, Maryland, completed structured qualitative interviews to characterize occupational environment in street-based sex work and mental health outcomes. Results WSW expressed workplace desires shared by those in the traditional workforce, such as flexibility, sense of belonging, safety and security. Factors like violence, lack of a strong support network, and enduring social stigma were highlighted as occupational barriers to positive mental health. Conclusions This study is the first to use the Surgeon General’s Framework for Mental Health and Well-being in the Workplace to incorporate the perspectives of street-based WSW.</text>
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              <text>Shaunda King</text>
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                <text>“I’m Going to Work, but It Is Survival, Too” A Unique Qualitative Study of Occupational Mental Health and Wellbeing Among Women Sex Workers in Baltimore, Maryland</text>
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              <text>&lt;a href="https://doi.org/10.1515/9783110733501-026"&gt;https://doi.org/10.1515/9783110733501-026&lt;/a&gt;</text>
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              <text>Solveig Hennebert</text>
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              <text>De Gruyter</text>
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              <text>2022</text>
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                <text>"I Am Not Comfortable With That": Commemorative Practices among Young Jewish People in France</text>
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                <text>Collective memory</text>
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              <text>Vol. 74 </text>
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              <text>Family Relations: Interdisciplinary Journal of Applied Family Science </text>
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              <text>2025</text>
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              <text>Objective This study aims to examine the experiences and meanings attached to grandparenting among Israeli Jewish grandparents in the aftermath of the October 7 terror attack on Israel and the ensuing war. Background Traumatic events can disrupt intergenerational relationships, yet grandparents often play a crucial role in providing emotional and practical support. Despite this, relatively little is known about grandparents' adaptation to their roles during a collective trauma. Method Semistructured interviews with 21 Israeli Jewish grandparents (aged 40–73) to grandchildren up to 10 years old, were conducted 2 to 4 weeks after the terror attack. Thematic analysis was performed. Results Four themes emerged, reflecting grandparents' perceptions of their roles: cognitive commitment and its costs; emotional engagement; symbolic dimensions of repair and continuity; and active behavioral involvement. These dimensions were found to fit the cognitive, emotional, symbolic, and behavioral dimensions of the multidimensional experience of grandparenthood model. Grandparenthood dimensions seem to expand during the war, as grandparents took on enhanced roles to ensure stability, safety, and resilience for their grandchildren. Grandparents' roles extended beyond traditional boundaries, emphasizing their centrality in family resilience during collective trauma. Implications The findings highlight grandparents' adaptability and resilience during collective traumatic events. Integrating grandparents into family and community support systems can enhance familial resilience in times of crisis.</text>
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              <text>Shaunda King</text>
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                <text>“Grandparenting is Stronger Than Me”: Being a grandparent during collective traumatic circumstances</text>
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              <text>Jeannine Hartnett</text>
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              <text>No. 2</text>
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              <text>Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse</text>
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              <text>2025</text>
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              <text>This research study used semi-structured qualitative interviews to examine the concept of parental neglect within British Columbia’s Ministry of Child and Family Development (MCFD). Using the lived experiences of 7 parents who have had encounters with MCFD as well as 4 Service Workers who have worked for, or alongside, MCFD in the last 15 years this study identified risk factors that can lead to neglect categorized as parents unable or unwilling to provide care. The findings show a reluctance to support chronic issues parents face that inflame risk factors and stress leading to inadequate coping skills needed for parenting abilities. Through a neoliberalism and gender discrimination lens this study was able to identify barriers to efficacy within the MCFD process, such as a lack of funding for mental health services leading to long waitlist, stigma surrounding substance use and biases from servicer workers around expectations for how a parent should behave in a highly stressful situation like child apprehension. This study found that there were relationships between with mental health issues, poverty, a lack of parental advocacy and negative experiences with MCFD. Parental advocacy, a restructuring of funding to allow for more individualized care helping to address the issues of waitlists, reducing substance abuse stigma by viewing it through a mental health lens, and supporting Service Workers mental health while also increasing Service Worker training are small steps that can be taken to mitigate the added traumas resulting from encounters with B.C.’s child welfare system.</text>
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              <text>Shaunda King</text>
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                <text>“Every Removal is a Trauma”: Parents and Service Workers' Perspectives on Risk Factors, Trauma, and Barriers when Interacting with British Columbia's Ministry of Children and Family Development</text>
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        <name>Neoliberalism</name>
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              <text>American Psychological Association</text>
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              <text>2025</text>
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              <text>Given that Indigenous Peoples in Canada continue to face health disparities as a result of ongoing colonial attempts at genocide, reconciliation requires using a decolonized health framework that identifies oppression and marginalization while seeking to improve Indigenous Peoples’ health and facilitates a shared understanding of well-being. Community and land-based interventions hold promise in providing insight into how the reconciliatory process can occur and have been shown to successfully address the health disparities experienced by Indigenous Peoples by connecting participants to their kin, culture, and identity. However, the impact of these interventions on facilitators, both Indigenous and non-Indigenous, is lesser known. This qualitative study explores the reconciliatory effects of a decolonized framework on 10 Indigenous and ally community-engaged facilitators during a land-based healing lodge using semistructured pre- and postinterviews. Findings indicate that engaging with the land as an equitable research partner while being reflective allows facilitators to develop a decolonized relationship with the place an intervention is being held, themselves, and effectively engage with the partner community. Furthermore, by implementing a decolonized approach to culturally centered interventions, several facilitators’ perspectives of healing transitioned from understanding healing as an outcome to a holistic process that engages place and the broader ecology. These findings signal a need for those working toward reconciliation (e.g., researchers, evaluators, health and health-allied professionals) to consider the influence of Indigenous ways of knowing and being on both Indigenous and non-Indigenous individuals involved in the healing process.</text>
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              <text>Shaunda King</text>
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                <text>“And They Are Still the Guardians of these Sacred Waters…”: Land as a process of reconciliation.</text>
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              <text>&lt;a href="https://doi.org/10.1007/s40615-025-02328-6"&gt;https://doi.org/10.1007/s40615-025-02328-6&lt;/a&gt;</text>
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              <text>Aline I. Palimaru, Nipher Malika, Ryan A. Brown, Pierce Holmes, Daniel L. Dickerson, Anthony Rodriguez, Carrie L. Johnson, Virginia Arvizu Sanchez, Elizabeth J. D'Amico</text>
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              <text>Centuries of trauma, displacement, and discrimination have taken a toll on American Indian/Alaska Native (AI/AN) life expectancy and health outcomes. Despite resilience, AI/AN emerging adults (EAs) face mental and behavioral health disparities, including substance use, posttraumatic stress, and suicide. Research has consistently shown that AI/AN EAs are at risk of experiencing discrimination, which can range from linguistic taunts to physical threats and violence, as well as institutional discrimination. Discrimination is a key driver of health, and yet, there has been limited research to understand what types of discrimination events occur in this population, and how these experiences may be perceived and processed by AI/AN EAs. Interviews with a subsample of 20 participants from a larger clinical trial explored dimensions of discrimination, including types of experiences; perceived motivation and impact; and how participants coped. Results highlight nuances in experienced discrimination, including vivid accounts of verbal and physical aggression. Some participants identified teachers or highly educated colleagues who were perceived to contribute to the problem. A surprising finding was the experience of discrimination in social interactions with tribal communities and other minority groups. This complements prior evidence of discrimination in and around AI/AN areas, suggesting that additional mechanisms of discrimination should be studied further. Results also highlight how participants were resilient, for example, by accessing support in the form of tribal workshops or professional mentoring. This study highlights opportunities for additional research, as well as actionable details that could inform programming to help AI/AN EAs cope with discrimination.</text>
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              <text>Health promotion aspires to work in empowering, participatory ways, with the goal of supporting people to increase control over their health. However, buried in this goal is an ethical tension: while increasing people's autonomy, health promotion also imposes a particular, health promotion-sanctioned version of what is good. This tension positions practitioners precariously, where the ethos of empowerment risks increasing health promotion's paternalistic control over people, rather than people's control over their own health. Herein we argue that this ethical tension is amplified in Indigenous Australia, where colonial processes of control over Indigenous lands, lives and cultures are indistinguishable from contemporary health promotion ‘interventions’. Moreover, the potential stigmatisation produced in any paternalistic acts ‘done for their own good’ cannot be assumed to have evaporated within the self-proclaimed ‘empowering’ narratives of health promotion. This issue's guest editor's call for health promotion to engage ‘with politics and with philosophical ideas about the state and the citizen’ is particularly relevant in an Indigenous Australian context. Indigenous Australians continue to experience health promotion as a moral project of control through intervention, which contradicts health promotion's central goal of empowerment. Therefore, Indigenous health promotion is an invaluable site for discussion and analysis of health promotion's broader ethical tensions. Given the persistent and alarming Indigenous health inequalities, this paper calls for systematic ethical reflection in order to redress health promotion's general failure to reduce health inequalities experienced by Indigenous Australians.</text>
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              <text>Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ‘less Indigenous’ than those who live ‘in the bush’, as though they were ‘fake’ Aboriginal people — while ‘real’ Aboriginal people live ‘on communities’ and ‘real’ Torres Strait Islander people live ‘on islands’. Yet more than 70 percent of Australia’s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged.</text>
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              <text>The academic literature on personal experiences of climate-induced wellbeing erosion (often conceptualised as ‘non-economic losses and damages’) is still limited. This represents a serious climate policy gap that hinders support for marginalised people across the world including Indigenous People. Lately, we have seen a rapid growth in empirical studies exploring linkages between climate change and mental health among Indigenous Inuit in Canada. However, its association with human (im)mobility remains unexplored. This review article brings together the empirical evidence of Inuit experiences and perceptions of climate-related wellbeing loss and (im)mobility while providing climate policy with guidance for appropriate action. The systematic review investigates how Inuit in Arctic Canada felt that climatic changes impacted their (im)mobility and mental health while putting these feelings into a wider context of colonial violence, forced child removal, the residential schools, and other systematic human rights abuses. Twelve electronic databases (four specific to Arctic research) were searched for English and French, peer reviewed, qualitative studies published between 2000 and 2021. Fifteen selected articles were analysed using NVivo and thematic narrative analysis from a climate-violence-health nexus systems approach. Three overarching climate-related wellbeing loss themes, all strongly intertwined with feelings of immobility, emerged from the literature namely ‘identity and cultural loss’, ‘land connection as a source of healing’, and ‘changing environment triggering emotional distress’. The narratives circled around Inuit land connection and how climate-induced temporary (im)mobility interrupted this relationship. Climatic changes isolated Inuit away from the land and cut off their ability to partake in land activities. This strongly eroded Inuit wellbeing, expressed through distress, anxiety, depression, social tension, suicide ideation and deep feelings of cultural loss. The findings showed how Inuit mental health strongly depend on a sustained connection to the land. Further empirical research among other Indigenous People or nomadic groups on wellbeing loss and climate-induced involuntary immobility is urgently needed. Future research should particularly explore how such mental health impacts tie into past and present (post)colonial traumas and current suicide occurrences. This will help climate policy, research, and adaptation planning better prepare and propose more contextually and culturally appropriate health actions in the future.</text>
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              <description>The topic of the resource</description>
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                  <text>Aboriginal and Torres Strait Islander Peoples</text>
                </elementText>
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              <text>&lt;a href="https://doi.org/10.1016/j.anzjph.2025.100273"&gt;https://doi.org/10.1016/j.anzjph.2025.100273&lt;/a&gt;</text>
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              <text>Stephen Harfield, Judith A. Dean, Peter Azzopardi, Gita D. Mishra, James Ward</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="58">
          <name>Volume</name>
          <description/>
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            <elementText elementTextId="10406">
              <text>Vol. 49</text>
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          <name>Issue</name>
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          <elementTextContainer>
            <elementText elementTextId="10407">
              <text>No. 6</text>
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              <text>Elsevier</text>
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          <name>Journal Name</name>
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              <text>Australian and New Zealand Journal of Public Health</text>
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          <name>Publication Date</name>
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              <text>2025</text>
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          <name>ISBN</name>
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            <elementText elementTextId="10411">
              <text>13260200</text>
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          <name>Region</name>
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              <text>Australia</text>
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          <name>Language</name>
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              <text>English</text>
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              <text>Objective: This study examines the enablers and barriers to accessing primary health care services from the perspective of Aboriginal and Torres Strait Islander people aged 15–24 years in urban southeast Queensland. Methods: Thirty-five Aboriginal and Torres Strait Islander people aged 15–24 years were recruited using multiple methods and participated in research yarns and yarning groups. Inductive thematic analysis was used. Results: Enablers and barriers were identified across four strength-based themes that align with three levels of a modified social ecological model; individual: (i) health literacy is important for how young people access, understand and use primary health care services; family and community: (ii) family and friends play a key role in offering support and information related to healthcare, as well as assisting young people to access healthcare services; and systems and organisation: (iii) primary health care services that are accessible, equitable, holistic and culturally safe engage young people and (iv) health care providers can make all the difference in young people’s healthcare experience. Conclusion: Young people’s perspectives on healthcare are distinct and multilayered; however, leveraging these perspectives will help improve both access and utilisation of primary health care for this population. Implications for Public Health: Aboriginal and Torres Strait Islander young people’s perspectives can assist healthcare planning, governance, and clinical care pathways. Key words: Aboriginal and Torres Strait Islander, young people, adolescents, primary health care, enablers, barriers</text>
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          <name>Cataloger</name>
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              <text>Shaunda King</text>
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        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
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                <text>‘Mob Want to See Mob’: Aboriginal and Torres Strait Islander young peoples’ perspective on accessing primary health care services in urban southeast Queensland</text>
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          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="10412">
                <text>Primary health care</text>
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            </elementTextContainer>
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      <tag tagId="265">
        <name>Aboriginal and Torres Strait Islanders</name>
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      <tag tagId="175">
        <name>Adolescents</name>
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      <tag tagId="125">
        <name>Australia</name>
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        <name>Barriers</name>
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      <tag tagId="511">
        <name>enablers</name>
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