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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 comparative review of Clint Eastwood's Flags of Our Fathers and Letters from Iwo Jima sees the two films as a diptych exploring issues of military masculinity, heroism, and myths of American and Japanese national character as they are focused by the battle for Iwo Jima in World War II.</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>When Bowen was a student and practitioner of classical psychoanalysis at the Menninger Clinic, he became engrossed in understanding the process of schizophrenia and its relationship to mother-child symbiosis. Between the years 1950 and 1959, at Menninger and later at the National Institute of Mental Health (as first chief of family studies), he worked clinically with over 500 schizophrenic families. This extensive experience was a time of fruition for his thinking as he began to conceptualize human behavior as emerging from within the context of a family system. Later, at Georgetown University Medical School, Bowen worked to extend the application of his ideas to the neurotic family system. Initially he saw his work as an amplification and modification of Freudian theory, but later viewed it as an evolutionary step toward understanding human beings as functioning within their primary network: their family. One of the most renowned theorist and therapist in the field of family work, this book encompasses the breadth and depth of Bowen’s contributions. It presents the evolution of Bowen’s Family Theory from his earliest essays on schizophrenic families and their treatment, through the development of his concepts of triangulation, intergenerational conflict and societal regression, and culminating in his brilliant exploration of the differentiation of one’s self in one’s family of origin.</text>
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              <text>With the presentation in Ottawa this spring of the report from the Truth and Reconciliation Commission (TRC) of Canada on Indian residential schools, the well-being of Canada’s Aboriginal peoples took centre stage for a few days in the media and minds of the Canadian public. The TRC documented key historical issues that have contributed to major mental health disparities in Canada’s indigenous population and pointed the way toward a larger process of national reconciliation.1 Because JPN is the official journal of the Canadian College of Neuropsychopharmacology, a Canadian society devoted to understanding mental health and disease, we are taking the opportunity with this editorial to keep the discussion going forward by highlighting the mental wellness of Aboriginal peoples in Canada. We present a brief historical background of some of the factors recognized as contributing to current mental health challenges faced by the Aboriginal population and end with some suggestions on how mental health professionals might contribute to the reconciliation process. Although much of what we discuss in this editorial has been written before, it bears repeating to engage our readers. In addition to their importance in the Canadian context, many of the issues we discuss are relevant to indigenous peoples in other countries.</text>
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              <text>The hypothesis that offspring are affected by parental trauma or stress exposure, first noted anecdotally, is now supported empirically by data from Holocaust survivor offspring cohorts and other populations. These findings have been extended to less extreme forms of stress, where differential physical, behavioral, and cognitive outcomes are observed in affected offspring. Parental stress-mediated effects in offspring could be explained by genetics or social learning theory. Alternatively, biological variations stemming from stress exposure in parents could more directly have an impact on offspring, a concept we refer to here as ‘intergenerational transmission’, via changes to gametes and the gestational uterine environment. We further extend this definition to include the transmission of stress to offspring via early postnatal care, as animal studies demonstrate the importance of early maternal care of pups in affecting offsprings’ long-term behavioral changes. Here, we review clinical observations in offspring, noting that offspring of stress- or trauma-exposed parents may be at greater risk for physical, behavioral, and cognitive problems, as well as psychopathology. Furthermore, we review findings concerning offspring biological correlates of parental stress, in particular, offspring neuroendocrine, epigenetic, and neuroanatomical changes, in an attempt to determine the extent of parental stress effects. Although understanding the etiology of effects in offspring is currently impeded by methodological constraints, and limitations in our knowledge, we summarize current information and conclude by presenting hypotheses that have been prompted by recent studies in the field.</text>
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              <text>&lt;a href="https://sunypress.edu/Books/Q/Quiet-As-It-s-Kept2"&gt;https://sunypress.edu/Books/Q/Quiet-As-It-s-Kept2&lt;/a&gt;</text>
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              <text>Quiet As It’s Kept draws on and extends recent psychoanalytic and psychiatric work of shame and trauma theorists to offer an in-depth analysis of Toni Morrison’s representation of painful and shameful race matters in her fiction. Providing a frank and sustained look at the troubling, if not distressing, aspects of Morrison’s fiction that other critics have studiously avoided or minimized in their commentaries, this book challenges established views of Morrison, showing her to be an author who forces readers into uncomfortable confrontations with matters of race. In Quiet As It’s Kept, J. Brooks Bouson explores these issues in Morrison’s works The Bluest Eye, Sula, Song of Solomon, Tar Baby, Beloved, Jazz, and Paradise.&#13;
&#13;
Morrison, Nobel prize-winning author, has viewed part of her cultural and literary task as a writer to bear witness to the plight of black Americans. “Quiet as it’s kept, much of our business, our existence here, has been grotesque. It really has,” she has commented. As she exposes to public view sensitive race matters in her fiction, Morrison presents jarring depictions of the trauma of slavery and the horrors of racist oppression and black-on-black violence.</text>
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              <text>The Holocaust is usually understood as a European story. Yet, this pivotal episode unfolded across North Africa and reverberated through politics, literature, memoir, and memory—Muslim as well as Jewish—in the post-war years. The Holocaust and North Africa offers the first English-language study of the unfolding events in North Africa, pushing at the boundaries of Holocaust Studies and North African Studies, and suggesting, powerfully, that neither is complete without the other. &#13;
&#13;
The essays in this volume reconstruct the implementation of race laws and forced labor across the Maghreb during World War II and consider the Holocaust as a North African local affair, which took diverse form from town to town and city to city. They explore how the Holocaust ruptured Muslim–Jewish relations, setting the stage for an entirely new post-war reality. Commentaries by leading scholars of Holocaust history complete the picture, reflecting on why the history of the Holocaust and North Africa has been so widely ignored—and what we have to gain by understanding it in all its nuances.&#13;
&#13;
Published in association with the United States Holocaust Memorial Museum.</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>"In this presidential address, I advance a theoretical sketch on racialized emotions—the emotions specific to racialized societies. These emotions are central to the racial edifice of societies, thus, analysts and policymakers should understand their collective nature, be aware of how they function, and appreciate the existence of variability among emoting racial subjects. Clarity on these matters is key for developing an effective affective politics to challenge any racial order. After the sketch, I offer potential strategies to retool our racial emotive order as well as our racial selves. I end my address urging White sociologists to acknowledge the significance of racism in sociology and the emotions it engenders and to work to advance new personal and organizational anti-racist practices."</text>
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              <text>In this chapter, we outline the historical trauma experienced by Aboriginal peoples in Canada, focusing on the intergenerational impacts of Indian Residential Schools (IRSs). The IRS system was part of the government’s policy of assimilation, with the goal of eradicating the cultural identities of Aboriginal children by forcing them to live in church-run, government funded schools that separated them from their communities, families, and cultures. Although our focus is on IRS experiences, even in less affected communities that managed to maintain aspects of traditional culture and identity, the domination by European settlers has led to “mismatches” of values and ways of being that have often been disadvantageous to Aboriginal peoples. Historical trauma has increasingly been used to account for the continued economic, health, and social disparities faced by indigenous peoples across the globe. However, even within countries, communities from diverse cultural backgrounds have faced their own unique combinations of traumatic experiences and histories of colonization. (PsycInfo Database Record (c) 2020 APA, all rights reserved)</text>
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              <text>Kristen Walker</text>
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                <text>Perspectives on Intergenerational Transmission of Trauma: The Case of Aboriginal Peoples in Canada</text>
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