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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>&lt;a href="https://doi.org/10.1093/jcag/gwae059.177"&gt;https://doi.org/10.1093/jcag/gwae059.177&lt;/a&gt;</text>
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              <text>U Teucher, D Jennings, A Gannon, M Andkhoie, C Brass, S Fowler, M Johnson-Jennings, J Osei, L Porter, R Porter, R Sanderson, A P Souza Lira, J Peña-Sánchez</text>
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              <text>Background&#13;
There is limited evidence about inflammatory bowel disease (IBD) among Indigenous peoples (Inuit, Métis, and First Nations [FN]). Healthcare utilization inequities between FN and non-FN individuals with IBD have been documented.&#13;
&#13;
Aims&#13;
We aimed to explore the perceptions of FN persons living with IBD, including identifying barriers and facilitators to access healthcare and understanding their expectations of healthcare for IBD.&#13;
&#13;
Methods&#13;
Six FN community members shared their experiences and perspectives about IBD. Four were individuals living with IBD and two were parents of FN persons living with IBD. Participants were asked to make photos in response to: “What is IBD for you?”, “What does it mean to be healthy and unhealthy when living with the diagnosis of IBD?”, “What do you expect when looking for healthcare at a clinic or a hospital?”, and “What are your challenges when accessing care?”. Then, they participated in semi-structured group reflections about their photo selections. Reflexive thematic analysis was utilized to analyze photographs, questionnaires, and reflections.&#13;
&#13;
Results&#13;
The analysis revealed five themes: 1. Diagnosing IBD; 2. Living with IBD; 3. The Health-Sickness Dichotomy; 4. Healthcare Enablers and Barriers; and 5. Advocacy. The 1st theme encapsulates participants’ experiences regarding delays in diagnosis, the tendency of healthcare practitioners to focus on symptoms rather than the underlying disease, and the emotional responses to receiving an IBD diagnosis. The 2nd theme traces participants’ experiences as they navigate a changed reality, confront issues of bodily betrayal, dignity, and resilience. The 3rd theme highlights the contrasts between health and illness as experienced through physical symptoms, dietary choices, and social interactions. The 4th theme captures participants’ experiences within the healthcare system, including their expectations, positive encounters, and challenges such as inadequate knowledge among some healthcare providers, negative interactions, finding adequate language and use of metaphors to speak about a stigmatizing illness, and the use of humor as a coping mechanism and a barrier. The 5th theme reflects participants’ experiences advocating for themselves or relying on supportive networks to advocate on their behalf. Participants recognized the value of patients and advocates as experts in navigating their health journeys.&#13;
&#13;
Conclusions&#13;
Drawing on participants’ lived experiences, this study highlights the gaps in the healthcare system faced by Indigenous patients living with IBD, while revealing potential solutions to enhance their healthcare experiences and outcomes.&#13;
&#13;
Funding Agencies&#13;
SHRF-SCPOR</text>
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                <text>A177  Resilience and Empowerment of Ingienous Persons Living with Inflammatory Bowel Disease: A  Photovoice Study from Canada</text>
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              <text>Religion, Disability, and Interpersonal Violence</text>
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              <text>Disabled people’s sexuality is fraught with tensions of desexualization and criminalization – at once presumed nonexistent while pathologized as terrifying and perverse. As sexuality is intricately tied to notions of gender identity (themselves dependent on the able-normative body), disabled people exist more often as objects in othering narratives than as subjects, let alone narrators, of their own. While people with all types of disabilities face astounding rates of sexual violence, those who are also queer, trans, or otherwise LGBTQIAP-identified inhabit bodies marginalized as deviant in multiple ways. Shared experiences of pathologization severely impact access to support, resources, mental health care, and healing spaces for queer and trans disabled survivors, whose experiences with gendered and sexual violence often transgress boundaries between home, school, institutions (and other carceral spaces), and the streets. This chapter will include discussion of exacerbating factors in trauma and erasure of queer and trans disabled survivors, such as the presumptions of incompetence and caregiver benevolence, the delegitimization of disabled people’s genders and sexualities, and the internal violence of ableist shame.</text>
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              <text>&lt;a href="https://doi.org/10.1080/02673037.2024.2389984"&gt;https://doi.org/10.1080/02673037.2024.2389984&lt;/a&gt;</text>
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              <text>Meanings of home differ across cultures, ontologies, and geographies. Housing literature predominantly applies a Western worldview to home, with home meaning a dwelling and a site of belonging, economic value and social reproduction. First Peoples’ meanings of home are largely rendered invisible and undervalued within this discourse. A systematic scoping review explored meanings of home from the perspective of Aboriginal and Torres Strait Islander peoples in Australia. Applying Indigenous research methodology, only records that privileged the voices of Aboriginal and Torres Strait Islander people were included. A non-Aboriginal researcher was guided by the knowledges and perspectives of Aboriginal and Torres Strait Islander researchers to develop a culturally appropriate overview on home. Aboriginal and Torres Strait Islander people’s meanings of home are relational. Home is about relationships to family, community, culture, Country, spirituality, and a sense of ontological belonging and safety. This review expands the housing studies mindset on home, centring First Peoples’ meanings of home within an Indigenous framing and methodology.</text>
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              <text>&lt;a href="https://doi.org/10.2105/AJPH.2014.302504"&gt;https://doi.org/10.2105/AJPH.2014.302504&lt;/a&gt;</text>
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              <text>Objectives. We sought to understand the problems, strengths, and help-seeking behaviors of Somali Bantu and Bhutanese refugees and determine local expressions of mental health problems among youths in both communities.&#13;
&#13;
Methods. We used qualitative research methods to develop community needs assessments and identify local terms for child mental health problems among Somali Bantu and Bhutanese refugees in Greater Boston and Springfield, Massachusetts, between 2011 and 2014. A total of 56 Somali Bantu and 93 Bhutanese refugees participated in free list and key informant interviews.&#13;
&#13;
Results. Financial and language barriers impeded the abilities of families to assist youths who were struggling academically and socially. Participants identified resources both within and outside the refugee community to help with these problems. Both communities identified areas of distress corresponding to Western concepts of conduct disorders, depression, and anxiety.&#13;
&#13;
Conclusions. There are numerous challenges faced by Somali Bantu and Bhutanese youths, as well as strengths and resources that promote resilience. Future steps include using culturally informed methods for identifying those in need of services and developing community-based prevention programs.</text>
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              <text>This chapter focuses on how the effects of experiencing trauma are transmitted within and across generations, and how whole communities can be affected by a single experience of trauma by a single member of a community. The chapter introduces the reader to a selection of views and conceptions of trauma, theories of its transgenerational transfer, an explanation of the impact of lived or transferred trauma in the lives of Aboriginal and Torres Strait Islander families and communities, and an overview of dysfunctional community syndrome. It also explores the links between unresolved childhood trauma and participation in violence, sexually inappropriate behaviour, and incarceration as adolescents and adults. The second part of the chapter discusses the challenges associated with working in Indigenous communities; it provides an example of a program that is achieving positive results through education and community empowerment, and an appreciation of the need to embed trauma-recovery in all facets of service provision.</text>
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              <text>Objective&#13;
This paper investigates Burn First Aid Treatment (BFAT) provided to Aboriginal and Torres Strait Islander children in Australia at the scene of injury using data from a population-based cohort study.&#13;
Study Design&#13;
The participants were 208 Aboriginal and Torres Strait Islander children aged &lt; 16 years who sustained a burns injury between 2015–2018, and their carers. The primary outcome measure was gold standard BFAT, (defined as at least 20 min of cool, running water within 3 h of the injury); additional measures included type of first aid, length of first aid provided, and carer's knowledge of first aid.&#13;
Results&#13;
Of the 208 caregivers, 168 provided open-ended responses that indicated first aid was applied to their child; however, only 34 received gold standard BFAT at the scene of the injury, 110 did not receive correct BFAT, and 24 were unsure what first aid was applied.&#13;
Conclusion&#13;
This study highlights an important need for communities to have access to appropriate evidence-based and co-designed BFAT education and training.</text>
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              <text>Exposure to childhood maltreatment (CM) increases risk for psychiatric disorders and maladaptive outcomes across the lifespan, including the transition into parenthood. Mothers with histories of CM are more likely to experience poorer mental health and engage in negative parenting practices. Maternal CM influences parenting behaviors, potentially leading to adolescent maladaptive outcomes. This study examines the effects of maternal CM on adolescent emotional and behavioral difficulties, focusing on how mothers’ and adolescents’ perceptions of parental psychological control (PPC) mediate these relationships. We analyzed data from 148 mother–adolescent dyads recruited for a longitudinal investigation of early life stress and psychopathology. Mothers completed the Childhood Trauma Questionnaire assessing CM, and both mothers and adolescents reported perceptions of PPC. Adolescents reported internalizing and externalizing problems 2–4 years later. Mediation analyses assessed maternal CM’s effects on adolescent behavioral problems, examining adolescent- and mother-reported PPC as mediators. Maternal childhood abuse significantly predicted adolescent externalizing problems, mediated by adolescents’ perceptions of PPC. Higher maternal childhood abuse correlated with increased adolescent-reported PPC, which was associated with greater externalizing problems. Mother-reported PPC did not mediate this association, highlighting adolescents’ perceptions. Maternal neglect had no significant direct or indirect effects on adolescent outcomes, or on adolescent- or mother-reported PPC. These findings underscore the importance of adolescents’ perceptions of parenting in understanding the effects of maternal childhood abuse on externalizing problems. Lack of findings for maternal neglect highlights the need to identify alternative mechanisms by which neglect may affect adolescent functioning. Interventions promoting positive mother–adolescent relationships could improve adolescent psychosocial outcomes.</text>
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              <text>Ma note porte sur mon expérience personnelle de la recherche participative dans le domaine de la santé, en particulier dans le domaine des déterminants commerciaux de la santé, qui sera décrit plus loin. Ma situation de départ concerne donc mon approche de la recherche participative, qui mène à un questionnement sur ma position en tant que chercheuse académique, et une volonté d’aller vers davantage de justice épistémique à travers mes travaux, mais aussi dans ma pratique de la recherche. J’ai mené ma thèse de doctorat en Australie, entre 2013 et 2016, puis j’ai travaillé en Angleterre, en Amérique du Sud (Brésil, Colombie et Chili) et en Irlande, avant d’obtenir un poste en France à l’hiver 2024. J’ai été formellement sensibilisée à la recherche participative à partir de 2019, quand j’ai préparé une demande de financement pour un Fellowship (bourse) en Irlande, où il fallait être explicite sur le Public Patient Involvement (PPI, implication du public et des patients) dans nos recherches. J’ai d’abord été déroutée par cette obligation d’inclure des personnes qui ne sont pas expertes, qui pourraient être co-auteurs à mes côtés. J’ai obtenu ce financement début 2021, et j’ai alors débuté un projet où j’ai réuni deux chercheuses académiques (dont moi-même), un professionnel de santé avec une expérience de la recherche, une représentante du milieu associatif qui avait fait de la politique, et une chercheuse citoyenne. Pour mener cette recherche de façon participative, je me suis renseignée sur cette approche, à travers la littérature grise des institutions académiques irlandaises et anglaises, avec des textes très appliqués à la mise en place concrète de recherche participative (par exemple ici (PPI Ignite Network, s. d.-a; University of Galway 2019; PPI Ignite Network, s. d.-b; Lloyd-Evans et al. 2023)). J’ai également été inspirée par Marita Hennessy, une collègue irlandaise, qui partageait des informations à ce sujet sur les réseaux sociaux. Depuis, tous mes projets de recherche sont menés de façon participative, la plupart du temps avec des membres du public qui ne sont pas représentants d’associations et que je ne connaissais pas personnellement. C’est en observant leur engagement militant autour de mes sujets de recherche, tel que visible en ligne, que j’ai pris contact avec eux, par e-mail ou via les réseaux sociaux. Début 2025, j’entamais donc notre formation au CNAM, et au fur et à mesure de l’apprentissage théorique, je me suis rendu compte que je menais en fin de compte de la recherche participative depuis mes terrains en Amérique du Sud, dès 2018. A tel point que cette façon de faire allait de soi - qu’en Amérique du Sud, j’avais de nombreux co auteurs du milieu associatif ou politique, sans me poser de questions, car cette approche s’imposait d’elle-même. Face à la puissance des industriels, même face à leurs intimidations auxquelles mes collègues faisaient face, je travaillais main dans la main avec ces acteurs de terrain, qui avaient besoin de mes recherches, là où moi j’avais besoin de leurs expériences pour mener une recherche vraiment ancrée dans la réalité et utile à ces acteurs. Mais je n’avais pas mis de mots sur cette façon de faire recherche, et il fallait le construire artificiellement en Irlande et en France, où cette approche et ces relations entre acteurs ne sont pas naturelles, de mon point de vue. Pendant ces années, j’ai également lu et appris sur le mouvement décolonial en santé. Etant ingénieure agroalimentaire de formation, ayant bifurqué vers des recherches santé plutôt basées sur des méthodes qualitatives, j’avais également été sensibilisée au positivisme dans la recherche. Et depuis début 2024 et mon retour dans des laboratoires français, je suis personnellement confrontée à l’élitisme, à la hiérarchie et la bureaucratie du milieu académique, à l’approche biomédicale de la santé, avec une méconnaissance et parfois même une agressivité de la part de certains collègues quant à mes recherches – certes engagées, je l’assume. Dans aucune de mes expériences précédentes, je n’ai rencontré de tels comportements qui sont venus chambouler mon travail, dans ma pratique, d’une part, et dans l’alimentation de mes travaux, d’autre part. Il y a donc un contexte français qui semble propice, sur le papier, aux recherche participatives, mais ne souhaite pas, en vérité, vouloir complètement accepter une autre approche de la science. Depuis le début de la formation au CNAM, j’ai donc passé beaucoup de temps à lire les ressources qui nous ont été partagées par les intervenants et les participants à la formation (notamment (Staritzky 2024; Strat 2024; Carel et al. 2025; Frère et Laville 2022), et d’autres que je discute dans cette note). Si bien que j’ai l’impression d’avoir ouvert une boîte de Pandore, et que c’est avec une certaine frustration que j’écris cette note, car je sais qu’il me reste beaucoup à apprendre sur les sujets abordés ici. J’ai notamment beaucoup de lectures qui m’attendent dans le domaine de la sociologie, mais également de l’économie (décroissance, postcroissance, etc.). Cette formation au CNAM me transforme, et à travers ma note, j’espère révéler les transformations que je souhaite à mon tour amener à mon champ académique, grâce à toutes ces connaissances théoriques et pratiques qui nous ont été transmises.</text>
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              <text>Reviews the problems associated with the special reality of adoption, particularly the type of adoption that is consequent to infertility. It is contended that the adoptive situation is intergenerational and that the adoptive parents and grandparents and the adopted child form a communal network of interaction, identification, conscious and unconscious conflict, fantasy, and communication that influence the entire adoptive situation. The effects of the conflicts of the generations and the reciprocal reactions of the adoptive parents and their own parents are discussed. It is suggested that the natural parents of the adoptive parents are more important in the adoptive situation than the physically (but not psychologically absent) biological parents of the adopted child. Adoption is thought to intensify universal oedipal and intergenerational conflicts, leaving the adoptive parent feeling unfulfilled as a person and as a parent. It is contended that unless the intrapsychic conflicts surrounding adoption are resolved, adoptive parents may feel disappointed in themselves and a real or perceived disappointment to their own parents. (15 ref) (PsycINFO Database Record (c) 2016 APA, all rights reserved)</text>
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              <text>This doctoral research focuses on adults who were raised hearing and understanding their Indigenous language but are not speakers, commonly considered ‘silent speakers’ (Basham and Fatham, 2008; Elijah, 2020; First Peoples Cultural Council, 2016; Indigenous Languages Institute, 2021). Silent speakers are an untapped resource in the quest for Indigenous language revitalization and are poised to contribute in many ways as they possess a partial to a complete understanding of their Indigenous language including intonation, pitch and pronunciation. In my research, I sought to learn about the experiences of spoken language loss and language recovery for adult nīhithaw (Cree) silent speakers while exploring useful pedagogical methods that support silent speakers to reawaken their spoken language. I employed a mixed methods approach including an online survey, focus groups and interviews. I included two focus groups, one for silent speakers not actively engaged in language learning and the other for silent speakers engaged in language learning to become active speakers. This allowed me to compare their perspectives on activating their spoken language. One of the key messages across both groups was to create safety in language learning spaces to reawaken speaking the language. The first group emphasized the trauma experienced through shaming when trying to speak. The second group highlighted the critical need for access to proficient speakers. All participants loved to hear the language being spoken as it brought them a sense of healing. While the focus was on adult nīhithaw silent speakers, the findings can be generalized to other Indigenous language groups where silent speakers exist. This dissertation contributes to increasing our understanding of how best to support silent speakers to re-engage with speaking their language.</text>
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              <text>This paper outlines advances in biocultural approaches to anthropology by discussing anthropological approaches to understanding stress, how anthropologists have typically measured stress, and why it matters for anthropology and beyond. We discuss the application of common quantification techniques such as the Perceived Stress Scale (PSS) and biomarkers of psychosocial stress from abnormal hypothalamic–pituitary–adrenal (HPA) axis activity. We highlight case studies that demonstrate the utility of a biocultural approach to stress across a range of topics—(i) childhood effects, (ii) non-human animals, (iii) depression and anxiety, (iv) migration, and (v) religion—as well as the complexities in the relationship between perceived and biological stress. We conclude by highlighting several areas where we have seen significant advances and point to approaches in other disciplines that anthropology might incorporate to its benefit.</text>
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              <text>Ibrahim A. Kira, Linda Lewandowski, Lisa Chiodo, Arwa Ibrahim</text>
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              <text>No. 5</text>
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              <text>Psychology</text>
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              <text>2014</text>
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              <text>Iraq</text>
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              <text>Development in adolescence puts youth in direct contact with social systems, thereby increasing exposure to systemic traumas. The present article aims to advance systemic trauma theory as part of a new development-based trauma framework (DBTF). It examines discrimination and backlash against Muslim Americans as an example of a multi-systemic trauma to investigate its mental health ramifications. Measures of cumulative trauma, backlash trauma, post-traumatic stress disorder, Adolescent Psychopathy Scales (APS), annihilation anxiety, and cumulative trauma disorders were administered to 224 Iraqi refugee adolescents. Partial correlation and hierarchical multiple regression results indicated that backlash was associated with the most negative mental health outcomes as compared to other trauma type seven after controlling for overall life trauma. The validity and utility of the proposed theoretical framework and the clinical implications of negative mental health effects of multi-systemic traumas on refugee adolescents were discussed.</text>
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              <text>Kristen Walker</text>
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                <text>Advances in Systemic Trauma Theory: Traumatogenic Dynamics and Consequences of Backlash as a Multi-Systemic Trauma on Iraqi Refugee Muslim Adolescents</text>
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                <text>Psychology</text>
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        <name>Adolescents</name>
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        <name>Depression</name>
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        <name>Iraq</name>
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        <name>Muslim Americans</name>
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        <name>Post-Traumatic Stress Disorder (PTSD)</name>
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        <name>Refugees</name>
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        <name>Stress</name>
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