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              <text>&lt;a href="https://doi.org/10.1093/geront/gnac158"&gt;https://doi.org/10.1093/geront/gnac158&lt;/a&gt;</text>
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              <text>Luke J Gietzen, Hannah Lewis, Jeffrey A Buchanan</text>
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              <text>Vol. 63</text>
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              <text>The Gerontologist</text>
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              <text>2023</text>
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              <text>Background and Objectives: The aim of this study was to expand the literature on ageism by exploring the phenomenon of age-related microaggressions. Research Design and Methods: Fifty-one participants completed an online survey asking a series of questions about their experiences with microaggressions related to their age. Responses were summarized using a thematic analysis. Results: Participants reported frequently experiencing age-related microaggressions, particularly microinsults. Microaggressions occurred in a variety of settings, often by individuals unfamiliar to the older adult. Although most participants reported having negative emotional reactions to microaggression and believing these acts are intentional, in most cases, perpetrators are not confronted. Discussion and Implications: Our hope is this descriptive study will serve as a foundational framework for conducting future exploration on age-related microaggressions and their effects on older adults and society at large.</text>
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                <text>Age-Related Microaggressions: A Descriptive Study</text>
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              <text>&lt;a href="https://doi.org/10.15288/jsad.24-00322"&gt;https://doi.org/10.15288/jsad.24-00322&lt;/a&gt;</text>
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              <text>No. 6</text>
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              <text>The Center for Alcohol and Substance Studies, Rutgers University</text>
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              <text>Objective: This study investigated associations between social network characteristics and alcohol and cannabis use among non–reservation-living American Indian/Alaska Native (AI/AN) emerging adults (18–25 years old), with a focus on the potential protective influence of AI/AN traditional practices (e.g., dancing, storytelling, beading). Method: The study used a multilevel, multivariable dyadic approach to analyze personal network composition and network connectivity (centrality and density) from 470 AI/AN emerging adults living in nonreservation areas across the United States. Eligible participants completed an online survey, which included questions about social networks and alcohol and cannabis use. Results: Findings indicated that network members who were similar in age, perceived to be friends, and lived nearby were more likely to be alcohol and cannabis use partners. Network members who shared AI/AN identity but did not engage in traditional practices were more likely to be alcohol and cannabis use partners than non-AI/AN network members. Analysis of network density demonstrated that having highly connected networks was associated with lower odds of respondents engaging in alcohol and cannabis use with members of their networks. However, highly central network members had higher odds of alcohol and cannabis use with respondents than those who were less central. Findings were robust when controlling for respondent and network alcohol and cannabis use. Conclusions: The study underscores the significance of the network context of alcohol and cannabis use for nonreservation AI/AN emerging adults. The protective role of traditional AI/AN practices highlights the importance of strength-based intervention approaches that promote healthy social connections and traditional practices. Future research should test hypotheses longitudinally to inform more effective prevention strategies.</text>
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              <text>Robin Cole</text>
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                <text>Alcohol and Cannabis Use, Social Networks, and Non-Reservation American Indian/Alaska Native Emerging Adults: A Multi-level Dyadic Analysis</text>
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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://yorkspace.library.yorku.ca/server/api/core/bitstreams/861dc11a-0d30-4545-9039-d8fe32056be2/content"&gt;https://yorkspace.library.yorku.ca/server/api/core/bitstreams/861dc11a-0d30-4545-9039-d8fe32056be2/content&lt;/a&gt;</text>
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              <text>Alisa Brandon</text>
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              <text>York University</text>
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              <text>2016</text>
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              <text>A limited body of research suggests that cultural participation may protect Aboriginal adolescents against alcohol use. Therefore, this thesis examined the relationship between cultural participation, including Aboriginal language knowledge and participation in extracurricular cultural activities, and three alcohol use outcomes —12-month alcohol use, heavy episodic drinking (HED), and weekly alcohol use, among off-reserve Aboriginal adolescents. Data from the 2012 Aboriginal Peoples Survey, a national cross-sectional survey of off-reserve Aboriginal identity individuals aged six years and older, was used. The analysis was restricted to adolescents aged 15 through 18 years with non-proxy interviews. Overall, 64.0 percent reported using alcohol in the past year, 22.4 percent participated in HED, and 10.9 percent used alcohol weekly. Aboriginal language knowledge was inversely associated with all outcomes, while participating in extracurricular cultural activities was negatively associated with 12-month alcohol use. Thus, programs that promote Aboriginal languages and culture may be successful in reducing alcohol use among Aboriginal youth.</text>
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              <text>Maria Qureshi</text>
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                <text>Alcohol Use Among Off-Reserve Canadian Aboriginal Adolescents: Prevalence and Association With Cultural Participation</text>
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              <text>&lt;a href="https://www.doi.org/10.1001/jamanetworkopen.2025.20409"&gt;https://www.doi.org/10.1001/jamanetworkopen.2025.20409&lt;/a&gt;</text>
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              <text>Susan H. Busch, David A. Feillin, Kaede Iida, Kim Gannon, Melissa B. Weimer, Jason Hockenberry</text>
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              <text>No. 7</text>
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              <text>2025</text>
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              <text>Among adults with mental illness, 18.9% or 11 million individuals have co-occurring alcohol use disorder (AUD).1 Yet, only 8% of individuals with AUD receive treatment, and less than 2% receive medications for alcohol use disorder (MAUD).1 MAUD in particular has been shown to decrease drinking and associated harms from alcohol use.2 Among those with co-occurring disorders, remission from both conditions is more likely if each condition is treated.3 One approach to increase treatment access is to integrate alcohol treatments into behavioral health care settings. Our objective is to assess whether specialty mental health facilities offer treatment for AUD to patients with co-occurring mental health disorders and AUD.</text>
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              <text>Robin Cole</text>
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                <text>Alcohol Use Disorder Treatment Availability at Mental Health Treatment Facilities</text>
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              <text>Research on self- and cultural continuity has contributed to our understanding of resilience processes in Indigenous communities, as connecting oneself to the past, present, and future of one's family, community, and traditional culture has been found to protect against deleterious developmental outcomes. To examine factors associated with self-continuity for Indigenous youth in the current study, Indigenous youth from six rural Ojibway and Métis communities in Treaty 2 Territory completed self-report questionnaires aimed at understanding the relationship between the concept of oneself across time and protective and risk factors at different systemic levels (family, community, culture, and colonial). The concept of oneself across time was measured by self-efficacy (global self-worth) and future orientations (optimism and sense of self in the future). The findings indicated that connectedness to caregivers, siblings, friends, neighborhoods, and culture was associated with higher self-efficacy, seeing oneself as more connected to the future, and seeing the future more positively. These findings support the notion that familial, community, and cultural connectedness are associated positive self-concepts in the present and future, which aligns with our understanding of self- and cultural continuity in Indigenous communities.</text>
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              <text>For years, older women accused of witchcraft have been persecuted and forced into sanctuaries known as witch camps. This highlights a lack of public policies and social support for older women facing disabilities, aging, and dementia. Labelling them as witches and isolating them from their families and familiar surroundings profoundly impacts their emotional well-being. However, little is known about the mental health of older women in witch camps in northern Ghana. This study interviewed 15 women from the Gambaga witches camp, identifying five main themes and 21 related sub-themes: ‘Physical and Mental Health Issues,’ ‘Psychological Impacts of Displacement and Trauma,’ ‘Social Isolation and Emotional Distress,’ ‘Living Conditions,’ and ‘Community Support and Strategies for Improving Well-being.’ The sub-themes included ‘Physical problems (chronic body pain) impacting upon general health and well-being’, ‘Anxiety and nervousness’, ‘Sleep and restlessness- “can’t sit still”, ‘Suicidal thoughts and anger’, ‘Forgetfulness’, ‘Concentration and confusion’, ‘Loneliness, sadness from family disconnection’ and ‘stigma – self and others’, ‘Loss of respect and dignity (‘Dariza’)’, ‘Frailty and loss of independence’, ‘Feelings of helplessness, unhappiness, and despair’, ‘Lack of family support and dignity’, ‘Lack of basic needs, and inadequate social facilities’. Findings revealed the negative effects of cultural beliefs and discrimination on the mental health of these women. Addressing public stigma and challenging these beliefs can improve healthcare and outcomes, allowing older women to stay connected with their families, reduce depression, and lead meaningful lives.</text>
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