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              <text>&lt;a href="https://doi.org/10.1016/j.ssmph.2024.101697"&gt;https://doi.org/10.1016/j.ssmph.2024.101697&lt;/a&gt;</text>
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              <text>Travis Salway, Jorge Andres Delgado-Ron, Ashleigh J. Rich, Christoffer Dharma, Laura Baamsf, Jessica Fish</text>
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              <text>SSM - Population Health &#13;
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              <text>Sexual minority populations experience a higher burden of mental health and substance use/misuse conditions&#13;
than heterosexual comparators—a health inequality that has predominantly been attributed to forms of minority&#13;
stress experienced by the former group. Sexual minority-affirming legislative and policy advances, as well as&#13;
improvements in social attitudes toward sexual minorities in recent decades, should presumably reduce experiences of minority stress, thereby attenuating these disparities. We conducted temporal trend analyses of annual&#13;
prevalence of anxiety, depression, poor self-rated mental health, and cigarette smoking, stratified by sexual&#13;
orientation and gender/sex subgroups using the Canadian Community Health Survey, 2003–2020. Descriptive&#13;
analyses were used to display temporal trends; joinpoint regression was used to identify significant changes in&#13;
prevalence data during 2003–2020; and prevalence ratios were estimated by year to detect any reduction in&#13;
disparities. The prevalence of self-rated mental health and mood and anxiety disorders increased, whereas the&#13;
prevalence of smoking decreased, between 2003 and 2020, among both sexual minority and heterosexual people&#13;
in Canada. We observed a significant inflection point in 2009 in the self-rated mental health trend among&#13;
bisexual women, where rates of poor mental health initially decreased from 2003 but then increased drastically&#13;
from 2009 to 2020. Significant inflection points in current smoking trends were observed in 2012 among bisexual&#13;
and heterosexual women and in 2013 among heterosexual men; in all three groups, both segments demonstrated&#13;
decreasing trends, however, the slope of the trend became more pronounced in the latter period. Consistent with&#13;
other North American studies, we found that relative differences between sexual minority and heterosexual&#13;
groups for all four outcomes remained the same or increased during this 18-year period. Findings highlight the&#13;
need to better understand mechanisms bolstering sexual orientation health disparities. </text>
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                <text>Trends in Mental Health and Smoking Disparities Between Sexual Minority and Heterosexual Adults in Canada, 2003-2020</text>
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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>Indigenous peoples--Education</text>
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                <text>Kristen Walker</text>
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                  <text>Multigenerational Legacies of Trauma of Aboriginal Australians</text>
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              <text>&lt;a href="https://doi.org/10.1016/j.burns.2024.07.018"&gt;https://doi.org/10.1016/j.burns.2024.07.018&lt;/a&gt;</text>
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              <text>Kate Hunter, Courtney Ryder, Julieann Coombes, Kathleen Clapham, Tamara Mackean, Andrew J.A. Holland, &#13;
Sarah Fraser, Hayley Williams, Bronwyn Griffin, Holger Möller, Rebecca Q. Ivers</text>
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              <text>No. 8</text>
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            <elementText elementTextId="5478">
              <text>2024</text>
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              <text>Background&#13;
Despite known inequalities, little is understood about the burden and healthcare experiences of Aboriginal and Torres Strait Islander children who sustain a burn injury and their families.&#13;
Methods&#13;
The Coolamon Study recruited parents and carers whose children (aged &lt;16 years) were Aboriginal and / or Torres Strait Islander children and had presented to burn units across four Australian states, New South Wales (Sydney), Northern Territory (Darwin), Queensland (Brisbane, Townsville) and South Australia (Adelaide), between 2015 and 2018. Consent was obtained and carers completed baseline and subsequent interviews at 3, 6, 12 and 24 months. Data were collected on the injury event, patient care and safety, sociodemographic factors, health related quality of life (PedsQual), and psychological distress (Kessler K-5).&#13;
Results&#13;
Of the 208 participants, 64 % were male; 26 % were aged less than 2 years and 37 % aged 2–4 years. The most common burn mechanisms were scalds (37 %), contact (33 %) and flame burns (21 %), with more severe burns and flame burns occurring in rural and remote settings. Most carers rated their child’s care as either excellent or very good (82 %). Family distress, measured by the K-5, lessened over the 24 months, however the changes were not statistically significant. While 77 % of carers reported that they received enough information, 18 % reported they would have liked more, and 3 % reported no information was provided before treatment. Parents described mixed access to information about the types of support available to them, such as accommodation, meals, travel or cultural support.&#13;
Conclusion&#13;
Data from this cohort provide rich new information about risk factors and care received from point of injury through to rehabilitation for Aboriginal and Torres Strait Islander children with burns, providing unique insights into what is needed for appropriate, culturally safe care.</text>
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                <text>Understanding Burn Injury Among Aboriginal and Torres Strait Islander Children – results of a two-year cohort study</text>
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              <text>Tory S. Mertz</text>
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              <text>2024</text>
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              <text>Wisconsin, United States</text>
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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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              <text>&lt;a href="https://doi.org/10.1016/j.ijintrel.2024.101989"&gt;https://doi.org/10.1016/j.ijintrel.2024.101989&lt;/a&gt;</text>
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              <text>Seth J. Schwartz, Cory L. Cobb, José Szapocznik, Elma I. Lorenzo-Blanco, Jennifer B. Unger, Byron L. Zamboanga, Miguel Ángel Cano, Alan Meca, Jaimee Stuart</text>
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              <text>The present article reviews the growing literature on micro-level (daily or situation-specific) acculturation processes and provides new empirical evidence regarding the link between macro-level (general) and micro-level acculturation indices. The review covers the evolution of acculturation theory and research to focus on separate heritage and destination cultural dimensions and on specific domains (e.g., practices, values, identifications), to include longitudinal research designs, and to incorporate daily diary methodologies. The empirical study includes 824 Hispanic college students in Miami (76.1 % female) who participated in a 12-day diary study. General (macro-level) acculturation measures were administered on Days 1 and 12, and daily (micro-level) acculturation measures were administered on Days 2-11. Each of six acculturation components (dimension-domain pairings) - U.S. practices, Hispanic practices, individualist values, collectivist values, U.S. identity, and ethnic identity - was assessed using full scales on Days 1 and 12 and using single items on Days 2-11. Daily means and daily fluctuations, computed as the standard deviation of Day 2-11 scores, were included during the daily portion of the study. Analyses examined the extent to which earlier macro-level acculturation scores would predict daily means and fluctuations, as well as the extent to which these daily means and fluctuations would predict later macro-level acculturation scores. For each acculturation component, daily means were related to Day 1 and Day 12 scores, though the strengths of these associations varied across components. Daily fluctuations were negatively associated with Day 1 and 12 scores for U.S. and Hispanic practices, but these associations were less consistent for the values and identifications components. These results are discussed in terms of the overlap between micro and macro level acculturation processes, and in terms of the future of acculturation research</text>
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                <text>Examining Acculturation at the Daily Level: Adding nuance to acculturation scholarship</text>
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                <text>Kristen Walker</text>
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        <name>Florida</name>
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      <tag tagId="278">
        <name>Hispanic Communities</name>
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              <text>&lt;a href="https://doi.org/10.1016/j.jad.2024.07.065"&gt;https://doi.org/10.1016/j.jad.2024.07.065&lt;/a&gt;</text>
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              <text>S.D. Dicker-Oren, M. Gelkopf, T. Greene</text>
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              <text>Vol. 362</text>
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              <text>Background: Restrained eating has been related to psychological distress like anxiety and eating disorder symptomatology, but little is known about this relationship in daily life in non-clinical populations. We aimed to understand concurrent and temporal associations between momentary anxiety and restrained eating in everyday life within and across persons in a non-clinical sample, and examined whether this association remains after controlling for eating disorder symptomatology.&#13;
Methods: We used a 10-day ecological momentary assessment (EMA) protocol. Participants (n = 123) completed a baseline survey with demographics and eating disorder symptomatology questions, and three EMA surveys per day reporting anxiety and restrained eating intentions. We applied mixed-effects and random intercept cross-lagged models to analyze the data.&#13;
Results: Momentary anxiety and restrained eating were concurrently significantly positively associated within and between persons. When participants had more anxiety than was typical for them, they were more likely to intend to restrain eating, and people with overall higher anxiety symptoms tended to report greater restrained eating over the study period. These associations remained significant after adjusting for eating disorder symptomatology. There were no significant temporal cross-lagged effects. Anxiety-restrained eating association did not spill over into the next assessment window.&#13;
Limitations: The time window between prompts may have been too long to capture potential temporal effects, and we did not examine actual behavioral food restrictions.&#13;
Conclusion: Daily-life anxiety may be related to concurrent restrained eating intentions, above and beyond baseline eating disorder symptomatology. Research is needed exploring daily-life anxiety as a potential intervention target to address restrained eating.</text>
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              <text>Öykü Ekinci, Norman R. Brown</text>
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              <text>In this commentary on Pillemer et al. (2024), we aimed to highlight a particular type of vicarious memories and their functional significance by exploring the transmission of conflict-related memories across generations, shifting the focus from personal to collective memory. We discuss how historical family memories influence the subsequent generation’s perception of their parents’ experiences, societal contexts, individual and group identities, values, and intergenerational relationships. While studies emphasize the temporal and mnemonic limitations of memory transmission, such as the loss of details and potential distortions, understanding how vicarious memories can intersect with collective memories is important. This understanding not only shapes how individuals perceive themselves and others but also influences societal interpretations of the past, fostering intergroup understanding and collective memory continuity across generations.</text>
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                <text>On the Existence and Importance of the Intergenerational Transmission of Conflict-Related Family Memories</text>
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                <text>Kristen Walker</text>
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              <text>&lt;a href="https://doi.org/10.1093/jicj/mqae021"&gt;https://doi.org/10.1093/jicj/mqae021&lt;/a&gt;</text>
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              <text>Alexa Koenig, Anthony Ghaly, Simone Lieban Levine</text>
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              <text>In emergent fields of practice, there is often an ‘ethics lag’ — a period of significant innovation during which the focus is on what can be accomplished more than on the safeguards that should be put in place to protect the public from the unanticipated consequences of that innovation. This is true of the emergent field of digital open-source investigations conducted for international criminal justice purposes, in which researchers and analysts comb the Internet for information relevant to their research. One sub-field where the ethics lag is particularly of concern is digital investigations of conflict-related sexual and gender-based violence (CRSV), especially with regards to whether and when investigators need consent from social media posters, survivors, bystanders and others to use information discovered in online spaces. This article explores options for centring and promoting victim safety and dignity by clarifying ethical issues that investigators should consider before using open-source information to support international investigations and prosecutions of CRSV. After identifying where the relevant law leaves gaps in guidance, the authors discuss a series of considerations that may help investigators ethically handle such sensitive data. Ultimately, the authors underscore the importance of securing consent from survivors when engaging in digital open-source investigations into sexual violence. What arguably varies is who should seek that consent, when, and how.</text>
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              <text>In 2021, the American Psychological Association (APA) passed a series of resolutions that initiated a process of atonement for its participation in promoting, perpetuating, and failing to challenge racism and discrimination toward communities of color (APA, 2021a, 2021b). The purpose of this special issue was to examine the ways in which the field of psychology has perpetuated racial hierarchy and harm toward communities of color. More importantly, the included articles offer guidance on the mechanisms and strategies that will aid in the dismantling of racism in the field of psychology and support efforts of reconciliation, repair, and healing. In this introduction, we present a brief history of racism in the field of psychology and highlight theories and methods that should be considered as efforts to combat systemic racial inequities. Articles in this special issue fall into four specific themes that include bias and scientific racism in research, intergroup collaboration, organizational and clinical implications, and changing the culture of psychology. </text>
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              <text>&lt;a href="https://onlinelibrary.wiley.com/doi/pdf/10.1111/pops.13012"&gt;https://onlinelibrary.wiley.com/doi/pdf/10.1111/pops.13012&lt;/a&gt;</text>
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              <text>While political apologies cannot undo what has been&#13;
done, they are often perceived as highly relevant for healing and reconciliation. However, these apologies are often&#13;
mired in controversy and highly political. While research&#13;
on political apologies has focused on the role of intergroup&#13;
relations, limited research has explored the intragroup&#13;
dynamics involved. The present article explores how the&#13;
paradoxical features of a political apology to ingroup&#13;
members have their source in partisanship. The analysis&#13;
used methods derived from discursive psychology. Using&#13;
data from six parliamentary statements that were given in&#13;
response to the political apology offered to Irish mother&#13;
and baby home survivors, we demonstrated how these&#13;
speakers constructed and understood the apology and&#13;
how these constructions relate to their own political positions. Specifically, the apology to mothers and babies is&#13;
used for political purpose, allowing majority members of&#13;
government to position the wrongdoings experienced by&#13;
mothers and babies in the past and to encourage the national collective to move on. Others seeking progressive&#13;
social change—a parliamentary minority—use the apology to shape a political narrative that demands national&#13;
collective action. Our work highlights the important role&#13;
that identity-based power relations play in confronting&#13;
historical injustice, and how this may result in a dual&#13;
schism with people within a nation becoming divided over&#13;
both the apology and the appropriate response.</text>
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