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              <text>David P. Meharg, Sarah M. Dennis, Justin McNab, Kylie G. Gwynne, Christine R. Jenkins, Graeme P. Maguire, Stephen Jan, Tim Shaw, Zoe McKeough, Boe Rambaldini, Vanessa Lee, Debbie McCowen, Jamie Newman, Hayley Longbottom, Sandra Eades, Jennifer A. Alison</text>
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              <text>Aboriginal Australians experience a high prevalence of chronic obstructive pulmonary disease (COPD), with high rates of potentially preventable hospitalisations. However, little is known about Aboriginal peoples’ experiences of living with COPD and how they navigate health care systems. This study used thematic analysis and Aboriginal methodology to explore Aboriginal peoples’ lived experiences of COPD, their health care journey from receiving a diagnosis of COPD to the clinical management, and the impact of COPD on their daily lives. We conducted in-depth semi-structured interviews over a 6-month period with 18 Aboriginal adults diagnosed with COPD from four Aboriginal Community Controlled Health Services (ACCHS) in New South Wales, Australia. Reflexive thematic analysis was employed to ensure rigour. The findings revealed deeply personal and reflective stories shaped by historical, social, and cultural realities of Aboriginal peoples living with COPD. Four themes were identified characterising their experiences. Based on the findings, the following guidance is provided on future COPD care for Aboriginal peoples: Better alignment of existing COPD management with Aboriginal peoples’ cultural contexts and perspectives to improve access to culturally safe care; Increased funding for ACCHS to enhance COPD management, such as early detection through case finding and access to ACCHS-led pulmonary rehabilitation; Engaging family members in COPD management and providing culturally centred COPD education that facilitates discussions and builds health literacy and self-management skills; Implementing health promotion initiatives to increase awareness and counteract fear and shame to improve early COPD detection.</text>
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              <text>&lt;a href="https://search.worldcat.org/title/1099979081"&gt;https://search.worldcat.org/title/1099979081&lt;/a&gt;</text>
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              <text>A Son of Two Countries is a story of struggle for education. Born in 1946 in Rwanda under Belgian colonial rule, the author recounts his early education in Rwanda and later as a refugee in Tanzania. He was naturalized as a Tanzanian citizen in 1980 while doing his undergraduate studies at the University of Dar es Salaam. As he struggled to get education, the author was also grappling with his refugee status, with all the challenges that it entailed. The book gives insights into the contradictions of colonial and post-colonial education, as well as the authors reflections on education in Tanzania, given his long experience in the education sector in that country. Finally, we get some glimpses into the dual identity of the author as a Tanzanian citizen of Rwandan origin and how this shaped his relationship with the two countries he calls home. As he aptly puts it, Rwanda gave me my heart; Tanzania gave me my brain. I find it difficult to choose between my heart and my brain.</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/10.1016/j.burns.2024.07.023"&gt;https://doi.org/10.1016/j.burns.2024.07.023&lt;/a&gt;</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>In the 40 years since federal employment equity initiatives were launched in Canada, they have faced persistent backlash. This backlash is grounded in and fueled by conceptualizations of justice and equality that are rooted in ideologies of individualism and meritocracy. Here we draw on 140 qualitative interviews with members of six professions from across Canada, who self-identify as Indigenous, Black or racialized, ethnic minority, disabled, 2SLGBTQ+, and/or from workingclass origins, to explore tensions between concepts of justice grounded in group-based oppressions and those grounded in individual egalitarianism. Though affirmative action and employment equity opened up opportunities, people were still left to fight for individual rights. This push to individualism was intensified by persistent hostile misperceptions that people are less qualified and in receipt of ‘unfair advantages.’ Through discursive misdirection, potential for transformative institutional change is undermined by liberal discourses of individualism and meritocracy</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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              <text>"Health inequity between Indigenous (First Nations, Inuit, and Métis) peoples and other citizens is an important policy concern in Canada, as in other colonial countries. Racism in healthcare has been identified as contributing to poorer care and to worse outcomes. Despite a large literature regarding racism in other healthcare contexts, the dimensions of the existing literature on anti-Indigenous racism in Canadian healthcare are unclear. A scoping review examined the evidence of anti-Indigenous racist experiences in healthcare in the research literature, including the types of racist behaviours identified, settings studied, and Indigenous populations and geographic regions included. We identified English and French language journal articles on anti-Indigenous racism in Canadian healthcare settings in Scopus, PubMed, CINAHL, and the Bibliography of Indigenous Peoples in North America, and grey literature reports. A total of 2250 journal articles and 9 grey literature reports published since 2000 were included in screening, and 66 studies were included in the final review. Most used qualitative interviews with patients, but a large proportion included healthcare providers. Most were conducted in urban settings, a majority in Ontario or British Columbia, with mixed Indigenous populations. The largest proportion focussed on patient experiences with healthcare in general, rather than specific clinical contexts. Most racist experiences identified were ‘covert’ racism, including patients feeling treated differently from non-Indigenous patients, being ignored, treated more slowly, or not believed. Stereotyping of Indigenous peoples as substance users, poor patients, or poor parents was also commonly reported. ‘Overt racism’, including the use of racist slurs, was not widely found. Some quantitative studies did use standardized or validated instruments to capture racist experiences, but most did not result in generalizable estimates of their prevalence. The few studies linking racism to health outcomes found that experiencing racism was related to reluctance to seek healthcare, potentially leading to higher unmet healthcare needs. Gender was the intersecting dimension most identified as shaping healthcare experiences, with Indigenous women and girls at risk to specific stereotypes. Some papers suggested that socio-economically disadvantaged Indigenous people were at the highest risk to experiencing racism. Types of anti-Indigenous racism identified in Canadian healthcare appear similar to those reported in other jurisdictions. Indigenous peoples facing multiple dimensions of disadvantage, especially gender and social class, may be the most likely to experience racism. It is likely that the experience of racism in healthcare has implications for Indigenous peoples’ health, mainly by reducing healthcare access."</text>
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                <text>Anti-Indigenous racism in Canadian healthcare: a scoping review of the literature</text>
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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>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>Indigenous and Tribal Peoples and Cancer aims to provide an overview of cancer and Indigenous and Tribal peoples—from prevention and diagnosis to treatment and cancer care. It considers cancer incidence, mortality, prevalence, survival, and inequities for Indigenous and Tribal peoples globally. Most importantly, it extends beyond issues and challenges, to offer an Indigenous-knowledges, strengths-based approach to successful health interventions, research projects, research translation, and living well—both with and beyond cancer. It incorporates contributions from 223 individual authors, whose knowledge spans a wide range of disciplines and experiences. Some of the contributions are highly personal, while others report on the latest science and issues for the future.</text>
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