Decolonising the Body: Restoring Sacred Vitality

The transformation of the impacts of sexual, racial and colonial violence on Native women requires unlearning ways of thinking and being that have been etched onto the body. This article examines a program developed for urban Native women that focuses on restoring the felt sense of sacred interconnection with relations and developing an embodied spiritual practice incorporating traditional teachings.La transformation des impacts de la violence sexuelle raciale et coloniale contre les femmes autochtones demande un désapprentissage des façons de penser et d'être qui ont été ancrées dans le corps. Cet article étudie un programme élaboré pour les femmes autochtones urbaines qui se concentre à restaurer le sentiment de l'interconnection sacrée entre les relations et le développement d'une pratique sprirituelle qui incorpore les enseignements traditionnels

Regenerative Land-based Learning Practices at xʷc̓ic̓əsəm Garden

The past, present, and future of Indigenous food systems have always been dependent on Indigenous knowledge mobilization of sustainable land-based practices. Intergenerational approaches to teaching, learning, and researching are featured in this work at the xʷc̓ic̓əsəm Garden: ‘The Place Where We Grow’ situated on the ancestral and unceded territory of the hən̓q̓əmin̓əm̓ speaking xʷməθkʷəy̓əm (Musqueam) people located at the UBC Farm. This presentation explores the Garden’s land-based methodological implications in promoting Indigenous resurgence agendas. We will do that by drawing on Wilson Mendes’s Ph.D. research on the intersections of land-based pedagogies, Indigenous food sovereignty, and Indigenous youth cultural identity and wellness. In this context, we will reflect on the Medicine Collective intergenerational pedagogical approaches to explore how Indigenous knowledge systems through language, protocols and ceremonies encourage Indigenous People’s resurgence through regenerative land-based practices via Indigenous food systems engagement. We acknowledge the Social Sciences and Humanities Research Council for supporting our research.  We raise our hands in gratitude to Dr Eduardo Jovel (Pipil and Mayan ancestry) for his leadership at the xʷc̓ic̓əsəm Garden. Dr. Jovel is the Interim Director of First Nation House of Leaning and Director of the Indigenous Research Partnerships at the Faculty of Land and Food Systems, University of British Columbia.  

Effects of L protein on MreB and cell lysis

The MS2 bacteriophage is a single-stranded, positive-strand RNA virus that contains four genes: mat, coat, rep, and L. The L protein is responsible for cell lysis, although relatively little is known about its mode of action. Unlike other viral lysis proteins, which inhibit cell wall synthesis at the division site causing midcell blebs, L protein appears to cause lysis at random cellular locations, as seen by bleb formation throughout the cell. We hypothesized that L protein works with MreB, an essential protein for cell wall synthesis, which is localized throughout the cell body. We seek to identify how L protein affects MreB by possibly: causing the mislocalization of MreB at specific sites of lysis, activating a section of MreB to form a hotspot for cell wall synthesis, or deactivating a section of the MreB pool, causing cell defects. To begin to determine which mechanism is correct, we will measure the localization of MreB in cells undergoing lysis to see if there is a correlation between MreB localization and L protein induced lysis. We will then examine if there is a direct interaction between L protein and MreB using biomolecular fluorescent complementation. Learning how L protein lyses cells will provide us with a better understanding of single gene lysis, which can be applied to phage therapy to kill disease causing bacteria and to effectively prevent bacteriophages from killing helpful bacteria that assist in preventing disease or are important for industrial purposes.Howard Hughes Medical Institute Science Education ProgramMicrobiology and Molecular Genetic

The Australasian Resuscitation In Sepsis Evaluation : fluids or vasopressors in emergency department sepsis (ARISE FLUIDS), a multi-centre observational study describing current practice in Australia and New Zealand

Objectives: To describe haemodynamic resuscitation practices in ED patients with suspected sepsis and hypotension. Methods: This was a prospective, multicentre, observational study conducted in 70 hospitals in Australia and New Zealand between September 2018 and January 2019. Consecutive adults presenting to the ED during a 30-day period at each site, with suspected sepsis and hypotension (systolic blood pressure <100 mmHg) despite at least 1000 mL fluid resuscitation, were eligible. Data included baseline demographics, clinical and laboratory variables and intravenous fluid volume administered, vasopressor administration at baseline and 6- and 24-h post-enrolment, time to antimicrobial administration, intensive care admission, organ support and in-hospital mortality. Results: A total of 4477 patients were screened and 591 were included with a mean (standard deviation) age of 62 (19) years, Acute Physiology and Chronic Health Evaluation II score 15.2 (6.6) and a median (interquartile range) systolic blood pressure of 94 mmHg (87–100). Median time to first intravenous antimicrobials was 77 min (42–148). A vasopressor infusion was commenced within 24 h in 177 (30.2%) patients, with noradrenaline the most frequently used (n = 138, 78%). A median of 2000 mL (1500–3000) of intravenous fluids was administered prior to commencing vasopressors. The total volume of fluid administered from pre-enrolment to 24 h was 4200 mL (3000–5661), with a range from 1000 to 12 200 mL. Two hundred and eighteen patients (37.1%) were admitted to an intensive care unit. Overall in-hospital mortality was 6.2% (95% confidence interval 4.4–8.5%). Conclusion: Current resuscitation practice in patients with sepsis and hypotension varies widely and occupies the spectrum between a restricted volume/earlier vasopressor and liberal fluid/later vasopressor strategy

Elders’ teachings on indigenous leadership : leadership is a gift

This qualitative study introduces a variety of considerations to help understand ways in which Indigenous Knowledge broadens the existing dominant views of leadership. Indigenous Elders, as a source of Indigenous Knowledge provide intergenerational leadership through the sharing of their teachings, oral histories and experiences. For this study I examined the culturally relevant Indigenous leadership program that is offered within the non-credit Longhouse Leadership Program (LLP) at the First Nations House of Learning (FNHL) at the University of British Columbia (UBC), taught by Elders, cultural leaders and educators. Through the telling of oral histories, nine Elders and cultural educators who work with the FNHL community shared their views on Indigenous leadership presenting historical examples of Indigenous leadership and recommending pedagogy for the current Longhouse leadership program. Their cultural teachings are resources for Indigenous leadership pedagogy that is transformative. The Elders’ teachings on Indigenous leadership are transformational because they identify and deconstruct colonial structures and support the self determined leadership goals of local communities. The teachings are: knowing the history of the land and educating others; reclaiming culture and living the teachings; culture as a support for individuals, families and communities; leadership as a gift-step forward demonstrating community responsibilities; and wholistic pedagogy all which is transformational when delivered within an anti racism education framework. These teachings are consistent with those found more generally in the academic literature, emphasizing leadership grounded in the cultural teachings that supports living Aboriginal communities and coalition building for change.Education, Faculty ofEducational Studies (EDST), Department ofGraduat

Indigenous elders' pedagogy for land-based health education programs : Gee-zhee-kan'dug Cedar pedagogical pathways

This qualitative research articulates and develops an Anishnabe-Nehiyaw Cree perspective of a tribal pedagogy. The author weaves elements of critical ethnographies, Indigenous oral histories and critical tribal and feminist theories throughout the dissertation. She describes five pedagogical pathways that were developed through an Indigenous conversation method (Kovach, 2010) in 8 research circles with 18 Indigenous Elders in central, rural Manitoba. The research utilizes Indigenous storywork methodologies to gather and interpret the research on Indigenous local land-based pedagogies. The specific Gee-zhee-kan’-dug Cedar pedagogy is described by the Indigenous Elders who teach at a 24 year long land-based health education program. The author outlines five pedagogical learning pathways as key findings, which are: 1) culture: facilitating access to the revitalization of tribal Indigenous knowledges; 2) land: developing local co-partnerships and genealogies connected to territories; 3) orality: using story, ceremony, songs, prayers, language, dreams, performance, and genealogy as the primary modes of teaching; 4) community: aligning educators with local self-determining initiatives such as food sovereignty and access to healthy water and plant medicines; and 5) ethics: interweaving practices with sustainable, health-enhancing and decolonizing agendas. From the example of this Cedar pedagogy, the researcher proposes a framework for educators who want to develop their own local, land-based pedagogies. This framework includes five elements: 1) research local Indigenous nation’s culture and stories, and partner with appropriate resource people; 2) prepare materials and information required for students to learn in the class and on the land, and make space for and provide access to Indigenous knowledge holders; 3) follow local protocol principles, including proper expression of the value principles, negotiate local relationships to land, and modify protocol principles for each context; 4) apply the pedagogy by taking people out on the land, encouraging the use of all of the senses, and engaging respectfully with local peoples and places; and 5) reflect on the experience by sharing local stories of transformation and reconnection to lands/plants. The research concludes with a discussion on how Indigenous knowledge systems can inform land-based pedagogies, and how these pedagogies can have a pivotal role in strengthening peoples’ wholistic health.Education, Faculty ofEducational Studies (EDST), Department ofGraduat

Honouring Songs for Professor Michael Marker

Alannah Young and Eduardo Jovel offer two songs in honour of the late Professor Michael Marker

The relationship between novelty-seeking traits and behavior: Establishing construct validity for the human Behavioral Pattern Monitor.

Novelty seeking is a tendency to approach new situations, putatively driven by the brains catecholaminergic system. It is traditionally measured via self-report, but a laboratory-based paradigm, the human Behavioral Pattern Monitor (hBPM), quantifies behavior in a novel environment and has utility in cross-species studies of neuropsychiatric disorders. Our primary aim assessed whether self-reported novelty-seeking traits were associated with novelty-seeking behavior in the hBPM. An existing sample of 106 volunteers were categorized as high vs. low novelty seekers using the Temperament and Character Inventory (TCI). Subjects had been randomized to one dose of amphetamine (10 or 20&nbsp;mg) or modafinil (200 or 400&nbsp;mg), allowing us to explore whether a pharmacological catecholamine challenge further enhanced novelty-seeking behavior. High TCI novelty-seekers had more hBPM motor activity and novel object interactions. The exploratory analyses, although limited by low power, suggested that amphetamine and modafinil did not markedly moderate novelty-seeking traits. The hBPM demonstrates construct validity as a lab-based measure of novelty seeking and thus useful in translational studies of neuropsychiatric conditions and treatment options. Further research may illuminate whether a biological predisposition towards higher catecholaminergic activity, combined with the novelty-seeking trait, may increase propensity for risky and addictive behaviors

Sharing Our Wisdom: A Holistic Aboriginal Health Initiative

Colonization has had a profound effect on Aboriginal people’s health and the deterioration of traditional Aboriginal healthcare systems. Health problems among Aboriginal people are increasing at an alarming pace, while recovery from these problems tends to be poorer than among other Canadians. Aboriginal people residing in urban settings, while maintaining strong cultural orientations, also face challenges in finding mentors, role models, and cultural services, all of which are key determinants of health. Using a participatory action framework, this study focused on understanding and describing Aboriginal traditional healing methods as viable approaches to improve health outcomes in an urban Aboriginal community. This research investigated the following questions: (a) Do traditional Aboriginal health practices provide a more meaningful way of addressing health strategies for Aboriginal people? (b) How does participation in health circles, based on Aboriginal traditional knowledge, impact the health of urban Aboriginal people? Community members who participated in this project emphasized the value of a cultural approach to health and wellness. The project provided a land-based cultural introduction to being of nə́c̓aʔmat tə šxʷqʷeləwən ct (one heart, one mind) and learning ways of respectful listening xwna:mstəm (witness) tə slaχen (medicines) (listen to the medicine), through a series of seven health circles. The circles, developed by Aboriginal knowledge keepers, fostered a healthy sense of identity for participants and demonstrated the ways of cultural belonging and community. Participants acknowledged that attending the health circles improved not only their physical health, but also their mental, emotional, and spiritual health

A Pilot Assessment of the Effects of HIV and Methamphetamine Dependence on Socially Dysregulated Behavior in the Human Behavioral Pattern Monitor.

Deficits in social cognition are seen in both people living with HIV (PWH) and people with a history of methamphetamine (METH) dependence. Dually affected individuals may experience additive negative effects on social cognition due to these conditions. We evaluated social cognition in 4 diagnostic groups (HIV-/METH-, HIV-/METH+, HIV+/METH-, HIV+/METH+). First, we used traditional social-emotional functioning assessments, the Difficulties in Emotion Regulation Scale and the Faux Pas Task, to determine any significant effects of METH dependence and HIV on social cognition. Next, we quantified social cognition using the Human Behavioral Pattern Monitor by evaluating social behavior represented by interaction with novel objects. METH dependence significantly affected social-emotional functions and HIV significantly affected on object interactions, however no significant additive effects were observed using these methods. The nuanced relationship between HIV and METH dependence suggests that other factors (i.e., adaptive life skills) likely mediate social cognition-related behaviors