Fetal alcohol spectrum disorder and inappropriate sexual behaviour

Previous research on Fetal Alcohol Spectrum Disorder (FASD) has identified common physical and behavioural characteristics associated with children who were prenatally exposed to alcohol. The research suggests that many individuals with FASD have experienced involvement with the law, and engaged in inappropriate sexual behaviour. However, there would appear to be a scarcity of research that identifies the life histories of individuals with FASD who have engaged in inappropriate sexual behaviour. Identifying risk and protective factors towards positive outcomes for people with FASD has both individual and societal importance. In order to better understand individuals with FASD, this research paper explores the common characteristics of FASD which may lead to inappropriate sexual behaviour, such as deficits in social skills, self-regulation, and executive functioning. Another important characteristic that is explored in the research paper is how FASD can present as an invisible disability, and the risk associated with treatment of individuals who may not be identified as having organic brain damage, specifically in the criminal justice system. As the research on FASD is limited, this paper also explores the characteristics associated with the general population of people who have engaged in inappropriate sexual behaviour, and people with disabilities who have displayed challenging sexual behaviour. The comparison of populations of people engaging in inappropriate sexual behaviour highlights the importance of the responsivity of interventions. Despite the diagnostic label of “paraphilia” attributed to those who have been convicted of sexual crimes, each individual is a complex being. Responsivity indicates each individual must be holistically understood in order to design services that encourage individual change.Master of Arts in Interdisciplinary Human Developmen

Defining health from a Plains Cree perspective

The current state of Aboriginal health is of national concern. Aboriginal people as a population do not have the same level of health as other Canadians. There has been a long history of providing health care based on Eurocentric (Western) ideology that has not taken into account Aboriginal peoples’ perspective. There is limited research to provide insight toward understanding how Aboriginal people understand, define, and address their health concerns. This study used the Kaupapa Maori Philosophy/Methodology to define health from a Plains Cree (Indigenous) perspective. A qualitative descriptive research study was done in Thunderchild First Nation. A combination of purposeful and convenience snowball sampling was utilized to select 14 participants to reach saturation. Semi-structured interviews were conducted with eleven open-ended questions to facilitate elaborations during the interviews. Thematic analysis was used to analyze the data, and then the data was categorized using the Medicine Wheel. Four broad themes were derived from the data. Health was consistently described in relation to physical, emotional, intellectual (mental), and spiritual wellness. Collectively there does appear to be a holistic perception of health, similar to the teachings from the Medicine Wheel. Half of the participants described health from a holistic perspective and half described health using two of the four components of the Medicine Wheel: physical, emotional, intellectual (mental), and spiritual wellness. Pursuing and maintaining health included a combination of information and practices from both the Western and Traditional Indigenous world. Further collaboration and research is necessary to determine if the findings are similar among other Aboriginal Peoples’ in Saskatchewan

Using Systemic Functional Linguistics to Inform a Language Pedagogy in a Middle School English Classroom a Case Study

This qualitative case study analyzes how a middle school teacher used the tools of systemic functional linguistics (SFL) and genre based pedagogy (GBP) to support linguistically and culturally diverse students in analyzing informational texts critically in the context of curricular and school reforms in the United States. Using a combination of ethnographic case study methods (Dyson, 1993; Davies, 1999; Merriam, 2005; Dyson & Genishi, 2005) and critical discourse analysis (Eggins, 1999; Fairclough, 1995) the teacher collected an extensive corpus of diverse data over a school year. Focused data collection consistent with case study methods included instructional materials, paper and electronic copies of students’ texts over time, videotapes and transcripts of classroom interactions and transcripts of interviews with the teacher and focal students. Data analysis included tracking the ways students discussed language and genre features of instructed informational texts, as well as using discourse analysis to analyze the specific genre register features included in students’ written products and making revisions to their expository texts. The findings indicate when introduced to an SFL metalanguage, students in this English class were able to discuss the language of school on a more functional level, shifting from their more structural conceptions of texts demonstrated at the beginning of the school year. In addition, students co-constructed a metalanguage for their own needs as writers, naming language systems in ways that made sense to them as developing writers. Finally, the student writers did gain more control in the academic language employed in writing, best understood with the tools of discourse analysis. The implications of this study suggest expansive language resources used to discuss academic literacy act as tools for students in learning to read and write instructional texts

Narrative description of Miyo-Mahcihoyan(Well-Being) from a contemporary Nehiyawak (Plains Cree) perspective

There are unequivocal health disparities, both physical and mental, between the Indigenous and non-Indigenous peoples of Canada. Utilizing narrative inquiry, a qualitative methodology, 15 néhiyawak (Plains Cree people) between 18 and 71 years of age from Thunderchild First Nation were interviewed to explore what improved their mental health and well-being and what they needed to attain optimal mental health and well-being. The néhiyawak interviewed for this study responded with descriptions of strength and resilience. By posing questions that focused on the positive, the strengths, and resilience of the néhiyawak in this study came to the forefront. Narrative thematic analysis of the interviews conducted with the néhiyawak from Thunderchild First Nation consistently revealed four overarching themes that highlighted what positively impacted their mental health and well-being and their perceived needs to attain optimal mental health and well-being: relationships; spiritual beliefs and cultural practices; tānisīsi wāpahtaman pimātisiwin (worldview); and ēkwa ōhi kikwaya piko ka-ispayiki kīspin ka-nohtē-miyo-mahcihoyān (these are the things that need to happen if I want to be healthy). The néhiyawak in this study described holistic health determinants that could best be associated with the medicine wheel and the determinants of health as making a positive difference to their mental health and as necessary for them to obtain optimal mental health and well-being. These results suggest that mental health programming and intervention should be harmonious with Indigenous culture; utilize a holistic approach that takes physical, emotional, mental, and spiritual well-being into consideration; and address the existing mental health disparities using the determinants of health as a framework, with an increased focus on the current socio-economic status of Indigenous peoples in Canada

A Nurse\u27s Journey with Cultural Humility: Acknowledging Personal and Professional Unintentional Indigenous-specific Racism

This is a first-person reflection of my journey through cultural humility to identify a connection between my inherent beliefs about Indigenous Peoples and Indigenous-specific systemic racism. The co-authors of this paper provided guidance, mentorship, and support in organizing the framework due to the challenging and sensitive nature of the content. As part of my relational practice, I worked with a Cree scholar to write this paper. As a descendant of white European colonial settlers, I grew up in a small community in western Canada populated by people of similar backgrounds. My exposure to Indigenous Peoples and culture was very minimal; however, conversations and attitudes about Indigenous Peoples generally centered around negative and racist stereotypes. Childhood games and jokes insidiously contributed to the construction of my worldview by dehumanizing, belittling, and humiliating Indigenous Peoples. A necessary part of my journey was to recognize how these words and attitudes have informed my worldview and at the same time hurt Indigenous Peoples. Historical facts of Indigenous treatment were brushed off or minimized as something that happened in the past. Although sharing my experience is uncomfortable, I am compelled to identify and acknowledge how the deep-rooted beliefs and attitudes that I have towards Indigenous Peoples have been shaped by my education, culture, and experiences. I hope that my own developing journey with cultural humility may serve as a guide to deconstructing the historical, personal, and professional ways in which Indigenous-specific racism exists and is perpetuated in health care. My own first steps are an open invitation for the nursing profession to similarly begin to address unintentional and intentional racism in healthcare. By understanding Canadian history, committing to allyship, advocating for social justice, actively intervening by speaking up, and integrating trauma-informed care/principles into our practice, we may begin to effectively address Indigenous-specific racism in health care. Résumé Il s’agit d’une réflexion personnelle sur mon parcours en matière d’humilité culturelle afin d’identifier le lien entre mes croyances inhérentes au sujet des peuples autochtones et du racisme systémique dont ils sont victimes. Les coauteures de cet article ont fourni des conseils, de l’encadrement et du soutien pour développer le contexte en raison de la nature délicate du contenu. Dans le cadre de ma pratique relationnelle, j’ai rédigé cet article en collaboration avec un universitaire crie. Je suis descendante de colons européens blancs, j’ai grandi dans une petite communauté de l’ouest du Canada entourée de personnes aux origines similaires. J’ai été très peu exposée aux Autochtones et à leur culture, toutefois, les conversations et les mentalités les concernant étaient habituellement négatives et racistes. Les jeux et les blagues de mon enfance ont influencé ma conception du monde en déshumanisant, rabaissant et humiliant les peuples autochtones. Une des étapes cruciales de mon cheminement a été de reconnaître la façon dont ces mots et ces mentalités ont influencé ma perception du monde et par la même occasion, ont blessé les Autochtones. Les faits historiques et les traitements qui leur étaient réservés ont été balayés du revers de la main ou atténués en raison de leur nature ancienne. Bien que je sois mal à l’aise de vous raconter mon expérience, je me vois obligée d’identifier et de reconnaître que mes croyances et mes mentalités profondément enracinées envers les Autochtones ont été façonnées par mon éducation, ma culture et mes expériences. Je souhaite que mon cheminement vers l’humilité culturelle puisse servir de guide afin de déconstruire le racisme systémique envers les Autochtones présent dans les sphères personnelles, professionnelles et historiques et que cela se reflète dans les soins de santé. Cette première étape, bien que personnelle, constitue une invitation à la profession infirmière à s’investir dans la lutte contre le racisme volontaire ou involontaire dans les soins de santé. En comprenant l’histoire canadienne, en nous engageant à nous allier, en plaidant pour la justice sociale, en prenant la parole activement et en intégrant des soins et des principes qui tiennent compte des traumatismes dans notre pratique, nous pouvons commencer à lutter efficacement contre le racisme systémique envers les Autochtones dans les soins de santé

Addressing Indigenous-Specific Racism in Healthcare as Part of Reconciliation: A Nurses Responsibility to Mitigate Racism in Healthcare

Background: Reports of racism and discrimination, particularly Indigenous-specific racism within the Canadian health care system, has become common in the news. The November 2020 report entitled In Plain Sight: Addressing Indigenous-specific Racism and Discrimination in B. C. Health Care and the September 2020 death of Joyce Echaquan clearly indicate immediate action is required by all nurses to address current practice and to be accountable for delivering safe, competent, and ethical care to Indigenous peoples (First Nations, Métis, and Inuit). As a registered nurse and a white settler mother of two Indigenous sons, I cannot ignore Indigenous-specific racism. In alignment with the Truth and Reconciliation recommendations, I recognize the necessity to address the truth - the history of colonization in Canada and how it has affected and continues to affect Indigenous health and wellness. There are numerous publications that have described the legacy of both residential schools and the Indian hospitals, along with numerous anecdotal stories of the deplorable care provided to the First Peoples of Canada. This historical relationship has resulted in Indigenous peoples feeling deep mistrust towards the healthcare system. This sociopolitical history directly affects my Indigenous sons and their personal wellness as they navigate growing up in an environment of racism. Purpose: The purpose of this paper is to share with healthcare professionals the effects Indigenous-specific racism has on Canadian Indigenous people with the hope of fostering more authentic conversations to guide policy change and create an environment for safe, competent, compassionate, and ethical healthcare delivery. Implications: It is necessary for all health care providers to engage in safe, compassionate, competent, and ethical care for all patients. Practicing cultural safety an important first step when engaging with Indigenous peoples. This colonial history impacts my sons’ wellness and I have prepared a letter to share with them and my nursing colleagues. My hope is twofold: 1) that they will keep this letter and read it as they face unnecessary challenges simply because they are Indigenous; and secondly, the nursing profession will address and eliminate Indigenous-specific racism in healthcare.&nbsp

Mitigating the Psychological Impact of COVID-19 on Healthcare Workers: A Digital Learning Package

The coronavirus pandemic (COVID-19) will undoubtedly have psychological impacts for healthcare workers, which could be sustained; frontline workers will be particularly at risk. Actions are needed to mitigate the impacts of COVID-19 on mental health by protecting and promoting the psychological wellbeing of healthcare workers during and after the outbreak. We developed and evaluated a digital learning package using Agile methodology, within the first three weeks of UK outbreak. This e-package includes evidence-based guidance, support and signposting relating to psychological wellbeing for all UK healthcare employees. A three-step rapid development process included public involvement activities (PPI) (STEP 1), content and technical development with iterative peer review (STEP 2), delivery and evaluation (STEP 3). The package outlines the actions that team leaders can take to provide psychologically safe spaces for staff, together with guidance on communication and reducing social stigma, peer and family support, signposting others through Psychological First Aid (PFA), self-care strategies (e.g. rest, work breaks, sleep, shift-work, fatigue, healthy lifestyle behaviours), and managing emotions (e.g. moral injury, coping, guilt, grief, fear, anxiety, depression, preventing burnout and psychological trauma). The e-package includes advice from experts in mental wellbeing as well as those with direct pandemic experiences from the frontline, as well as signposting to public mental health guidance. Rapid delivery in STEP 3 was achieved via direct emails through professional networks, and social media. Evaluation included assessment of fidelity and implementation qualities. Essential content was identified through PPI (n=97) and peer review (n=10) in STEPS 1 and 2. The most important messages to convey were deemed to be normalisation of psychological responses during a crisis, and encouragement of self-care and help-seeking. Within 7 days of completion the package had been accessed 17,633 times, and healthcare providers have confirmed immediate adoption within their health and wellbeing provisions. Evaluation (STEP 3, n=55) indicated high user satisfaction with content, usability and utility. Assessment of implementation qualities indicated that the package was perceived to be usable, practical, low-cost and low burden. Our digital support package on 'Psychological Wellbeing for Healthcare Workers' is free to use, has been positively evaluated and was highly accessed within one week of release. It is available here: https://www.nottingham.ac.uk/toolkits/play_22794. This package was deemed to be appropriate, meaningful and useful for the needs of UK healthcare workers. We recommend provision of this e-package to healthcare workers alongside wider strategies to support their psychological wellbeing during and after the COVID-19 pandemic

P4_4 Planet Kayakers

During this paper we investigate how the different surface gravity [1] present on other bodies within our solar system affects the size and shape of hydraulic jumps in rivers. We find that the ratio of height to length of the hydraulic jump is a constant, to 3 significant figures. This is due to the fact that on bodies with low surface gravity the wave is taller but longer and for high surface gravity the wave is lower in height but shorter in length. We conclude that any body, apart from Jupiter as it violates the initial conditions needed to form a hydraulic jump, would create waves that could be surfed by kayakers and surfers

P4_3 Spaceball

In this paper, we investigated the amount of energy and force an oncoming piece of debris the size and mass of a baseball would have on the International Space Station (ISS), and the effects of a collision between the two. It was found that the energy of the baseball is 4.4x10^6 J, meaning the force it exerts as it penetrates a window on the ISS is 5.5x10^7 N. This is shown to have the equivalent force to a collision between two cars if their impact velocity is 1303 ms^−1 . We concluded that the ISS collision would cause serious damage to its protective shielding and modules and would be by far the largest collision to date