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2011 ; 8
(1
): 179-189
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gab.com Text
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English Wikipedia
BODIES DON T JUST TELL STORIES, THEY TELL HISTORIES: Embodiment of Historical
Trauma among American Indians and Alaska Natives
#MMPMID29805469
Walters KL
; Mohammed SA
; Evans-Campbell T
; Beltrán RE
; Chae DH
; Duran B
Du Bois Rev
2011[Apr]; 8
(1
): 179-189
PMID29805469
show ga
Increasingly, understanding how the role of historical events and context affect
present-day health inequities has become a dominant narrative among Native
American communities. Historical trauma, which consists of traumatic events
targeting a community (e.g., forced relocation) that cause catastrophic upheaval,
has been posited by Native communities and some researchers to have pernicious
effects that persist across generations through a myriad of mechanisms from
biological to behavioral. Consistent with contemporary societal determinants of
health approaches, the impact of historical trauma calls upon researchers to
explicitly examine theoretically and empirically how historical processes and
contexts become embodied. Scholarship that theoretically engages how historically
traumatic events become embodied and affect the magnitude and distribution of
health inequities is clearly needed. However, the scholarship on historical
trauma is limited. Some scholars have focused on these events as etiological
agents to social and psychological distress; others have focused on events as an
outcome (e.g., historical trauma response); others still have focused on these
events as mechanisms or pathwaysby which historical trauma is transmitted; and
others have focused on historical trauma-related factors (e.g., collective loss)
that interact with proximal stressors. These varied conceptualizations of
historical trauma have hindered the ability to cogently theorize it and its
impact on Native health. The purpose of this article is to explicate the link
between historical trauma and the concept of embodiment. After an
interdisciplinary review of the "state of the discipline," we utilize ecosocial
theory and the indigenist stress-coping model to argue that contemporary physical
health reflects, in part, the embodiment of historical trauma. Future research
directions are discussed.