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>> Module 7, which is the, kind
of the summation of this training.

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And so, now we've been through seven
modules for The Impacts of ACEs

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and Toxic Stress on Indigenous
Communities.

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And so this is kind of an
overview or a summary of the things

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that we have been talking about.

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This is a supplemental training that
is, has been approved and certified

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by the ACEs Aware initiative, and it
also encourage people to participate

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in the core ACEs Aware training as well.

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So as we begin this module, the,
the training learning objectives

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that participants will be able to
define adverse childhood experiences,

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define how providing trauma-informed
care for indigenous communities

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of California must include an
understanding of their histories

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and how these experiences relate
to intergenerational transmission

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of adversity, and protective factors
from an indigenous perspective.

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And describe how the content of these
modules support screening for ACEs

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and treatment of toxic stress
in indigenous communities.

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And so, part of review is asking
this question, what are ACEs?

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And so this is all information
that we've gone over before,

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but it's just to kind of
put it into one, one place.

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And so we know that ACEs, that
there's 10 categories of ACEs,

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that there's the abuse, which can
be physical, emotional, or sexual.

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There's the neglect, which
is physical or emotional.

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We know that there's the household
challenges, which as originally phrased

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as household dysfunction, but
that was reframed by the CDC,

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that growing up in a household with
parental incarceration, mental illness,

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substance dependence, absence
due to separation or divorce,

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intimate partner violence, these are
all examples of household challenges.

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We also talked about the prevalence
of ACEs among indigenous peoples,

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and we noted that nationally,
Native Americans rated,

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reported the higher rates of ACEs
of any other local and ethnic group.

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We also noted that locally
in Hoopa, California,

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that 31.4% of indigenous peoples
had an ACE score of 4 or more.

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We compared this to the rest
of the state of California,

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and even among the highest numbers,

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which s 17.3% in Latino/Latina
communities,

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that the Hoopa community is also double
in looking at the prevalence of ACEs.

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We also talked about health and
equities among indigenous peoples.

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We identified that diabetes
incidences is 177% times higher,

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with the highest rate
of type 2 diabetes.

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We identified that tuberculosis
incidences is 500% times higher.

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We also talked about
native teen experiencing,

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native teens experiencing the highest
rate of suicide of any other population,

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10 times the national norm.

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And we talked about violence
accounts for 75%

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of deaths among youth ages 12 to 20.

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And so this is pulling all of
these things together that we've,

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we've been talking about, and so
we also answered the question,

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what is intergenerational
transmission of adversity?

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So not only looking at ACE scores and,
and other social determinants of health,

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but also looking at the
intergenerational trauma

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and intergenerational
transmission of adversity.

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And we learned that intergenerational
transmission of toxic stress occurs

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when adverse experiences alter
parental biology or behavior in ways

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that affect the development
and health of their children.

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That parenting behaviors, positive
experiences, societal factors,

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and historical traumas also
influence how health risks are passed

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from parent to child.

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And we talked about, how does this
relate to indigenous communities?

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And in one of the modules we discussed
the local history of California,

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and not being able to mourn the loss
during these periods of genocide,

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the abuse and neglect in boarding
schools, the forced removal

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from homelands, the slavery and
concubinage, and in combination

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with ongoing oppression, racism,
and discrimination, are all impacts

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of intergenerational
transmission of adversity.

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But even despite these high ACE scores,
and despite the social determinants

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of health, things such racism,

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discrimination, structural
racism as well.

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Separation from parents,
poverty, and in addition

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to the intergenerational trauma, and
then the intergenerational transmission

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of adversity, that even despite all
of these things, it does not mean

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that a person is destined
to have health disparities,

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that we can interrupt toxic stress,
and we can lengthen the telomers

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that protect chromosomes of
our bodies, and we can do this

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through protective factors, and
protective factors are intrinsic

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or extrinsic conditions or attributes
that mitigate risk for toxic stress.

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And so from an ACEs Aware perspective,

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some of these intrinsic factors include
the neurologic, endocrine, metabolic,

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and immune, genetic and epigenetic
factors, curiosity in learning,

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ability to pay attention,
ability to regulate emotion.

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In extrinsic factors,
buffering relationships,

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supporting environment,
community resources.

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We talked about protective factors
from indigenous perspective,

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and we heard testimonials from people

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who have utilized these protective
factors as tools for resilience.

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We've also noted in this
intergenerational strength,

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that although we do have
intergenerational transmission

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of adversity, that can have
impacts on toxic stress,

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that we also have these
resilience tools,

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strength of indigenous peoples that,
that have always been there, and,

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and as Doctor Perry says,
even in unhealthy communities,

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that we can reweave that social
fabric for healthy lifestyles.

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And so some initial steps

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for professionals, one
is to screen for ACEs.

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The, the screening for ACEs is,
is an important step in this.

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Two is to be aware of our own
explicit and implicit bias.

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We talked about explicit and
implicit bias in, in Module 3,

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and then at the beginning of Module
6, is that each person has bias.

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It's a part of human nature,
and it's important to be aware

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of how our bias influences our
interpretations, expectations,

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and assumptions of our clients.

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Acknowledging that indigenous
peoples are more than a boat,

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more than their diagnosis,
more than the statistics.

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There's more to indigenous peoples than
sometimes what we get, are conditioned

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to know about indigenous peoples,
which also is, is looking at the need

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for testimonial justice, nurturing
spaces for indigenous peoples to speak

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for themselves, to identify their needs.

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Another important step is shifting the
paradigm of institutional frameworks,

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and we spoke of, that, that there
can be multiple ways of doing things,

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that sometimes institutional
frameworks have policies, have programs,

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systems in place of how things have to
be, focusing on one truth, on one lens.

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But sometimes, in shifting the
paradigm of the institutional framework

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into a more multi-logical lens can
actually nurture space for people

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to feel connected and
a part of that program.

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And finally, acknowledge that there
are activities to prevent, treat,

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and disrupt the intergenerational
transmission of toxic stress

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within indigenous communities.

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So it is isn't a, a hopeless ending,
that there are activities to prevent,

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treat, and disrupt the intergenerational
transmission of toxic stress

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within indigenous communities.

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And so I'd like to close with a, a clip
from our young people, and a message,

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testimony that they have
also, would like to share.

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>> I love my culture because I
can make cool things, things,

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things like this Yurok house.

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Inside, I did not hat much, but,

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but that's one of the reasons why
I love being Yurok, kind of like,

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like how I love smoked salmon.

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It's delicious.

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>> I love the food because, there are
some of my favorite foods that are,

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that are culture has created, which are,
which are frybread, salmon, and acorn.

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And then the land is beautiful.

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Some of the land is rivers
and, like, up in the mountains,

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and different places like that.

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And some of the places are
where we hold our ceremonies.

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>> The Yurok culture and many other
cultures around here are resilient.

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When miners came looking
for gold a long time ago,

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and tried to annihilate
the Native Americans

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of this area, it didn't happen.

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The Yurok people also had very
sophisticated ways of building,

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storing food, and living in general.

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>> What I love about being Yurok
is that I get to learn new things, and I

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get to learn about what
new foods there are.

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>> The traditional dances
and praying for other people.

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>> I love being, being Yurok because
I can hear stories from my family,

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like my grandma, my dad,
and my mom, my brother.

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>> What I like about being indigenous,
I get to participate in the ceremonies.

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I get to eat Nepooi, kah-kah,
all these different kinds of fish.

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And key-ween, which is eel.

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And I just, I like when I
get to go to the dances,

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and I get to dance in it too.

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>> I like Creator,
he is so handsome,

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Creator has invisible powers so I want
invisible powers so that I could see him.

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>> I like learning to
be a storyteller like my dad,

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and telling stories of my dad.

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>> I've been, I take care of the
baskets, the future, and the,

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of lodging basket, and the ceremonies.

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>> I like helping elders by
bringing them fish and salmon,

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because that's what it
is to take care of them.

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And I like brush dances because
people make dresses for other people,

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because they love their, because they
like their brush dances, and they do.

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>> And how does it make you feel?

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>> Um. Happy!

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>> What it makes me feel like
is, when I crack the acorn is,

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happy and so grateful for my mom
in taking care of the acorns.

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>> I like to help my dad teach about
the Yurok culture and say true stuff.

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>> It makes me feel happy, and it,
I enjoy going to the ceremonies

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and learning more from my elders.

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>> I feel good about it
because the brush dances, like,

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and the dances are, like, in my blood.

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It's what we indigenous people do.

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It's in our blood.

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>> It's really exciting.

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>> And I feel really
good about being Yurok.

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>> Well, thank you for joining us.

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We're finished with all seven
modules, Ka'm-t'em: The Impacts of ACEs

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and Toxic Stress on Indigenous
Communities.

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And so, thank you.