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Although serious accidents remain the leading cause of pediatric mortality, protocols to orient diagnostic procedures towards a certain type of initial imaging are widely needed. Since 2007, we have performed whole-body magnetic resonance imaging (WBMR) and whole-body computed tomography (WBCT) for diagnoses of severely injured children. We retrospectively reviewed 134 WBMR and 158 WBCT in patients younger than 16 years that were performed at two trauma centers between 2007 and 2018. A higher Injury Severity Score (ISS) was found in WBCT vs. WBMR (10.6 vs. 5.8; p = 0.001), but without any significant difference in mortality. The WBMR was significantly preferred at younger ages (9.6 vs. 12.8 years; p < 0.001). The time between patient’s arrival until diagnosis was 2.5 times longer for WBCT (92.1 vs. 37.1 min; p < 0.001). More patients in the CT group received analgesic sedation and/or intubation at 37.3% vs. 21.6% in the MRI group. Of these patients, 86.4% (CT) and 27.6% (MRI) were already preclinically sedated (p < 0.001). Correspondingly, 72.4% of the patients were first sedated in-hospital for MRIs. In conclusion, WBMR is an alternative and radiation-free imaging method for high-energy-traumatized children. Although the selected diagnostics seemed appropriate, limitations regarding longer duration or additional analgesic sedation are present, and further studies are needed.
Background
Lower cortisol concentrations in adulthood were repeatedly associated with more severe childhood maltreatment. Additionally, childhood maltreatment was reported to promote health risk behavior, such as smoking or alcohol consumption, and to increase the risk of mental and somatic diseases during adulthood, such as major depressive disorders or obesity. The present study investigated if health risk behavior and disease symptoms in adults mediate the associations between past childhood maltreatment and present basal serum cortisol concentrations.
Methods
Data from two independent adult cohorts of the general population-based Study of Health in Pomerania (SHIP-TREND-0: N = 3,517; SHIP-START-2: N = 1,640) was used. Childhood maltreatment was assessed via the Childhood Trauma Questionnaire (CTQ). Cortisol concentrations were measured in single-point serum samples. Health risk behavior and mental and physical symptoms were used as mediators. Mediation analyses were calculated separately for both cohorts; results were integrated via meta-analyses.
Results
In mediator-separated analyses, associations between childhood maltreatment and basal serum cortisol concentrations were partly mediated by depressive symptoms (BDI-II: βindirect effect = -.011, pFDR = .017, 21.0% mediated) and subjective somatic health complaints (somatic complaints: βindirect effect = -.010, pFDR = .005, 19.4% mediated). In the second step, both mediators were simultaneously integrated into one mediation model. The model replicated the mediation effects of the subjective somatic health complaints (whole model: βindirect effect = -.014, p = .001, 27.6% mediated; BDI-II: βindirect effect = -.006, p = .163, 11.4% mediated, somatic complaints: βindirect effect = -.020, p = .020, 15.5% mediated).
Conclusion
The results support the hypothesis that the long-lasting effects of childhood maltreatment on the stress response system are partly mediated through self-perceived disease symptoms. However, no mediation was found for health risk behavior or physically measured mediators. Mediation models with multiple simultaneous mediators pointed to a relevant overlap between the potential mediators. This overlap should be focused on in future studies.
The dissertation describes an Indigenous dream framework that underscores the significance of dreams as a mirror of trauma and a way that leads back to Indigenous knowledges. Significant differences of Western and Indigenous epistemology are exemplified by juxtaposing Western and Indigenous dream discourses. The selected prose fiction allows for a dream categorization that emphasizes the significance and meaning of dreams as a metaphorical as well as narrative device.
Nightmares/Anxiety dreams are often the result of the devastating effects of colonization and especially Residential School. Nightmares in the texts are often exact replicas of the abuse suffered in the boarding schools. They are discussed in the context of Robert Arthur Alexie’s novel Porcupines and China Dolls (2001/2009) represents dreams and traumatic nightmares and deals with the fictional Blue People First Nation. The community’s collective intergenerational trauma of Residential School experience keeps them stuck in dysfunctional dynamics dominated by suicides, sexual and physical abuse, drug and sex addictions.
Telling dreams, categorized as “instructing dreams,” and “announcing dreams,” teach the dreamer what will happen in the future. They are discussed in the context of Richard Van Camp’s short stories “On the Wings of this Prayer” and “The Fleshing” (Godless but Loyal to Heaven, 2012), which represent the category of the ecological nightmare as well as of telling dreams. Ecological nightmares display environmentally destructive effects of capitalist globalization that have come to “infect” the world. The Windigo figure in the stories serves as a manifestation of resource and in particular petro-capitalism and Western society’s constant need to subjugate nature. Ecological dreams hence call for ecological vigilance and establish Indigenous knowledges as a source of resurgence and restoration.
Existential dreams function as decolonizing tools that facilitate liberation. The thesis provides a literary analysis of Richard Wagamese’ novel Ragged Company (2008) and Cherie Dimaline’s short story “room 414” (Red Rooms, 2007) where homelessness is postulated as the manifestation of individual and tribal/communal disjointedness and isolation. Through existential dreaming, the urban lives of most of the characters dwelling in the shadows and margins of society are existentially transformed and healing seems possible. Paternalistic colonial mindsets continue to patronize Indigenous knowledges (as unreliable and unscientific) until Western “discoveries” prove what has been known for decades.
The thesis underscores dreams as an essential part of Indigenous Knowledges, i.e. as knowledge sources. Surmounting Western dream perceptions and instead valorizing Indigenous knowledges, the characters in the texts discussed in my thesis, unremittingly follow their dreams’ instruction and eventually achieve reconciliation and healing. In the fictional texts discussed, nightmares represent homelessness, trauma, stagnation, and a disconnection to one’s (Native) background, whereas dreams represent continuity through the restoration of identity, finding home, and a sense of belonging. The notion of a dream reality and a waking reality influencing and informing each other relies on sharing dreams with the community, eventually leading to an enactment of the dream or vision. Dreaming and identity are significantly linked and foster processes of intellectual self-determination. The characters’ inability to externalize their internal wishes, desires, and needs results in further denial and consequential bitterness that feed into the spiral of alcohol and drug abuse as well as metaphorical and literal homelessness. The dreams’ semantic field strongly alludes to ceremonial traditions and provides the prospect of a rooted Indigeneity. At the turning points in the lives of the characters, when dreams and visions start to appear, they are lost in translation. The characters’ own illiteracy towards Native epistemology and spirituality has them trapped in the inability to read and act on their dream messages. Strong (often female) Indigenous presences that go hand in hand with the appearance of dreams provide the protagonists with guidance and lead the way back to the “Old Ways.” Through dreaming, the spiral of colonialism is disrupted and replaced by the circle of reconciliation and relationality.