The 2023 Kahramanmaraş-Hatay earthquakes caused widespread collective trauma across Türkiye, affecting both directly and indirectly exposed populations. This crisis underscored the urgent need to understand psychological factors that foster resilience and mental well-being in disaster-affected groups. Positive childhood experiences (PCEs) are key developmental assets that shape mental health across the lifespan. Yet, the mechanisms through which these early relational strengths influence adult well-being, particularly in non-Western and ecologically disrupted contexts, remain underexplored. Drawing on resilience theory and psychological flexibility frameworks, this study tested a serial mediation model in which resilience and psychological flexibility sequentially mediate the relationship between PCEs and adult mental well-being. Data were collected from 952 adults (91.5% female; Mage = 39.48, SD = 8.71, range = 18-66) across 75 Turkish cities in the post-earthquake period, offering a unique context to examine protective psychological mechanisms under macro-level adversity. Structural equation modeling confirmed the hypothesized model, revealing significant indirect effects of PCEs on mental well-being through both resilience and psychological flexibility. This study contributes to the literature by (1) offering a dynamic, process-oriented framework explaining how early developmental strengths promote adult mental health; (2) extending resilience theory to a national post-disaster context, emphasizing how early assets buffer against collective trauma; and (3) broadening positive psychology research through a socioeconomically and geographically diverse Turkish sample. The findings underscore the importance of culturally sensitive interventions that strengthen early relational resources and promote adaptive psychological capacities to sustain lifelong mental well-being.

ABSTRACT Understanding the lived experiences of women involved in sex work remains a vital area of inquiry. Sex work is an a historically elusive topic, currently embedded within society’s post-Pandemic appreciation of collective trauma and the ways in which it can evolve throughout one’s life course. The current study utilizes original, in-depth interviews with 22 sex workers in northeastern state, to excavate original, qualitative data that unearth the traumatic experiences of women who have engaged in professional sex work at some point in their life course. This original study is organized around the broad research question, “What are the lived experiences and experiences of trauma of female sex workers navigating community health services?” Findings contribute to an active, evolving conversation about trauma and the need to re-conceptualize how society frames this population in the realm of policy, practice, and developmental science. Female street-based sex workers are autonomous, resilient women who are may be navigating complex trauma histories and systems that have never protected them.

The article examines the numerological code and numerical symbolism in the Ukrainian poetic tradition of the military discourse within the period of the full-scale invasion. The research focuses on the ways numbers operate as semiotic, mnemonic, and existential categories, mediating between trauma, language, and memory. The purpose of study is to identify the functional potential of numerical markers in shaping the artistic and semantic dominants, as well as the ontological dimensions of modern war poetry, based on the collection Poems from the Embrasure by Maksym Kryvtsov and the anthology Love 2.0: Love and War. The main objectives include detecting and systematizing the types of numerical symbolism, tracing the transformation of archetypal numerical images under traumatic experiences, establishing correlations between numerological codes and the existential states of the lyrical subject, and substantiating the significance of the numerological code as a means of artistic representation of collective trauma and postmemory. The methodological framework integrates structural-semiotic, hermeneutic, comparative, and contextual approaches, as well as motif and symbolic analysis. The study draws on the Western tradition of numerical criticism (W.F. Hopper, A. Fowler, C. Butler) and adapts its conceptual tools to the Ukrainian literary context, where numbers function as a hybrid of linguistic signs, mythopoetic archetypes, and ethical categories. Enkvist’s distinction between statistical and symbolic numbers, Waterfield’s archetypal interpretations of numerical triads, and Pythagorean integrity, as well as Godwin’s analysis of completeness in sacred numerology, have been incorporated. The study employs Batts’s approach to numerical structures in literary texts along with Medieval transcendent significance, while adopting Fisher’s methodology for detecting the “noble numbers” within the poetic architecture and kabbalistic semantic layers specific to individual poetics. Hopper’s cultural-contextual framework for numerical symbolism and Major’s analysis of symbolic systems across traditions inform the cross-cultural dimension of this investigation, complemented by Moretti’s quantitative methodologies for analyzing numerical distribution patterns. Focusing specifically on lyrical poetry, this research examines how numerical codes operate within the poetic systems at both structural-compositional and symbolic-archetypal levels, studying how contemporary lyrical texts may employ deliberate semantic ambiguity in their numerical architecture, wherein meaning becomes fluid and participatory, transforming numerical language into an existential poetic gesture that embodies postmodern interpretive multiplicity. Thus, the approach enables the interpretation of numerical symbolism not merely as an element of poetic form, but as a dynamic mode of cognitive and emotional processing of wartime experiences. The results demonstrate differentiated numerical paradigms that fluctuate according to the speaker’s discursive position. The combatant discourse reveals somatic numerology (50×50 cm, 120 kg), military- technical codification (200, 300, b/k, MARCH), and the metrics of liminal endurance (500 meters under fire, counting to one hundred before the attack), expressing the bodily and procedural nature of survival. Conversely, the rear discourse features blurred numeration (endless days, countless strings) and symbolic temporal dilation (50 days as half a century), articulating the psychological stretching of time and the instability of perception under prolonged uncertainty. It has been established that the numerological code performs several core functions: depersonalizing (numbers instead of names, like 234, 457, 451), sacralizing (biblical and archetypal numbers, including 3, 5, 14, 33), temporal-traumatic (dates 2014, 24.02.2022 as mnemonic nodes of collective experience), and existential-meditative, where counting becomes a ritual of resistance and a means of preserving mental integrity. Numbers thus transcend their quantitative nature, transforming into ontological markers of war, mediating between speech and silence, presence and absence, memory and oblivion. The study concludes that the numerological code in Ukrainian war poetry after 2022 constructs a distinctive semiotic and philosophical model through which poets articulate the ineffable dimensions of trauma and convert loss into a form of symbolic creation. The number emerges as a vehicle of apophatic expression, a language of the unspeakable that preserves the sacred memory of war within the evolving cultural space of Ukrainian resistance.

Collective Trauma- Psychosocial consequences of war in northern Sri Lanka 10 years on, a mixed methods study

Abstract OP 19: Mental Health 2, B302 (FCSH), September 4, 2025, 13:30 - 14:30 Aims Since the Nakba (the catastrophe) in 1948, Palestinians have been continuously racialized and dehumanized under settler colonial rule, enduring systemic oppression through forced displacement, war, and genocide. This sustained violence has resulted in profound mental health consequences, including transgenerational, collective, and ongoing colonial racial trauma, both in Palestine and across the diaspora. Tatreez, the traditional Palestinian embroidery, has long symbolized cultural identity, resistance, and resilience. This paper explores how Tatreez circles serve as collective healing spaces for Palestinian women in Belgium. Methods Monthly Tatreez gatherings were initiated by an anti-racist NGO and a pro-Palestinian organization in response to the violence in Gaza in 2024 for Palestinian women as a space for communal care. Using a decolonial lens and creative participatory methods (including Tatreez, community mapping, and Photovoice), this study engages with the participants to examine the significance of these gatherings for their individual and collective well-being. Results Findings point to the essential role of culturally grounded spaces in fostering collective healing and care within racialized and traumatized communities. These gatherings serve as healing counter-spaces where participants can grieve, process historical and contemporary trauma, and cultivate resilience through shared cultural practices (e.g., Tatreez, Palestinian food, and music). These gatherings foster collective resilience and resistance through Tatreez as a vessel for expressing colonial and racial trauma while reaffirming identities, resisting historical erasure, and reclaiming agency. Additionally, this paper highlights the critical need for decolonial, trauma-informed research approaches that ethically engage with communities affected by colonial and racial violence. Conclusion This explorative study highlights decolonial creative health practices as a promising approach to addressing racial trauma and advocates for integrating culturally embedded healing methods into care frameworks. It underscores the necessity of Indigenous and decolonial research methodologies to ethically engage with racialized communities and inform racism-responsive healthcare.

The impact of collective trauma on mental health psychology practitioners' wellbeing: Insights gained from Covid-19

This meta-analysis provides an in-depth examination of the effectiveness of community-based interventions in alleviating collective trauma experienced by populations in conflict zones of the Middle East, compiling 47 empirical studies (N = 12,483) published between 2000 and 2023. The synthesis indicates a significant impact of community-based interventions on reducing PTSD symptoms, with a substantial effect size (d = 0.82, 95% CI [0.76, 0.88], p < .001) and moderate heterogeneity (I² = 68%), reflecting inter-study variation yet remaining within interpretable bounds. Among the strategies analysed, community psychosocial support programs demonstrated the most pronounced effectiveness (β = 0.74, p < .001), followed by collective narrative therapy (β = 0.68, p < .001) and family-based rehabilitation interventions (β = 0.59, p < .001), all underscoring the relevance of approaches rooted in social networks and interpersonal relations. Moderator analyses revealed that longer program duration, particularly interventions spanning at least 6 months (β = 0.71, p < .001), and active engagement of local leaders (β = 0.65, p < .001) were critical determinants of intervention success. Furthermore, meta-regression findings indicated a strong and consistent correlation between the intensity of community involvement and reductions in collective trauma symptoms (R² = 0.73, p < .001), highlighting that social participation is not merely complementary but constitutes the foundation of program efficacy. In the researchers' view, these findings extend the contributions of prior studies by Hassan et al. (2016) and Morrison & Marrison (2024) by affirming the central role of local wisdom in trauma recovery processes, while offering a conceptual contribution in the form of an integrative framework that merges psychosocial interventions with community cultural values. Consequently, these results provide not only an empirical basis for developing more effective trauma-healing programs in Middle Eastern conflict zones but also underscore the urgency of contextual adaptation to ensure that interventions meet the most essential needs of affected populations.

The paper explores the reconstruction of the Ukrainian national identity in the context of the traumatic events of the Russian-Ukrainian war. The war traumatic experience is viewed as a source of suffering and existential challenges for Ukrainians and a catalyst for constructing their renewed collective “we”. This involves rethinking the history of the Ukrainian nation, its social, political, and cultural heritage. The paper also focuses on the development and the role of the Ukrainian language, the emergence and spread of various verbal and nonverbal initiatives and practices that contribute to overcoming the collective war trauma and revitalizing the image of Ukrainians as a nation in the world.

Sophocles’ Antigone, performed in 442 BCE, and Ajax in 442 BCE are twin responses to social ostracization and exile in a world where heroism was being redefined. While the plays were performed before the historic Peloponnesian War, they are responses to the topical war with Persia that Sophocles had witnessed firsthand. The “Seven against Thebes,” the popular civil war which has Polynices and Eteocles, two brothers locked in a bitter fratricidal battle for the throne against Creon’s rule, is central to Antigone. Ajax is about the Trojan war, which ends with the mental breakdown of the eponymous hero, Ajax, as he was denied the mantle of Achilles because of Odysseus, Menelaus, and Agamemnon. The central conflict in Antigone is between civic duty and personal morality, while in Ajax, it is more subjectivized and interiorized inner conflict. The plays trace the breakdown of language due to trauma, and move away from the symbolic to the semiotic and the maternal as expressed in lamentations and agony, using onomatopoeic Greek words before the suicides of the protagonists. The plays are closer to the Dionysian mode that is linked to orgiastic ecstasy, passion, and darkness (Nietzsche, The Birth of Tragedy, 1990). In Antigone, the central conflict is between the king’s edict and the sacred duty to the dead. In Ajax, it is neurosis and hallucination, which leads to the mass slaughter of livestock mistaken for the Greek heroes who were his enemies. The plays are poignant responses to the collective trauma created by war, and a sense of dislocation, alienation in a world that is suddenly bereft of meaning. The suicides of the protagonists are cathartic, a comment on the shifting political and social climate of Athens.

The paper analyses the important aspects of the multifaced operation of collective memory and its influence on identity formation in Elie Wiesel’s The Fifth Son (1985). To shape an outlook on society collective memory plays a significant role in shaping individual consciousness and social outlook. The paper investigates the sociological theories of collective memory based on the theoretical findings of the French philosopher Maurice Halbwachs (1992) and the sociologist David Sontag Rieff (2016). It provides a detailed study of the influence of collective memory and the collective trauma of suffering experienced by the Jewish community. By adopting the qualitative textual analysis, the paper examines how the protagonist Ariel Tamiroff navigates inherited trauma across three developmental stages. Wiesel is a fine craftsman with an extraordinary talent for portraying the exact realities of historical trauma. His virtuosity is a tool to reveal the significance of the cultural, social and religious elements in Judaic tradition. He also discusses the influence of all these elements in shaping the collective history of the community. In The Fifth Son, Wiesel voices the anxieties, traumas, hysteria and unending guilt the children of the second-generation of the Holocaust experience. As a real victim of the troubles of the Holocaust, he shares the impact of the pain of being displaced while transplanting the collective memory of an entire social community.

This paper examines the evolution of fear as both an aesthetic and social phenomenon in modern and contemporary art. Tracing its transformation from inner psychological experience to collective trauma, the study analyzes how artists have visualized fear across different historical momentsfrom Francisco Goyas critique of social irrationality, to Edvard Munchs existential anxiety, to Francis Bacons depiction of human fragility. It further explores how Damien Hirst, Louise Bourgeois, and Anselm Kiefer expanded fear into the realms of consumer culture, gender relations, and historical memory. Drawing on theoretical perspectives from Kierkegaard, Freud, Kristeva, and Foucault, the paper argues that fear functions as a critical lens through which art exposes the instability of human existence and the contradictions of modern civilization. In its socialized form, fear becomes not merely an emotion but an ethical and philosophical practicean artistic means of confronting violence, mortality, and collective memory in an age of globalization and spectacle.

Objective: This study aimed to identify psychological characteristics associated with suicidal ideation among Palestinian university students in the West Bank during a period of escalating regional violence (October 2023), with data collected prior to the end of the war, a period marked by intensified political violence and collective trauma. The goal was to identify empirically derived psychological profiles of distress and coping using Latent Profile Analysis. Method: A cross-sectional survey of 900 students assessed depression, anxiety, self-efficacy, resilience, help-seeking attitudes, and suicidal ideation during the past 12 months. Latent Profile Analysis (LPA), logistic regression, and moderated mediation analysis were employed to investigate the relationships between distress, self-efficacy, resilience, and suicidal ideation. Results: Results indicate that depression and anxiety are associated with increased 12-month suicidal ideation, but greater self-efficacy appears to reduce this risk. The mediation analysis revealed that self-efficacy partially explains the relationship between distress and suicidal ideation; however, resilience did not have a significant moderating effect. The LPA identified three distinct psychological profiles, with the highest-risk group exhibiting significant distress and low self-efficacy. Conclusions: These results highlight the significant mental health burden faced by Palestinian youth and underscore the importance of internal psychological resources, particularly self-efficacy, that are associated with lower levels of suicidal ideation. Enhancing self-efficacy may offer a culturally relevant approach for prevention efforts in politically unstable environments.

ABSTRACT This exploratory qualitative study chronicles the lived experiences of Jewish mental health practitioners in the Canadian diaspora following the October 7, 2023 attacks. Twenty-eight clinicians provided anonymous written responses to three open-ended prompts regarding professional challenges, personal impact, and desired supports. An interpretive thematic analysis identified five interrelated themes: Emotional Strain and Boundary Diffusion; Self-Silencing and Identity Concealment in Social Justice Spaces; Experiencing Antisemitism and Professional Unsafety; Erasure and Invisibility in Social Justice Spaces; and Heightened Empathic Attunement. Respondents prioritized supports across three domains: Community and Peer Connection, Targeted Professional Development, and Institutional and Societal Advocacy. Taken together, the narratives depict a convergence of collective trauma, identity-based threat, and professional marginalization that strained therapeutic presence, wellbeing, and a sense of safety. To name this layered pattern emerging from the data, the article proposes Compounded Traumatic Reality (CTR) as a practice-oriented term describing how simultaneous exposures to communal trauma, antisemitism, and institutional omission co-occur and intensify one another in clinicians’ daily work. The paper outlines clinical implications for building identity-affirming, trauma-informed work cultures, establishing structured peer supports, and advancing visible institutional responses, and suggests directions for more rigorous and comparative research to test and refine CTR.

ABSTRACT Objective: On 7 October 2023, a mass-casualty attack at the Nova festival in Israel created an unprecedented convergence of collective trauma and altered states of consciousness. Many survivors were under the influence of psychedelics or other psychoactive substances at the time of the attack. This study explored how survivors made sense of and navigated recovery, with a focus on relational, community, and cultural processes. Method: We conducted semi-structured interviews with 45 Israeli survivors (25 male, 20 female), recruited through a nonprofit organization that provides trauma support. All participants had been under the influence of at least one psychoactive substance during the attack and were engaged in psychological support afterward. Data were analysed using Reflexive Thematic Analysis (Braun & Clarke [2019]. Reflecting on reflexive thematic analysis. Qualitative Research in Sport, Exercise and Health, 11(4), 589–597) with a phenomenological orientation to lived experience. Reflexivity was supported by journaling, peer debriefing, and a positionality statement. Results: Two interrelated recovery pathways emerged from survivors’ narratives: (1) Interpersonal and Therapeutic Supports (psychotherapy, therapeutic alliance, and peer solidarity) and (2) Collective Healing Practices (grassroots initiatives, community rituals, and culturally meaningful commemorations). Conclusions: Recovery from the Nova attack appears to be rooted in multisystemic and culturally significant contexts. In fact, psychedelic experiences became part of survivors’ trauma stories not in isolation but when supported by therapeutic, peer, and community frameworks. These findings underscore the importance of culturally sensitive, system-level approaches to collective trauma recovery and emphasize the need for trauma services that incorporate community-led care and nonjudgmental engagement with altered states of consciousness.

Abstract In this article, we examine Iran’s 2022 “Woman, Life, Freedom” movement, coining the term “culture revolution” to underline this movement’s distinctive characteristic. While Iran’s “cultural revolution” (1981–83) forcefully usurped the country’s public, educational, and artistic sphere, the “culture revolution” decisively ended the regime’s ideological domination of the public sphere. We explain how culture, using its innate resources of language, performativity, resignification, free play, and the collective trauma process, successfully reclaimed the autonomy of the cultural sphere and the physical and moral integrity of its citizens. We examine the dynamic and dialectical interactions of Iranians in the country, those in the diaspora, and their role in bringing about Iran’s “culture revolution.”

The COVID-19 pandemic altered individuals’ worldviews. This study examined how cultural values shaped the ways students navigated stress and adapted after the COVID-19 pandemic. Drawing on Conservation of Resources (COR) Theory and cultural psychology frameworks of individualism and collectivism, we hypothesized that university students in two culturally distinct contexts—China and Canada—would demonstrate resilience differently. Chinese students would display collectivistic coping strategies (e.g., social responsibility and perspective-taking), while Canadian students would show resilience through individualistic strategies (e.g., personal reflection and self-efficacy). A total of 814 students completed a mixed-methods survey assessing resilience, cognitive reflection, and post-pandemic adaptations. Quantitative data were analyzed using factor analysis and stepwise regression to identify predictors. Qualitative responses were thematically analyzed for context. Results revealed cultural differences in resilience and adaptation, with social responsibility, healthy habits, and third-person perspective-taking predicting the responses of Chinese students, whereas internal emotional processing and personal moral reflection predicting it for Canadian students. This study enhances cross-cultural understanding of resilience and adaptation after collective trauma.

The article explores the phenomenon of collective trauma related to the historical experience of the forced relocation of the Churapchians during the Great Patriotic War and its transformation into a resource for forming resilient life strategies. Based on sociological research and analysis of commemorative practices (family narratives, institutional forms of commemoration, media channels), it examines how the traumatic experience endured by the first generation of migrants is processed into socially adaptive qualities in subsequent generations. Special attention is given to the mechanisms of "trauma processing" and its role in shaping collective identity, social solidarity, and a high level of patriotic sentiment among the residents of the village of Churapcha. The conclusions of the study are of significant interest for further research in the field of memory sociology, intergenerational studies, and the study of the ethno-cultural diversity of Russian society. The study employs the methodology of cultural trauma by P. Sztompka; the theory of cultural memory developed by A. Assmann; and the theory of "social frames of memory" by M. Halbwachs. The empirical basis of the research consists of the results of a sociological survey of 250 descendants of migrants and 100 residents of the village of Churapcha, materials from in-depth interviews with residents of the village of Bakhsy, and archival data. The main conclusions of the study are that the historical experience of forced relocation has a significant and lasting impact on the life strategies of descendants, manifesting in their social adaptation, professional self-identification, and migration attitudes. In the process of intergenerational transmission, this experience transforms: the traumatic narratives of the first generation of Churapchian migrants evolve into adaptive strategies in the second and are integrated into the ethno-cultural identity of the third. The formation of these resilient strategies is determined by family memory, social support, an emphasis on education, and a combination of traditional and modern values. Ultimately, the historical experience is reinterpreted in collective memory, transforming from vulnerability into a resource for adaptation, which indicates the mechanism of "trauma processing" into socially adaptive qualities.

The subject of analysis in this article is the verbalization of the emotional experience of war in the poetry of Ukrainian military authors, created during the period of full-scale invasion by the Russian Federation. The relevance of the study lies in the uniqueness of the phenomenon — poetry written by participants of combat — that includes literary expression, historical testimony, therapeutic practice, and serves as a tool of communication with society. This poetry reflects extreme human experiences and brings the emotional perception of war into the public space. The purpose of the article is to comprehend the functioning of poetic language as a means of public representation, experience, and communication of the emotional dimension of war. The methodological foundation is based on literary and socio-communicative approaches, including qualitative and quantitative content analysis, as well as discourse and interpretive analysis. The empirical basis consists of more than 250 original poetic texts published by Ukrainian soldiers on the social network Facebook. The study identified emotional accents in the poems: longing for home and peaceful life, anger and hatred toward the enemy, fear, anxiety, grief, exhaustion, faith, hope, and love. It demonstrates that in the poetic works of combatants, emotions become a resource for survival, connection, and action. The analysis reveals how metaphors, archetypal imagery, and emotionally charged language are used by poets to convey the traumatic experience of war, document the state of constant threat, and express notions of death and heroism. Special attention is paid to the phenomenon of grief as a collective trauma, represented not only through the loss of comrades, but also through the existential rupture between pre-war and present-day existence. The study also traces how poetry becomes a form of preserving optimism — particularly through poetic images of faith in victory and love as a tactile and simultaneously sacred force. The practical value of the research lies in revealing new opportunities for interpreting contemporary Ukrainian poetic works. The findings offer deeper insight into the role of poetry in the processes of social cohesion, and artistic comprehension of the war experience. They may be applied in literary studies, social communication, cultural anthropology, psychology, educational programs in the humanities, as well as in military psychological rehabilitation projects and cultural diplomacy.

This study explores the elements of magical realism and the social contexts underlying their emergence in Haruki Murakami’s Sputnik Sweetheart. Drawing on Wendy B. Faris’s theory of magical realism, the analysis employs structural and dialectical approaches. The findings reveal that Sputnik Sweetheart embodies all five defining elements of magical realism. This is exemplified in the mysterious disappearance of Sumire on a small island in Greece, an event unexplainable through realistic logic and instead framed as a transition into another dimension—blurring the boundary between reality and imagination. Similarly, the appearance of Miu’s doppelgänger in her Swiss apartment intensifies the novel’s unsettling magical atmosphere. These events evoke ambiguity about Sumire’s sudden disappearance and Miu’s overnight transformation, as the real and the imaginary intertwine. Beyond identifying these narrative elements, the study also uncovers the social context behind Murakami’s use of magical realism—specifically, the collective trauma and social injustices experienced by marginalized female characters, as well as implicit critiques of Japan’s socio-political relations with its neighboring countries.

Adopting a postcolonial ecofeminist framework, this paper explores Linda Hogan’s Solar Storms (1995), which makes a significant contribution to Native American literature, to investigate the intersections of environmental exploitation, Indigenous resistance, and women’s agency, while highlighting the novel’s recognition of Indigenous knowledge systems, its narration of collective trauma and healing, and its articulation of the intricate relationship between women and nature. First of all, this article examines the theoretical background of postcolonial theory and ecofeminist approaches that rely on the views of various thinkers and scholars in the relevant literature. Thus, it provides a rich background for the analysis of the novel. The novel’s political critique of colonialism and its legacy forms of domination, as well as the combined exploitation of land, animals, and Indigenous communities, especially women, are discussed in the context of ecological destruction and the strategies of resistance developed by native peoples against such destruction. Hogan offers the resistance practices that these communities have adopted against Eurocentric, anthropocentric, and patriarchal ideologies through the preservation of ecological wisdom, collective solidarity, and cultural healing processes. Furthermore, this study analyses how the novel, which is based on historical events such as the James Bay hydroelectric project, situates female characters such as Angel, Bush, and Dora-Rouge in the context of environmental activism, cultural resistance and feminist struggle. In conclusion, this work aims to prove that Solar Storms can be interpreted through a postcolonial ecofeminist lens in terms of its exposure of the interconnections between environmental degradation, cultural erosion, and the marginalization of Native American women, as well as its affirmation of Indigenous ecological knowledge and resistance to anthropocentric colonial structures.