Climate change is occurring at an accelerated pace in high-latitude regions, with implications for the health and well-being of rural northern communities– places that have long navigated significant health disparities with limited resources. Here, we present a community-driven effort to identify community priorities for improving health in the context of a changing climate. We used Q-methodology in four rural Alaska Native communities to systematically identify complex perspectives related to climate change and health priorities. The mixed qualitative-quantitative approach helped to engage the community, prioritize the most locally relevant issues, and identify targets for future interventions. Consistently top-ranked priorities include food security, Indigenous knowledge and practices, and the transmission of culture and traditional ways of living to the younger generations. Community perspectives reflect a holistic view of health that connects climate change to individual health and community well-being. These three components are linked together through the social-ecological landscape, providing resources that are embedded in the local and Indigenous cultural practices. We show that a community-engaged approach can generate consensus data, directing research and interventions towards the highest needs and priorities of Alaska Native communities highly affected by climate change. Overall, participating rural Alaska Native communities prioritized the impacts of climate change on traditional ways of living from the land to subsist and thrive in these remote, culturally important areas. Additionally, the well-being and futures of young people arose as a primary shared concern, directing interventions to address the impacts of climate change on health towards place-based solutions that protect and preserve environmental resources and engage young people in the transmission of traditional knowledge and practices on the land.

This paper describes Alaska Native youth-identified community strengths that support young people’s well-being. Youth from three rural Alaska communities were engaged by the research team in digital storytelling and photovoice to explore their perspectives on what their communities were already undertaking to support youth. Each youth participant was then invited to complete an interview, which was then transcribed, coded, and qualitatively analyzed by the research team leads. The community strengths described by young people align with several community-level protective factors identified in a parent study as associated with reduced risk of youth suicide. Findings illustrate that protective communities help young people build and maintain supportive relationships with community members, family, and peers, and promote their connection to their culture, including by providing opportunities to learn their language, history, and culture; to be out on the land hunting and fishing; and to practice traditional ceremonies and spirituality. Communities implementing initiatives that support these factors may protect young people from youth suicide.

American Indian and Alaska Native (AI/AN) communities are at a critical juncture in health research, where combining participatory methods with advancements in artificial intelligence and machine learning (AI/ML) can promote equity. Community-based participatory research methods which emerged to help Alaska Native communities navigate the complicated legacy of historical research abuses provide a framework to allow emerging AI/ML technologies to align with their unique world views, community strengths, and healthcare goals. A consortium of researchers (including Alaska Native Tribal Health Consortium, the Center for Alaska Native Health Research at University of Alaska, Fairbanks, Stanford University, Southcentral Foundation, and Maniilaq Association) is using community-engaged AI/ML methods to address air medical ambulance (medevac) utilization in rural communities within the Alaska Tribal Health System (ATHS). This mixed-methods convergent triangulation study uses qualitative and quantitative analyses to develop AI/ML models tailored to community needs, provider concerns, and cultural contexts. Early successes have led to a second funded project to expand community perspectives, pilot models, and address issues of governance and ethics. Using the Ethical, Legal, and Social Implications of Research framework to address implementation of AI/ML in AI/AN communities, this second grant expands community engagement, technical capacity, and creates a body within the ATHS able to provide recommendations about AI/ML security, privacy, governance and policy. These two projects have the potential to provide equitable AI/ML implementation in Alaska Native healthcare and provide a roadmap for researchers and policy makers looking to effect similar change in other AI/AN and marginalized communities.

Suicide among young people in Alaska Native (AN) communities was nearly unheard of through the establishment of statehood in 1959, but from 1960–1995, the suicide rate increased by approximately 500 https://clinicaltrials.gov/study/NCT05360888 .

Suicide research has focused primarily on risk factors at the individual level, overlooking the potential for community-level factors that confer protection from suicide. This study builds on the concept of cultural continuity from the Indigenous suicide prevention literature. It seeks to understand the collective influences shaping individual experiences across time and frames resilience as a culturally situated process that helps individuals to navigate challenges and facilitate positive health behaviors. A collaborative Alaska Native (AN) partnership designed the Protective Community Scale (PCS) to identify mutable community-level protective factors in rural AN communities hypothesized to reduce suicide among youth, who represent the highest risk demographic in this at-risk population. Study objectives were to (a) test the measurement structure of community-level protection from suicide, (b) select best functioning items to define this structure, and (c) test the association of community protection with community-level suicide deaths and attempts. In 65 rural AN communities, 3–5 residents (n = 251) were peer-nominated for their knowledge of local resources and completed the PCS in structured interviews. Findings show community members can reliably assess the theoretically rich, multidimensional community-level protective factor structure of cultural continuity with sufficient precision to establish its inverse association with community-level suicide. Community-level protection emerges as a promising approach for universal suicide prevention in Indigenous contexts that can guide multi-level strategies that expand beyond individual-level, tertiary prevention to focus on the continuity of cultural processes as resources to build protection. These findings point the field toward consideration of cultural continuity and community protection as key factors for Indigenous suicide prevention.

The persistence of extreme suicide disparities in American Indian and Alaska Native (AI/AN) youth signals a severe health inequity with distinct associations to a colonial experience of historical and on-going cultural, social, economic, and political oppression. To address this complex issue, we describe three AI/AN suicide prevention efforts that illustrate how strengths-based community interventions across the prevention spectrum can buffer suicide risk factors associated with structural racism. Developed and implemented in collaboration with tribal partners using participatory methods, the strategies include universal, selective, and indicated prevention elements. Their aim is to enhance systems within communities, institutions, and families by emphasizing supportive relationships, cultural values and practices, and community priorities and preferences. These efforts deploy collaborative, local approaches, that center on the importance of tribal sovereignty and self-determination, disrupting the unequal power distribution inherent in mainstream approaches to suicide prevention. The examples emphasize the centrality of Indigenous intellectual traditions in the co-creation of healthy developmental pathways for AI/AN young people. A central component across all three programs is a deep commitment to an interdependent or collective orientation, in contrast to an individual-based mental health suicide prevention model. This commitment offers novel directions for the entire field of suicide prevention and responds to calls for multilevel, community-driven public health strategies to address the complexity of suicide. Although our focus is on the social determinants of health in AI/AN communities, strategies to address the structural violence of racism as a risk factor in suicide have broad implications for all suicide prevention programming.

Chandler and Lalonde broadened the scope of inquiry in suicide research by providing theoretical grounding and empirical support for the role of community, culture, and history in understanding Indigenous youth suicide and reimagining its prevention. Their work pushed the field to consider the intersectional process of individual and collective meaning-making in prevention of Indigenous suicide, together with the central role culture plays in bringing coherence to this process over time. Their innovation shifted the research focus to include the shared histories, contexts, and structures of meaning that shape individual lives and behaviors. We describe here a new generation of research extending their pathbreaking line of inquiry. Recent work aims to identify complex associations between community-level structures and suicidal behavior by collaborating with Alaska Native people from rural communities to describe how community protective factors function as preventative resources in their daily lives. Community engagement and knowledge co-production created a measure of community protection from suicide. Structured interviews with rural Alaska Native community members allowed use of this measure to produce relevant, accessible, and actionable knowledge. Ongoing investigations next seek to describe their mechanisms in shaping young people's lives through a multilevel, mixed-methods community-based study linking community-level protection to protection and well-being of individual youth. These efforts to understand the multiple culture-specific and culturally mediated pathways by which communities build on their strengths, resources, and practices to support Indigenous young people's development and reduce suicide risk are inspired by and expand on Chandler and Lalonde's remarkable legacy.

Background:Suicide among young people in Alaska Native (AN) communities was nearly unheard of through the establishment of statehood in 1959, but in the 1970s, AN suicide rates began to double every five years, with most of the increase due to suicide among 15 to 25-year-olds. From 1960-1995, the suicide rate increased by approximately 500% during this period of rapid, imposed social transition. For example, families were forced to live in settlements and children were sent to boarding schools. These disruptions increased conditions associated with suicide risk (e.g., substance use disorders, cultural disconnection), and challenged the community-level social safety net of youth protective factors that might have moderated effects of these traumas. The present study addresses the significant gap in culturally appropriate evidence-based programming to address suicide prevention among AN young people as part of aftercare. Our key research questions and methodology have been informed by AN stakeholders, and the intervention approach is Indigenous-led. Methods:Our interventions are targeted toward Alaska Native young people ages 14-24 who present with suicide attempt, ideation, or associated risk behaviors, including alcohol-related injury in the Yukon-Kuskokwim region or the Interior. In a randomized controlled trial, 14-24-year-old AN individuals will receive either BeWeL (n = 185), which comprises a 45-minute virtual cultural talk addressing family and ancestral strengths and increasing protective factors, or BeWeL plus motivational interviewing with social networks, which includes an additional 15 minutes focused on discussion of the individual's social networks (n = 185). We will evaluate intervention effects on primary outcomes of suicide-intent risk, depression, anxiety, frequency of alcohol use, and alcohol consequences. Some of our secondary outcomes include individual and community protective factors, social networks, and awareness of connectedness. Discussion:This project has the potential to expand the range and effectiveness of suicide prevention services for AN young people and will help meet the need in Alaska to link clinical behavioral health services to AN community-based networks, and to engage local cultural resources in aftercare for individuals at risk for suicide. Findings have potential to provide practical information to advance the field of suicide prevention and enhance protective factors and resiliency among this population. Trial registration:ClinicalTrials.gov Identifier: NCT05360888.

This paper provides an introduction to key aspects of Yup'ik Inuit culture and context from both historical and contemporary community member perspectives. Its purpose is to provide a framework for understanding the development and implementation of a prevention initiative centered on youth in two communities in Southwest Alaska as part of collaboration with the University of Alaska Fairbanks and the National Institutes of Health. This paper is written from the perspective of elders and local prevention workers from each of the two prevention communities. The co-authors discuss their culture and their community from their own perspectives, drawing from direct experience and from ancestral knowledge gained through learning and living the Yuuyaraq or the Yup'ik way of life. The authors of this paper identity key aspects of traditional Yup'ik culture that once contributed to the adaptability and survivability of their ancestors, particularly through times of hardship and social disruption. These key processes and practices represent dimensions of culture in a Yup'ik context that contribute to personal and collective growth, protection and wellbeing. Intervention development in Yup'ik communities requires bridging historical cultural frames with contemporary contexts and shifting focus from reviving cultural activities to repairing and revitalizing cultural systems that structure community.

The transmission of generational knowledge in Alaska Native communities has been disrupted by colonization and led to declining health among Alaska Natives, as evidenced by the loss of knowledge regarding traditional foods and foodways and increasing rates of cardiometabolic disorders impacting Alaska Natives. Elders play a central role in passing down this generational knowledge, but emerging Elders may have difficulty in stepping into their roles as Elders due to the rapid social and cultural changes impacting their communities. The Center for Alaska Native Health Research (CANHR) and the Denakkanaaga Elders Program are partnering with the Center for Indigenous Innovation and Health Equity to uplift and support traditional food knowledge and practices to promote health in Alaska Native communities. Guided by a decolonizing and Indigenizing framework, researchers at CANHR are working with Athabascan Elders in the Interior of Alaska to strengthen and protect the intergenerational transmission of cultural knowledge and practices for emerging Elders. This community-academic partnership will implement and evaluate an Elders Mentoring Elders Camp to focus on repairing and nurturing relationships through the practice and preservation of cultural knowledge and practices, including traditional foodways. This initiative contributes to the intergenerational transmission of knowledge, which is necessary to keep culture alive and thriving.

Climate warming, sea level rise, and extreme weather events are creating intensifying and more frequent hazards for human populations inhabiting the coast. In Alaska’s remote coastal communities, flooding and erosion are rapidly increasing due to the combined effect of sea level rise, more frequent storm surges, and increasingly powerful wave action from lack of sea ice. This paper presents survey results documenting socio-economic and psychological livelihood impacts and relocation preferences as reported by residents of a remote coastal Indigenous community. We quantified direct costs of lost or damaged private property, affected community infrastructure, and interruption of public services and found that the resulting financial hardship adds to existing economic challenges and climate stressors. Findings underline a community-level preoccupation with coastal climate threats that manifests primarily in intrusive and distressing thoughts of consequences from storms and other destructive climatic events. We highlight the need to monitor more broadly livelihood impacts to inform the design of innovative risk management tools to moderate financial hardship and strengthen community-driven action. We conclude that new policy responding to the needs of remote Indigenous communities affected by repetitive environmental disasters needs to account for a complex array of community and culture-specific socio-economic, health, and biophysical factors that require frequent co-produced assessments to capture rapidly changing conditions at the local scale.