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"If 'Anne' thinks she is going to get the position of director of the Interfaith Recovery just because she has been doing it for the last six weeks, she is mistaken. She is not a professional and she does not have the education. As a board member I can't support her." This was spoken not at a board meeting but along the banks of a river. Dick was fishing for salmon (and having no luck). Kris was doing a different kind of fishing — and they were biting. The 'bait' had been taken and the fight was to begin…. "They have just left us black folks out," said 'Beatrice' about the white interfaith recovery organization. 'Beatrice' and women from the black community told Kris, "Can you help us?" Kris who carries a community organizing tackle box with everything in it said…

AbstractRelations among parental depressive symptoms, overt and covert marital conflict, and child internalizing and externalizing symptoms were examined in a community sample of 235 couples and their children. Families were assessed once yearly for three years, starting when children were in kindergarten. Parents completed measures of depressive symptoms and children's internalizing and externalizing symptoms. Behavioral observations of marital conflict behaviors (insult, threat, pursuit, and defensiveness) and self report of covert negativity (feeling worry, sorry, worthless, and helpless) were assessed based on problem‐solving interactions. Results indicated that fathers' greater covert negativity and mothers' overt destructive conflict behaviors served as intervening variables in the link between fathers' depressive symptoms and child internalizing symptoms, with modest support for the pathway through fathers' covert negativity found even after controlling for earlier levels of constructs. These findings support the role of marital conflict in the impact of fathers' depressive symptoms on child internalizing symptoms.

Presently coastal areas globally are becoming unviable, with people no longer able to maintain livelihoods and settlements due to, for example, increasing floods, storm surges, coastal erosion, and sea level rise, yet there exist significant policy obstacles and practical and regulatory challenges to community-led and community-wide responses. For many receiving support only at the individual level for relocation or other adaptive responses, individual and community harm is perpetuated through the loss of culture and identity incurred through forced assimilation policies. Often, challenges dealt to frontline communities are founded on centuries of injustices. Can these challenges of both norms and policies be addressed? Can we develop socially, culturally, environmentally, and economically just sustainable adaptation processes that supports community responses, maintenance and evolution of traditions, and rejuvenates regenerative life-supporting ecosystems? This article brings together Indigenous community leaders, knowledge-holders, and allied collaborators from Louisiana, Hawai'i, Alaska, Borikén/Puerto Rico, and the Marshall Islands, to share their stories and lived experiences of the relocation and other adaptive challenges in their homelands and territories, the obstacles posed by the state or regional governments in community adaptation efforts, ideas for transforming the research paradigm from expecting communities to answer scientific questions to having scientists address community priorities, and the healing processes that communities are employing. The contributors are connected through the Rising Voices Center for Indigenous and Earth Sciences, which brings together Indigenous, tribal, and community leaders, atmospheric, social, biological, and ecological scientists, students, educators, and other experts, and facilitates intercultural, relational-based approaches for understanding and adapting to extreme weather and climate events, climate variability, and climate change.

Presently coastal areas globally are becoming unviable, with people no longer able to maintain livelihoods and settlements due to, for example, increasing floods, storm surges, coastal erosion, and sea level rise, yet there exist significant policy obstacles and practical and regulatory challenges to community-led and community-wide responses. For many receiving support only at the individual level for relocation or other adaptive responses, individual and community harm is perpetuated through the loss of culture and identity incurred through forced assimilation policies. Often, challenges dealt to frontline communities are founded on centuries of injustices. Can these challenges of both norms and policies be addressed? Can we develop socially, culturally, environmentally, and economically just sustainable adaptation processes that supports community responses, maintenance and evolution of traditions, and rejuvenates regenerative life-supporting ecosystems? This article brings together Indigenous community leaders, knowledge-holders, and allied collaborators from Louisiana, Hawai'i, Alaska, Borikén/Puerto Rico, and the Marshall Islands, to share their stories and lived experiences of the relocation and other adaptive challenges in their homelands and territories, the obstacles posed by the state or regional governments in community adaptation efforts, ideas for transforming the research paradigm from expecting communities to answer scientific questions to having scientists address community priorities, and the healing processes that communities are employing. The contributors are connected through the Rising Voices Center for Indigenous and Earth Sciences, which brings together Indigenous, tribal, and community leaders, atmospheric, social, biological, and ecological scientists, students, educators, and other experts, and facilitates intercultural, relational-based approaches for understanding and adapting to extreme weather and climate events, climate variability, and climate change.