Tanana Chiefs Conference

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ABSTRACT In the spring of 2020, the Alaska Native Tribal Health Consortium (ANTHC) designed and built a sanitizing treatment system to address shortages of filtering facepiece respirators (FFRs). The design criteria included sanitizing large numbers of FFRs, repeatedly achieving FFR fit test requirements, and deactivating enveloped respiratory viruses, such as SARS-CoV-2. The outcome was the Mobile Sanitizing Trailer (MST), a 20 by 8-foot modified trailer designed to process up to 1,000 FFRs during a standard heat cycle. This paper reports on the MST’s ability to: (1) sustain a target temperature, (2) produce tolerable conditions for FFRs as measured by fit factor and (3) successfully deactivate an infectious model virus. We found that the MST reliably and uniformly produced 75 degrees Celsius in the treatment chamber for the prescribed periods. Quantitative analysis showed that the FFRs achieved acceptable post-treatment fit factor even after 18, 60-minute heat cycles. Finally, the treated FFR materials had at least a log 3.0 reduction in viral RNA and no viable virus after 30, 60 or 90 minutes of heat treatment. As a sanitizing treatment during supply shortages, we found the MST a viable option for deactivation of virus and extending the usable life of FFRs.

The Deg Hit’an Athabascan village of Holy Cross is located along the Ghost Creek Slough bank of the Yukon River. Holy Cross is home to almost 170 people who are accustomed to both the advantages and disadvantages of living off the road system - the nearest major road is some 300 miles to the east. On one hand, Holy Cross residents have greater access to practicing traditional activities like subsistence hunting and fishing. Families in the area have fished, hunted, and gathered food together for many generations and the land is imbued with this special history. But compared to Alaskans living on the road system, the residents of Holy Cross pay higher prices for basic necessities since goods are transported via air service and seasonal barge shipments. Holy Cross residents also accumulate higher energy costs, as diesel fuel is the primary fuel source for heating and lighting and costs over $6 per gallon. Affording these high living costs becomes a barrier for Holy Cross residents who want to stay in the village or participate in subsistence activities requiring transportation by boat or ATV. In 2010, the community used 674,638 kilowatt-hours (kWh) of electricity and 196,739 gallons of diesel, which equated to a combined energy use of 29,452 million British thermal units (MMBtu), about 165 MMBtu per capita. Desiring to reduce their energy consumption, Holy Cross participated in the 2015 U.S. Department of Energy’s (DOE) Remote Alaska Communities Energy Efficiency (RACEE) Competition. They and 7 other communities received financial and technical assistance to implement energy savings solutions, including heat recovery and solar PV systems, building insulation, and lighting retrofits. These measures are expected to reduce the community’s energy consumption by 15% and costs by over $50,000 annually. By 2021, the community is expected to have decreased electricity use by 100,000 kWh (15% decrease) and 10,000 gallons of diesel. Because of this reduction, the community will spend less on energy costs and is expected to save $100,000 annually. In addition to the realized energy and cost savings, the RACEE project benefitted the Holy Cross labor force. Due to the remote nature of Alaska communities like Holy Cross, jobs are difficult to come by. A majority of the Holy Cross RACEE grant work utilized local labor, providing valued employment for these residents.

Paleo-Eskimos were the first people to settle vast regions of the American Arctic around 5,000 years ago, and were subsequently joined and largely displaced around 1,000 years ago by ancestors of present-day Inuit and Yup’ik1–3. The genetic relationship between Paleo-Eskimos and Native American, Inuit, Yup’ik and Aleut populations remains uncertain4–7. Here we present new genomic data for 48 ancient individuals from Chukotka, East Siberia, the Aleutian Islands, Alaska, and the Canadian Arctic. We co-analyze these data with new data from present-day Alaskan Iñupiat and West Siberian populations and published genomes. Employing new methods based on rare allele and haplotype sharing as well as established methods4,8–10, we show that Paleo-Eskimo-related ancestry is ubiquitous among populations speaking Na-Dene and Eskimo-Aleut languages. We develop a comprehensive model for the Holocene peopling events of Chukotka and North America, and show that several key migrations connected to the origin of the Na-Dene peoples, the peopling of the Aleutian Islands, and the spread of Yup’ik and Inuit across the Arctic region are genetically linked to a single Siberian source related to Paleo-Eskimos.

BackgroundPrenatal and early life risk factors are associated with childhood obesity. Alaska Native children have one of the highest prevalences of childhood obesity of all US racial/ethnic groups.MethodsUsing the Pregnancy Risk Assessment Monitoring System (PRAMS) and the follow-up survey at 3 years of age (CUBS), we evaluated health, behavioral, lifestyle and nutritional variables in relation to obesity (95th percentile for body mass index (BMI)) at 3 years of age. Multivariate logistic regression modeling was conducted using Stata 12.0 to evaluate independent risk factors for obesity in non-Native and Alaska Native children.ResultsWe found an obesity prevalence of 24.9% in all Alaskan and 42.2% in Alaska Native 3 year olds. Among Alaska Native children, obesity prevalence was highest in the Northern/Southwest part of the state (51.6%, 95%CI (42.6-60.5)). Independent predictive factors for obesity at age 3 years in Alaska non-Native children were low income (<$10,000 in the year before the child was born (OR 3.94, 95%CI 1.22--17.03) and maternal pre-pregnancy obesity (OR 2.01, 95%CI 1.01-4.01) and longer duration of breastfeeding was protective (OR 0.95, 95%CI 0.91-0.995). Among Alaska Native children, predictive factors were witnessing domestic violence/abuse as a 3 year-old (OR 2.28, 95%CI 1.17-7.60). Among obese Alaska Native children, there was an increased daily consumption of energy dense beverages in the Northern/Southwest region of the state, which may explain higher rates of obesity in this part of the state.ConclusionsThe high prevalence of obesity in Alaska Native children may be explained by differences in lifestyle patterns and food consumption in certain parts of the state, specifically the Northern/Southwest region, which have higher consumption of energy dense beverages.

Indigenous peoples have been enrolled in climate change research for decades, participating in data-gathering, as writing collaborators, and serving as the symbolic “canary in the coal mine” for public outreach and policy-making. They have indeed experienced some of the most rapid environmental changes, but rather than emphasize their vulnerabilities, we argue their expertise is narrowly understood in formulating knowledge; the research on climate change has a limited understanding of what it might mean to be inter- or trans-disciplinary because research is formulated exclusively through the assumptions of Enlightenment thought, without sufficiently engaging non-Western subjectivities. Qualitative social sciences and “Indigenous methodologies” can be used to better achieve trans-disciplinarity; in this article we re-tell a story told by Native elders from tribes across Alaska about the “man on the moon.” While literally referring to the US moon landing, elders invoke this story when addressing climate change: it teaches the ethics of the human-nature relationship, developed from a “more-than-human” (or “posthuman”) philosophy. Our data comes from participant-observation and oral history; we draw upon poststructuralist theory, and frame our analysis through the literatures of critical geography, science studies, and American Indian studies. To ensure that Indigenous peoples are not used as props in Western policy agendas, researchers must engage with non-Enlightenment intellectual traditions. More than being a source of data or a symbol of humanity’s ruin, Indigenous wisdom can productively inform sustainable policy agendas to adapt to climate change. What can be learned, for example, is a more-than-human ethics of place and space.

The author was invited by the Probation Journal to comment from his own leadership perspective on a serious case failure and its aftermath. He considers the context of the case, the predominant political culture of command and control and the crude allocation of blame. He concludes that these factors, together with political short-termism, jeopardize public protection because they preclude openness to learning at every level, including Government.