![]() ![]() Connecting to country: An Australian indigenous metagenomics strategy, environmental scan and research gap report. Developing Practice:The Child Youth and Family Work Journal, 44, 25–36.Īrabena, K., Holland, C., & Penny, L. What hope can look like: The first 1000 days – Aboriginal and Torres Strait Islander children and their families. National Collaborating Centre for Aboriginal Health.Īrabena, K., Panozzo, S., & Ritte, R. Aboriginal peoples and historical trauma: The processes of intergenerational transmission. Faced with these two concerns, many turn away from epigenetics altogether, refusing its novelty and supposed benefit for Indigenous health equity and resisting the pull of postgenomics.Īguiar, W., & Halseth, R. Secondly, we explore how epigenetics narrows definitions of colonial harm through the optic of molecular trauma, reproducing conditions in which Indigenous people are made intelligible through a lens of “damaged” bodies. Drawing on ethnographic fieldwork conducted in Australia with researchers and clinicians in Indigenous health, we explore how some construct epigenetics as useless knowledge and a distraction from implementing anti-colonial change, rather than a tool with which to enact change. In this article, we trace strategies of “refusal” (Simpson, 2014) in response to epigenetics in Indigenous contexts. However, there is dispute, contention, and caution as well as enthusiasm among these research communities. In Australia, some Indigenous researchers and clinicians are embracing epigenetic science as a framework for theorising the slow violence of colonialism as it plays out in intergenerational legacies of trauma and illness. Epigenetics provides a way to think about traumatic events and sustained deprivation as biological “exposures” that contribute to ill-health across generations. Environmental epigenetics is increasingly employed to understand the health outcomes of communities who have experienced historical trauma and structural violence. ![]()
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