Welcome to Whole Native Substance Use Disorder Treatment Care Examples. My name is Chiara Mattresino with Kauffman & Associates, and I will manage the logistical support for this Zoom session. At the bottom of your screen, you will find a series of icons. If you have questions throughout today's session, please use the chat function and we will address your questions either by chat or during the Q&A section at the end of the presentation. If you would like to speak aloud to ask your questions during the Q&A, please use the raise hand function under reactions. Finally, please be aware that today's session is being recorded. Post-captioning is available by clicking the CC function. If you need technical assistance during the session, please type the issue into the chat box and one of our techs will address it as soon as possible. Without further ado, I would like to introduce today's webinar facilitator and tribal moderator for their introductions and warm welcome. Courtney, take it away. Thank you so much and good afternoon, good morning, hello today, each and every one of you. My name is Courtney Yarholer and I'm a Sac and Fox, I'm an enrolled tribal Sac and Fox citizen, Sac and Fox Nation of Oklahoma. I'm also Pawnee, Otoe, and Muscogee Creek descendant, and I live with my family in Oklahoma. I'm a worker by trade, but I've been doing the social work, working with our native people and our relatives, and traveling and learning about the strengths and the wonderful things that make up our indigenous communities. Since I could walk, right, I've been blessed with the family that's taken me around, we've got to visit a lot of different tribal communities. And so I always like to share that because there's so many strengths within our tribal communities. And so I'm with the KAI, and I am a technical assistance provider, technical assistance specialist. And so I'm honored to join you today and help facilitate today's session. We have a wonderful session today. Also, it's my honor to introduce our co-facilitator as well. So I'd like to bring to the screen, Ms. Jonna James, Jonna. Thank you, Courtney. Welcome, everybody. It's good to get to spend some time with you today. My name is Jonna James. I'm a citizen of the Chickasaw Nation. I'm also coming to you from Oklahoma. I currently serve on the Indigenous Community Response Team for the Opioid Response Network. And it has been an honor to serve Indian country in this capacity. And I look forward to our presenters today. I'm gonna give it back to Aaron or Courtney. Sorry. Thank you, Jonna. So happy to, good to see you as well. We just started having a chance to tell you hello. It's good to see you. All right. Well, so as we do, as Indigenous people, we've been taught by our ancestors, our relatives, our grandparents, that when we gather, you know, it's always good for us to connect and begin in a good way. You know, whether that be through prayer, prayer songs, or whatever it might be, a way to center us and ground us and bring us together. And so with that, it's my pleasure, it's my honor to welcome Dr. Aaron Payment, who's gonna open us up today with our cultural opener. So Dr. Payment. Thank you. Aanii bujuu, biwak jigindish nakas, makwamigisi indoorum, bawatingin doonjibaa, anishinaabe, ojibwe, odawa, otowatumi, indaao. Miigwetch wabanaang, miigwetch jawaanaang, miigwetch ngaawinnaang, miigwetch kwaidinaang. Miigwetch nokomisayak, miigwetch mishoayak, miigwetch laki, miigwetch nibish, miigwetch endodoshavo, miigwetch gawindamindamindaa, miigwetch ogichitaa, miigwetch ogimak. So I just did, in our Anishinaabemowin language, a real simple, my morning prayer. But I gave, I shared my name, biwak jig, which means a place above bawating where the spirits can talk through. And I also, I'm an Anishinaabe, Ojibwe, Odawa, and Potawatomi. And my clans are Bear Clan and Eagle Clan. And I gave thanks to each of the directions and also to Mother Earth and to our waters. Water is life. And I also called upon our ancestors to provide a blessing and direction for us. If we live this way and we're connected to our past and recognize what was put in place for us by our ancestors, and then also recognizing that we are future ancestors. And, you know, good question is, are you a good future ancestor? Are we doing our part as we relate to one another? Goindamindaminda, no, goindamindaminda, I tried to say it too fast, is are you my relative? And it's a recognition that we are along a continuum and we're just one spot on that continuum. And also I want to share with you real quick some Medicine Wheel teachings, which if you can think of a circle and if you think of a medicine or a wagon wheel or a bicycle wheel, each one of us is one of those spokes that holds up the entire Medicine Wheel. Each one of us is important. It's part of the overall integrity and structure of that wheel. And when one of us is not well, we're all not well. And we're off balance and off kilter. And also to recognize in that teaching that no matter what we do in our lives, we're still related to one another and we're still part of that wheel. So one of my teachings that I've heard is that the life we live, we move towards the center. The center is divinity. It's all that's good. It's our creation. But even if we live a life that's not so good, we move away from the center, but we're never outside of the Medicine Wheel. So we have a responsibility to one another no matter what it is that we do. And we have our relatives that are struggling. I have a niece that is struggling with opiates. I'm raising her son. I've had him since he was seven. He's about to be 11 and she's struggling. She's been struggling since he first was put into custody at two years old. And it's not something we ever anticipated because she grew up in a sober environment. So this challenge knows no boundaries. It's indiscriminate and it's not the bad people. It's not the criminals. Everybody can be afflicted. And we know from the opiate settlements, the responsibility of the big farm in facilitating and creating this crisis. I also wanted to share just real quickly the CDC reported over a two-year time span, lifespan drop for American Indian Alaska Natives at a drastic seven years, over two years. And we believe it's because of the pandemic, but also the ongoing epidemic of substance abuse and the acute opiate crisis that we're facing. So if we understand it in that context, we see our responsibility for one another to do everything that we can to try to help one another because we're not whole without it. If we understand historical trauma and the boarding schools and forced assimilation as one of the core reasons or explanations why we have the worst of the worst, then we realize the answer lies within making our people whole again. And that is through offering culture and language and reconnecting back to our spiritual backgrounds. And so with that, I share that with you and I put blessings on each and every one of you. Also in my prayer, I gave thanks to our warriors that are on the front line that are helping our people. So we appreciate everything that you do. And one final thing is KAI assisted the Northwest Portland Area Indian Health Board in creating their boarding school toolkit. And it is full of resources and explanation about historical trauma and what can we do about it. So I encourage you to check it out, Northwest Portland Area Indian Health Board boarding school toolkit. And with that, thank you for all the work that you guys do. I'm gonna sit through and listen. I'm excited about hearing what everybody has to say. Chi-miigwech. Thank you, Dr. Payment. Thank you for opening us up in a good way and for sharing your words and sharing your story. So we appreciate that and the strength and the vulnerability that you display for us. As an example, so we wanna thank you for that. And again, just a reflection on that. The way I was told, whenever we begin in a good way like that, everything's gonna be taken care of. And we're all here to help one another to try to help our families and our communities. So with that, thank you for getting us started in a good way. We're gonna keep that spirit moving forward. So at this time, I'd like to do a quick overview of our agenda. Today, we're gonna talk about the Opioid Response Network and Indigenous Communities Response Team, the whole native SUD treatment care examples. We're also gonna have cover some, go to our question and answers. And then we're also gonna hear how the ORN can help you. And then we're gonna have, of course, a webinar survey link and then move to our closing. So this is just a brief overview of the agenda and what we can expect today. We do have a wonderful presentation, some wonderful presenters today. And so we're really excited. And so I'm gonna quickly move on to our next, I believe we have some housekeeping that we're gonna do. So Jonna, if you would please. Yes, thank you, Courtney. So funding for this initiative was made possible in part by a grant from the Substance Abuse and Mental Health Services Administration. The views expressed in written conference materials or publications and by speakers and moderators do not necessarily reflect the official policies of the Department of Health and Human Services, nor does mention of trade names, commercial practices or organizations imply endorsement by the US government. Next. So the Opioid Response Network assists states, tribes, urban native organizations, cities, communities, and individuals by providing culturally responsive education and training to address the opiate crisis. We help enhance prevention, treatment, recovery, and harm reduction efforts and provide at no cost to you training and consultants to help fill gaps as defined by the requester. Next slide. So ORN with that, some of our guiding principles, we support native brilliance, native community strengths and expertise, native sovereignty, and we take our leads from the local community. This is our indigenous communities response team. Each state and territory has a designated team led by a regional technology transfer specialist who's an expert in implementing evidence-based practices. ORN developed the indigenous community response team to support requests from the tribal opiate response grantees and other native communities. This is a map of our indigenous communities response team. So you'll see the five regions there. And together we can make a difference. So we wanna encourage you today to visit us at opiateresponsenetwork.org. There is a submit a request button in the top right-hand corner. You don't have to know what you need to submit a request, just submit a request to us and we'll talk that out with you and help you know what we're able to provide and how we're able to help. And so we look forward to your request and serving you. Is that the last slide? Okay, back to Courtney. Thank you. Thank you for that overview. And it looks like in the chat box they're putting in the link to the opioid response network. Again, thank you for that. It takes a whole team to make these things run. So we appreciate each and every one of you. All right, well, let's get to it. And it's my honor to introduce our first speaker or our speakers that we have today. Ms. Shereen Alexander, her traditional name is Kis-Kis I-Blue and she is enrolled member of the Lummi Nation. She currently serves as project director for two NIH Native American Research Center for health teams that support and build capacity for the Northwest Indian College's Center for Health Research. For the past decade, Shereen has led and participated in a multi-tribal research initiative to identify prevention and recovery strategies that address the opioid and fentanyl public health crisis and promote Coast Salish wellness and strength. Over the years, her primary focus has been in leadership and expansion of the Native Transformations Project and has worked to identify key sources of strength and protective factors that contribute to wellness over a lifetime and predict secure recovery from substance use disorders. So it is my honor to introduce Ms. Shereen Alexander. Hey everyone, sorry about that. Yes, so, kis kisablu, sunusnat, chahwamison. I am an enrolled Lummi tribal member. My traditional name is kis kisablu. My birth name is Charmaine Alexander. My ancestry is all throughout the Pacific Northwest, beginning at Lummi Nation down to the Duwamish community and peoples. That's where my traditional name stems from. If you're familiar with any of the history, I'm actually named after Chief Seattle's oldest daughter, kis kisablu, and she's pretty well renowned in the city for her, just her, her character and her spirit and refusing to be relocated. So I think we have a lot of good same qualities and the name is certainly fitting and hope I do it some honor and prestige, but I would like to go ahead and allow Julia also, I think we're going to be introducing her next. So yes, I can do that. It'd be my honor to, I have some, some, some, some things to read for you here. And I'm excited to introduce Ms. Julia Ortiz. She's a proud Mexica, Nahuatl Mayan woman, and she's married into the Lummi Nation in 1979, I believe. She has two children, 10 grandchildren, and one great grandchild, all enrolled either at Lummi, Quinault, or Puyallup. Over the years, Julia has nurtured and guided, has been nurtured and guided by many tribal grandmothers, moms, aunties, sisters, cousins, and friends on this journey of life. And thanks to them for their teachings. She's also a licensed mental health counselor and ethnic minority mental health specialist. She has a master's of social work and has been working in the field since 1984. Julia's experience serving people of color communities spans the entire length of her career, including working with migrant farm worker community health centers, the Coast Salish tribes, Lummi Nation, and the Swinomish Indian tribal community. It's my honor to introduce Ms. Julia Ortiz. Thank you, Courtney. Welcome, everybody. So that's just a little about me, and it's actually Mexica. Anyway, that's another story. But I have resided at Lummi Nation since 1979, when I was a young 21-year-old woman. And even though I'm very proud of who I am and where I come from, and know my teachings on that side, I was essentially raised as a Lummi woman. And so these are where my roots are and these are where my roots will stay. And I'm just really excited for us to present to you a model that we've been working on, I wanna say since 2009, but I think it's since our mothers and grandmothers and great grandmothers were here because they're the ones that taught us. They're the ones that taught us what the proper protocols were to do our work. And the work was never just work 8 to 4.30. It was the work of the people. It was taking care of everybody. It was remembering that no one is left behind. So with that, I'll just say, let's get started. Thank you. Haishka. Thank you. Okay. Thank you so much. Julia and I will be talking and speaking together as we move forward during our presentation. Again, I just wanna quickly share that my name is Shareen Alexander and I served as project director here at Northwest Indian College Center for Health Research on a couple of projects. And I'm currently going through a little bit of a transition and now will be my title, formal title be research director as we continue to move and build the capacity at Northwest Indian College in terms of indigenous research and in response to public health needs and tribal health, indigenous health needs. So that's all really exciting. I'm deeply humbled to be here today. I really thank this entire team in this network to help make today possible. Courtney for being here and introducing us. Aaron for the welcoming and blessing of our time and shared space together. Really excited to talk about our work and what we've been doing. I know that I really kind of wanted to pass it back to Julia here in a minute too, just to kind of share because she really is the one that looped me in. Like I just, I come and I do the work. I'm really passionate about the Native Transformations Program and the work that we've been doing. You know, as you referenced too, that it all began since time immemorial but officially our project work did start in 2009 where I was introduced as a community member. I actually started on this work as a community member. I was actually invited or voluntold by my elders that I needed to come and participate and be at the table, share my testimony, share my voice with my experience in overcoming the challenges that substance use has caused in our community. And I really didn't understand or know what I was getting to at the time but I definitely have always had the passion to want to give a hand up to those who are struggling, especially those in my community and in my family. And so, you know, our work has just been building and it gets more exciting with each passing day. You know, we started out just as a research project and then we moved into being able to tell our stories through the medium of Children of the Setting Sun production who at the time only had a staff of three. Today they have more than 40 staff at their wonderful organization. And if you've had an opportunity to watch the documentary that's just a little glimpse of some of the wonderful, amazing work that they're doing in indigenous country in terms of telling our stories. And again, I'm not necessarily as great as networking. And so I do just want to pass it back to Julia and I really do thank her for getting me connected to you all today because really Julia led me here and said, hey, I need you to come and we need to share our work with this wonderful network. So Julia, if I could give it to you just for a few more minutes and you can give a little bit more of that background that'd be appreciated. Thank you. I should go ahead. Okay. So like Sharon said, we did actually start this indigenous research in 2009. However, there were many years ahead of that that led us on this path. And by that, I mean, we wanted to do good mental health and SUD work outpatient in the community. We wanted to work with our kiddos to make sure that they had the skills and the support that they needed to do prevention. We had a few goals, improving attendance school, increasing the graduation rate, lowering juvenile justice system things and many more. So that was kind of the world we were in, in the 90s and in the 2000s. And what we found over and over again, as people that were going for their higher education, master's degrees, PhDs, et cetera, when we would look for articles or research information, none of it had anything to do with us. It was based on majority culture kind of work and we just weren't there. So we were already way before I started and I started in 1984, I think. Those elders, those aunties, those moms and grandmas I was talking about, they were the ones we listened to. In fact, if we didn't, we were gonna be in trouble and they were telling us, we have the medicine right here, okay? Yes, we wanted you to go out and get your education and come back, yes. However, we need to do it the way we know it's the right way to do it. So that's where we started to not just adapt what we were getting from the majority culture, but start to think about, now how do we empirically and scientifically do this, but do it our way, right? And how do we also get the trust of our people who had been exploited by historic research in the past? And I don't remember all the sightings or whatever, but you all know, because you've all been in this business with me too. So that's where we started. And we also started developing programs for prevention with our youth, our young adults, and our adults and elders based on what they were telling us they needed. So we were very pragmatic and strategic in that way. And so skip forward to finally in 2009. In 2007, we met Dr. Stacey Rasmus, who I'll keep probably bringing up, because she was really the skipper in our canoe. She was the one that led us to different funding that Lummi didn't even know about. And that was SAMHSA, Substance Abuse Mental Health Administration, which I see you guys are also funded by. So that led us to applying for a system of care grant, and then a system of care expansion grant. So those were 10 years of infrastructure development funding. And by the last four years, we were already getting to the point of saying, hey, we have Lummi-specific responses to addressing opioid, Oxy, back in the day it was Oxy, then it became heroin, then it became meth, then it became fentanyl, and now it's Trank. So it's evolved. And we all know these are fatal, fatal drugs, and just like everybody else, we all have stories similar to what Dr. Payment was saying. We all have those stories. We're all taking care of our kids, and grandkids, and great-grandkids. But we have the medicine. So I always like to be optimistic and not dwell on the doom and gloom, and be prepared, and be strategic, and keep the work, because when we do that, we're gonna get to those positive outcomes. And actually, if we look at it, I bet you every single community you guys come from, we have healthy young people. We do have healthy young people. We have healthy people that are ready to learn, that are getting their education, that are graduating. Our statistics are way high. When we only used to have 10 people graduating high school, we have over 50. We have over 200 or more graduating from college, Northwest Indian College. So anyway, so back to where I was. So we started this work strategically, intentionally, to do an indigenous framework of research. And by doing that, that meant we had to follow the internal tribal protocols that allow us to do this. And that means having respect. That means asking our community action boards from the three tribes we work with, Mummy, Upper Skagit, and Swin, how do we do this? How do we do this right? How do we do this respectfully? Give us the guidance. So that's where we started. So we had an idea, we had an idea, how do we transform? How do we address the opioid crisis? But please tell us, you know, how we should do this and do it the right way. So that would be a whole lecture all in of itself, but that's the best practice that comes from Coast Salish communities. Those things aren't written, they're oral. Learn, practice, repeat. The late Chief Bill James from Mummy used to always tell us that, learn, practice, repeat. So that's what we did. We listened, listened. Help us come up with the questions. The questions continue to evolve. And then we went out. Once we had everything reviewed, edited many times, approved, approved, yes, you can move forward. And so that's how that work really started. So we did many interviews. There's only, this is just the first reiteration of this work. The second one that will be published soon, I hope. This just is the 62 participants that we interviewed. We have since interviewed 228 more. And again, that was at Mummy, Upper Skagit and Swinomish. So our community action people, some of the ones that you just saw on, well, I guess you guys weren't there. We did that earlier. Maybe you see in the trailer. They were our teachers. They were our guiding people. And they supported what we were doing because we were so respectful. So because of that, everything went really smoothly. And so I think I'll just leave it there for now, and let Shereen go forward. But that's just a little snapshot of where and how we got to having a ReefNet wellness approach. Aishka. Aishka, CM, really appreciate that, Julia, in a nutshell, because you're absolutely right. That can be an entirely other presentation. We've actually done that presentation. So thank you so very much for sharing that. We can go ahead and move to the next slide. So you all hopefully have had the opportunity to watch our documentary. It's the Native Transformations in the Pacific Northwest, Stories of Strength in a Public Health Crisis. And all of these, all of the historical pieces building up to our research led to this, the importance of hearing stories. We know the quantitative work and data that is out there. I mean, we have a vast community that can tell us prevalence, morbidity, mortality, all of the things in relation to substance abuse and how they are affecting our tribal communities. But what's really significant and really profound about our work is the qualitative aspect and the importance of story and how that resonates with our tribal communities. So in the documentary, you see our research in life, real life. These are our people, these are our families. And so their stories really hit on how tribal communities do have the strengths, the resilience and resources to overcome and combat the impacts of the opioid crisis. Is it, and it's available to all of us. I think there, you know, we'll talk about this aspect of the importance of reaching into our people who are struggling in active addiction. Because again, this crisis has affected indigenous nations and not just indigenous nations. You know, it's across the nation. So, you know, I feel you, Dr. Payment, when you refer to your relative and your loved one. And if you listen to our documentary, Holly, one of our documentary stars, she talks about the same exact thing. She's like, I didn't have an awful life. I had a good life. And I was still affected by this crisis. It still got to me. You know, so we know that this crisis, it doesn't discriminate, you know, like it affects anyone, anytime, anywhere. So we must remain vigilant in telling our stories. And one of the essence of this documentary is, you know, that we're not telling our people they're Coast Salish, we're reminding them that they are Coast Salish. So I really hope that you do have the opportunity to watch the documentary if you haven't, or go back and watch it again. I've watched it a number of times already. And so it really just describes, again, the research and shows how what we were told and shared in our research is out in our actual tribal communities. And it identifies how people are combating this crisis. And so I believe in our next slide, we're gonna be showing our one minute trailer. So if we can... Oh, no, so let me back it up just for a second. So again, our research is qualitative research. So we did extensive life history interviews with individuals from our communities. So I'll be sharing a lot of quotations. And the quotations in this presentation, they are directly from individuals who were interviewed for our project. So I just wanna make that very clear, and I will be reading verbatim these quotations. And I just really love this quote, and it hits me every time that I see it and read it, because we're doing it. We have the generations that are living this. What generation of our people is going to not have alcohol or alcoholism in their family or home? I want it to be mine. Next slide. And here we'll show our one minute trailer. There's something really powerful about sharing your story. When we talk about how substance abuse has really impacted our people, you know, it's because their story got shut down. It makes sense, you know, that people would want to numb and hide that story because it's not their story. We were never able to freely tell it to begin with. And when you're finally able to start telling your story, something transformative happens. There's healing in there. There's courage in there. There's vulnerability within telling your story that opens you up to new avenues. Thank you. So in our trailer that's the lovely Isabella, Bella, James, and she just, we think we can't thank her enough for her courage and vulnerability to share her story with us so please if you have another opportunity to watch the documentary please do so. We can go ahead and move to the next slide. So I know that we've kind of gotten into some of the overview of the native transformations in terms of the background, but I think what we really would like to share here on this slide is the call that came out of all of that you know we had our mothers, our fathers, our elders, our children, our leadership, you know calling and saying, making the call that we need to do something we need to do something now we're losing our people substance abuse is deeply affecting our communities. So native transformation really came out of a call for the need of healthy data, because you know we know the devastation we know the impacts that the opioid crisis and substance abuse has had on our peoples. And, you know, people refer to it as there's a legacy behind that you know but there's also a legacy and historical resiliency and historical strengths. And that was really what centered us in our research project, it was more about wanting to know and understand what is good with us, what is right with us and let's build upon that. So we took, we moved away from a deficits based perspective and really recentered ourselves so that we are in a strength based perspective and position, and what better way to do that than be in community with community and really getting that guidance and direction and so again this is a community based participatory research study we went through all of the tribal formal and customary protocols in order to get the blessings of our people to come in and be in their homes and hear their stories, so that we can share And through this project we identified key sets of protective factors that are specific to Coast Salish peoples. And in addition to that we figured out a way to tell that story, and to do so by developing a Coast Salish model. Next slide. So again, I am going to keep drilling this in you know the Native Transformations Project was really about strength so we explored the strengths and protections that keep our people healthy and well. And I always want to pay respect and homage to our sister nations that were very much involved in this process. Our own Lummi Nation, but also the upper Skagit Indian tribe, as well as the Swinomish Indian tribal community. And again, they all engaged in their own separate local processes to help really create a wonderful regional Community Action Board so our Community Action Board was identified, like I said earlier in my introduction, I was voluntold to come and be a part of this Community Action Board, and so those local protocols were followed in each tribal community which ended up resulting in this amazing regional Community Action Board that is still meeting monthly and regularly regarding our love and care to help and support our people through finding innovative ways to help heal our communities. So next slide. So what better way to do this than to actually go out and hear our stories of our people. So for Native Transformations Project, our Community Action Board helped us identify 62 individuals within our communities who fit into the two following groups. It was really important to learn from those who were doing well and weren't struggling with substance use and abuse. And so, you know, there was a lot of intentional thought about terminology that we used and I know that sobriety didn't necessarily sit very well with a lot of people in our indigenous communities. And so our Community Action Board actually helped us come up with the two terms because, you know, when you think about sobriety, recovery, or, you know, abstinence, or, you know, non-alcoholic, non-addict, like we didn't want to use those terms. So the two groups were identified as lifetime wellness and these are individuals in our communities who have experienced hardships and challenges in their lives, but did not develop a problem with drugs and alcohol and were considered good role models of a resilience. And then the second group were those individuals in secure wellness. These individuals were people in our community who had at one point in time had a problem with drugs and alcohol, but had changed their lives for the better for at least three years or longer and were considered good role models of recovery and wellness. Next slide. Through these life history interviews, we went through the whole research process and transcribed and went through coding processes to identify sources of strength. And so through all of those 62 life history interviews, four major themes came out of those interviews. And so those sources of strength are family, community, individual, and spiritual. Next slide. So within each of those sources of strength, they all like were told in such beautiful ways. And I like to think of it like their own individual and spiritual characteristics. So each of the sources of strength that identified ended up having corresponding protective factors within them. And I'll share that on the next slide. So this here is just a snapshot of all of our sources of strength and protective factors together. We were able to identify 25 protective factors that were mentioned most often in our life history interviews. And one thing that I always really like to point out when I'm sharing this snapshot is that family sources of strength were actually reported at a highest rate compared to other treatment programs and services. So family sources of strength were actually contributed to having longer term wellness in both groups. So that's where I'd like to start. So if we can go to the next slide. So family sources of strength are factors within our Coast Salish lineage and family systems that contribute to resilience and recovery. And this includes extended family role in place in family and family traditions as key parts of wellness and recovery. And specific family protective factors are teachings, our family roles, rules, and rituals, protective parenting, uncles, ancestors, powerful women, and grandparents. And so on the right side of the screen, we, and we have these for each of them. So if you review the entire, if you review the full report, each of these protective factors are going to have a description as well as a direct quotation in relation to it. So for the family protective factor of grandparents, we describe grandparents as grandparents like uncles can be any elder member in an extended family system and play a vital role in the development of wellness. Protective families have at least one strong grandparent figure who takes an active role in the upbringing of the grandchildren. And the following quotation, I have to be proud of who I am. My grandmother said so. Next slide. Next slide. For community protective factors. So community sources of strength. These are factors within our communities that include community traditions and resources, opportunities to learn and participate in wellness activities. And environmental factors such as having access to tidelands, excuse me, hunting grounds and sacred places. And so again, just outright repeat them, opportunities for learning and healing, social connections, strong elders, traditional laws, harvesting and sharing resources, healthy connections to the past. And so for traditional laws that's described as protective communities guide themselves and acting local rules and standards from within and teaching their inherent rights. It is important that we continue to carry out these traditional laws. And they said if we talk long enough, we can find out how we are all related. We can all tie ourselves together. When there's something that happens in this community, it's part of our family. So we act appropriately. Next slide. So individual sources of strength. These are factors within our communities that contribute to resilience and recovery, and they include personal strengths and strategies for well-being, strength of mind, being a namesake, belief in oneself, and individual roles and achievements as part of a family and a community. So awareness, working on living, helping others, honoring your gift, speaking from the heart, power of mind, and Indian name or being a namesake. For honoring your gift and speaking from the heart, it's described as gaining knowledge of your own personal strengths and special abilities, honoring yourself as you are and learning to speak from the heart builds resilience. So within the community, everybody's got a gift and we're taught that you need to honor that gift. If you do not use it, the creator is going to take that gift away. Whether it's your voice or speaking from the heart or whether you're a cook or a hunter, those are gifts that God gave you to help your people. Next slide. Spiritual sources of strength have the following factors in our communities, and they contribute to resilience and recovery through engagement and spiritual gatherings and activities in the community and personal spiritual engagement and belief in prayer. So spiritual protective factors are welcoming the spirit, the belief in prayer, gatherings, ceremonies, warnings, rites of passage, or being on the land and water. For welcoming the spirit, it's described as acknowledging the spirit that lives within us, guided learning in how to be in a healthy spiritual relationship, providing a safe and loving home where our spiritual self can live. And I'm going to read this quote verbatim. I kind of minimized it, but this quote really just embodies this welcoming the spirit. As an alcoholic, I think we've lost our spirituality. We lost our spiritual connection through alcoholism and our drug addiction. I don't think our spirit wants to be in our body as long as it's being abused by alcohol and drugs, so it leaves. So when I sobered up, it was like the spirit came back in and it wants to live in this house again, but I don't know who he is. So through this, I'm learning my spirituality, my culture. I have a higher power. I have God, and it feels so good to have that feeling of wholeness. It's comfortable. It's a warm feeling. I don't know how to explain it, but it was somebody that wasn't there while I was using. It takes a while to understand it. It takes a while to understand the spirituality. That's what's really lonely. I think when we're using is there's not a spirit living inside of you and we're more spirit driven people than we are human driven people. This human life is just what we have. The spiritual is going to live forever, so it feels good to welcome that spirit back in. I've always just loved that quote, and I don't know if anybody else has heard, but in some experiences in interviews or people sharing their own testimonies, those who are in recovery from addiction themselves, they'll talk about their first experience in using opioids and would describe it as a warm hug. That's the dangerous part to it, but you see the connection when it comes to welcoming our spirit back. This individual just describes it as feeling warm and welcoming, what we all long for. People are being misled to think that this is what's fulfilling maybe some of the exact needs that we need for our own spirit. I've just always really appreciated that quote. Thanks for letting me add on to that. That brings us to concluding, going over verbatim our sources of strength with their corresponding protective factors. In the beginning, we share that our intent was to also not only find and explain what's good and well with us, but tell this story in a way that resonates and relates to our people. Next, I'll be going into our Coast Salish wellness model. I just want to acknowledge that the reef net is a gift from the creator to the Thlac'tymish people. Our people are Lummi people of the Puget Sound region, and oral traditions teach us that salmon were once people. And just like the salmon today, they are most drawn to swim with the currents. The forces in people's lives, their families, and communities can be like currents pulling and carrying them in different directions. But when you have properly set reef nets, you can guide the salmon on either ebb or flow of the tide. Next slide, please. So this is our version of our reef net wellness model. And, you know, again, the reef net has just deep meaning and significance for our people. The net was considered female with the path down the center representing passage through the birth canal, and we have watchmen on our canoe that take care of the net, watching over it, keeping a lookout for the people, community, and any dangers against them. And so this is our version of a Coast Salish logic model. The reef net wellness model is representative of a Coast Salish specific process of change, healing, and transformation. The two sides, lifetime wellness and secure wellness, are guiding the community, and the anchors are the sources of strength, and the buoy lines are the protective factors that guide our people on this process of change. And if you keep going, again, guiding our people down this path of recognizing their role and purpose to have a transformational shift in their life one more time, so that they either never have a problem with drugs and alcohol, lifetime wellness, or they recover and are on a secure wellness track. And so, again, this is our model taking all of those wonderful sources of strength and protective factors and showing how if we build these up, if we have these in place for our people, we can prevent, we can prevent substance use addiction, or we can help heal substance use addiction. And it's very important that this entire process be available to and for our communities, individuals, our youth, our families, to be together, to work together as a community, to provide healing and wellness. And I did want to give Julia an opportunity to speak a little bit to how how we're utilizing our work. Thanks, Doreen. So I work for Lummi Nation Housing Authority. And they have done a really good job, exemplary job of providing secure housing to those in recovery. So they have apartments, sure, and they provide counseling wraparound services there. But they also have three different housing programs that do from like getting out of treatment and not going back to the environment you left that there probably still is use happening in the home, but going to kind of like a safe house and or it's a clean and sober environment. So you start there. So there's a men's recovery and a women's recovery. And then as you get more sobriety under your belt, you have access to what we call crossroads. It's two-story, two, two-story buildings right in downtown Lummi. One for, I think it's eight men and the other one is for eight women. And it's basically communal living. So they share bathroom, shower, they share a kitchen downstairs. And then from there, they, if they continue doing outpatient, they attend weekly AA, NA groups on the res. From there, based on their length of secure wellness, they can then be also eligible for housing. Housing that's not just housing, housing that's gated. So you have to have a code to get in, same thing with crossroads. And that's just to protect those folks from family or others who are still using, trying to sell or whatever temptation. So the Chelangan Village, Chelangan means our way of life, offers, I think it's about 40, 40 units. Some are one-story, some are two-story, and they're about 90% full. And again, gated community, family oriented. So people with kids and you have to go through a rigorous process to have guests be on your list. You've already gone through that process to be even eligible for Chelangan because the community knows and housing knows, et cetera, et cetera. So that's where I have an office here at Chelangan that I'm sitting in right now. And I have an office at Quine Apartments. And I also go out to housing units called McKenzie. And what I want to say about it is that myself and one other counselor have started using this ReefNet wellness model in individual family and group therapy. And so finally, because I'm a clinician, right? That's what I do. I do mental health besides help write grants and all that other stuff. And I wanted, I kept saying, okay, we need to use this, guys. We can't wait. We have to use this. And so that's what I've been doing. And so basically I took this model, our first handbook, and I start from page one and then I keep going. And I'm always asking them to reflect from the week before, is this something that you get? Is this relevant to you? And I have six in my group and I have like, how many clients do I have? I have about 50 clients that I do individual and family. And they all say, yes. Oh, wow. They all say, yes, yes, yes. But the thing is too, what I found is that some of our people, and I'm talking ones that are young parents, unfortunately they lived through just like their elders did through boarding schools, et cetera. They lived through poverty, abandonment, addiction, foster care, violence, gang violence, et cetera. And so when I bring up teachings, sometimes we have to talk about that because they'll say, you know what? I didn't get that. I was in foster care my whole young life. I didn't get out of foster care until I was 18. And then I found my way home. I found my way home. So we have to learn, we're learning how to uplift them and at least connect them when we can to remembering what their lineage is, to remembering who they come from and who they are. And so that is something that I, I don't know why I didn't think that that was going to happen, but yeah, it happens, you know? But the good news is, is that at least we have something that they relate to that comes right from their people, right from their stories that can build them up. So I just wanted to tell you that I'm super excited as a clinician, as an indigenous social worker, who's decolonized herself and it's taken decades, that this is something that they can relate to. It's something that's healing their inner child. It's something that they're going to pass down to their kids. And they have, some of them have over 13 years of sobriety. So I just want to tell you, this isn't just whatever, this works, this works. And it works because of all the things we've said before, how we went about getting to this point. So I, speaking of, I have to go to a wraparound meeting right now. So I am going to have to get off. If there's any other questions for myself individually, Shereen knows how to get a hold of me. Chelsea knows how to get a hold of me. Yara knows how to get a hold of me. But I just want to thank you all and thank you for your time. And thank you for your good work that you're doing in your communities. Hi, Shka. Hi. Thank you, Julia. That's a perfect segue into the next slide. So we've, our research has just had so many wonderful insights. But one really, another important finding from our study that we really like to point out and emphasize is that, you know, individuals on both of these canoes, the lifetime wellness and this secure wellness canoe, they both experienced at similar rates, adversity and hardship. They both experienced at similar rates, adversity and hardship in their childhood, or had a number, same amount of risk factors. The key difference is that between these groups, those that were on the lifetime wellness canoe, they had stronger anchors, and they had higher exposure to protective factors in their childhood. So what we explained for the lifetime wellness model is that the anchors, they had strong anchors and consistent exposure to protections among those on this canoe. And it led to earlier recognition of their role and purpose in life, and stronger and more lasting transformational shift towards wellness. Now those on the secure wellness, these individuals, the strengths and the protections, they were like awakened or reawakened later in life, as part of their own healing journey, as part of their own transformation. You know, and so I think that this quotation on the right hand side really kind of helps with that, you know, because with lifetime wellness, like that's our prevention, right? Like preventing people from jumping on a sinking canoe, like that's what we're trying to do. And then with the secure wellness, this is our intervention process, like how can we help strengthen the anchors, strengthen the buoy lines, strengthen the net. That's kind of what these models are explaining. As for the quote, another beautiful quotation from just these wonderful interviews. I think if I look back and look at who I am as an individual, where did I come from? Can I make a difference? Can I provide something that will make things better for someone else? I think it just comes from a long line of tribal leaders. All of the people on my dad's side, going back generations, were medicine people. And on my mother's side, they were tribal chiefs and leaders. So I guess it's an amalgamation coming through, and those things are always there, just waiting to be coaxed out. So as we were going through this first study, our tribal communities were experiencing at very high rates, fatal overdoses. And so they declared a public health crisis, and our Native Transformation Works actually became part of their public health emergency response. So we went in and we applied for another National Institutes of Health grant, and were actually awarded. And that's where Native Transformations Project 2 comes in. And it builds upon the first study that I just went in depth sharing about. We did in the first study 62 life history interviews. Through NTP2, we were actually able to conduct 30 additional life history interviews from adults who are in recovery from opioid use disorder specifically. And so through this study, it identifies additional social determinants of opioid use disorder risk, as well as wellness. And we also took the opportunity to describe this in a ReefNet recovery path model. So if we can go to the next slide, please. So I'm not going to go into great length as I did for NTP1, because again, we're still working on developing and putting together the formal report on Native Transformations 2. But really did want to take the opportunity to share with you all our recovery path model, which is really exciting. So as I shared, we did 30 additional interviews in this last most recent study. And through those interviews, we were able to identify risks as well as additional strengths. And so I'll just kind of go over those right now. New data that we found in terms of risks specific to opioid use disorder for Coast Salish adults, they reported higher rates of discrimination and racism, as well as poverty and unstable housing or houselessness, a real deep sense of isolation and lack of belongingness, as well as a lot of grief. There was a lot of grief for loss of loved ones, relationships, just a lot of loss. So there's a lot of grief being experienced by individuals. And however, there was a lot of strength that was also found in these stories and testaments. And some of those protective factors that were identified through these life history interviews was community and family assisted detox. So we know in indigenous nations, communities, detox alone is hard to come by. Sometimes we have to rely on our sister cities and counties to try and help provide detox. However, in indigenous communities, and for these individuals, there was a community family detox support being offered, people were taking their loved ones into their homes, and really helping them get through those first few weeks of withdrawal, which was really important and that helped them get into additional treatment and services. So that was really profound to see and hear that, you know, community members were actually taking people into their homes and helping them through a very, very serious process, time in recovery. Recovery houses, they showed up in our interviews as very important and key. And I really appreciated that self-help groups showed up in this part of our work. AANA 12 step is found to be very supportive when it comes to opioid use disorder, having supportive family members or being in recovery together with their significant other well-briety partners that they were getting clean and sober together. And medication, medically assisted treatment showed up in our study, which is really exciting because, you know, we were offering Suboxone and Subutex, and I think methadone is kind of making its way in terms of services here in our community at the Lummi Nation and Swinomish. So that's found to be very helpful. And then connectedness to community culture and spiritual, which showed up in the first study, but for opioid use disorder, this really did come out in almost all of our interviews, which was what we really wanted to help share and articulate. So the connectedness piece kind of goes to what you see down the center of the reef net, well, recovery model here being taken by the hand. So what was really profound in these interviews was that somebody reached in to help people who are struggling with addiction, being taken by the hand, recognized that this is not who you are, this is not who you're meant to be, and helped get them connected and into programs and services that supported their wellness. Another key finding is that leaning into awakening to wellness. So we found that it was really important for these individuals to be accepted back into programs and services. So learning from relapse and learning that relapse is part of the process. Yes, we're going to be able to bring people in, get them help and support, but sometimes they're going to go back out. And so we describe this as sometimes the process of waking up involves going back to sleep. So, you know, really embracing that relapse is part of the process and that we'll probably have to reach out repeatedly. And then I want to go into the yellow highlighted area. So for our 30 additional interviews, we actually found a new source of strength that was forming in our research. It wasn't forming in the way of our anchors of like family, individual, spiritual, and community sources of strength, but clinical protective factors were actually showing up. So having trusted counselors, medication, MAT, medicated assisted treatments, therapy and processes, daily and frequent contact with providers was really key. And then just that additional support for vocational rehabilitation. And so this new source of strength that showed up, but not in the way, like I said, like the anchors, like we were explaining and describing this as they're like the net, the rope that is intertwined between our sources of strength anchors and our buoy lines. So like these clinical protective factors are really helping us make the connections back to ourself, back to our community, back to our family and back to our spirituality. And so that was just like a really exciting finding and further validation of how clinical protective factors can actually help strengthen and reconnect us to our family, our community, ourselves and to spirituality. And I think this is kind of where I was, I think, wanting to maybe have in the chat, you know, if I could maybe ask and give a poll from the first ReefNet Wellness Model, if you could name a protective factor that I've shared about this afternoon, I think that would be, my hope is that you leave here with an understanding of what a Coast Salish source of strength is and a Coast Salish protective factor. So yes, please name a ReefNet Wellness Model protective factor. No pressure. And then I think a second follow-up is if you're comfortable just naming what the new source of strength was identified in the recovery wellness model. Just in the interest of time, I do want to close out the formal research quoting part of my presentation with the following, that our job is to put our family on the healing path. We do not expect them to find healing immediately, but we hope to put them on a path towards healing. So once they get started, then it's up to them to finish the process. So many people, when they hurt, they resist putting themselves on a healing path. So it is our job to say, to speak that we love and care for them, to say these things that help them understand. Next slide. And so we wanted to close out by sharing a little snip of our documentary. And so I just want to give this sensitive content warning that, again, these are our stories of Coast Salish strength. In these stories, there is joy and there is hope, but there is also pain. You may experience this pain as you witness these stories. So please take care of each other and yourself. Lift each other up and know that you are loved. Got everything dismissed, if I follow through, everything within a year here, got the restraining orders dropped. Hey Bella. Hey babe. I was like who is this? This is my number. Just got done with court. Oh okay. Everything was dropped and I love you, Bella, and, you know, I said sorry so many times before, but, you know, it didn't mean nothing until I changed my behavior around, so I went and did what I had to do for myself. You know, here I am today, living the dream, you know what they say, beep, beep. I'm just thankful that I'm still here, you know, to experience this moment right now, you know. It's pretty awesome, my grandson. A lot of healing is usually inward at first, but when you get to a certain stage of healing, your interests expand. I'm okay now, so I want to take care of my people, and that's a wonderful attribute that tribal people have, that we all try to take care of each other. We sent out the applications for the VP of Extended Sights. Oh, yeah, yeah. Mad Hope Suicide Prevention Training. I think I decided that I wanted to be a counselor when I went back to school. I'm in my second year in the Chemical Dependency Studies degree. I'm just finishing up my last three classes, then I'm going to work on getting a job out here at the community care office and applying for my trainee certificate. Next up, we have our Seventh Generation Alliance Pledge. We're just trying to get students to just be more aware and conscious of the choices that they're making. Jandy's pathway to recovery was quite amazing because I think Jandy has also taken on, you know, the responsibility to also help others in their pathway to recovery. That's core to who we are as Indigenous people, is that, you know, we care about one another. Everyone falls down, but it's getting up and moving forward is what will really help you in the long run, not only for yourself, but, you know, the well-being of our entire community. These are ordered because I'm part of a national honor society. I wholeheartedly believe in being an example because people watch one another out here. Our community is so small and close-knit that when you see people succeeding, that inspires other people to succeed. Oh, look, look! Being from Swinomish and people seeing me in my active use and then seeing me in this role, they're like, damn, like, how did you do that? I'm going to have my mom bring down the other clothes. That was a chapter in my life. I was really addicted to an addictive drug. It brought me to the worst person that I can be, but, you know, I came out of it. I love to see people come alive again. You know, it's amazing working with somebody when they don't have the ability to look you in the eye because they feel like, you know, there's no worth left in their body. You know, there's nothing left for them. And as you see people gain that hope and the courage to go on and build their life back up, and you see them start to literally rise from the ashes, right, and the light comes back, the smile comes back, and the kids are, you know, smiling and laughing and, you know, it's an amazing journey to be a part of. My hopes for my family someday is for all of us to be doing something that we love and for us to deal with our emotions and our feelings and all the things that we are dealing with in our daily lives in a healthy way. Checking in with each other as well and just showing up to the important stuff, you know. Compared to last year from this year, all of our birthdays and stuff this year, like, we've all been there. That's a big change and I think that's awesome. My parents, they were both really hurt and they're just still dealing with their stuff My parents, they were both really hurt and they're just still dealing with their stuff and it's, like, really hard to try and understand them sometimes. They've made choices growing up to where they just went and did what they wanted to do. But I'm, like, trying really hard to not abandon them because I know how it feels. Thank you for being here. Thank you for being here. Good deal today. Good feelings today. Thank you. Thank you for doing what you're doing. You guys are doing good. All of you guys. The prayer is that you guys have a good life. That you guys take care of yourselves and each other. And always stick together. Love one another and forgive one another. Keep looking to God. Do your spirituality. You guys be okay. Thank you. Thank you. Yes, so I'm just a quick explanation. So, the lovely late Darlene Peters who's pictured here she was very influential Community Action Board member. She was literally the hands and feet of our Swinomish Indian Tribal Community site. She was very amazing and helped really help us do a lot of really good work so just want to quickly acknowledge that while she's here on the screen. Next slide. So please, again, take care of yourself and each other. And I don't know if that's my slide or if that's somebody else's but yes. Darlene, I want to thank you for, for your time and your presence and presenting to us today sharing the experiences and sharing the experiences that you have through this whole process. And in answering that call, or whatever it was that was put on your heart. That brought us here today and the work that you're going to continue to do. Thank you. Thank you for sharing. That's what I can say. There's a lot. Yeah, there's so much I want to share right and say but we wanted to include the slide after following that video after, you know, acknowledge that the work that we're doing and the, the experiences that were shared in the video just although it's a small snippet. Very real and very heartfelt, and for many of us remind us of our own experiences. And so it's just a reminder to take care of ourselves right. So this is, this is what I wanted to share with with with everybody, everyone listening that, you know, just as our helpers today have shared with us and they answered a call, you know, each each every one of you that on the line have answered a call, you know, to be helpers in your communities and in families. In many different roles, you know, we're trying to help, but our teachings they tell us that when we're helping others it's important for us to take care of ourselves as well. So again, that's what this slide is for is just a reminder, simple reminder to take care of yourself. You know, if it's some a few examples here taking a short walk, taking some deep breaths, spending time outdoors, talking to a loved one, eating a snack, listening to a song or connect with your pets. You know, the commonality here is it's all about connection. It's all about reconnecting and grounding ourselves and taking a moment and it's okay, it's okay to take those moments that we need. And so we invite you all to do so. But again, I want to say thank you. Thank you for all that was shared. And I'm going to ask you to say this next slide. Aishqa Siem, that's Lummi language for thank you friends. It's been a true pleasure this afternoon to share a little bit of our work. Thank you for your time and attention I really do appreciate it. And I did just want to quickly reference what Chelsea shared in the Dropbox. So if there is any interest to share the documentary, we have allowed access to the link that was also shared in the chat. And with that we have our discussion board that she just posted. It's a discussion guide. It's like a companion to go alongside the documentary and just give some suggestions on how you might want to share the documentary because it can be a heavy lift. So we just give some suggestions in there and give some overall to overview, excuse me, of our research and our stars of the documentary who we just love and appreciate so much. So again, Aishqa Siem. And before everyone jumps off, we do want to open it up, take some time here and open it up for question and answer session. So if you have any questions, you know, we want to ask those questions right now. I see a hand up. Yes. Hi, I'm Katherine Cates-Wessel. I am the CEO of the American Academy of Addiction Psychiatry. I'm also the principal investigator for the Opioid Response Network. And I just want to thank everybody. Sharmina, it was really wonderful. I loved it. And there's so much we need to learn more about. So I look forward to ongoing collaboration. So thank you so much for opening up and sharing. I also want to thank Courtney and Twyla and Terrence and Chelsea and Kelly. Did I miss anybody else? Because as you know, the KAI team is one of the ORN. There's a lot of acronyms. The KAI, Coffin Associates, is one of the Opioid Response Network partner organizations. And this is one of the things they helped us do is develop the webinar series to make it available for the Tribal Opioid Response grantees and others. And I just wanted to thank all of you because this is the last of our tour webinars for this year, the year end, September the 29th. And I just want to thank all of you for making it possible, Shereen for today's, but the rest of the KAI team. Hopefully I didn't miss anybody else. But I just want to tell you how much we really appreciate all you've done to help educate us, but also collaborate and work with us throughout this time. Yes, thank you. Thank you. Thank you, Kathy. Definitely, you know, we appreciate the opportunity to collaborate, to support, to be helpful. And, you know, I'm looking at the chat box and Dr. Payment is sharing some resources saying that there's a substance abuse task force meeting at National Congress of American Indian. So I'm sure there's more information that could be shared there. Anyone else has any questions or resources they might want to share? The chat is open. We also, I believe, have a Q&A chat. So at this time, I want to ask our folks that are behind the scenes, do we have anything in the Q&A? Do we have any questions? While we're waiting for questions to populate, I have a question for Shereen. So what advice would you give someone or an organization who wants to start using the ReefNet Wellness Model in their work? And how can they start to incorporate it? So definitely make the connection with myself or our principal investigator, Dr. Stacey Rasmus. She's done a lot of work that's similar to the ReefNet Wellness Model with Alaska Natives community, specifically the Yupik community, and they utilize the Knossavik acrylic rim. Ours hasn't necessarily gotten to a phase of developing acrylic rim just yet. So that's hopefully to come. But definitely please reach out if you feel like the documentary and the discussion guide as well as in the discussion guide, we have the ReefNet Wellness Model available. It may be a good opportunity to host or hold discussions, maybe in treatment settings or even in community settings or with tribal leadership about how you might be able to begin exploring, doing some community work to understand your own strengths and resiliencies, because we all have them, the universal in nature. I think we just have a really great example of what we can do when we work collectively to bring forth answers and insights that can definitely help our communities and each other. And I'm always happy to be available to help host any sort of discussion that might need or is necessary with or amongst programs or communities. And yeah, the documentary and the discussion guide are available. And we do have our community report. That's the full report. And we'll be making announcements as we move forward or as we develop acrylic rim to be available to share. So I hope that answers your question. There's resources available. And yeah, certainly. You know, I'm looking at our time and we want to be respectful of everyone's time. So I'm going to ask Jonna to come on and share with us this next slide. Tell us how the ORN can support you. Thank you, Courtney. So just once again, ORN has trainings for workforce and communities, including trauma-informed care practices, how to build culture into clinical practice, anti-stigma education, historical trauma and resilience in Native communities. So connecting programs and materials and curriculum rooted in Indigenous culture. And that comes with a nationwide pool of Indigenous consultants. So you're getting people from our communities to work with our communities. Okay. And so again, we're your resource for no-cost education, training and consultation to enhance efforts addressing the opiate and stimulant use disorders. We have consultants in every state and territory to deploy across prevention, treatment, recovery and harm reduction. So again, you can share your needs via the submit request. There is a link that Catherine put in the chat for that at opiateresponsenetwork.org and your regional point person will be in touch with you within one business day to learn more. Thank you, Courtney. Are you going to do that part? I can do it for us. Thank you. Thank you, John. I want to thank everyone that joined us this afternoon. The team, it takes a team, right? And so as we continue to gather and make these kind of opportunities available, we appreciate your feedback, your gift of feedback. And so we certainly do truly view it as a gift. So we have a link here for the survey, the evaluation survey. It's also in the chat box where you can use the QR code. So if you would please take a few moments and give us your feedback. Give us that gift of feedback of how we can continue to improve and provide quality training opportunities for you and for others. We certainly do appreciate it. So with that, I just want to say thank you. We appreciate your time. We appreciate your presence. We appreciate everything that you do for in your helping roles for those communities and those that are on your minds and on your hearts. And so with that, we just want to say have a great afternoon and we'll talk to you again.

Substance Use Disorder

Indigenous Communities

Native Transformations Project

ReefNet Wellness Model

Coast Salish Knowledge

Opioid Use Disorder

Pacific Northwest

Lummi Tribe

Upper Skagit Tribe

Swinomish Tribe

Culturally Responsive Training

Opioid Response Network

Protective Factors