Children are increasingly acknowledged to have rights in the determination of decisions that affect them. This has encouraged research to be undertaken with children themselves to understand their own views, experiences and relationships, and has demonstrated a considerable gulf from parental concerns and observations. Methods for research with children are, however, relatively under-developed. This article reflects on our experience of conducting focus groups with children aged 7-11 years to examine their experiences of living with asthma. It discusses the use of child-friendly techniques to promote participation and access children’s meanings, and raises issues about the size and composition of groups and recruitment strategies, group dynamics, tensions and sensitive moments. We conclude that focus groups are a valuable method for eliciting children’s views and experiences and complement personal interviews, while important questions relate to enhancing children’s participation in other stages of the research process.

Objective To investigate how sociocultural factors influence management of pain from sickle cell disease by comparing the experiences of those who usually manage their pain at home with those who are more frequently admitted to hospital for management of their pain. Design Qualitative analysis of semistructured individual interviews and focus group discussions. Participants 57 participants with genotype SS or S/ -thal (44 subjects) or SC (9) (4 were unknown). 40 participants took part in focus groups, six took part in both focus groups and interviews, and nine were interviewed only. Participants were allocated to focus groups according to number of hospital admissions for painful crisis management during the previous year, ethnic origin, and sex. Results The relation between patients with sickle cell disease and hospital services is one of several major non-clinical dimensions shaping experiences of pain management and behaviour for seeking health care. Experiences of hospital care show a range of interrelated themes, which are common to most participants across variables of sex, ethnicity, and hospital attended: mistrust of patients with sickle cell disease; stigmatisation; excessive control (including both over-and undertreatment of pain); and neglect.

The premise that "trauma" is transmitted across generations is central to the historical trauma discourse currently circulating in indigenous communities and professional networks in Canada. Historical trauma may be understood as the offspring of two older and apparently antithetical discourses: Native healing, and colonial professional critiques of indigenous family life. While the former has maintained a therapeutic focus on restoring intergenerational social relations, the latter has pathologized indigenous parenting and child-rearing practices. The emergence of historical trauma marks a global shift in the moral economy by which victimhood status, acquired through individual experiences of physical and especially sexual abuse, has come to wield greater currency than collective struggles against colonialism. Providers of contemporary indigenous healing programmes are drawing simultaneously on trauma discourse, which is seen to legitimate individual social suffering, and older therapeutic forms centred on sharing local social histories to restore intergenerational continuities and collective identity. But these invocations of historical trauma may continue the colonial discourse of mental health and social welfare professionals, who blamed indigenous parenting practices for children's social problems and failure to assimilate. Some contemporary mental health and child development professionals have invoked parents' and grandparents' transmission of historical trauma in ways which construct indigenous families as pathological, promote an oversimplified, universalizing understanding of Canadian colonialism, and divert attention from the contemporary continuation of colonial structures and relations.

Cytoplasmic Na

Na+/Ca2+ exchange is the primary mechanism mediating Ca2+ efflux from cardiac myocytes during diastole and, thus, can prominently influence contractile force. In addition to transporting Na+ and Ca2+, the exchanger is also regulated by these ions. Although structure-function studies have identified protein regions of the exchanger subserving these regulatory processes, their physiological importance is unknown. In this study, we examined the electrophysiological and mechanical consequences of cardiospecific overexpression of the canine cardiac exchanger NCX1.1 and a deletion mutant of NCX1.1 (Delta680-685), devoid of intracellular Na+ (Na+i)- and Ca2+ (Ca2+i)- dependent regulatory properties, in transgenic mice. Using the giant excised patch-clamp technique, normal ionic regulation was observed in membrane patches from cardiomyocytes isolated from control and transgenic mice overexpressing NCX1.1. In contrast, ionic regulation was nearly abolished in mice overexpressing Delta680-685, indicating that the native regulatory processes could be overwhelmed by expression of the transgene. To address the physiological consequences of ionic regulation of the Na+/Ca2+ exchanger, we examined postrest force development in papillary muscles from NCX1.1 and Delta680-685 transgenic mice. Postrest potentiation was found to be substantially greater in Delta680-685 than in NCX1.1 transgenic mice, supporting the notion that ionic regulation of Na+/Ca2+ exchange plays a significant functional role in cardiac contractile properties.

Victims of colonial, Indigenous child-removal policies have attracted public expressions of compassion from Indigenous and settler-state political leaders in Canada since the 1990s. This public compassion has fueled legal and political mechanisms, leveraging resources for standardized interventions said to “heal” these victims: cash payments, a truth-telling forum, therapy. These claims to healing provide an entry-point for analyzing how and why the figure of the Indigenous child-victim, past and present, is morally and politically useful for settler-states and their public cultures. I use the formulation of “settler-humanitarianism” to express how liberal interventions of care and protection, intended to ameliorate Indigenous suffering, align with settler-colonialism's enduring goal of Indigenous elimination (Wolfe 2006). Removal of Indigenous children was integral to the late nineteenth-century formation of the Canadian and Australian settler-states. Missionaries and colonial administrators represented these practices as humanitarian rescue from depraved familial conditions. Settler-humanitarians have long employed universalizing moral registers, such as “idleness” and “neglect,” to compel state interventions into Indigenous families. More recently, “trauma” has emerged as a humanitarian signifier compelling urgent action. These settler-humanitarian registers do political work. Decontextualized representations of Indigenous children as victims negate children as social actors, obscure the particularities of how collective Indigenous suffering flows from settler-colonial dispossession, and oppose children's interests with those of their kin, community, and nation. I analyze how and why Aboriginal healing as settler-humanitarianism has been taken up by many Indigenous leaders alongside settler-state agents, and examine the ongoing social and political effects of the material and discursive interventions it has spawned.

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