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William Apess's Indian Nullification (1835) engages various forms of nullification, drawn from contemporary politics, secular history, and Judeo-Christian tradition, as part of a collective expression of sovereignty meant to gain ground (literally and figuratively) for the Mashpee Wampanoags. This essay argues that, for Apess, nullification emerges as a transformative practice that can be used in the absence of treaties to articulate the Mashpees' political and religious claims and leverage new political possibilities for them, in part through its invocation of the 1780 Massachusetts Constitution. References to nullification also allow him to transform and elevate the Mashpees' situation from one of local concern to national and even eschatological importance. Nullification provides an avenue to respond to characterizations of Mashpees that circulated in the New England press in which their situation was used as an occasion, or even a vehicle, for working through issues of concern for many white Americans, such as miscegenation (to use a term common in the era) and growing sectional tensions. The essay concludes by briefly connecting Apess's arguments with the Mashpee Wampanoags' more recent efforts to gain federal recognition and assert their territorial claims. [ABSTRACT FROM AUTHOR]

Objective: Cognitive-behavioral therapy (CBT) is effective in reducing disability among youth with juvenile fibromyalgia (FM); however, engagement in moderate to vigorous physical activity remains poor, even after CBT. The purpose of this study was to evaluate the feasibility and preliminary outcomes of an innovative program combining CBT with specialized neuromuscular exercise: the Fibromyalgia Integrative Training for Teens (FIT Teens) program.Methods: Adolescents with juvenile FM (n = 22, all female, ages 12-18 years) from 2 urban children's hospitals participated in the 8-week FIT Teens intervention. Participants completed measures of pain intensity, functional disability, depressive symptoms, pain catastrophizing, fear of movement, and readiness to change at baseline and after the intervention.Results: The feasibility of the intervention across 2 sites was documented, including high retention rates (80%). Participants showed significant decreases in functional disability (P < 0.05), depression (P < 0.001), fear of movement (P < 0.01), and pain catastrophizing (P < 0.001) from pre- to postintervention. Results of the readiness to change measure indicated a significant decrease in precontemplation (P < 0.01) and increase in action/maintenance scores (P < 0.001). All results demonstrated medium to large effect sizes.Conclusion: Adolescents with juvenile FM reported significant improvements in physical function and reduced fear of movement following the intervention. Improvement in physical function was achieved in a shorter time frame than in a prior trial of CBT without an exercise component. Further work is needed to compare the FIT Teens program with existing approaches and determine whether objective changes in exercise participation are achieved. [ABSTRACT FROM AUTHOR]

Objective To describe baseline headache characteristics of children and adolescents participating in a multicenter, randomized, double-blinded, placebo-controlled, comparative effectiveness study of amitriptyline, topiramate, and placebo for the prevention of migraine (CHAMP Study). Methods Children and adolescents (age 8-17 years old, inclusive) diagnosed with migraine with or without aura, having headaches at least four times per month were enrolled from 2012 through 2014. The trial involved a baseline period (minimum of 28 days) during which prospective diaries were completed and demographics and headache features obtained. Results A total of 488 children and adolescents (mean age 14.0 ± 2.4 years) agreed to participate in the trial, with 361 randomized and 127 not randomized. Randomized subjects had a 5.5 ± 3.1 year history of headaches, with 15.1 ± 7.1 headache days per month (based upon retrospective report at screening visit). Prospective diaries reported 11.5 ± 6.1 headache days per 28 day baseline. Across this 28 day period, reported headache days per week were stable (about 3 headache days per week). Recording of individual headache features by diary (n = 4136 headache days) showed characteristics consistent with migraine (mean duration 10.5 ± 8.1 hours, mean severity 6.0 ± 2.1, 60% throbbing, 55% with activity worsening headaches, 55% with photophobia, and 47% with phonophobia). Conclusions Baseline data from the CHAMP Study suggested that the randomized sample was representative of the real world population of children and adolescents that present for treatment of migraine. Headaches in children and adolescents recorded during a 28 day prospective baseline period in this multi-site comparative effectiveness study did not change over the course of the baseline period, even though a clear diagnosis, recommendation for effective acute treatment, and standardized education about healthy habits occurred prior to the diary collection period. [ABSTRACT FROM AUTHOR]

American spiritualism and the oil industry developed around the same time and in relatively close geographic proximity. Both nineteenth-century phenomena were invested in a belief in the unseen, whether in the form of deceased loved ones or of underground oil reserves. Spiritualists such as Abraham James turned to the oil industry because of its lucrative financial opportunities and because of its potential to demonstrate the “practical” applications of spiritualism and Harmonial philosophy. Spiritualism offered an alternative to evangelical Christian and classical republican conceptions of industry, and a vibrant communication network through which events in the oil fields could be related to the general public. Reading accounts of James's work as an “oil wizard” reveals the industrial aspirations of spiritualism and the psychometric aspects of the oil industry, both of which have been largely erased in twentieth-century historiography. Spiritualist publications, newspapers, technical manuals, and popular accounts of the oil industry throughout the nineteenth century produced James as a new kind of male medium, capable of meeting the exigencies of the oil fields. He proved infinitely reproducible as an agent of “practical spiritualism” and was discussed alongside the other drillers, operators, laborers, teamsters, and investors at work in the oil region. As petroleum geology began to establish itself as a discipline in the early twentieth century, accounts of the early oil industry reframed James, along with other practitioners of divination, as an amusing, if somewhat embarrassing, anomaly in an attempt to distinguish the modern “scientific” oil industry from its chaotic and superstitious beginnings. While later historians have offered a more sympathetic reading of divination's role in the oil fields, James and his Harmonial wells have largely disappeared from the historical record. Yet, despite scientific innovation and revisionist history, the oil industry still bears traces of its psychometric past and must contend with the ways in which its future is dependent on successfully channeling the unseen. [ABSTRACT FROM PUBLISHER]

An essay is presented on the editorial practices and politics of American Indian activist Carlos Montezuma, who edited the periodical "Wassaja". According to the author, Montezuma published letters from readers in an attempt to foster intertribal dialogue and bridge divisions encouraged by such institutions as the U.S. Bureau of Indian Affairs (BIA). It is suggested that Motnezuma saw his magazine as a network for communication rather than as a single representation of Indian identity and truth.

Evaluates the use of an interactive computer-based audiovisual donor interviewing system at a typical midwestern blood center in the U.S. Dependence of the safety of blood for transfusion on the reliability of the health history given by volunteer blood donors; Usefulness of the system for increased safety and availability of blood supply.