Red as an Apple: Native American Acculturation and Counseling With or Without Reservation

The United States has a long history of advocating policies of both extermination and assimilation of Native peoples. This historical context provides an important backdrop for understanding issues of trust/mistrust and the impact of acculturation on Native Americans who often find they have to reconcile 2 cultures. Therefore, counselors must assess a Native American client's level of acculturation rather than making assumptions based on the limited information offered by appearance or other personal characteristics. The Native American Acculturation Scale is presented as an operationalized means of formally or informally assessing a Native American client's cultural identity.     

Place of Birth, Place of Residence, and Concentration in Social Occupations

To explore the hypothesis that people who migrate across international, provincial, and state borders tend to veer away from occupations that require intense social interaction, demographic data were obtained on 2,638 North Americans who have attained eminence within their chosen fields. Occupations were blind-coded either as "social" or "nonsocial." While there were similar concentrations in social occupations among Native Americans (75.00%) and Native Canadians (73.02%), there were successively fewer social occupations among Canadian emigres (59.53%), world (predominantly European) emigres (51.46%), and Asian emigres (40.99%) to the U.S. Findings suggest that Asian Americans' well-documented tendencies to veer away from lines of work that involve forceful self-expression reflects a continuous variable rather than a dichotomous variable that sharply separates Asian and North American cultures.     

The factor structure of the Anxiety Sensitivity Index among Northern Plains Native Americans

Within our current research climate, an emphasis has been placed on examining the cross-cultural applicability of psychological tools, and exploring their utility with people of different backgrounds. Within this line of investigation lies the risk of classifying people too broadly and masking important regional, tribal, or dialectical differences. This may be particularly potent among Native Americans, given the number of distinct indigenous entities. This study examined the psychometric characteristics of the Anxiety Sensitivity Index with a tribally homogeneous sample, as compared to previous tribally-heterogeneous and majority culture findings. Results suggested that data from a homogeneous Native American sample poorly fit factor solutions reported from heterogeneous Native American and Caucasian samples, and favored a unifactorial solution. Implications for assessment with Native American peoples are discussed.     

Differences in familism values and caregiving outcomes among Korean, Korean American, and White American dementia caregivers.

Recent theories have suggested that burden and distress among dementia caregivers may be higher in American culture, which emphasizes individualism, and lower in cultures with higher levels of familism. However, immigrants may experience higher levels of burden because of acculturation with attendant values, conflicts and stresses. Forty-four Korean caregivers and 32 Korean American caregivers were compared with 54 White American caregivers on sociodemographic variables, familism, burden, anxiety, and depression. Familism was highest in Korean caregivers and lowest in Whites, with Korean Americans in the middle. Koreans and Korean Americans reported higher levels of burden. Koreans showed higher levels of depression and of anxiety than White American caregivers, with Koreans and Korean Americans higher than Whites on anxiety. These results suggest a need for greater specificity in theories about familism values, with attention to the specific meaning of familism in different cultures.     

Perceptions of Americans and the Iraq Invasion: Implications for Understanding National Character Stereotypes

This study examines perceptions of the "typical American" from 49 cultures around the world. Contrary to the ethnocentric bias hypothesis, we found strong agreement between in-group and out-group ratings on the American profile (assertive, open-minded, but antagonistic); Americans in fact had a somewhat less desirable view of Americans than did others. Within cultures, in-group ratings were not systematically more favorable than out-group ratings. The Iraq invasion had a slight negative effect on perceptions of the typical American, but people around the world seem to draw a clear distinction between U.S. foreign policy and the character of the American people. National character stereotypes appear to have a variety of sources and to be perpetuated by both cognitive mechanisms and socio-cultural forces.     

The effect of culture on perspective taking

People consider the mental states of other people to understand their actions. We evaluated whether such perspective taking is culture dependent. People in collectivistic cultures (e.g., China) are said to have interdependent selves, whereas people in individualistic cultures (e.g., the United States) are said to have independent selves. To evaluate the effect of culture, we asked Chinese and American pairs to play a communication game that required perspective taking. Eye-gaze measures demonstrated that the Chinese participants were more tuned into their partner's perspective than were the American participants. Moreover, Americans often completely failed to take the perspective of their partner, whereas Chinese almost never did. We conclude that cultural patterns of interdependence focus attention on the other, causing Chinese to be better perspective takers than Americans. Although members of both cultures are able to distinguish between their perspective and another person's perspective, cultural patterns afford Chinese the effective use of this ability to interpret other people's actions.     

Adapting Manualized Treatments: Treating Anxiety Disorders Among Native Americans

Although there is a small but growing body of literature examining the psychopathology of anxiety among Native Americans, no data are available regarding the efficacy of empirically supported treatments for anxiety disorders among Native Americans. Moreover, exceptional challenges arise in adapting mainstream approaches to Native Americans, such as language barriers, contrasting beliefs about the cause and treatment of emotional illness between mainstream and traditional Native American culture, problems with homework compliance, allowing extra time for rapport building, and the need for a spiritual component in the treatment of anxiety disorders. Native Americans also confront the challenges of rural living and low socioeconomic status. The focus of this article is largely conceptual in nature, informed by the limited psychopathology data and the first author’s experience with cognitive behavioral treatment protocols for anxiety disorders and the provision of mental health services to Native Americans. In this article we highlight the unique challenges of adapting manualized anxiety treatments for Native American clients.     

Understanding the “Medicine” of Native American Traditional Values: An Integrative Review

A major goal of counseling is to promote the wellness of the client by promoting his or her optimum development through positive human change, and it is important for counselors to be able to informally assess and more fully understand Native American cultural values to promote the wellness of those clients. The cultural values of Native Americans are discussed, an integrative review of value studies conducted on Native Americans is presented, and a traditional Native American view of wellness is described with implications for counseling. You have noticed that everything an Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round. … The sky is round, and I have heard that earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nest in circles, for theirs is the same religion as ours. … Even the seasons form a great circle in their changing, and always come back again to where they were. The life of a [person] is a circle from childhood to childhood, and so it is in everything where power moves. (Black Elk, cited in Neihardt, 1959)     

Native Americans and alcohol: past, present, and future

Native Americans have higher rates of alcohol use, frequency of use, and increased rates of fetal alcohol syndrome, compared with other ethnic groups (J. Hisnanick, 1992; P. A. May, 1996; J. M. Wallace et al., 2003). High prevalence rates of alcohol misuse among Native Americans must be understood in light of their unique history, which has resulted in trauma and exposure to many risk factors for problem alcohol use. Many risk factors have been identified in the general population; however, only some of these risk factors have been examined among Native American populations. The unique history and world view of Native Americans mean that, often, risk factors operate differently from the way they do in other populations. The authors discuss interventions and promising treatments.     

Native Americans and Alcohol: Past,Present, and Future

Native Americans have higher rates of alcohol use, frequency of use, and increased rates of fetal alcohol syndrome, compared with other ethnic groups (J. Hisnanick, 1992; P. A. May, 1996; J. M. Wallace et al., 2003). High prevalence rates of alcohol misuse among Native Americans must be understood in light of their unique history, which has resulted in trauma and exposure to many risk factors for problem alcohol use. Many risk factors have been identified in the general population; however, only some of these risk factors have been examined among Native American populations. The unique history and world view of Native Americans mean that, often, risk factors operate differently from the way they do in other populations. The authors discuss interventions and promising treatments.     

Counseling Native Americans: An introduction for Non-Native American Counselors

This article provides a primer on counseling Native American clients for non-Native American counselors and psychotherapists. The diversity of this population is described and a general model of healing from a traditional Native American perspective is presented, with implications for counseling practice. Relevant research is reviewed and practical suggestions are offered for providing counseling services to Native Americans.     

跨文化的实证法学研究：文化心理学的挑战与贡献

跨文化的实证法学研究把文化心理学的理论突破和心理学的实证方法引入到对法学基本原理的研究之中。文化心理学研究中发现的东西方文化在价值定向、道德判断和思维方式等方面的差异能够给跨文化实证法学研究带来重要的启示。在对一些重要法律问题的认识上, 例如法律中的因果关系和责任的判定、合同形成以及纠纷调解等方面, 跨文化心理学研究已经发现了显著的跨文化差异, 这些差异可能会影响到不同文化背景的人对法的认识、法的建设以及法律的应用。我们认为跨文化的实证法学研究不仅可以为法学研究提供一条新的研究路径, 更主要的是还可以为中国法学研究的国际化和国际法律纠纷提供理论指导。     

Symbols of pride or prejudice? Examining the impact of Native American sports mascots on stereotype application

For over 50 years, a debate has existed over the use of Native American sports mascots; however, few empirical studies on the topic exist. The present study examined if supraliminal exposure to Native American mascots results in the application of negative stereotypes toward Native American people. Results indicated that the effect of Native American mascots was moderated by people’s racial attitudes toward Native people. When exposed to Native mascots, people with a prejudiced attitude rated a Native American individual more stereotypically aggressive than those with a non-prejudiced attitude. However, this pattern did not occur when people were exposed to White mascots or neutral images. Furthermore, this pattern was not evident when people evaluated a non-Native individual. This overall pattern of results indicates that Native American mascots selectively facilitate the application of negative stereotypes, resulting in harmful evaluations of Native American people.     

Understanding Native American healing practices

Counselor cultural competency with respect to Native Americans requires understanding of common healing practices and ceremonies and of their spiritual significance. Historical trauma serves as a general backdrop for Native America experience and identity. Particular tribal practices and the individual's degree of affiliation with such practices provide a more specific context for client worldview. Knowledge of the symbolic significance of common ceremonies and healing practices will support counseling efforts to be relevant and effective with respect to Native American clients. Direct interaction and involvement with Native American communities facilitate a deeper understanding of Native American cultural identity and healing practices.     

Native American Spirituality

ABSTRACT

Followers of the New Age movement and others have been exploiting and commercializing “Native American” spirituality. This exploitation is being fought by many Native people. Native American spirituality may be studied and appreciated, but use of Native American religious forms outside of Native American communities is considered misappropriation and cultural theft. Native spiritualities address the needs of present-day Native communities. A Native spirituality that ignores that need is no longer a religion of and for the community. Disconnected from a Native community, religious beliefs, ceremonies, and religious art forms lose their primary significance.     

Mass Trauma in the African American Community: Using Multiculturalism to Build Resilient Systems

Within the last 4 years, there has been an increasing awareness of traumatic shootings of Black Americans in our society, more specifically Black American males who are likely descendants of slaves and or low socioeconomic status. This increase in media coverage of these shootings has highlighted not only the plight of Black Americans in America but also the real threat of death Black American’s live with. Americans in general have expressed outrage against these fatal shootings, which has been traumatic for many people, especially Black Americans and their community. These shootings severely impact Black American families and communities causing them to become trauma organized; losing basic sense of physical and psychological safety as well as family and community functionality. Understanding the effects these shootings have on the Black American community can help clinicians work more effectively work with this population. This article presents the Multi-Phase Model of Psychotherapy, Counseling, Human Rights and Social Justice (MPM) as a vital and necessary perspective in the treatment of traumatized Black Americans, specifically those effected by mass traumatic events, as well as a case study that applies the MPM using the fatal shooting of Philando Castile.     

Sociocultural theories,academic achievement,and African American adolescents in a multicultural context: a review of the cultural incompatibility perspective

Some theories have posited that African American youth are academic underachievers because of sociocultural factors. We label this point of view the cultural incompatibility perspective. Ogbu’s oppositional culture theory and Steele’s stereotype threat theory are selected as popular examples of this viewpoint. A critical review of the literature on these particular theories was conducted. It was concluded that there is limited empirical support for the cultural incompatibility perspective on African American academic achievement. This raises questions about the focus on academic underachievement among African Americans versus high achievement among other ethnic/racial groups. Implications of the empirical findings on the incompatibility perspective for the role of African American culture in Black student achievement are discussed.     

PART II. Cultural Perspectives 6 Suicide in America: A Nation of Immigrants

The patterns of suicide of immigrants are briefly explored, followed by a more detailed study of the suicidal behavior of Chinese in different nations of the world (including America), African American slaves in the 1600s and 1700s, and Native Americans. Some of the implications of the issues addressed are explored for their relevance in counseling clients from different cultures.     

Facing Down the Representation of An Impossibility: Indigenous Responses to a ‘Universal’ Problem in the Repatriation Context

This paper explores the ways Native Americans and Native Hawiians have responded to what Ernesto Laclau has called ‘the representation of an impossibility’—the discursive crisis faced by non-dominant groups who seek to advance rights claims in ways that are culturally rooted but universally audible to ideologically dominant audiences. Taking the NAGPRA law of 1990 as its case study, this paper asserts the need for a re-theorisation of indigenous religious discourse in order to illuminate the ways native peoples build rather than concede agency through self-representations in the current political moment. Pursuing this argument, the paper charts an analytical course specifying the relationship of rights claims to discourse, hegemony, articulation, tradition, and religion. The paper then focuses upon specific examples of religious claims in the context of the Native American Graves Protection and Repatriation Act to demonstrate the ways Native Americans have faced down an ‘impossibility’.     

Counseling Native Americans

This article addresses the issues facing White counselors in providing services to Native Americans, whose values differ significantly from the dominant culture's. Native Americans have been consistently threatened with cultural assimilation. Previously published recommendations to counselors are reviewed and the relevance and possible uses of traditional Native American healing practices are discussed. One such practice, the vision quest, is described in detail. Counselors need to learn culturally relevant metaphors in order to promote healing and change and, in effect, must themselves undergo an acculturation process.