Teaching Tradition: Diverse Perspectives on the Pilot Urban American Indian Traditional Spirituality Program

Many urban American Indian community members lack access to knowledgeable participation in indigenous spiritual practices. And yet, these sacred traditional activities remain vitally important to their reservation‐based kin. In response, our research team partnered with an urban American Indian health center in Detroit for purposes of developing a structured program to facilitate more ready access to participation in indigenous spiritual knowledge and practices centered on the sweat lodge ceremony. Following years of preparation and consultation, we implemented a pilot version of the Urban American Indian Traditional Spirituality Program in the spring of 2016 for 10 urban AI community participants. Drawing on six first‐person accounts about this program, we reflect on its success as a function of participant meaningfulness, staff support, mitigated sensitivities, and program structure. We believe that these observations will enable other community psychologists to undertake similar program development in service to innovative and beneficial impacts on behalf of their community partners.     

“The Thing Happened as He Wished”: Recovering an American Indian Cultural Psychology

One of the chief questions confronting mental health professionals who serve American Indian communities is how best to offer genuinely helpful services that do not simultaneously and surreptitiously reproduce colonial power relations. To ensure that counselors and therapists do not engage in psy‐colonization, it is crucial to recognize the sometimes divergent cultural foundations of mental distress, disorder, and well‐being in “Indian Country.” In this article, I will consider four excerpts from a research interview undertaken among my own people, the Aaniiih Gros Ventres of north‐central Montana. At a superficial level, these excerpts seem to reinforce reigning sensibilities that are readily familiar within the mental health professions. And yet, closer analysis of these interview excerpts reveals several tantalizing facets of an indigenous cultural psychology that may well continue to shape life and experience among tribal members in this setting. I recover this distinctive cultural psychology through archival representations of cultural and community life, including analysis of an important tribal myth. This analysis makes possible an alterNative interpretation of these interview excerpts, grounded in an aboriginal cosmology, that yields important implications for conceiving a more inclusive knowledge base for psychology that only robust community engagement can reveal.     

Beyond the Belmont Principles: A Community‐Based Approach to Developing an Indigenous Ethics Model and Curriculum for Training Health Researchers Working with American Indian and Alaska Native Communities

Individuals responsible for carrying out research within their diverse communities experience a critical need for research ethics training materials that align with community values. To improve the capacity to meet local human subject protections, we created the research Ethics Training for Health in Indigenous Communities (rETHICS), a training curriculum aligned within American Indian and Alaska Native (AI/AN) context, culture, and community‐level ethical values and principles. Beginning with the Belmont Report and the Common Rule that defines research with human subjects (46 CFR 45), the authors convened three different expert panels (N = 37) to identify Indigenous research values and principles common across tribal communities. The resulting culturally grounded curriculum was then tested with 48 AI/AN individuals, 39 who also had recorded debriefing interviews. Using a thematic analysis, we coded the qualitative feedback from the expert panel discussions and the participant debriefings to assess content validity. Participants identified five foundational constructs needed to ensure cultural‐grounding of the AI/AN‐specific research training curriculum. These included ensuring that the module was: (a) framed within an AI/AN historical context; (b) reflected Indigenous moral values; (c) specifically linked AI/AN cultural considerations to ethical procedures; (d) contributed to a growing Indigenous ethics; and (e) provided Indigenous‐based ethics tools for decision making. Using community‐based consultation and feedback from participants led to a culturally grounded training curriculum that teaches research ethical principles and procedures for conducting research with AI/ANs. The curriculum is available for free and the community‐based process used can be adapted for other cultural groups.     

GENDER IS AN ORGANON

Abstract. Gender is a social construct. Technically, it is a grammatical structuring category that may refer to sex, as is typical of Indo-European languages, or to another set of features such as animate versus inanimate, as is typical of Algonkian languages. Gender in language forces speakers of the language to be continually conscious of application of the category, and they tend to project the categorization into their experience of the world and collocate observations under these broad categories. Western science has been developed by speakers of Indo-European languages employing male/female (and sometimes neuter) genders, and in a cultural tradition that at least since the time of Classical Greece has collocated male with active, creative, rational, and public (political)/dominant (Olympian), and female with passive, irrational/emotional, and private (nonpolitical)/subordinate. Religion and science-organons for rendering existential experience intelligible-have always been used by the dominant class as instruments of power, and therefore in Western cultures have been entangled with legitimization of a congeries of concepts collocated with male gender. This paper illustrates the social construction of this congeries by contrasting it with non-Western usages and valuations.     

Humour styles,gelotophobia and self‐esteem among Chinese and Indian university students

This study examined the relationship between humour styles, gelotophobia and self‐esteem among 102 Indian and 101 Hong Kong university students. The Humour Styles Questionnaire, the GELOPH‐15 Scale and the Rosenberg Self‐Esteem Scale were used. Indian students rated the importance of humour significantly higher than Hong Kong Chinese students and considered themselves as being significantly more humorous as well. Both Indian and Hong Kong Chinese students engaged in significantly more affiliative and self‐enhancing humour. Indian students engaged in significantly more affiliative and self‐enhancing humour and reported less gelotophobia than Hong Kong students. Gelotophobia was negatively correlated with self‐esteem and affiliative humour in both samples and was positively correlated with self‐defeating humour in the Indian sample only. Affiliate humour mediated the relationship between self‐esteem and gelotophobia in both samples whereas self‐defeating humour mediated the relationship in the Indian sample only. Taken together, both Indian students and Hong Kong students valued adaptive humour, but Indian students valued humour more than Hong Kong students. This study is a pioneering study of its kind conducted in a Chinese‐Indian sample.     

Quaker ideology,colonialism and American Indian education

William Penn, the Quaker who founded Pennsylvania, set out to found a ‘Holy Experiment’ based on Quaker ideals. While he regarded the Native American Indians whose land he purchased as spiritual equals, he still expected them to convert to Christianity and live under British law. Later, Quakers continued to follow this goal, eventually becoming leaders, under President Grant, in the residential school system for Native American Indian children. They supported assimilation, contributing to the destruction of native culture and society, in contradiction to their principles of equality and integrity. This paper explores the process by which Quakers came to feel it necessary to pursue such measures in spite of their egalitarian beliefs.     

Alternative Knowledges and the Future of Community Psychology: Provocations from an American Indian Healing Tradition

In the early years of this globalized century, alternative health knowledges and wellness traditions circulate faster and farther than ever before. To the degree that community psychologists seek collaboration with cultural minority and other marginalized populations in support of their collective wellbeing, such knowledges and traditions are likely to warrant attention, engagement, and support. My purpose in this article is to trace an epistemological quandary that community psychologists are ideally poised to consider at the interface of hegemonic and subjugated knowing with respect to advances in community wellbeing. To this end, I describe an American Indian knowledge tradition, its association with specific indigenous healing practices, its differentiation from therapeutic knowledge within disciplinary psychology, and the broader challenge posed by alternative health knowledges for community psychologists.     

The Huichol Offering: A Shamanic Healing Journey

An American transcultural psychiatrist, and a Mexican engineer deeply involved with the Huichol Indians, build a team that heals a decade-long epidemic caused by sorcery. Huichol children in boarding schools became possessed by demonic witchcraft that transformed them into aggressive animals. Many local shaman had been called in to treat the illness but had been unsuccessful. The team found a way to incorporate traditional belief and ritual, with modern psychological principles to weave a healing story. This article represents the ultimate integration of mind/body/spirit medicine to heal across cultures.

Hostility in fantasy: A further test of the hypoglycemia-aggression hypothesis

In a recent investigation carried out among the Qolla Indians of Peru, Bolton (1973a) tested the hypothesis that hypoglycemia tends to produce high levels of individual aggressiveness. Glycemic condition was determined by the readings on a 4-hour glucose tolerance test performed on a sample of 54 adult males. Key informants then ranked these subjects on overt aggressiveness. A correlational analysis of the data supported the hypothesis that moderately hypoglycemic subjects would be more aggressive than the normoglycemic subjects. The present paper responds to questions raised about this study and describes the results of an additional test of the hypoglycemia-aggression hypothesis. The dependent variable in this follow-up study is fantasy aggression. Aggression scores were derived from Sentence Completion Test protocols for the same sample of subjects used in the first study. The results indicate a significant correlation between glycemic condition and aggression scores (Biserial, 0.57), thus providing further confirmation of the hypoglycemia-aggression hypothesis.