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.     

Enculturation and Attitudes Toward Intimate Partner Violence and Gender Roles in an Asian Indian Population: Implications for Community-Based Prevention

This study examined the relationships among enculturation, attitudes supporting intimate partner violence (IPV-supporting attitudes), and gender role attitudes among one of the largest Asian Indian population groups in the US. Data were collected via computer-assisted telephone interviews with a random sample of Gujarati men and women aged 18–64 in Metropolitan Detroit. Using structural equation modeling, we modeled the effects of three components of enculturation (behavior, values, and community participation) on gender role attitudes and IPV-supporting attitudes among married respondents (N = 373). Analyses also accounted for the effects of respondent age, education, religious service attendance, perceived financial difficulty, and lengths of residence in the US. The second-order, overall construct of enculturation was the strongest predictor of IPV-supporting attitudes (standardized B = 0.61), but not gender role attitudes. Patriarchal gender role attitudes were positively associated with IPV-supporting attitudes (B = 0.49). In addition to the overall effect of the enculturation construct, two of the components of enculturation had specific effects. “Enculturation-values” had a specific positive indirect association with IPV-supporting attitudes, through its relationship with patriarchal gender role attitudes. However, “enculturation-community participation” was negatively associated with IPV-supporting attitudes, suggesting the importance of community-based prevention of IPV among this immigrant population group.     

The Red Road to Wellness: Cultural Reclamation in a Native First Nations Community Treatment Center

This article explores how Native American cultural practices were incorporated into the therapeutic activities of a community-controlled substance abuse treatment center on a "First Nations" reserve in the Canadian north. Analysis of open-ended interviews with nineteen staff and clients-as contextualized by participant observation, program records, and existing ethnographic resources-yielded insights concerning local therapeutic practice with outpatients and other community members. Specifically, program staff adopted and promoted a diverse array of both western and Aboriginal approaches that were formally integrated with reference to the Aboriginal symbol of the medicine wheel. Although incorporations of indigenous culture marked Lodge programs as distinctively Aboriginal in character, the subtle but profound influence of western "therapy culture" was centrally evident in healing activities as well. Nuanced explication of these activities illustrated four contributions of cultural analysis for community psychology.     

American Indian Researcher Perspectives on Qualitative Inquiry About and Within American Indian Communities

It is presumed that Indigenous researchers are optimally positioned to conduct research about or within their own or other Indigenous communities. However, these researchers may still experience challenges, barriers, and distressing events that are important to identify. Qualitative inquiry may be a particularly vulnerable context for Indigenous researchers given the nature of data collection methods and an emphasis on researcher–participant relationships. This paper details the personal reflections of two American Indian (AI) researchers who carried out qualitative research focused on AI issues and/or communities. The first project examined undergraduate students’ opinions of the use of AI imagery in the form of a race‐based university mascot. The second was a study of the mental health needs of AI youth and families in an urban community. Several themes characterized both of their experiences and might be generalizable to others working in these contexts: (a) coping with racism and microaggressions; (b) the role and impact of identity politics; (c) community insider/outsider tension; and (d) managing personal distress associated with the research topics and process. These themes are discussed to illuminate ways that Indigenous researchers, engaged in research on Indigenous topics and/or with Indigenous communities, are challenged and affected by their work.     

Substance Use Research with Indigenous Communities: Exploring and Extending Foundational Principles of Community Psychology

Many Indigenous communities are concerned with substance use (SU) problems and eager to advance effective solutions for their prevention and treatment. Yet these communities also are concerned about the perpetuation of colonizing, disorder‐focused, stigmatizing approaches to mental health, and social narratives related to SU problems. Foundational principles of community psychology—ecological perspectives, empowerment, sociocultural competence, community inclusion and partnership, and reflective practice—provide useful frameworks for informing ethical community‐based research pertaining to SU problems conducted with and by Indigenous communities. These principles are explored and extended for Indigenous community contexts through themes generated from seven collaborative studies focused on understanding, preventing, and treating SU problems. These studies are generated from research teams working with Indigenous communities across the United States and Canada—inclusive of urban, rural, and reservation/reserve populations as well as adult and youth participants. Shared themes indicate that Indigenous SU research reflects community psychology principles, as an outgrowth of research agendas and processes that are increasingly guided by Indigenous communities. At the same time, this research challenges these principles in important ways pertaining to Indigenous–settler relations and Indigenous‐specific considerations. We discuss these challenges and recommend greater synergy between community psychology and Indigenous research.     

Urban American Indian Community Perspectives on Resources and Challenges for Youth Suicide Prevention

American Indian (AI) youth have some of the highest rates of suicide of any group in the United States, and the majority of AI youth live in urban areas away from tribal communities. As such, understanding the resources available for suicide prevention among urban AI youth is critical, as is understanding the challenges involved in accessing such resources. Pre‐existing interview data from 15 self‐identified AI community members and staff from an Urban Indian Health Organization were examined to understand existing resources for urban AI youth suicide prevention, as well as related challenges. A thematic analysis was undertaken, resulting in three principal themes around suicide prevention: formal resources, informal resources, and community values and beliefs. Formal resources that meet the needs of AI youth were viewed as largely inaccessible or nonexistent, and youth were seen as more likely to seek help from informal sources. Community values of mutual support were thought to reinforce available informal supports. However, challenges arose in terms of the community's knowledge of and views on discussing suicide, as well as the perceived fit between community values and beliefs and formal prevention models.     

Keeping,caring and claiming: O’odham Indians at Mission San Xavier del Bac

According to scholars, Native American Catholics live two parallel religious lives: ‘institutional’ Catholicism is juxtaposed to ‘popular religion.’ The Tohono O’odham of Southern Arizona seem to be a prominent example of this: the O’odham practice santo himdaq devotion to santos in small chapels. These devotions and indigenous practices contrast with the institutional church. Seemingly, ‘indigenised’ Catholicism is dearer to these Native groups than the central, official Church. However, this paper examines San Xavier Mission Church’s centrality both to Mission clergy and to O’odham Catholics as a place of mutual reverence. The historical examinations of the Mission Church have fixated on its Spanish origins without examining its importance to the O’odham. The church was left in the care of O’odham Indians for decades in the nineteenth century during the years of secularisation (1841–1912). I examine this care, the significance of the Mission Church to establishing the San Xavier Reservation, and the O’odham adoption of the church as their own, as well as comparing ‘institutional’ Catholicism with santo himdaq. The mission sheds light on the fluidity of missional power and social relations, the problems with essentialising Catholicism, and the changing nature of religious exchange, importance and practice over time.     

The Weaving Healthy Families program: Promoting parenting practices,family resilience,and communal mastery

Parenting quality, family resilience, and community resilience and support have been found to be primary protective factors for the disproportionate burden of anxiety, posttraumatic stress disorder (PTSD), substance use disorder (SUD), depression, and suicide that US Indigenous youth and adults tend to experience. The purpose of this research study was to examine pilot results for outcomes related to relational factors for Indigenous family members who participated in the Weaving Healthy Families (WHF) program (translated to Chukka Auchaffi’ Natana, in the Choctaw tribal language), a culturally grounded and empirically informed program geared toward promoting wellness, family resilience, parenting practices, and community resilience while also preventing SUD and violence. This nonrandomized pre-experimental pilot intervention followed a longitudinal design, which included pre-test, a post-test, and a 6-, 9-, and 12-month post-intervention follow-up surveys. Repeated-measures regressions were utilized with generalized estimating equations (GEE) to examine changes in parenting, family resilience, and communal mastery before and after the intervention for 24 adults and adolescents (12–17) across eight tribal families. Results indicate that the overall quality of parenting improved, as measured by improved parental monitoring and reductions in inconsistent discipline and corporal punishment. We identified sex differences in positive parenting, poor monitoring, and corporal punishment, with greater decreases in these measures among males over time. Family resilience and communal mastery improved for adolescent and adult participants after the WHF program. Our results indicate promising improvements across relational, familial, and community ecological, which provide clear clinical implications.     

Solution‐Focused Therapy as a Culturally Acknowledging Approach With American Indians

Limited literature is available applying specific theoretical orientations with American Indians. Solution‐focused therapy may be appropriate, given the client‐identified solutions, the egalitarian counselor/client relationship, the use of relationships, and the view that change is inevitable. However, adaption of scaling questions and the miracle question may be necessary. Hay una limitada cantidad de literatura disponible que aplique orientaciones teóricas específicas con indios americanos. La terapia centrada en soluciones puede ser apropiada, dadas las soluciones identificadas por los clientes, la relación igualitaria entre consejero y cliente, el uso de relaciones y la visión de que el cambio es inevitable. Sin embargo, puede que sea necesario adaptar las preguntas de escala y la pregunta del milagro.     

(Dis)armed friendship: impacts of colonial ideology on early Quaker attitudes toward American Indians

Quakers’ early relations with American Indians (especially the Lenne Lenape, later known as the Delaware Indians) were generally positive. Core Quaker principles were simplicity, integrity, equality and peace – principles that could coincide well with those of the similarly egalitarian Lenne Lenape, who had been designated peacekeepers by the Iroquois Confederacy. Although the relationship was different than that of other settlers and American Indians, it was still suffused with colonial ideology. From the founding of Pennsylvania to the period of Grant’s ‘Peace Policy’, Quakers had to negotiate two wars and changing attitudes to North American Indians by American Presidents and government. The paper focuses on corresponding shifts in Quaker attitudes and policies. Our interest is in Quaker responses to Native Americans over time, finding that Quakers became increasingly distanced from the Indians and focused on acculturation. In their zeal to become acceptable to American Governments and through that, assist Native Americans, Quakers had, in fact, assimilated themselves.