waštito̓ y̓, bridging within worlds
Recommendations for Indigenous research include examining the views of Indigenous treatment seekers and current psychotherapy patients (Beitel et al., 2012). There have been some studies by Indigenous scholars/practitioners utilizing western methodology with cultural adaptations and/or culturally specific treatment recommendations for Indigenous populations in therapy, however little is known about the experiences of Indigenous people in psychotherapy in the U.S. (Gone & Alcantra, 2007), and what is known has been primarily from the perspectives of service providers.
This journey begins with the land that consists of 45 or more traditional territories of the Lisjan (Ohlone)/Bay Miwok/Plains Miwok/Yokut and Wappo people, now called the Bay Area. Six self-identified Indigenous co-participants with ties to their Indigenous ways and/or homelands shared their stories of experiences in therapy, as guests on this land. This Indigenous methodology, waštito̓ y̓, centers on elders’ specific teachings from within their Nations that guided the meaning making process (data analysis), along with prayer, consultation with elders and ancestors, and encircling (Archibald, 2008; Wilson, 2008).
The wisdoms/meanings (themes) brought forth during this ceremonial journey from the stories include Spiritual Malpractice, Stereotypes, Stigma, Indigenous Status, Medication vs. Medicine, Culturally Supportive Services, Safety, Accessibility, and Resources. This research has identified the following needs: behavioral health treatment that is more culturally relevant to Indigenous people’s needs and ways of living (Gone & Trimble, 2012; PAHO, 1997; West, Williams, Suzukovich, Strangeman & Novins, 2012; Walls, Johnson, Whitbeck & Hoyt, 2006); improved access through agencies partnering with traditional medicine and healers (Bassett, Tsosie, & Nannauck, 2012; Buchwald, Beals, & Manson, 2000; Marbella, Harris, Diehr, Ignace, & Ignace, 1998; West, Williams, Suzukovich, Strangeman & Novins, 2012); transportation and funding for increased access (Nebelkopf & Phillips, 2004; Rutman, Phillips & Sparck, 2016), overall cultural safety (Rutman, Phillips, & Sparck, 2016; Sue, Gallardo, Neville, 2014; Clear, 2008; Curtis et al., 2019), clinicians learning about their own cultures and spiritual ways (Duncan, 2019; Wendt, Gone, & Nagata, 2015), and cultural trainings for clinicians on Indigenous history and culture by qualified consultants (Nebelkopf & Phillips, 2004; Wendt, Gone, & Nagata, 2015). More research is needed privileging Indigenous methodologies (Archibald, Lee-Morgan & De Santolo, 2019; Battiste, Bell & Findlay, 2002).
|Advisor:||Fellner, Karlee, Carlson, Stephen|
|School:||John F. Kennedy University|
|Department:||College of Psychology|
|School Location:||United States -- California|
|Source:||DAI-A 82/3(E), Dissertation Abstracts International|
|Subjects:||Clinical psychology, Native American studies, Epistemology|
|Keywords:||American Indian, Indigenous Methodology, Indigenous Populations, Storytelling, Traditions|
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