The Healing Circle Is Valuable Technique

In Aboriginal teachings, the medicine wheel is sacred because it represents the various components of a healthy, well-rounded individual. Like wellness, the medicine wheel represents an “active state of health in which an individual progresses toward a higher level of functioning, thus achieving an optimum balance” (as cited in Fain & Lewis, 2002, p. 7). The medicine wheel is divided into four major sections, each representing a major part of a person (physical, emotional, mental, and spiritual). In order to achieve balance in one’s life, one must analyze each of these components, and work to improve communications within one’s self. Intrapersonal communication is vital to the development of self-concept and self-esteem,

Restorative justice is an innovative approach to the criminal justice system that focuses on repairing the harm caused by crimes committed. The methods used in the conventional justice system may deter the offender from committing further crimes, but it does neither repair the harm caused, nor help them acknowledge their responsibility, instead it stigmatises them, worsening the situation instead of improving it (Johnstone 2003). “Stigmatisation is the kind of shaming that creates outcasts; it is disrespectful, humiliating” (p.85). It breaks the moral bonds between offender and community and can result in the creation of a destructive cycle that may result in fear and isolation. The shaming by stigmatisation creates a negative effect which

For centuries, Medicine Wheel teachings have been used by Indigenous peoples to guide their life’s journey. The delicate balance of the spiritual, emotional, mental and physical aspects of a Medicine Wheel, when influenced can become imbalanced. Such influences on a Medicine Wheel may be the social determinants of health or historical determinants. If the Medicine Wheel becomes imbalanced due to these determinants, it has the potential to “…reverberate through individuals, families, and entire populations,” (National Collaborating Centre for Aboriginal Health, 2015, para. 1). Unfortunately, many individuals who have experienced this kind of multi-generational trauma are at a higher risk of becoming depressed or turning to substance abuse as a coping mechanism. By addressing the four components of the Medicine Wheel through culturally appropriate means and time, hopefully, the on-going healing process will continue.

On Thursday, March 30th we visited the Oshki Manidoo center in Bemidji, MN. The purpose of the agency is to serve native and non-native families a holistic approach to healing. We talked with Juanita Reopelle and Angela. Oshki Manidoo is a non-profit/private agency that involves a culturally focused treatment program that engages youth and women.The program emphasizes on substance use disorders, physical wellness and strengthening families within their communities. As stated by Angela, this profession involves a lot of motivation to move people into a healthy situation, even if the client may not see any way out.

Alvord uses her personal experiences of working as a Navajo surgeon to teach her readers the philosophies her people follow to heal. Her philosophy is that instead of looking at each patient as a mechanical system with each part separate, look at their mind, body and spirit as being connected. If one can do this, patient care will improve. She also touches upon being culturally competent in the work place by knowing your patient population’s beliefs on healing and health care. After reading her story, I believe that in order to be the best health care provider one must look into the spiritual aspects of their patients’ lives. As providers we must provide care using the biopsychosocial model of care and become knowledgeable on our patients beliefs. Like Alvord states within her story, we must walk in beauty, become harmoniously connected to those around us, and care for our patients in a positive

Resolving conflicts is one of the most appreciated characteristics of a human being. It may afford one to be at peace, either, with themselves or others. Throughout North America history many conflicts arose between settlers and native people leading to a colonization procedure. Unfortunately, Canada continues to struggle with this ongoing process, which almost annihilated more than the First Nations culture. Aboriginals were forced to assimilate other culture while somehow had to find a way to bury their traumas during this terrible endeavour. To remediate this ongoing process, some authors voice this situation using their own experiences aiming for a resolution. Evidently, distinct approaches are

Wong & L. Wong, 2006). Some individuals choose not to talk about past traumas or challenges that have arisen in their life which can lead to the incident having power in their lives and to the development of unhealthy coping behavior. Encouraging individuals to talk/share experiences of past traumas with others is an individualized coping response mechanism. Nurses need to help increase the personal coping skills of aboriginal individuals through encouraging the goal of reducing the chance of developing unhealthy coping behaviors by emphasizing values such as respect, care, integration, and healing of self that is culturally sensitive, empowering, and with an understanding language that addresses the needs of the clients (Marsh, Coholic, Cote-Meek, & Najavits, 2015). Furthermore, education about personal coping skills would help teach individuals to empower themselves and promote their own health. Educating the community is a way that demonstrates upstream thinking as a way to prevent issues before they have the chance to

In Seeking Mino-Pimatisiwin: An Aboriginal Approach to Healing, Michael Hart discusses the interaction between social work and Aboriginal people. He notes that, traditionally, social work and psychology have taken a very Euro-centric approach, which has disenfranchised Aboriginal people. He discusses how Aboriginal concepts can be incorporated into social work techniques in order to be inclusive, rather than exclusive, of Aboriginal people. He focuses specifically on the sharing circle as a way of using Aboriginal techniques in the counseling context.

Usually, with treatment, there “tends to be a focus on Western medicine techniques that may be interpreted as belittling the culture’s traditional practices (Beiser 1985) or not validating American Indian spiritual ceremonies as therapy” (Larois et al., 2011). The American Indian culture is vastly different with specific customs. Naturally, “individuals entering treatment may desire treatment programs that are more culturally specific and can attend to the needs of their communities” (Larois et al., 2011). Clinicians can provide a level of comfort if therapeutic approaches are catered to the culture of American Indian clients. The barrier clinician’s run into is that “funding sources require the use of EBTs and these programs find themselves adapting their treatments to fulfill these requirements” (Larois et al., 2011). Insurances have an immense impact and say on the services offered because they are the ones paying. Clinicians can find themselves in a bind because they ultimately have to answer to these insurances companies who pay them for their services. The system is set up in a manner that is not conducive to the American Indian culture.

Ritual healing involves “health, emotion, identity, religion, self, suffering, modernity, and colonial situation”, according to Thomas Csordas, who spent a lot of time on the Indian lands with anthropologists studying the Navajo and their daily lives. There is one ceremonial healing practice that was studied in depth by Thomas Csordas and that is the Night Way Ceremony.

Canada’s Aboriginal people have been experiencing adverse health outcomes that have been resonating across generations. As a result, Aboriginals are disproportionately suffering more from disabilities, diseases and high rates of mortality than other Canadians. The high rates of HIV, depression and chronic diseases among Aboriginals have been linked to experiences of poverty, unemployment, poor living conditions, and the loss of community ties. Although Aboriginal communities are suffering from a wide variety of health issue, Canadian society has been unable to find adequate solutions. My understanding is that as a society we lack the ability to find suitable solutions because we do not understand the correlations between various socio-economic factors and poor health.

Family Endeavors has been working with tribal nations since 2014, and we have experienced first-hand the level of trauma and resulting mental health issues prevalent in the Native American population. Multiple generations of social injustices have led to severe consequences for Native American individuals, families and communities. History shows us that massacres; genocidal policies; pandemic from the effects of diseases, relocations, forced removal of children, and prohibition of spiritual and cultural practices have led to severe trauma for the tribes. The effects of this long-term historical trauma include psychological distress, poor overall physical and mental health, and unmet medical and psychological needs, evidenced by increased exposure

The three key goals victims can pursue through the criminal justice system is to punish the offender, compel law breakers to undergo rehabilitate treatment and restitution. Punishment is usually justified on utilitarian grounds as evil. Although it is argued that making transgressors suffer curbs future criminality in a number of ways. It is said if an offender gets punished by unpleasant and unwanted consequences it will most likely discouraged him/her from breaking the law again. Also it satisfies victims thirst for revenge and prevents future vigilantism and incapacitates dangerous predators so they can be off the streets; a safer community. Rehabilitation, some victims want professionals to help offenders become decent,

A healing hospital is a healing community providing radical loving care (Journal of Sacred Work, 2009) in a safe environment that focuses on human interaction, interpersonal caring and enhancing the wellbeing of patients, caregivers, and all other members of the healing community. While a healing hospital is, of course, dedicated to providing excellent medical care to its patients (Mercy Gilbert Medical Center, 2012), it is also dedicated to integrating work design and technology (Mercy Gilbert Medical Center, 2012), and ultimately to the overall wellness of every healing community member. Using physical healing, education and supportive human interaction, this care model seeks healing on physical, mental, emotional and spiritual levels for everyone involved in the process (Zarren, n.d., pp. 1-2). The success of this model requires the cooperation of every

Included are the victim, the offender, their families and support systems, and appropriate school staff, and are led by a trained facilitator, who serves as a symbolic representation of the community (Normore, 2017) toward the culmination of a written agreement. The conference begins with the victim(s) describing the harm and its impact on them, followed by each participant describing the impact of the incident on them so the offender is faced with the impact of their behavior on the victim, those close to the victim, and on the offender's own family and friends. The victim expresses their feelings and may ask questions about the incident. After a full discussion, the victim is asked to identify the outcome they would like from the conference. All participants contribute to the problem-solving process of how the offender can repair the harm caused. The restorative conference ends with every participant signing an agreement outlining their expectations and commitment to the agreed upon solution (RPJ, pp