Search

In this article, we identify usual difficulties faced by Brazilian psychologists when dealing with Amerindian Peoples, concerning the systematic violence experienced by those Peoples, who have been suffering and fighting against a process of genocide and ethnocide. To identify those difficulties, we analysed speeches of Amerindian leaders of the State of São Paulo - Guarani Mbya, Pankararu, Xavante, Baniwa, Tupi - Guarani, Terena, Kaingang and Krenak - which were addressed to psychologists. Those speeches were delivered in events promoted by CRP-SP in 2010 and in the 2nd and 3rd Forums “The Amerindian presence in São Paulo” at the Institute of Psychology (USP), in 2014. From the analysis, we make a distinction between the notions of meeting and dialogical encounter, considering that: 1. not every meeting is an encounter, in the dialogical sense, because the meeting can happen in a way that one of the interlocutors is objectified by the other and 2. being together and building an affective ground is an a priori for the dialogical encounter to happen. Based on the leaderships' speeches and in the notions of Amerindian perspectivism and the phenomenology of alterity in Cultural Psychology, we propose alternative paths to understand constitutive aspects of a dialogical meeting in such interethnic situation. These reflections are proposed as a theoretic-empirical work, as it departs from the comprehension that the theoretical problems are not separated from the concrete situation that enables them to emerge. [ABSTRACT FROM AUTHOR]

Given that American Indian and Alaskan Native (AI/AN) youth are at increased risk for a variety of depression-related outcomes and may experience depression uniquely, the fact that the factor structure of the Children's Depression Inventory (CDI; Kovacs, 1992) is unknown for these populations represents a significant obstacle. In Study 1 with an AI youth sample, we conducted confirmatory factor analyses and failed to find support for either of the 2 predominant CDI multifactor models (Craighead, Smucker, Craighead, & Ilardi, 1998; Kovacs, 1992). In subsequent exploratory structural equation modeling, we found the most support for a unidimensional factor structure. In Study 2, using confirmatory modeling with independent AI/AN youth samples, we found further support for this unidimensional model. Finally, in Study 3, we found support across AI/AN groups varying in gender and age for measurement invariance with respect to both factor structure and factor loadings. Overall, for these AI/AN youth populations, our findings support the practice of calculating total CDI scores, and they suggest a unique construction of the depression experience. [ABSTRACT FROM AUTHOR]

Multiple challenges expose American Indian and Alaska Native (AIAN) women to high-risk sexual partnerships and increased risk for HIV/STI. Using a unique sample of sexually-active young AIAN women ( n = 129), we examined characteristics of last three partners and whether transitional partnerships were associated with different risk profiles, including where partners met, lived, and had sex. Respondents were more likely to have met their previous or current secondary partner (P2) at a friend's or family setting (versus work or social setting) (AOR = 3.92; 95 % CI 1.31, 11.70). Condom use was less likely when meeting a partner at friend's or family settings (AOR = 0.17; 95 % CI 0.05, 0.59). Sexual intercourse with P2 (compared to P1) usually took place in 'riskier' settings such as a car, bar, or outside (AOR = 4.15; 95 % CI 1.59, 10.68). Perceived 'safe' places, e.g., friend's or family's house, were identified with risky behaviors; thus, homogeneous messaging campaigns may promote a false sense of safety. [ABSTRACT FROM AUTHOR]

The findings presented in this article come from a two-generation study exploring the psychological impact of trauma among American Indian/Alaskan Native (AI/AN) families and its perceived relationship to substance abuse across generations. Psychological traumas and stressors found to be pervasive across generations included physical and sexual abuse as well as persistent discrimination and racism, such as fear of having children removed from the home. A noteworthy finding was a decrease in reports of childhood traumas across the two generations within this sample. Implications and recommendations for clinicians and researchers working with AI populations are discussed in light of the findings. [ABSTRACT FROM PUBLISHER]

BACKGROUND: Cadmium (Cd) is a toxic metal classified as a human carcinogen by the International Agency for Research on Cancer. OBJECTIVE: We evaluated the association of long-term Cd exposure, as measured in urine, with cancer mortality in American Indians from Arizona, Oklahoma, and North and South Dakota who participated in the Strong Heart Study during 1989–1991. METHODS: The Strong Heart Study was a prospective cohort study of 3,792 men and women 45–74 years of age who were followed for up to 20 years. Baseline urinary Cd (U-Cd) was measured using inductively coupled plasma mass spectrometry. We assessed cancer events by annual mortality surveillance. RESULTS: The median (interquintile range) U-Cd concentration was 0.93 (0.55, 1.63) μg/g creatinine. After adjusting for sex, age, smoking status, cigarette pack-years, and body mass index, the adjusted hazard ratios (HRs) comparing the 80th versus the 20th percentiles of U-Cd were 1.30 (95% CI: 1.09, 1.55) for total cancer, 2.27 (95% CI: 1.58, 3.27) for lung cancer, and 2.40 (95% CI: 1.39, 4.17) for pancreatic cancer mortality. For all smoking-related cancers combined, the corresponding HR was 1.56 (95% CI: 1.24, 1.96). Cd was not significantly associated with liver, esophagus and stomach, colon and rectum, breast, prostate, kidney, or lymphatic and hematopoietic cancer mortality. On the basis of mediation analysis, we estimated that the percentage of lung cancer deaths due to tobacco smoking that could be attributed to Cd exposure was 9.0% (95% CI: 2.8, 21.8). CONCLUSIONS: Low-to-moderate Cd exposure was prospectively associated with total cancer mortality and with mortality from cancers of the lung and pancreas. The implementation of population-based preventive measures to decrease Cd exposure could contribute to reducing the burden of cancer. [ABSTRACT FROM AUTHOR]

The article focuses on the benefits of purchasing the Navajo Mine from Australian energy firm BHP Billiton by Navajo Nation consisting of Arizona, Utah and New Mexico as of April 2014. Topics discussed include the views of Steve Gundersen, chairman of the Navajo Transitional Energy Co. LLC, benefits of the mine purchasing process such as improving the stability of the Navajo Nation's economy and overseeing the use of coal reserves and other facilities in the Navajo region.

Very little is known about processes contributing to depressive experiences in American Indian youth. We explored the relationship between value priorities and depressive symptoms among 183 (65 % female) American Indian youth in grades 9-12. In addition, two potential moderators of this relationship were examined: value outcome expectations (i.e., whether one expects that values will be realized or not) and perceived community values. We found that American Indian youth who endorsed higher levels of tradition/benevolence values reported fewer depressive symptoms. However, the relationship between endorsing power/materialism values and depressive symptoms depended on the extent to which youth perceived their communities as valuing power/materialism. Finally, value outcome expectancies appeared to relate more strongly to depressive symptoms than did value priorities. Overall, these findings support tribal community efforts to impart tradition/benevolence values to American Indian youth but also emphasize the importance of attending to value outcome expectations and the perceived values of the community in understanding American Indian youth's depressive experiences. [ABSTRACT FROM AUTHOR]

Race/ethnicity and the structure of an adolescent's social network are both important factors in the etiology of delinquent behavior. Yet, much of the minority-group delinquency literature overlooks the Native American youth population that traditionally exhibits high rates of alcohol use and abuse. Utilizing data from the National Longitudinal Study of Adolescent Health, we compare the structural characteristics of school-based friendship networks of American Indian youth and other racial/ethnic groups. Our core sample for the descriptive analysis consists of 70,841 youth (Caucasian = 42,096; Black = 13,554; Asian = 4,758; Hispanic = 4,464; American Indian = 3,426; Other = 2,543; Female = 50 %). We find that Native American youth generally occupy similar social positions within school hierarchies compared to other minority groups. However, American Indian youth have fewer ties at the school level than Caucasian youth, including reports of fewer reciprocated friendships, a smaller number of in-school friends, and membership in less cohesive personal networks. We also focus on the detrimental social and physical consequences of alcohol use during adolescence and offer an extended consequences model (n = 5,841) that includes the interactive effects of race/ethnicity, age, and drinking influences on relationships with friends (Caucasian = 59 %; Black = 19 %; Asian = 7 %; Hispanic = 7 %; American Indian = 5 %; Other = 3 %; Female = 54 %). American Indian youth are no more likely than other youth to report personal drinking as being detrimental to social relationships with parents, peers, and romantic partners. We address ties between our findings and criminal justice policies and practices, as well as the implications for similar network analyses involving other racial/ethnic groups. [ABSTRACT FROM AUTHOR]

Mental health functioning in American Indian youth is an understudied topic. Given the increased rates of depression and anxiety in this population, further research is needed. Using multiple group structural equation modeling, the current study illuminates the effect of ethnic identity on anxiety symptoms, depressive symptoms, and externalizing behavior in a group of Lumbee adolescents and a group of Caucasian, African American, and Latino/Hispanic adolescents. This study examined two possible pathways (i.e., future optimism and self-esteem) through which ethnic identity is associated with adolescent mental health. The sample ( N = 4,714) is 28.53 % American Indian (Lumbee) and 51.38 % female. The study findings indicate that self-esteem significantly mediated the relationships between ethnic identity and anxiety symptoms, depressive symptoms, and externalizing behavior for all racial/ethnic groups (i.e., the total sample). Future optimism significantly mediated the relationship between ethnic identity and externalizing behavior for all racial/ethnic groups and was a significant mediator between ethnic identity and depressive symptoms for American Indian youth only. Fostering ethnic identity in all youth serves to enhance mental health functioning, but is especially important for American Indian youth due to the collective nature of their culture. [ABSTRACT FROM AUTHOR]

Substance use often begins earlier among American Indians compared to the rest of the United States, a troubling reality that puts Native youth at risk for escalating and problematic use. We need to understand more fully patterns of emergent substance use among young American Indian adolescents, risk factors associated with escalating use trajectories, and protective factors that can be parlayed into robust prevention strategies. We used growth mixture modeling with longitudinal data from middle-school students on a Northern Plains reservation (Wave 1 N = 381, M age at baseline = 12.77, 45.6 % female) to identify subgroups exhibiting different trajectories of cigarette, alcohol, and marijuana use. We explored how both risk (e.g., exposure to stressful events, deviant peers) and protective (e.g., positive parent-child relationships, cultural identity) factors were related to these trajectories. For all substances, most youth showed trajectories characterized by low rates of substance use (nonuser classes), but many also showed patterns characterized by high and/or escalating use. Across substances, exposure to stress, early puberty, and deviant peer relationships were associated with the more problematic patterns, while strong relationships with parents and prosocial peers were associated with nonuser classes. Our measures of emergent cultural identity were generally unrelated to substance use trajectory classes among these young adolescents. The findings point to the importance of early substance use prevention programs for American Indian youth that attenuate the impact of exposure to stressful events, redirect peer relationships, and foster positive parent influences. They also point to the need to explore more fully how cultural influences can be captured. [ABSTRACT FROM AUTHOR]

This article offers a comprehensive overview and understanding of the needs of Native American Youth for researchers, educators, and practitioners based on current research and practice. Strengths and protective factors are discussed in terms of Native strengths in context, the strengths and resilience of Native ways, Indigenous ways of knowing, the relationship between cultural identity and the tribal nation, the importance of family, the roles of the wisdom keepers, spiritual ways, and communication styles. Contextual influences are explored in terms of the relationship between history and healing from intergenerational grief and trauma, the influence of acculturation, as well as current social, economic, and political issues that affect Native youth. Implications for research and therapeutic intervention are explored in terms of healing from historical trauma and oppression. The authors offer an overview of common presenting issues and recommendations, practical tribally-specific interventions, and reflections on what it means to work from a social justice and client/community advocacy perspective with a focus on providing effective therapeutic, culturally-based interventions with Native children and adolescents that promote resilience and foster positive development with this population. [ABSTRACT FROM AUTHOR]

American Indian researchers and scholars have emphasized the importance of identifying variables that promote resilience and protect against the development of psychopathology in American Indian youth. The present study examined the role of self-regulation, specifically goal characteristics (i.e., goal self-efficacy, goal specificity, intrinsic vs. extrinsic motivation, and goal conflict) and dispositional optimism, as well as cultural identity and self-reported academic grades in the depressive experiences of American Indian youth from a North American plains tribe. One hundred and sixty-four participants (53 % female) completed measures of goal representations, cultural identity, dispositional optimism, academic performance, and depressive symptoms. Results supported a model in which higher goal self-efficacy, American Indian cultural identity, grade point average, and dispositional optimism each significantly predicted fewer depressive symptoms. Moreover, grade point average and goal self-efficacy had both direct and indirect (through dispositional optimism) relationships with depressive symptoms. Our findings underscore the importance of cognitive self-regulatory processes and cultural identity in the depressive experiences for these American Indian youth and may have implications for youth interventions attempting to increase resiliency and decrease risk for depressive symptoms. [ABSTRACT FROM AUTHOR]

Disciplinary referrals and exclusions among students from minority backgrounds have been a persistent concern for decades. The purpose of this study was to determine (a) the rate at which American Indian students received office discipline referrals (ODRs) in comparison to students of other races/ethnicities, (b) the rate at which male American Indian students received ODRs in comparison to female American Indian students, (c) leading behavior violations and how they compare across race/ethnicity, and (d) the impact that the type of ODR and race/ethnicity have on administrative action. Logistic regression was used to examine ODRs for 9,330 students from prekindergarten through 12th grade in two Southwestern public school districts with a large combined American Indian population (23.5%). Results indicated higher odds of American Indian students receiving ODRs than Caucasian, Hispanic/Latino, and Asian students but lower odds than African American students. In addition, results indicated higher odds of American Indian boys receiving ODRs than American Indian girls, whereas the majority of ODRs were given for defiance, disrespect, and noncompliance, followed by aggression, disruption, and then attendance. Lastly, results indicated higher odds of American Indian students receiving differing levels of administrative action, including suspension and expulsion, than Caucasian and Hispanic/Latino students. Implications for practice and research are provided. [ABSTRACT FROM AUTHOR]

American Indians must negotiate the cultural and psychological legacy of colonialism as they construct coherent, purposive individual and communal narratives. Analysis of the life stories of highly generative members of these groups who have emerged as leaders offers important insights for psychological adaptation in the context of the historical legacy of colonialism. Based on an interpretive analysis of the life stories of two California Indian tribal leaders, we posit a resilient-strength-based approach to narrative identity development to complement and counter the historical trauma discourse. Native American identity emerged as the major source of psychological resilience in the life stories analyzed. This identity manifested and was supported through a commitment to the wellness of tribal community, spiritual practices, and beliefs. For these men, their relationship to their grandmothers was central in molding their identities and serving as a source of resilience throughout their lives. As leaders of a federally unrecognized tribal group, they have adopted a narrative of survivance (Vizenor, 2008), which appears to buffer psychosocial stress and provide a resilient narrative identity. Based on these findings, we theorize an indigenous California Native psychology of resilience. [ABSTRACT FROM AUTHOR]

This paper brings forth the voices of adult Aboriginal First Nations community members who gathered in focus groups to discuss the problem of youth suicide on their reserves. Our approach emphasizes multilevel (e.g., individual, family, and broader ecological systems) factors viewed by participants as relevant to youth suicide. Wheaton’s conceptualization of stressors and Evans-Campbell’s multilevel classification of the impacts of historical trauma are used as theoretical and analytic guides. Thematic analysis of qualitative data transcripts revealed a highly complex intersection of stressors, traumas, and social problems seen by community members as underlying mechanisms influencing heightened levels of Aboriginal youth suicidality. Our multilevel coding approach revealed that suicidal behaviors were described by community members largely as a problem with deep historical and contemporary structural roots, as opposed to being viewed as individualized pathology. [ABSTRACT FROM AUTHOR]

Research has established connection between indigenous culture—often described in terms of cultural identity, enculturation, and participation in traditional activities—and resilience, the process by which people overcome acute and ongoing challenges. Despite correlations between culture and resilience, research has seldom described the ways these concepts are linked in indigenous people’s narratives. Furthermore, little attention has been paid to the affect of historical trauma on different generations’ understanding and deployment of “culture” in the context of hardship. This project, conducted in the summer of 2008 in an indigenous Arctic community, focuses on narratives from three generations who have experienced different degrees of cultural suppression in their lifetimes. From this starting point, the study explores how individuals make meaning and take strength from particular notions of culture, and illuminates the ways each generation accesses and deploys their cultural understandings in the face of hardship. By identifying the similarities and differences in both the challenges and sources of strength for each generation, the paper highlights how understandings of culture are shaped by historical experiences and modified through time. The differing ways that culture fosters strength, purpose, and fortitude (or does not) in indigenous young people’s, adults’ and Elders’ life stories provide clues for enhancing indigenous youth resilience. Findings suggest that “culture” can galvanize Inupiaq people’s sense of identity, feeling of commitment, and purpose, all of which are protective. However, young people need support in developing particular ideas around cultural identity and group membership that can contribute to resilience. [ABSTRACT FROM AUTHOR]

Goal consists of describing the demographic and comorbid characteristics associated with Posttraumatic Stress Disorder (PTSD) among American Indian veterans with any lifetime Axis 1 disorder. Sample included 252 American Indian veterans, obtained from a community sample of 557, using targeted sampling designed to provide a representative sample, structured to include equal numbers of rural and urban veterans and a twofold over sample of women. Data collection involved lifetime diagnoses based on the Diagnostic Interview Schedule/Quick Version/DSM-III-R, demographic characteristics, and combat exposure. Findings Bivariate comparisons showed positive relationships of PTSD with combat exposure, mood disorder and anxiety disorders (excluding PTSD), but a negative relationship with substance use disorder. Binary logistic regression analyses showed an independent association of PTSD with mood and anxiety disorders as well as combat exposure. [ABSTRACT FROM AUTHOR]

Contemporary American Indians and Alaska Natives (AIs/ANs) who live in urban areas today face the daunting task of navigating an urban landscape while maintaining the facets of their respective Native cultures. While AIs/ANs continue to grapple with the intergenerational trauma associated with forced assimilation, relocation movements, and boarding schools, these traumas have manifested themselves in elevated rates of psychopathology. AIs/ANs have elevated rates of domestic abuse, poverty, suicide, and substance misuse. Furthermore, AIs/ANs, like many other minority cultures often face discrimination in their everyday lives. In light of the aversive experiences they face, AI/AN people have followed the tenets of ritual and traditional healing to address imbalances in the body, mind, and spirit. For providers working with AI/AN clients, it is important to understand who is using traditional healing and why they are using alternative services. Secondary data analyses of survey data from 389 urban AIs/ANs were utilized in order to determine the relationship between experiences of discrimination and traditional healing use. Analyses indicated that experiences of discrimination in healthcare settings were significantly associated with participation in traditional healing. Analyses also indicated that nearly a quarter of the sample reported discrimination in a healthcare setting, roughly half of the sample had used traditional healing, and that the majority of those who had used traditional healing were women, and ages 35-44 (27 %). This study calls attention to the socio-demographic factors implicated in traditional healing use by urban AI/AN people, in addition to the clinical and demographic characteristics of this sample. [ABSTRACT FROM AUTHOR]

American Indian/Alaska Natives comprise a small portion of the general college student population, but often have the poorest health and wellness, as well as the highest dropout rates compared to any other race or ethnicity. Despite the well-documented issues this group faces in higher education, they are often ignored in studies due to their status as the minority within the minority, comprising only 0.8 % of all college students in the US. This study examines the differences in college students' overall ratings of health across racial and ethnic groups, focusing specifically on the health and wellness of AI/AN students compared to their counterparts. This paper also investigates the physical health issues students experienced in the past 12 months and the health issues' impact on their academic achievement. Results showed that AI/AN students reported the lowest overall health ratings and the most health issues in the past year. [ABSTRACT FROM AUTHOR]

Caregiving can have a profound effect on the health of the caregiver, yet research on caregiving among American Indians is limited. The purpose of this study was to examine the influence of caregiving on the health-related quality of life ( HRQoL) of American Indians enrolled in the Education And Research Towards Health ( EARTH) study. Participants in the EARTH study represented three different tribes in the Northern Plains and Southwestern regions of the United States who completed self-administered, computer-assisted questionnaires between 2003 and 2006. Participants were classified as caregivers if at least one adult relied on them for personal care or as non-caregivers (n = 3,736). Caregivers were further classified according to type; those caring for an adult with unspecified needs ( CAU, n = 482) and those caring for an adult with mental or physical difficulties ( CAD, n = 295). HRQoL was measured using the mental and physical health component scores of the Medical Outcomes Study 12-item Short-Form Health Survey. Regional differences emerged with regard to caregiver type. Across both regions, non-caregivers reported significantly better mental and physical health than CAD, and the health of participants classified as CAU did not differ from that of non-caregivers. The health of American Indian caregivers depends on the kind of care provided, but detailed measures of caregiving are necessary to understand how caregiving influences health. This has implications for the design of effective interventions in tribal communities. [ABSTRACT FROM AUTHOR]

American Indians and Alaska Natives (AI/ANs) suffer a disproportionate burden of diabetes and kidney failure. For those with chronic kidney disease, transplantation may be the most effective treatment option. However, low rates of organ donation and transplantation are reported for AI/ANs, who face significant barriers in accessing the transplant waiting list. They are also less likely than Whites to consent to become organ donors. We partnered with five tribal colleges and universities to conduct focus groups to assess knowledge, cultural beliefs, and behaviors related to organ donation and transplantation among AI/AN college students. Focus group data were used to develop a culturally targeted media campaign and outreach strategy aimed at increasing rates of consent to donate organs. Community knowledge typically drew from direct family experience with chronic illness. Study findings confirmed that attitudes about organ donation were influenced by cultural beliefs. Nevertheless, many participants supported organ donation even when it conflicted with cultural and spiritual beliefs about keeping the body intact for burial. Participants also expressed mistrust of the local health care system, suggesting that trust issues might interfere with health messaging on this topic. This is the first study to examine sociocultural beliefs about organ donation among AI/AN college students. Through focus group findings, study staff were better positioned to develop culturally relevant outreach materials. Rising rates of chronic illness among AI/ANs ensure that organ donation and transplantation will be a long-term feature of the health landscape in AI/AN communities. Targeted health messaging must be part of the strategy to reduce donor shortages. [ABSTRACT FROM AUTHOR]

This qualitative study is intended to elucidate Lakota elders' views on traditional tobacco and commercial/addictive tobacco use, capturing the oral history that depict the cultural protocol regarding traditional tobacco, called Cansasa. Commercial tobacco use has significantly impacted the Northern Plains Indians. National surveillance systems report that tobacco use is more prevalent among American Indian/Alaska Natives than any other population, and is notably higher than the national average. Lung cancer among Native Americans is highest in the Northern Plains and Alaska, where smoking prevalence is also the highest, and smoking is responsible for nearly 90 % of all lung cancer cases. Yet, the use of traditional tobacco is largely ignored by surveillance and seems to have a distinct, positive role. Using a community-based participatory research approach, semi-structured interviews, and qualitative analysis tools, the research team, including 2 Lakota tribe elders, Lakota speaking tribal college students, and university faculty, sought to discern tribal elders' distinctions between traditional and the addictive commercial tobacco. The team interviewed thirty Lakota elders, transcribed the interviews and field notes, and analyzed them using immersion/crystallization organizing framework. The research design engaged the Lakota tribal community in all stages, from planning to publication. Analysis revealed a clear distinction between traditional and commercial tobacco: tribal elders conveyed strong positive messages connected to traditional tobacco use (i.e., spirituality, respect, health and wellness, humility, and thoughtfulness) versus strong negative messages linked to addictive tobacco (i.e., crime, loss of control and self-esteem, lack of respect to self and others, sickness and death). These messages, along with stories in the Lakota language that were told and recorded during the interviews, can guide new ways to address addictive tobacco prevention in this community, to enhance cultural pride, and to serve as a cross-generation bridge regarding tobacco use. [ABSTRACT FROM AUTHOR]

American Indians and Alaska Natives suffer significant health disparities for many infectious and chronic diseases as compared to the general population. Providing accurate and culturally tailored health information to underserved groups has been shown to influence health behaviors and health outcomes. Little prior research has explored American Indians health information use and preferences. National representative sample surveys such as the Health Information National Trends Survey provide some data on minority groups but are underpowered to provide useful information on American Indians. The present study analyzes data from a survey of over 900 American Indians from the Midwest United States and explores their sources of health information, their preferences for information presentation, and their use of health information prior to and during medical encounters. We conclude that campaigns targeting Natives should be narrowly focused and be community driven or employing community resources. American Indians use a diversity of media sources to obtain health information, with the Internet being underutilized compared to the general population. Partnership with Indian Health Service providers and pharmacists, as well as traditional healers, in the development and dissemination of new health information for Natives may provide the 'expert' tone needed to promote health improvements in American Indians. [ABSTRACT FROM AUTHOR]

Historical trauma theory suggests that many American Indians are still affected by the cultural losses and injustices endured by previous generations. The current study examines historical trauma in an urban American Indian sample using validated measures of historical loss and associated symptoms (N = 120). Urban American Indians reported high degrees of historical trauma compared to reservation samples in past research. Generalized linear models showed that historical trauma symptoms were significantly associated with past month alcohol use, lifetime use of non-marijuana illicit drugs, and lower family cohesion. However, frequent thoughts about historical losses were positively associated with family cohesion. Implications are discussed. [ABSTRACT FROM PUBLISHER]

The rate of Native American adult cigarette use in Oklahoma is 33.6%, exceeding the average state adult smoking rate of 24.7%. The present study examines differences in attitudes toward cigarette use and perceptions of tobacco-related health dangers held by Native Americans in Oklahoma. We analyze cross-sectional data from the 2004 and 2008 Oklahoma Adult Tobacco Surveys (n = 4,530) in order to evaluate whether Native American Oklahomans held differing perspectives of the risks of cigarette use and secondhand smoke. Oklahoma Native Americans were less likely than Oklahoma whites to believe that cigarettes are addictive, maternal smoking is harmful, and secondhand smoke is harmful. There was no significant difference between Oklahoma whites and Native Americans in the belief that certain diseases could be attributed to cigarettes and secondhand smoke. We conclude that for those identifying as Native Americans, Oklahoma agencies can bolster knowledge in the areas of cigarette addiction, maternal tobacco use, and the dangers of secondhand smoke with more effective messages. [ABSTRACT FROM AUTHOR]

This article examines the willingness of American Indian/Alaska Natives (AI/AN) to provide biological samples for research purposes. Prior cases of abuse and misuse of individuals, materials, and data highlight ethical research concerns. Investigators may be hesitant to engage AI/ANs in research projects. We conducted a survey of AI/ANs in the central plains region of the US over 1 year. This convenience sample completed a series of questions on biological samples and research. Survey results (N = 998) indicate that 70.15% of AI/ANs would be willing to provide saliva/spit for a specific study with the proper consent and control of samples. In conclusion, researchers should find ways to work with and for AI/ANs, assuring participant input in the research process. [ABSTRACT FROM AUTHOR]

Alan Marlatt was an innovator and a champion of substance abuse prevention and treatment in Native American communities. He was the principal investigator of a National Institutes of Alcohol Abuse and Alcoholism funded study called the Journeys of the Circle project. Journeys of the Circle was a collaboration between the University of Washington and the Seattle Indian Health Board and resulted in the Canoe Journey - Life's Journey prevention curriculum for Native adolescents. The purpose of Canoe Journey - Life's Journey is to learn life skills using cultural beliefs and practices. The curriculum uses the metaphor of going on a Canoe Journey to teach communication, problem solving, decision-making, and coping skills. It is widely recognized as a promising practice and has been implemented in numerous tribal communities in the United States and Canada. Alan's impact on Native communities extends far beyond Canoe Journey - Life's Journey. Relapse prevention is an integral part of most treatment programs and harm reduction strategies are becoming increasingly more common in Native communities. Alan's passing is a profound loss but his teachings will continue. [ABSTRACT FROM AUTHOR]

We examine the claim that Indians are more likely than Americans to act deferentially in the presence of authority figures and explore 2 possible psychological mechanisms for this cultural difference: introjected goals and injunctive norms. Studies 1 and 2 showed that after reflecting upon an authority's expectations, Indians were more likely than Americans to make clothing and course choices consistent with the authority's expectations, but there was no such cultural difference for peers' expectations. Study 3 showed that merely activating the concept of authority figures, without highlighting specific expectations, was sufficient to influence Indians' choices but not their evaluations. Examining a more basic distinction underlying introjected goals versus injunctive norms, Study 4 showed that authority primes influenced Indians' sense of what they should do but not what they want to do. Study 5 showed that, inconsistent with the internalized goal mechanism, the effect of explicit authority primes did not increase after brief delays. However, Indian participants who were less likely to accommodate to the salient authority experienced more guilt across delay conditions, which supported the injunctive norms mechanism. The findings suggest that manipulating injunctive norms can be an effective means for inducing or eliminating deferential behaviors in Indian settings. [ABSTRACT FROM AUTHOR]

Exploratory and confirmatory factor analyses were applied to the responses of two respective independent samples of Native American college students on the Native American Acculturation Scale (NAAS). Three correlated dimensions were found to underlie NAAS items and these dimensions may also comprise a broader higher order dimension of Native American acculturation. [ABSTRACT FROM AUTHOR]

Breast cancer incidence is rising and mortality is disproportionately high among American Indians and Alaska Natives, yet screening rates remain low. Using community-based participatory research, we conducted interviews with community leaders (n = 13) and providers from the Indian Health Service, tribal clinics, and urban safety-net clinics (n = 17). Participants in both groups identified similar needs, including culturally-appropriate mammography education, use of Native elders as patient navigators, and an emphasis on preventive care. Pertinent barriers included culturally-specific issues (e.g., historic mistrust and gender roles), cost, transportation, and fear of mammography and potential results. The results reflect the struggles of promoting mammography across diverse populations. [ABSTRACT FROM AUTHOR]

Aboriginal people have experienced elevated rates of obesity, diabetes, cardiovascular disease, and other chronic conditions that are disproportionate to the general Canadian population. We sampled British Columbian Aboriginal populations to determine the current health status of this population. A total of 882 Aboriginal adults ≥16 years of age from 25 locations around the province were sampled from 2007-2011. Health measurements evaluated included body mass index, waist circumference, physical activity, smoking behaviours, and resting blood pressure as well as histories of diabetes, cardiovascular disease, and hypertension. Nonfasting measures of blood sugar, total cholesterol, and high-density lipoprotein cholesterol were also recorded. We used logistical regression to quantify variations in diabetes and cardiovascular disease risk factors with age, gender, geographic location, on- and off-reserve and urban-rural areas of residence, smoking, and physical activity behaviour. The prevalence of diabetes, hypertension, and high total cholesterol were found to be greater among males, while females experienced greater rates of abdominal obesity and physical inactivity. Rates of chronic conditions were similar across on- and off-reserve, urban-rural areas, and geographic region residences, though rural, on-reserve, and northern residents experienced greater risk of poor health status. Larger proportions of on-reserve, rural, and interior individuals were found to be more physically inactive. Aboriginal populations still experience substantially poorer health status in comparison with the general population. Initiatives to improve the health of this population are urgently needed addressing all sectors of the Aboriginal population, all geographic regions, and all areas of residence, with special emphasis on rural, on-reserve, and northern populations. [ABSTRACT FROM AUTHOR]

The objective of this investigation was to assess the feasibility of a culturally tailored care management intervention for physically injured American Indian/Alaska Native (AI/AN) patients. The intervention was initiated at a Level I trauma center and aimed to link AI/AN patients to their distant tribal communities. Thirty AI/AN patients were randomized to the intervention or to usual care. Assessments at baseline, 3 months, and 6 months included self-reported lifetime cumulative trauma burden, Native healing requests, and symptoms of posttraumatic stress, depression, and alcohol use. Generalized estimating equations ascertained differences between groups over time. Ninety-four percent of eligible patients participated; follow-up at 3 and 6 months was 83%%. Participants had high numbers of lifetime traumas (mean == 5.1, standard deviation == 2.6). No differences between the intervention and control groups were observed in posttraumatic stress symptoms, depression symptoms, or alcohol use at baseline or follow-up time points. Among intervention patients, 60%% either requested or participated in traditional Native healing practices and 75%% reported that the intervention was helpful. This effectiveness trial demonstrated the feasibility of recruiting and randomizing injured AI/AN patients. Future efforts could integrate evidence-based interventions and traditional Native healing into stepped collaborative care treatment programs. [ABSTRACT FROM AUTHOR]

With so much unknown about autism, the disability tends to reflect the sociocultural preconceptions people project onto it. The predominant narrative in Western society of autism as a 'disease' within the medical model contrasts with the more positive, empowering view of autism as a 'difference' in the social model and neurodiversity movement. Society has also discriminated against and disabled the Navajo Native Americans since the arrival of Euro-Americans. Navajos resiliently balance between exercising self-determination within their own nation and adapting to outside society, with a culture that remains remarkably intact. The Navajo thus presented exceptional opportunity for cross-cultural analysis. It suggested that the traditional Navajo social constructs of harmony and beauty, as encompassed by a wellness philosophy called Hozho, better serve the needs of Autistic people than the Western notion of 'progress' through science and technology. [ABSTRACT FROM AUTHOR]

This study explored the drug resistance strategies that urban American Indian adolescents consider the best and worst ways to respond to offers of alcohol, cigarettes, and marijuana. Focus group data were collected from 11 female and 9 male American Indian adolescents attending urban middle schools in the southwest. The youth were presented with hypothetical substance offer scenarios and alternative ways of responding, based on real-life narratives of similar youth. They were asked to choose a preferred strategy, one that would work every time, and a rejected strategy, one they would never use. Using eco-developmental theory, patterns in the preferred and rejected strategies were analyzed to identify culturally specific and socially competent ways of resisting substance offers. The youth preferred strategies that included passive, non-verbal strategies like pretending to use the substance, as well as assertive strategies like destroying the substance. The strategies they rejected were mostly socially non-competent ones like accepting the substance or responding angrily. Patterns of preferred and rejected strategies varied depending on whether the offer came from a family member or non-relative. These patterns have suggestive implications for designing more effective prevention programs for the growing yet underserved urban American Indian youth population. [ABSTRACT FROM AUTHOR]

Item response theory (IRT) has been used to examine alcohol use disorder (AUD) symptoms and their psychometric properties but has not been previously applied to AUD symptoms from an American Indian sample. Lifetime DSM-IV AUD symptoms and binge drinking (5+ drinks men/4+ drinks women) at ≥1, ≥4, ≥8, and ≥15 days per month during the period of heaviest lifetime drinking criteria were assessed in 530 American Indian participants. Exploratory factor analysis was used to examine the factor structure of the 10 AUD symptoms and each alcohol consumption criterion. Two-parameter IRT models generated marginal maximum likelihood estimates for discrimination ( a) and threshold ( b) parameters for 10 DSM-IV AUD symptoms and each consumption criterion. Differential item functioning (DIF) analysis was used to assess AUD symptom severity in groups defined by gender and age at interview. The AUD symptoms of 'Withdrawal' and 'Activities Given Up' were the most severe symptoms. 'Tolerance' and 'Social/Interpersonal Problems' were the least severe. All AUD symptoms fell on the moderate portion of the severity continuum, except 'Withdrawal,' which fell at the lower end of the severe portion. The consumption criterion of 5+/4+ (male/female) at ≥8 times per month demarcated the portion of the severity continuum where AUD symptoms began to occur at a probability of 50%. DIF analysis showed significant gender and age at interview differences for 'Hazardous Use,''Tolerance,' and 'Activities Given Up,' but not for the other AUD symptoms. In this American Indian community sample, alcohol abuse and dependence did not represent distinct disorders. Only one AUD symptom was found outside the moderate portion of the underlying AUD severity continuum. Drinking 5+/4+ (male/female) drinks at a frequency of ≥8 times per month during the period of heaviest lifetime drinking was found to function well as both a risk and a diagnostic criterion for lifetime DSM-IV AUD. DSM-IV AUD symptom criteria, as currently assessed, may be limited in their ability to capture the full range of symptom severity of AUDs, at least in this high-risk population. [ABSTRACT FROM AUTHOR]

An essay is presented on the imaginative understanding of the South Indian system in the allegorical play "Bhāvanā-puruṣottama" (Imagination and King Best) by Ratnakheta ŚrīnivĀsa Dīkṣita. It explores the setting of the story and the development of the characters, mainly the two lovers with the clown. It tackles the imaginative process which is said to be the most active force of the mind which operates between the real and merely true.

Background to the study: When compared to the United Kingdom general population, rates of deliberate self-harm (DSH) are increased among certain ethnic groups, particularly in those from the Indian diaspora. Aim: To investigate differences between ethnic groups in the demographic and clinical features of patients admitted after episodes of DSH and subsequently assessed by a nurse-led DSH liaison team. Method: A retrospective case-note study (N = 297) with completion of a standardized data collection instrument. The ethnic origin of each patient was assessed by a variety of means, Results: Asian patients (n = 38) were more likely to be female (p = 0.043), married (p = 0.027), and cite problems with their partner (p = 0.017) as a precipitant to DSH. The indigenous group (n = 234) were more likely to have previous contact with psychiatric services (p = 0.023), to have used alcohol preceding DSH (p = 0.014), and to have a criminal record (p = 0.007). Conclusions: In this population, the demographic and clinical features of patients assessed after DSH vary significantly with ethnic group. A case-control study is warranted to examine these differences in more detail. [ABSTRACT FROM AUTHOR]

In Indian psychology ideas about self-transformation and spiritual experiences are presented in concurrence with a philosophical position. When we present Indian psychology the challenge is how effectively and integrally can we highlight the models of application and preserve the underlying metaphysics. This challenge is addressed throughout the article, since the primary focus of Indian Psychology is on mental health and understanding spiritual experiences in the light of mental health; and the enrichment and transformation of human experience. The foundational issues that are embedded in the Darśana (Indian ways of thinking) are two-fold: about human mind, consciousness, and experience; and about self-identity. The guidelines for the exploration of these issues are to: (a) identify the unitary in the discrete, (b) have a mental as well as spiritual meaning for any experience, its object, and its experiencer, (c) address the ontological cause (not merely the cognitive or mental component) for therapy, and, (d) have values, compassion, and discipline as essential guidelines for self-exploration. [ABSTRACT FROM AUTHOR]

Modern American Indian tribal communities are working toward addressing serious social concerns like poverty and destruction of social structure. These are the legacy of historical oppression, boarding schools, systematic loss of culture and disappearing original territorial lands. The Sault tribe and other tribes in general, deal with behavioral patterns resulting from loss of identity, spirituality and culture, serious alcohol abuse, and domestic violence. They also experience vocational stresses, identity loss, cultural isolation, and other distress patterns evident in the dysfunctional behavior of community and/or tribal members. The prospect of community healing, from internalized oppression and "ethnostress" and reaching a stronger spiritual, cultural-base is a long-term, multi-faceted, human liberation that touches on key American Indian issues. [ABSTRACT FROM AUTHOR]

The relationship between alcohol use prior to suicide was explored among American Indian decedents in New Mexico for the years 1980 through 1998. The suicide data were collected from New Mexico Vital Statistics and toxicology reports from the New Mexico Office of the Medical Investigator and matched on a case-by-case basis. Detailed analyses were undertaken for all cases of resident New Mexico Indians from the Navajo, Pueblo, and Apache cultures. Alcohol was detected in 69% of all suicides of American Indians with some variance by major tribal cultural groups (range = 62.1% to 84.4%). This is higher than in suicides among the overall New Mexico population (44.3%). The mean blood alcohol concentration (BAC) of the drinking Indian decedents at suicide was 0.198 (+/- SD of .088). Mean BACs were high for both males (0.199) and females (0.180) who had been drinking. Over 90% of the Indian decedents who had been drinking had BACs greater than the legal intoxication level of 0.08. The Navajo had the lowest percentage of cases that were alcohol involved, and their mean BAC was lower than the other two cultural groups. Alcohol use for completed suicides also varied somewhat by age, sex, method of suicide, and place of occurrence, but very little by whether the decedent was an on or off reservation resident. Analyses indicated that alcohol use prior to suicide was significantly more associated with male suicides than for females, and it was negatively correlated for those who died by overdose and also those using other drugs at suicide. Otherwise, alcohol use did not significantly differentiate American Indian suicides by age, use of firearms, hanging, use of other methods, or residence, for the presence of alcohol was a factor very commonly associated with all of these variables. Heavy alcohol consumption is, therefore, an important factor in over two thirds of all completed suicides among the Indians of New Mexico. [ABSTRACT FROM AUTHOR]

Focuses on three studies which aimed at developing a means to measure culturally related anxiety in American Indians and Alaska Natives. Development of an initial test of the Native American Cultural Involvement and Detachment Anxiety Questionnaire (CIDAQ); Evaluation of the internal consistency and factor structure of the revised CIDAQ; Investigation of the psychometric properties of the CIDAQ.

This article studies the cultural influences guiding Asian Indians in deciding whether to express or suppress self-disclosures and self-expressive actions. Philipsen's definition of ritual is used as a heuristic for examining situations in which overt self-expressions are prohibited or discouraged. The analysis provides a catalyst for reviewing Philipsen's definition of ritual to include intrapersonal communicative resources that meaningfully reflect and constitute the social realities and the social interactions of participants. Ethnographic interviews with Asian Indian sojourners to the United States are used to examine how, on certain occasions, Asian Indians invoke a culturally meaningful set of thought processes about appropriate role conduct and use a widely intelligible cultural rationale to prompt self-suppression. The findings suggest that this form of communicative conduct adapts to the cultural context by allowing a greater range of disclosures and self-expressive actions and that it guides sojourners' interpretations of some intercultural encounters. [ABSTRACT FROM AUTHOR]

Examines factors associated with suicide ideation among American Indian adolescents. Stratification by tribe; Use of Suicidal Ideation Questionnaire; Correlation between suicide ideation and cultural heterogeneity; Implications for study of suicide and related behaviors among culturally heterogenous adolescents.

Summary The vision quest was practiced in earlier societies, especially among some of the tribes of the Plains and Plateau Indians, as a method of gaining psychological and spiritual insight. The person would wander into the wilderness, alone, in search of a vision that would reveal a truth. Drawing on questionnaire data and the personal accounts of people who undertook a contemporary, modified version of the vision quest, this paper describes the essential ingredients of this practice. It explores the therapeutic qualities of wandering, relating self to world during the wandering, and attaining insights via the appearance of signs. The vision quest offers the opportunity to tap an archetypal form of consciousness that fosters individuation and activates the subjective experience of unity with the transcendental realm that nourishes the self. [ABSTRACT FROM AUTHOR]

Investigates the effect of tangible rewards in American Indian students through the Wechsler Intelligence Scale for Children (WISC-R) test. Performance IQ scores compared to verbal IQ scores; Score of token reinforcement group compared to control group on the full scale IQ.