PCN 158 Topic 4 Counseling Native American Populations
Comforting Native American Populations
The focus of this paper will be a discussion of comforting Native American populations. The dissonances among different Native American lines will be bandied. The internal health issues of Native Americans will be examined. Recommended treatment approaches will be considered. Community coffers to treat dependence and internal health issues will be reviewed. Individual versus community approaches to treatment will be bandied. Prior to a counselor using traditional cerebral generalities and propositions on a customer within an ethno-artistic group, they must first gain a thorough understanding of the group’s distinct life and allowed patterns (Garrett & Portman, 2011).
Dissonances Among Different Native American Lines
Although the American Indian/ Native American/ Alaska Natives population has the smallest figures of nonage group members in the United States, it retains the largest variety among the Native lines( Barcus, 2003). There are over 574 federally honored lines in over 35 countries, making up the Native American population. In ultramodern America, it’s common to lump them all together under one order. Still, overusing American Indians in this way refutes the immense artistic variations between lines. Native Americans come from varying ethnical groups with different customs, rituals, traditions, and beliefs. Some may live in pastoral or civic areas, while some may live on a reservation (Garrett & Garrett, 2012). There are nearly 200 different languages in the colorful Native American lines.
PCN 158 Topic 4 Counseling Native American Populations
Southwest Navajo communities and the Cherokees in the Southeast have entirely distinct languages. The chance of strain that can be traced to people from a specific nation or lineage is called blood amount. The dimension of blood amount needed to be considered part of that lineage or nation varies between lines (Garrett, Williams, Gray Shield, Awe, Portman & Garrett, 2020). Some of the nations are maternal/ matrilineal, similar to the Cherokee, where further significance is put on power held by women. Still, others cleave to patriarchal/ matrilineal ways, too( Garrett et., 2020). Spiritual practices, observances, rituals, and mending styles vary as well (Portman & Garrett, 2006). Feting ethnical diversity is an important step in understanding the customer’s response to adversity, internal health, substance use, and walls to help-seeking.
Mental Health Issues of Native Americans
The influence of culture on how people respond to adversity and substance use or internal health is unclear (Beauvais, 1998). Ethnical integration, language, degree of race, as well as demographic and life characteristics can all impact inter-tribal variability in internal health and substance abuse. Numerous Native Americans agree that the lack of culture plays a part as well (Koss, Yuan, Dightman, Prince, Polacca, Sanderson & Goldman, 2003). Native Americans have endured universal and disastrous collaborative, intergenerational immense group trauma and compounding demarcation, racism, and oppression (Brave Heart, Chase, Elkins & Altschul, 2011).
PCN 158 Topic 4 Counseling Native American Populations
Common internal health issues in the Native American communities correspond to low tone- regard, wrathfulness, difficulty relating and communicating feelings, depression, destructive tone gests, suicidal studies and gestures, and anxiety. There have also been set up high situations of PTSD and depression among both American Indians and Alaska Natives (Manson, Beals, Klein & Croy, 2005). High rates of alcohol abuse, loss of culture, literal trauma, cerebral suffering, undetermined grief, and oppression may each contribute to these internal health issues (Braveheart, 2005). Furnishing culturally applicable strategies and treatment approaches is vital to palliate these internal health issues among Native American guests.
Recommended Treatment Approaches
Understanding the substance of the artistic experience from which the customer comes is critical to working successfully with members of the Native American community. It’s just as important, still, to see the individuality of each and every customer. When dealing with utmost Native American guests, counselors should concentrate on two early evaluation factors determining the degree to which the customer’s artistic identity has been told by the acculturation process and comprehending the impact of oppression on their history and current issues (Robinson Wood, 2009). One model salutary in both forestallment and intervention plans is the literal Trauma and undetermined Grief Intervention (HTUG)( Brave Heart, 2005).
The HTUG focuses on the threat and defensive aspects of substance abuse through group trauma and psycho-educational interventions that strive to reestablish attachment to traditional values (Crazy Thunder & Brave Heart, 2005). Drawing on traditions, using the rule of contraries, seeking balance, integrating church, culturally applicable communication, and humor are all contemporary comforting interventions that can be used when counseling Native American guests (Garrett et al., 2020). One of the most important sources of connection and natural worth in the Native American culture is the family, which also includes the community. Using community coffers available in addition to individual comfort is largely recommended.
Community Coffers to Treat Dependence and Mental Health Issues
PCN 158 Topic 4 Counseling Native American Populations
Community coffers to treat dependence and internal health are considered culturally responsive interventions. These interventions, driven by the community to ameliorate the quality of life, specifically behavioral health and well-being, aiming to restore and empower the Native American customer. Using community coffers can be useful in reclaiming traditional and culturally applicable generalities and knowledge and prostrating internal health, substance use, and health issues. By engaging in community coffers, the customer can make every trouble to transcend any literal trauma or grief (Brave Heart et al., 2011). Guests profit from a sense of reconnection with the community and traditional places. Community coffers could include the use of Wisdom Keepers (native elders, community leaders, spiritual attendants) and Native Medicine persons.
These community attendants can offer mindfulness into prospective remedial pretensions for attaining harmony and balance among the four directions—mind, body, spirit, and natural terrain. Programs also include domestic youth treatment centers and sobriety programs for all periods on some reservations (Garrett et al., 2020). Participation in ethical observances and practices (e.g., powwows, peyote meetings, talking circles, and sweat lodges) can be useful. These community coffers can bring back a sense of belonging and collaborative applicability for the Native customer. Still, a counselor must first determine whether a customer would profit from the community or individual approaches to treatment( or both).
Individual Versus Community Approaches to Treatment
Individual approaches to treatment would be one on one (counselor and customer) with no community involvement from the reservation or the customer’s ethical family. Community approaches would involve the ethnical community, for case, a drug man or wisdom keeper (native elders). The use of the drug wheel and a focus on balance and harmony can be precious to community coffers (Garrett et., 2020). Community approaches give voice to marginalized communities; they’re suitable to explain subtle yet significant artistic aspects of cerebral marvels and reveal abecedarian relations of power in service to innovative expressions of community tone- determination. In the community, the services could be acclimatized to the unique requirements of that specific lineage.
PCN 158 Topic 4 Counseling Native American Populations
This would give remedial consideration to a broader compass of literal, artistic, and empirical matters in the customer’s life (Gone, 2011). Native people’s confederations with their artistic heritage and race can differ with respect to recognition and devotion to certain ethical principles, values, and traditional practices (Garrett & Portman). Those differences are related to variations (as mentioned over) in the customer’s position of acculturation, their geographic setting, and their socioeconomic status. The approach used would depend on the customer’s position of acculturation to his culture. The counselor should first gain an assessment of the customer’s acceptance of his native status and a sense of their acculturation. The counselor can do this informally by assessing the values on a scale from traditional to visage traditional.
Also, the counselor would need to determine their place of hearthstone (do they live on or off-reservation), their geographic origin, and the extent of their ethnical cooperation. Determining the extent to which the position of acculturation has affected the guest’s artistic identity and understanding the influence that oppression has on their events or present issues will determine the stylish treatment, whether that’s individual or community( Garrett et al., 2020). Gaining an understanding of the Native American customer, their internal health or substance use issues, their position of acculturation, and a thorough understanding of their lives and allowed patterns will bring about the topmost occasion at positive and successful treatment (Garrett & Portman, 2011).
References
Barcus,C.( 2003). Recommendations for the treatment of American Indian populations.
Cerebral Treatment of Ethnical Nonage Populations. American Psychological Association Council of National Psychological Associations for the Advancement of Ethnical Nonage Interest.
http//www.apa.org/pi/oema/resources/brochures/treatment[1]minority.pdf
Beauvais,F.( 1998). American Indians and alcohol. Alcohol Health Res World, 22, pp. 253- 259.
Brave Heart, M.Y.H.( 2005). Substance abuse, co-occurring internal health diseases, and the literal trauma response among American Indians/ Alaska Natives. Washington, DC Research Monograph, Bureau of Indian Affairs, DASAP.
Brave Heart,M.H., Chase,J., Elkins,J., & Altschul,D.( 2011). Literal Trauma Among Indigenous Peoples of the Americas Generalities, Research, and Clinical Considerations. Journal of Psychoactive Medicines, 43( 4), 282 – 290.
https//doi.org.lopes.idm.oclc.org/10.1080/02791072.2011.628913
Crazy Thunder, D., & Brave Heart, M.Y.H.( 2005). Accretive trauma among ethical law enforcement officers Searches, deliverance, & recovery at Ground Zero and on the reservation.
Washington, DC Research Monograph, Bureau of Indian Affairs, DASAP.
Garrett,M.T., & Garrett,J.T.( 2012). Native American faith in America( 2nd ed.). New York, NY Data on the train.
Garrett, M.T., & Portman, T.A.A.( 2011). Comforting and diversity Comforting Native Americans. Boston, MA Cengage/ Lahaska Press.
Garrett, W., Grayshield, A., Portman & Garrett. ( 2020). Native Americans. In McAuliffe & Associates( Eds.), Culturally alert comforting A comprehensive preface( 3rded.,p. 167- 200). savant Publications.
Gone,J.P.( 2011). The Red Road to Wellness Cultural Reclamation in a Native First Nations Community Treatment Center. American Journal of Community Psychology, 47(1/2), – 202.
https//doi-org.lopes.idm.oclc.org/10.1007/s10464-010-9373-2
Koss, M.P., Yuan, N.P., Dightman, D., Prince, R.J., Polacca, M., Sanderson, B., & Goldman, D. (2003).). Adverse nonage exposures and alcohol dependence among seven Native
American lines. American Journal of Preventive Medicine, 25( 3), 238 – 244.
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Manson, S.; Beals, J.; Klein, S.; Croy, C. & AI- SUPERPFP platoon. 2005. Social epidemiology of trauma among 2 American Indian reservation populations. American Journal of Public Health 95( 5) 851 – 59. Portman,T.A.A., & Garrett,M.T.( 2006). Native American Healing Traditions. International Journal of Disability, Development & Education, 53( 4), 453 – 469. Robinson- Wood, T.L.( 2009). The confluence of race, race, and gender Multiple individualities in comforting( 3rd ed.). Upper Saddle River, NJ Merrill.
