Indigenous mental health therapies
Introduction Cultural differences exist among indigenous and mainstream peoples about the nature of mind and how one achieves mental health. Objectives We aimed to determine what is important and different for indigenous communities from non-indigenous communities. Methods We assembled a focus...
| Main Authors: | , |
|---|---|
| Format: | Article |
| Language: | English |
| Published: |
Cambridge University Press
2021-04-01
|
| Series: | European Psychiatry |
| Subjects: | |
| Online Access: | https://www.cambridge.org/core/product/identifier/S0924933821008622/type/journal_article |
| _version_ | 1797616385303511040 |
|---|---|
| author | L. Mehl-Madrona B. Mainguy |
| author_facet | L. Mehl-Madrona B. Mainguy |
| author_sort | L. Mehl-Madrona |
| collection | DOAJ |
| description |
Introduction
Cultural differences exist among indigenous and mainstream peoples about the nature of mind and how one achieves mental health.
Objectives
We aimed to determine what is important and different for indigenous communities from non-indigenous communities.
Methods
We assembled a focus group of 109 indigenous and non-indigenous mental health counselors who worked in indigenous communities to meet weekly for 90 minutes via an internet platform (Zoom) for 810weeks with asynchronous communication between meetings.
Results
The metaphor of the Four Directions, represented with different colors, attributes, and animals, was important in indigenous communities. Participants emphasized the idea of relational, non-local mind which places identity in the relationships between people rather than an individual body. Illnesses were seen as conscious beings who visit people and bring teachings. The healing, participants said, comes from reaching within the suffering and the pain to find the answer from within which makes meaning from an illness. People are expected to make offerings and sacrifices to the spirit of the illness to move toward wellness. These sacrifices can include lifestyle changes that the person might otherwise not make. Using substances without the proper protocols and prayers was likened to sorcery or witchcraft which can become a powerful incentive to stop disrespecting these substances and to find meaning in setting them aside with the help of a supportive community.
Conclusions
What participants saw as important for indigenous populations was different from what is usual for non-indigenous mental health services. Participants stressed the importance of non-indigenous providers understanding this and not dismissing these ideas.
|
| first_indexed | 2024-03-11T07:40:10Z |
| format | Article |
| id | doaj.art-88c32c880e4b4711a57a5b9bbb0f733b |
| institution | Directory Open Access Journal |
| issn | 0924-9338 1778-3585 |
| language | English |
| last_indexed | 2024-03-11T07:40:10Z |
| publishDate | 2021-04-01 |
| publisher | Cambridge University Press |
| record_format | Article |
| series | European Psychiatry |
| spelling | doaj.art-88c32c880e4b4711a57a5b9bbb0f733b2023-11-17T05:08:43ZengCambridge University PressEuropean Psychiatry0924-93381778-35852021-04-0164S321S32110.1192/j.eurpsy.2021.862Indigenous mental health therapiesL. Mehl-Madrona0B. Mainguy1Medical Arts And Humanities Program, University of Maine, Orono, United States of AmericaEducation Division, Coyote Institute - Canada, Ottawa, Canada Introduction Cultural differences exist among indigenous and mainstream peoples about the nature of mind and how one achieves mental health. Objectives We aimed to determine what is important and different for indigenous communities from non-indigenous communities. Methods We assembled a focus group of 109 indigenous and non-indigenous mental health counselors who worked in indigenous communities to meet weekly for 90 minutes via an internet platform (Zoom) for 810weeks with asynchronous communication between meetings. Results The metaphor of the Four Directions, represented with different colors, attributes, and animals, was important in indigenous communities. Participants emphasized the idea of relational, non-local mind which places identity in the relationships between people rather than an individual body. Illnesses were seen as conscious beings who visit people and bring teachings. The healing, participants said, comes from reaching within the suffering and the pain to find the answer from within which makes meaning from an illness. People are expected to make offerings and sacrifices to the spirit of the illness to move toward wellness. These sacrifices can include lifestyle changes that the person might otherwise not make. Using substances without the proper protocols and prayers was likened to sorcery or witchcraft which can become a powerful incentive to stop disrespecting these substances and to find meaning in setting them aside with the help of a supportive community. Conclusions What participants saw as important for indigenous populations was different from what is usual for non-indigenous mental health services. Participants stressed the importance of non-indigenous providers understanding this and not dismissing these ideas. https://www.cambridge.org/core/product/identifier/S0924933821008622/type/journal_articleIndigenous peoplepsychotherapyFour DirectionsCulture |
| spellingShingle | L. Mehl-Madrona B. Mainguy Indigenous mental health therapies European Psychiatry Indigenous people psychotherapy Four Directions Culture |
| title | Indigenous mental health therapies |
| title_full | Indigenous mental health therapies |
| title_fullStr | Indigenous mental health therapies |
| title_full_unstemmed | Indigenous mental health therapies |
| title_short | Indigenous mental health therapies |
| title_sort | indigenous mental health therapies |
| topic | Indigenous people psychotherapy Four Directions Culture |
| url | https://www.cambridge.org/core/product/identifier/S0924933821008622/type/journal_article |
| work_keys_str_mv | AT lmehlmadrona indigenousmentalhealththerapies AT bmainguy indigenousmentalhealththerapies |