Resilience is one of the characteristics that characterize the experience of the Native Americans. These tribes date from before European exploration and colonization, which led to the renaming of these inhabited areas to the United States. These acts of occupation triggered the prevailing discourse and the deceptive narrative that the original people no longer exist and began long before the Occupy movement. This ability to not only endure but remain resilient despite more than a quarter of a century of cruel acts, government measures and deliberate genocide speaks for the strengths that exist within the Indian communities.
With modern technologies that expand platforms for indigenous people to share history and current events, professional advisors have the opportunity to improve their understanding, expand competencies and increase effectiveness. Perhaps the perceived silence of the native speakers is not that they don't speak, but that only a few listen.
Too often, professionals who interact with or serve a local tribe have a narrow view. This limited representation misinforms others about existing realities and undermines living plurality. As consultants committed to improving social justice, promoting growth, promoting healing and promoting well-being, we offer a way to consider a more informed perspective and tools for the legal profession.
Historical relevance
If truth is hidden or unheard, this leads to false teachings and misinformation. Historical accounts are complex and tribal peoples have their own history. Discoverers, traders and colonialists have disturbed the lives of millions of people in North America from the 15th to the 20th centuries. According to some reports, 112 million people – a number that can never be clarified or agreed – lived in tribal nations in North America before European explorers and colonies arrived. The people, who are self-sufficient nations that are deeply connected to the countries of North America, have suffered immense psychological pain, physical abuse, genocide and torture on the heads and hands of European colonialists and their descendants.
Despite deliberate disregard and destruction of human life and communities, indigenous nations continued to spread through advocacy and cooperation with the United States government. In 1824, the U.S. government founded the Bureau of Indian Affairs (BIA). In 1830, then President Andrew Jackson signed the Indian Moving Act, which forced massive and involuntary migration that resulted in immeasurable deaths, internment, disruption, and loss of customs and culture. Persistent breaches of contract, ill-treatment and racism did not prevent indigenous people from opposing the US government or from injustice, discriminatory laws and other methods of preventing prosperity, justice and health.
From an area of incredible resistance and intelligence, native nations have changed US laws and practices and changed the BIA over the years, including governance and the cooperation of sovereign nations. The BIA led implementation of the Indian Self-Determination and Education Aid Act of 1975 and the Tribal Self-Government Act of 1994, which changed the way the federal government and sovereign tribal states interact and conduct business.
Effects of a trauma
The great Oglala Sioux boss Red Cloud understood the change and the effects of actions. Red Cloud said the actions affected seven generations. Change is slow and the impact of change continues for many decades. When we look at the undesirable circumstances and circumstances to which different tribes have been exposed, it is essential to understand how the ripple of history and the law can impose complex trauma on these individuals and communities.
Science repeats Red Cloud's feelings by showing how persistent stress, inequality, and trauma change neurobiological responses. These changes, also known as epigenetics and psychoneuroimmunology (PNI), support understanding of the elevated levels of stress hormones found in Holocaust survivors and their children, leading to high levels of anxiety and depression, ineffective coping skills, and decreased social functioning , People from indigenous nations live under constant inequality and discrimination and suffer from many social injustices. It is reasonable to use scientific understanding to appreciate the epigenetic and PNI changes in native nations.
The recognition of the privilege of being able to serve local population groups includes the integration of a neuroscientificly based traumatological framework. This competence promotes a multifaceted lens to conceive the problem at hand and to remedy the underlying causes, which may be outside the customer's consciousness. The neuroscientific traumatology offers a way of healing, growth, advocacy and improvement of the ability to act.
Current snapshot
The US government consistently uses "less than 1%" to describe the indigenous population, but this number represents millions of people. Today there are 573 tribes recognized nationwide and an unknown number of unrecognized strains, which in some cases can be 196. The number of unrecognized tribes fluctuates due to the decision to petition the US government.
Although the federal government recognized tribes, a person can be of indigenous origin and cannot be a tribal person. Not every person with an identity that recognizes indigenous ancestors or has a tribal background lives on land known as an Indian reservation. Tribal governments have the sovereignty to rule tribal lands, and these structures vary from tribe to tribe. When working with these clients, understanding their individual experience and relationship to their origins and identities is critical to building and maintaining a healthy therapeutic alliance. One size doesn't suit everyone; history teaches us a fraction of our own experience.
SEATTLE: Indigenous activists march in solidarity with the population of the Standing Rock Sioux in the fight against the Dakota Access Pipeline, September 2016. John Duffy image / Wikimedia Commons https://bit.ly/31NrgqQ
Cultural Revitalization Efforts
Despite a long history of oppression, violence and genocide, many tribal communities today are regaining their history through cultural revitalization efforts. In areas with a high native population, you will often endeavor to regain cultural knowledge in a variety of ways. These efforts go beyond the occasional local community event. instead, they intertwine with the structure of everyday life in these communities.
Although most cultural programs and initiatives are located in tribal areas, similar efforts are often made in cities with larger indigenous populations. Take a look at the Indian corridor on Franklin Avenue in Minneapolis as an example of the efforts of urban Indians to stay connected through culture. This neighborhood is home to an Indian center, urban tribal offices, culturally centered schools, local housing projects, art galleries and more.
The Indian Pueblo Cultural Center is another example of the restoration of connection. The Pueblos established this center on reclaimed land in the city of Albuquerque, New Mexico. It supports the cultural, social, educational and economic needs of the 19 Pueblo communities and other nations in the Southwest. In many large cities there is often at least one organization that supports indigenous people with culture-specific services and programs.
The regaining of cultural ties is also a global focus. The United Nations has declared 2019 the Year of Indigenous Languages, and you can see language revitalization efforts everywhere in densely populated indigenous communities. These efforts include immersion programs in daycare centers and schools, language camps, community classes, language bowls, and media reproduction with indigenous languages. The fact that children can now see the Berenstain bears in Lakota is evidence of immersion in the language and its recognition. For many tribes, different cultural values are anchored in their respective language. Language efforts are therefore closely linked to being.
In addition to the numerous cultural initiatives and programs that exist, indigenous people are more actively involved in mental health. In October 2010, Dirk Lammers wrote about the outstanding work of the Urban Indian Health Center in the cities of South Dakota to improve the physical and mental health of locals living on reservations (see https://sduih.org for more) to experience) ).
In June 2011, White Swan reported on a program called Dream Makers in Washington State that teenagers began helping other students struggling with suicide. The youngsters made small cards with supporting contact information that the students received. Combined with training from an Indian health care specialist, this did not result in a suicide death or unprecedented referral to the school mental health advisor.
In April 2017, Dan Beaton of the Iroquois Nation wrote about his work to support culture and ceremonies in Canada, and in particular about his encounter with the Attawapiskat Nation. He described the beauty of the exchange of stories and prayers between different tribes and the healing that such events bring about by connecting them to a tribal heritage. Mental health continues to be a priority for indigenous people.
Promotion of well-being
A large number of organizations and specialist associations are dedicated to promoting the well-being of indigenous people. The American Indian Health Service (AIHS) serves the Indian community in Chicago. It works holistically for health and has developed innovative health and behavior programs to meet the special needs of indigenous communities. This includes a youth development program that targets emotional health and cultural resilience and provides first aid training for teenagers in mental health (visit http://aihschgo.org to learn more about AIHS).
The National Indian Health Board is committed to promoting successful strategies, solving identity problems, supporting prevention, and raising awareness of the behavioral health needs of all Indians and Alaskans. Visit https://www.nihb.org/behavioral_health/resources.php to acquire valuable resources. Deliberate efforts to prevent and provide evidence-based treatment to indigenous peoples are continuing. For example, One Sky Center supports and advocates culturally appropriate treatment and training to provide mental health and drug abuse services to indigenous people.
The resilience of the indigenous people includes survival, entry, healing and prosperity. Native Americans and Indians continue their efforts to this day, working on political issues and participating in political decisions. The National Congress of Indians organizes efforts in five policy areas:
Community and culture
Economic development and trade
Education, health and human services
Land and natural resources
Tribal Governance
Several bills are brought into the House each year, and several cases relating to politics in the above areas are brought before the Supreme Court. Today, Kimberly Teehee, vice president of special projects for the Cherokee nation, along with Chuck Hoski, chief of the Cherokee nation, pleads for the adoption of the 1835 Echota Treaty, which would send a delegate to the House of Representatives.
Ethics in the legal profession
Excellent efforts and efforts to achieve justice and fairness for indigenous people are supported by collaborative and cooperative organizations, individuals and agencies. Ethical codes call for professional advisors at several levels to work for and on behalf of the communities in which they operate. In particular, the 2014 ACA Code of Ethics contains the promotion of social justice in its preamble. In addition, standard A.7.a. engages consultants to work to remove barriers to access and justice for their clients. Ratts, Singh, Nassar-McMillan, Butler and McCullough offer guidelines to professional advisors to incorporate advocacy efforts into their work with clients in 2015 Multicultural and Social Justice Advisory Competencies (MSJCC). With these tools, consultants can consider how best to work with Native American customers.
According to the MSJCC, the thought of humility is of paramount importance when an outsider (non-Native) wants to serve US customers. For certain tribes (such as the Navajo), the act of humility is a primary concern. Although counselors are trained in empathy, techniques, and self-knowledge, the ability to be humble is usually not taught.
Advisors to non-indigenous people who want to work in Indian communities must recognize that they are outsiders. Even if consultants have good intentions, they still have to prove themselves. Having to go through this review process is difficult and time-consuming for many consultants. The non-native counselor's mindset may reflect the following: I want to help and I do not fully understand the reasons for the resistance I encounter. However, the belief of the Indian community can reflect the following: People have come and gone and did not have our best interests at heart. It is clear to see that these two ways of thinking are separate.
One way to fix this problem is to use a combination of humility and MSJCC. In line with the MSJCC, consultants who are not native speakers must be aware of and critical of their clients' worldview. This multicultural perspective includes understanding historical privileges and marginalization.
Consultants who work within this culturally competent framework understand that it is not just about their self-identification, but also how their own identity can be perceived by others. Non-native counselors, who see themselves as overcoming poverty, stress and discrimination, may be connected to the communities they want to serve. Conversely, instead of the personal image that the counselor wants to show, those in the Indian community could possibly see someone portraying past brutalities and half-hearted efforts to help. It takes movement (e.g. courage, patience, openness) of both parties (especially the adviser) to understand this way of thinking and to be humble, to accept it and to develop positively.
In order to gain a deeper understanding of lobbying, it is helpful to learn about a particular nation or subject. Attend meetings or sessions on a nation or topic, learn about existing efforts and challenges, and use your skills and time with the permission of the appropriate local leader. Given the history of the indigenous people, it is important that non-indigenous advisors are aware that they may have to wait for a leader to invite them to a group that they want to serve. It will also take some time for them to be considered allies. Interest is not automatic acceptance.
Sometimes the best gift you can offer is to be a student. The story is constantly being changed and recorded. By staying open to learning, raising awareness of relationships with others, and finding non-injurious ways to contribute to the change you envision, you can increase voices and eliminate inequalities.
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Roni K. White is the founder of Apricity Wellness Counseling and designer of the “Women at Work: Leadership, Barriers and Struggles” series. She is a state-certified consultant and certified specialist consultant. It strives for justice in a decolonized world. Contact them at [email protected].
Alaina Hanks is Anishinaabeg and enrolled in the White Earth Nation in Minnesota. She is a trained specialist and lawyer at the HIR Wellness Center in Milwaukee. Contact them at [email protected].
Susan Branco is a clinical assistant professor at Counseling @ Northwestern's clinical mental health counseling program. Contact them at [email protected].
Nicola Meade is an associate professor at Old Dominion University. Contact them at [email protected].
Isaac Burt is an associate professor at Florida International University. His research interests include working with historically disenfranchised and marginalized populations. Contact him at [email protected].
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The opinions and comments expressed in articles from CT Online do not reflect the opinions of the editors or guidelines of the American Counseling Association.
