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The IHS Primary Care Provider- June 1998 Issue
THE IHS PRIMARY CARE PROVIDER A journal for health professionals working with American Indians and Alaska Natives June 1998 Published by the IHS Clinical Support Center Volume 23, Number 6 Sweat Lodges: A Medical View health and safety of individuals considering participation in Lawrence R. Berger, MD, MPH; and J. Eric Rounds, BS, MA, regular sweats, and highlight another aspect of traditional, The Lovelace Clinic Foundation, Albuquerque, New Mexico Native American wisdom. We especially hope this information will be of value to health practitioners whose patients may ask Introduction for guidance regarding participation in sweats; and to sweat Sweat lodges are becoming increasingly popular both lodge leaders, who should consider the physical and medical within Native American communities and among non condition of individuals, in addition to their emotional and 1-3 Indians. In addition to their traditional use for purification of spiritual preparedness, before inviting them to a sweat lodge. mind, body, and spirit, sweats are now frequently used as a This article is consistent with the IHS policy of encourag component of substance abuse treatment and rehabilitation ing “a climate of respect and acceptance in which an programs for incarcerated Native Americans. A resurgent individual’s private, traditional beliefs become a part of the interest in and respect for Native American culture and healing and harmonizing forces within his or her life.” By traditions among the general public, and the growing discussing the potentially beneficial medical and physical popularity of New Age spirituality, have also prompted a aspects of the sweat lodge, as well as the conditions that might dramatic rise in the number of people participating in Native warrant caution in its intensive use, we hope to increase the American sweat lodges. -
The Research Was an Attempt to Fill the Gap Concerning
AN ABSTRACT OF THE THESIS OF Carol Jean Carman for the degreeof Master of Arts in Interdisciplinary Studies in Anthropoloqy/Anthropolociy/Musjc presented on May 31, 1989 Title: SweatlodcTe PartjcjpatnAmonci 1Jéz Perce Women Abstract approved: Redacted for privacy This research was undertakento examine the symbolism surrounding the sweatlodge and how it pertainedto women in Native American cultures. After an extensive literature search I determined that therewas little or no information concerning the use of the sweatlodgeby women.The goal of the research was an attempt to fillthe gap concerning womens' usage of the sweatlodgeand the reason for the continuation of the sweatlodge traditionwhen so many other traditions had become lost.To fulfill this goal I chose to work with women from the NezPerce reservation at Lapwai, Idaho. The women of the Nez Perceuse the sweatlodge to cleanse the body and to achieve socialharmony in their daily lives. It is aforum for releasing tensions,an opportunity of marriage counseling, anda method of communing with the spiritworid.In spite of the fact that my women consultants denied any religious niotivations,it appears that the sweatlodge is in fact a religious activity. By participating in the sweatlodge the spiritualtraditions are being kept alive. Change has occurred with great regularity since the appearance of theEuropeans, but even with all that has been lost, the sweatlodge isstill an integral part of the culture. CCopyright by Carol J. Carman May 31, 1989 All Rights Reserved Sweatlodge Participation -
Climate Wars Science and Its Disputers Oprah's Gullibility How
SI M/A 2010 Cover V1:SI JF 10 V1 1/22/10 12:59 PM Page 1 MARTIN GARDNER ON JAMES ARTHUR RAY | JOE NICKELL ON JOHN EDWARD | 16 NEW CSI FELLOWS THE MAG A ZINE FOR SCI ENCE AND REA SON Vol ume 34, No. 2 • March / April 2010 • INTRODUCTORY PRICE U.S. and Canada $4.95 Climate Wars Science and Its Disputers Oprah’s Gullibility How Should Skeptics Deal with Cranks? Why Witchcraft Persists SI March April 2010 pgs_SI J A 2009 1/22/10 4:19 PM Page 2 Formerly the Committee For the SCientiFiC inveStigation oF ClaimS oF the Paranormal (CSiCoP) at the Cen ter For in quiry/tranSnational A Paul Kurtz, Founder and Chairman Emeritus Joe Nickell, Senior Research Fellow Richard Schroeder, Chairman Massimo Polidoro, Research Fellow Ronald A. Lindsay, President and CEO Benjamin Radford, Research Fellow Bar ry Karr, Ex ec u tive Di rect or Richard Wiseman, Research Fellow James E. Al cock, psy chol o gist, York Univ., Tor on to David J. Helfand, professor of astronomy, John Pau los, math e ma ti cian, Tem ple Univ. Mar cia An gell, M.D., former ed i tor-in-chief, New Columbia Univ. Stev en Pink er, cog ni tive sci en tist, Harvard Eng land Jour nal of Med i cine Doug las R. Hof stad ter, pro fes sor of hu man un der - Mas si mo Pol id oro, sci ence writer, au thor, Steph en Bar rett, M.D., psy chi a trist, au thor, stand ing and cog ni tive sci ence, In di ana Univ. -
James Arthur Ray: New Age Guru and Sweat Lodge Culprit
SI March April 2010 pgs:SI J A 2009 1/22/10 11:39 AM Page 19 NOTES OF A FRINGE WATCHER M A R T I N G A R D N E R James Arthur Ray: New Age Guru and Sweat Lodge Culprit n recent years Sedona, Arizona, has become a popular haven for New IAge cults of all shades. Why Sedona? Partly because of its superb scenery and sunlight, and partly because of the belief that it swarms with invisible “vortexes” from which one can draw cosmic or spiritual energy. There are also nearby Indian tribes with herbal remedies and powerful witch doctors. On October 8, 2009, at a New Age retreat in Angel Valley, Arizona, near Sedona, another of Oprah Winfrey’s and Larry King’s guests ran into deep trouble. More than sixty followers of James Arthur Ray were crammed into a small tent Ray brought to an unbearable tem- perature with heated rocks. At the end of the first session of what Ray calls a “sweat lodge” meeting, guests were throwing up and passing out while Ray stood guard at the tent’s flap entrance to prevent guests from leaving. By the meeting’s end, some twenty followers were taken to hospitals where three died: Kirby Brown, thirty- eight; Liz Newman, forty-eight; and James Shore, forty. Who the devil is James Ray? He was Martin Gardner is author of more than sev- enty books, most recently The Jinn from Hyperspace (Prometheus Books, 2008) and When You Were a Tadpole and I Was a Fish, and Other Specula tions About This and That (Hill and Wang, 2009). -
Latest 2017 Quarterly Report
FRIENDSHIP HOUSE ASSOCIATION OF AMERICAN INDIANS, INC., OF SAN FRANCISCO RESIDENTIAL SUBSTANCE ABUSE TREATMENT – RECOVERY SERVICES SERVING THE COUNTIES OF SAN FRANCISCO, SANTA CLARA AND ALAMEDA INDIAN HEALTH SERVICES QUARTERLY REPORT REPORTING PERIOD: FEBRUARY 1, 2017 – APRIL 30, 2017 Friendship House Highlights A total of 37 IHS clients (21 male, 15 female, 1 transgender MTF) received alcohol and substance abuse treatment services at the Friendship House during this third quarter. This includes 17 clients (10 male and 7 female) who were admitted throughout this reporting period. Cumulatively for FY 2016-2017, a total of 63 have received alcohol and substance abuse treatment services. Of these 63 clients, 13 clients rolled over from the previous fiscal year and 50 new clients have been admitted. A total of the 18 clients were discharged this quarter. Of those clients: ● Six clients completed Primary Residential Treatment (PRT), Level 2, and transitioned to Extended Residential Treatment (ERT), Level 1. ● Three clients graduated from PRT, Level 2, and transitioned out to a Sobel Living Environment or returned to their homes. ● Seven clients walked-out of the program (two clients in PRT, Level 1, and 5 clients in PRT, Level 2) ● Two clients in PRT, Level 1, were terminated due to non-compliance of the program’s policy. IHS FY1617 Quarterly Report for San Francisco, Santa Clara, and Alameda Counties (February 1, 2017 to April 30, 2017) Friendship House Association of American Indians, Inc. Page | 1 Friendship House provided and facilitated the following groups during this quarter: Red Road in Recovery, Early Recovery, Relapse Prevention, Caseload, Cultural Education, Process Groups, Family Dynamics, Men’s and Women’s Wellness, Arts and Crafts, Women’s and Men’s Sweats, Daily Living: Stable Housing, Active Daily Living, Step Study, Big Book Study, Talking Circle, Anger Management, AA/NA meetings, Team Building Exercise, Monthly Client Outings, and Graduation Ceremony (bi-monthly). -
Proceedings: Sixth Biennial Conference on Religion and American Culture
Proceedings: Sixth Biennial Conference on Religion and American Culture June 6-9, 2019 The Alexander Hotel Indianapolis, Indiana hosted by The Center for the Study of Religion and American Culture in the IU School of Liberal Arts Indiana University-Purdue University Indianapolis and Religion & American Culture: A Journal of Interpretation Editors Philip Goff Lauren Schmidt Nate Wynne © 2019 The Center for the Study of Religion and American Culture Indiana University-Purdue University Indianapolis Proceedings: Sixth Biennial Conference on Religion and American Culture, June 2019 Table of Contents Introduction Philip Goff, Indiana University-Purdue University Indianapolis 4 Part I Teaching American Religion Kathleen Holscher, University of New Mexico 6 Carolyn M. Jones Medine, University of Georgia 8 Douglas Thompson, Mercer University 12 Translating Scholarship Heath W. Carter, Valparaiso University 15 Robert Orsi, Northwestern University 17 Mira Sucharov, Carleton University 19 Part II Religion and Refugees Melissa Borja, University of Michigan 22 Tricia C. Bruce, University of Notre Dame 25 Gale L. Kenny, Barnard College 27 Different Narratives in Religion and American Politics Prema Kurien, Syracuse University 30 David Harrington Watt, Haverford College 32 Aubrey L. Westfall, Wheaton College 34 Part III Religion and Crisis Amanda J. Baugh, California State University, Northridge 37 John Corrigan, Florida State University 39 Anthony Petro, Boston University 41 New Religious Movements Embodied Andre E. Johnson, University of Memphis 44 Leonard Norman Primiano, Cabrini University 46 Judith Weisenfeld, Princeton University 49 Part IV Science, Technology, and Spirituality Sylvester A. Johnson, Virginia Tech 53 Hillary Kaell, Concordia University 55 Christopher White, Vassar College 59 Looking Ahead Rudy V. -
Walking in Beauty on the Red Road
WALKING IN BEAUTY ON THE RED ROAD A HOLISTIC CULTURAL TREATMENT MODEL FOR AMERICAN INDIAN & ALASKA NATIVE ADOLESCENTS AND FAMILIES PROGRAM DESCRIPTION AND CLINICAL MANUAL Prepared by Candice Sabin, Ph.D. Hoskie Benally, B.S. Susan K. Bennett, LMSW Eleanor Jones, M.A. This manual was prepared under funding provided by grant no. KD1 TI11888 from the Center for Substance Abuse Treatment (CSAT), Substance Abuse and Mental Health Services Administration (SAMHSA). The model and approaches described in this document are those of the authors and do not necessarily reflect views or policies of CSAT or SAMHSA. TABLE OF CONTENTS PREFACE ................................................................................................................... 6 ACKNOWLEDGMENTS. ......................................................................................................... 7 INTRODUCTION ................................................................................................................... 8 I. ORGANIZATION HISTORY AND PROGRAM EVOLUTION ............................................ 9 II. OVERVIEW OF AOD AND BEHAVIORAL HEALTH STATUS OF AI/AN ADOLESCENTS ................................................................................................................. 11 A. Prevalence Of Alcohol And Other Drug Abuse (AOD) ................................................ 11 B. Juvenile Justice System Involvement............................................................................ 12 C. Mental Health Status ................................................................................................... -
(Sacred Changes): Transforming Gendered Protocols in Cree Ceremonies Through Cree Law by Darc
kihcitwâw kîkway meskocipayiwin (sacred changes): Transforming Gendered Protocols in Cree Ceremonies through Cree Law by Darcy Lindberg Bachelor of Arts, University of Alberta (Augustana Campus), 2003 Juris Doctor, University of Victoria, 2012 A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF LAWS in the Faculty of Law Darcy Lindberg, 2017 University of Victoria All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. Supervisory Committee kihcitwâw kîkway meskocipayiwin (sacred changes): Using Law to Address Gendered Protocols in Cree Ceremonies by Darcy Lindberg Bachelor of Arts, University of Alberta (Augustana Campus), 2003 Juris Doctor, University of Victoria, 2012 Supervisory Committee Dr. John Borrows (Faculty of Law) Supervisor Dr. Heidi Kiiwetinepinesiik Stark (Faculty of Political Science) Co-Supervisor ii Abstract Supervisory Committee Dr. John Borrows (Faculty of Law) Supervisor Dr. Heidi Kiiwetinepinesiik Stark (Faculty of Political Science) Co-Supervisor Engaging in Cree ceremonies, in one manner, is a legal act. It is also a gendered act as well. Thus, ceremony is one avenue to seek both legal and gendered transformations. The transformational processes this thesis contemplates are the protocols (or rules of procedure) involved in Cree sweat lodge (matotisân) and pipe (ospwakân) ceremonies. Some of these protocols are gendered in nature, in that they set out different actions based upon sex or gender. Looking at gender is a necessary part of our continuing work with Indigenous legal orders. Further, engaging in ceremony as legal practice offers one avenue in addressing the potentials for inequality that gendered protocols bring about. -
Treaty of Fort Laramie (1868) 1 Treaty of Fort Laramie (1868)
Treaty of Fort Laramie (1868) 1 Treaty of Fort Laramie (1868) The Treaty of Fort Laramie (also called the Sioux Treaty of 1868) was an agreement between the United States and the Oglala, Miniconjou, and Brulé bands of Lakota people, Yanktonai Dakota, and Arapaho Nation[1] signed in 1868 at Fort Laramie in the Wyoming Territory, guaranteeing to the Lakota ownership of the Black Hills, and further land and hunting rights in South Dakota, Wyoming, and Montana. The Powder River Country was to be henceforth closed to all whites. The treaty ended Red Cloud's War. In the treaty, as part of the U.S. vendetta to General William T. Sherman (third from left) and Commissioners in Council with "divide and conquer", the U.S. included all chiefs and headmen of different bands of the Sioux, including Arapaho Indians, Ponca lands in the Great Sioux Reservation. Fort Laramie, Wyoming, 1868. Photograph by Alexander Gardner Conflict between the Ponca and the Sioux/Lakota, who now claimed the land as their own by U.S. law, forced the U.S. to remove the Ponca from their own ancestral lands in Nebraska to poor land in Oklahoma. The treaty includes an article intended to "ensure the civilization" of the Lakota, financial incentives for them to farm land and become competitive, and stipulations that minors should be provided with an "English education" at a "mission building." To this end the U.S. government included in the treaty that white teachers, blacksmiths, a farmer, a miller, a carpenter, an engineer and a government agent should take up residence within the reservation. -
The Red Road Approach to Healing As Used in Native American Adolescent Addiction Treatment
University of Northern Iowa UNI ScholarWorks Graduate Research Papers Student Work 1999 The Red Road approach to healing as used in Native American adolescent addiction treatment Colleen M. Husak University of Northern Iowa Copyright ©1999 Colleen M. Husak Follow this and additional works at: https://scholarworks.uni.edu/grp Part of the Alternative and Complementary Medicine Commons, Education Commons, and the Substance Abuse and Addiction Commons Let us know how access to this document benefits ouy Recommended Citation Husak, Colleen M., "The Red Road approach to healing as used in Native American adolescent addiction treatment" (1999). Graduate Research Papers. 870. https://scholarworks.uni.edu/grp/870 This Open Access Graduate Research Paper is brought to you for free and open access by the Student Work at UNI ScholarWorks. It has been accepted for inclusion in Graduate Research Papers by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. The Red Road approach to healing as used in Native American adolescent addiction treatment Abstract Traditional treatment programs have not worked with Native Americans. Instead, programs designed to be culturally sensitive are needed (Burn, 1992). In this paper, the author will explore the specific theory of the Red Road approach as used in Native American adolescent substance abuse treatment facilities. The Red Road approach is practical in its psychological application at the same time that it incorporates and encourages the spiritual beliefs which are a major part of the philosophy of most Native Americans (Black Elk & Lyon, 1991). As Black Elk and Lyons (1991) noted, even Native Americans who no longer practice their ancestral religious beliefs are often still exposed to these ways, as they are almost inevitably taught spirituality as part of their identity. -
Plastic Shamans, Intellectual Colonialism and Intellectual Appropriation in New Age Movements
The International Journal of Ecopsychology (IJE) Volume 2 Issue 1 Vol 2 (1) Article 10 4-30-2021 Plastic Shamans, Intellectual Colonialism and Intellectual Appropriation in New Age Movements Joseba I. Arregi PhD EHU.edu, [email protected] Follow this and additional works at: https://digitalcommons.humboldt.edu/ije Part of the Alternative and Complementary Medicine Commons, Cognitive Psychology Commons, Community Psychology Commons, Counseling Psychology Commons, Environmental Public Health Commons, Environmental Studies Commons, Health Psychology Commons, Human Ecology Commons, Medical Humanities Commons, Other Philosophy Commons, Outdoor Education Commons, and the Place and Environment Commons Recommended Citation Arregi, Joseba I. PhD (2021) "Plastic Shamans, Intellectual Colonialism and Intellectual Appropriation in New Age Movements," The International Journal of Ecopsychology (IJE): Vol. 2 : Iss. 1 , Article 10. Available at: https://digitalcommons.humboldt.edu/ije/vol2/iss1/10 This Article is brought to you for free and open access by the Journals at Digital Commons @ Humboldt State University. It has been accepted for inclusion in The International Journal of Ecopsychology (IJE) by an authorized editor of Digital Commons @ Humboldt State University. For more information, please contact [email protected]. Arregi: Plastic Shamans Published by Digital Commons @ Humboldt State University, 2021 1 The International Journal of Ecopsychology (IJE), Vol. 2, Iss. 1 [2021], Art. 10 Plastic Shamans, Intellectual Colonialism and Intellectual Appropriation in New Age Movements Joseba I. Arregi [email protected] https://digitalcommons.humboldt.edu/ije/vol2/iss1/10 2 Arregi: Plastic Shamans Abstract The reality of colonialism plagues indigenous populations and continues into the present, generating new scenarios of oppression. -
The Secret, Cultural Property and the Construction of the Spiritual Commodity
Cultural Studies Review volume 18 number 2 September 2012 http://epress.lib.uts.edu.au/journals/index.php/csrj/index pp. 52–73 Guy Redden 2012 The Secret, Cultural Property and the Construction of the Spiritual Commodity GUY REDDEN UNIVERSITY OF SYDNEY According to John Frow, ‘Every society draws a line between those things that can be privately owned and freely exchanged, and those whose circulation is restricted’.1 Religion is one domain conventionally considered inimical to market exchange. Items deemed sacred may be seen as paradigmatic of goods that are inalienable from the group that holds them dear. Special provisions are often made to restrict their circulation and control their significance. Historically in the West this has involved the regulation of religious ideation and practice by Christian churches. Even while the formal influence of churches over the polity has waned, their institutional direction of matters of the spirit has been maintained. However, numerous commentators have observed the increased commercialisation of religion over recent years.2 This includes both the literal market exchange of religious goods and the ingression of market-like rationalities into established religions that seek to sustain their contemporary relevance by embracing marketing strategies, elements of popular culture and consumer lifestyle expectations. There are numerous questions about the nature and extent of such ISSN 1837-8692 changes, and how they may be indicative of broader societal issues. The rise of market-oriented religiosity has been attributed to the emergence of postwar consumer culture and to other secularising tendencies—such as the social influence of science—that diminish the previous authority of religion and spur religious organisations to recast their appeal.3 It is now common for religious practice to be thought of as sharing affinities with secular forms of consumption in offering participants opportunities to pursue personal identity.4 The commodification of religious goods is less often conceptualised as a production process.