'Opu Ma 'Akkala Kennetto /We Are Waking up Our Story Together

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'Opu Ma 'Akkala Kennetto /We Are Waking up Our Story Together Ma Tallepo ‘Opu Ma ‘Akkala Kennetto /We Are Waking Up Our Story Together: Arts-Based Indigenous Methodology by Michelle Napoli A Culminating Project and Dissertation submitted to the Faculty of the Graduate School, Mount Mary University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Art Therapy Milwaukee, Wisconsin May 2018 ii © Copyright by Michelle Napoli ALL RIGHTS RESERVED 2018 iii Ma Tallepo ‘Opu Ma ‘Akkala Kennetto / We Are Waking Up Our Story Together: Arts-Based Indigenous Methodology Approved by ________________________________________ __________________ Lynn Kapitan, PhD, ATR-BC (Chair of Committee) Date ________________________________________ __________________ Christopher M. Belkofer, PhD, ATR, LPC (Second Core Faculty) Date ________________________________________ __________________ Cedric Woods, PhD (Committee Member) Date ________________________________________ __________________ Paula Sherman, PhD (Committee Member) Date iv Abstract Ma Tallepo ‘Opu Ma ‘Akkala Kennetto / We Are Waking Up Our Story Together: Arts-Based Indigenous Methodology This dissertation documents an inquiry into an arts-based methodology to support knowledge construction with Indigenous worldviews, experiences, beliefs, values, and practices at the center. The author engaged in a research journey that co-constructed story, imagery, and her personal Native language with the collective knowledge of her community, resulting in a cultural reclamation process. The research purpose was to interrupt silence about the past and question the subordinate position Indigenous people often find themselves in today. This knowledge construction process critically examines, deconstructs, and responds to the legacy of historical, systematic efforts to eradicate Native identity in the United States. The author also addresses the need to decolonize historical mental health systems, research, theory, and practices through an American Indian perspective. Two main objectives for determining appropriate methodology were: (a) to reflexively consider the ethical relationship of this inquiry with the researcher’s Tribal community, and (b) to explore the process of respect within a continuous narrative that integrates collective knowledge. Through the inquiry the author came to understand how identity formation efforts involve trauma processing when one is linked with historical trauma exposure. A key outcome was that the author shared stories and artwork with all of her relations, including her ancestors and children, to continue “story loops” that honor and build relationships within her Native cultural meaning-making process. v Keywords: American Indian, appropriation, art therapy, collective knowledge, colonial amnesia, cultural genocide, cultural reclamation, ethics, historical trauma, Indigenous methodology, Native, silence, sovereignty, story vi Acknowledgements To the Federated Indians of Graton Rancheria (FIGR) Language Advisory Group Committee, David Carrio, Ted Carrio, Joanne Campbell, Kristen Debler, Isabelle James, Ed Silva, Melissa Elgin, Matthew Johnson, and Richard Applegate: Thank you for your dedication so that we maintain integrity and good hearts with our breath of life. Deep appreciation to my doctoral committee, Lynn Kapitan, Cedric Woods, Paula Sherman, and Christopher Belkofer. The balance of your critical analysis and open hearts fully supported me in my learning and identity formation as a researcher. Thank you Greg Sarris, Gene Buvelot, Lorelle Ross, Melissa Elgin, Angela Hardin, and the entire FIGR Tribal Council for your many forms of sharing, support, and leadership. Much gratitude for the FIGR scholarship. So helpful! To the Panak Kuleeyisko / Acorn Woodpecker Women, who created the ‘Inniiko ‘Akkala Huuli / Tribe Story Quilt over 10 years ago: You are all beautiful examples of strong women that keep us going. Special ka molis to Isabelle, my first language teacher and artist collaborator. Thank you Sarah Ballard for saving our language. Thank you Tom and William Smith for singing our spirit amidst so many changes. To my grandmothers Tcupi Yomi, Tsupu, Carmel KomShaTal, Walla Walla, Rosalie Charles Smith, Carmelita DeMelia, Katherine Frescia Smith, and Evelyn Smith: Thank you for continuing your singing and teaching me how to sing back. To my brothers, Steve and Nick, who have listened in with support for me on this journey. In memorial honoring for my sister Cindy, and her spirit that continues vii yomunnaka/beautiful. For her children Shara and Brandon, and Cindy’s granddaughter, Leah. With you all in my heart and in mind, I strive to earn your respect for this work of honoring family. My dear friends from many places and times in my life, Michaela Kirby, Susie Zanger, and Bridget Piziali: Thank you for staying connected through all these stories and years. To my Doctorate in Art Therapy cohort at Mount Mary University, Zoe Armstrong, Oihika Chakrabarti, Kelly Enger, Elizabeth Hlavek, and Lauren Leone: Your witnessing, humor, and arts-based integrity have been invaluable. Rachel, thank you for helping me to create a space to exist in and listening to my emerging voice. Ka molis: Tsupu hena, Suyyuko hena, Choyyekke hena, Kule hena, he panakko. Ka molis to all of our ancestors, first people, land, singing tree, and spirit that continues everywhere. viii Wuskipa / Dedication I dedicate this work to my children, ‘Awaaki he ‘Upuksu (Toles he Tonchi). Ka walli molis. I am so blessed to have your beautiful hearts in this world. ix Table of Contents Acknowledgements ........................................................................................................... vi Wuskipa/Dedication .......................................................................................................... vii List of Hochcha/Figures .................................................................................................. xiv CHAPTER 1: HOYTOTI / INTRODUCTION ....................................................................1 Background and Significance of the Problem .........................................................1 Conceptual/Theoretical Framework.........................................................................4 Author Location/Positioning ....................................................................................5 Notes on Language and Frame of Reference ...........................................................6 The Use of Us, We, and Our ........................................................................6 Group Identifiers ..........................................................................................7 Tamal Machchaw / Coast Miwok Language ...............................................7 Summary of the Dissertation ...................................................................................8 CHAPTER 2: PICHASNA / LITERATURE REVIEW .....................................................11 Introduction ............................................................................................................11 Description of the Problem ........................................................................11 Scope for This Literature Review ..............................................................13 Culturally Responsive Practice With American Indian Communities ..................14 Decolonizing Historical Art Therapy Theory and Practices From an American Indian Perspective ..................................................…………………..16 Modernism and Research-Based Colonization ..........................................16 Colonization of American Indian Spirituality and Worldviews ................26 Cultural and Spiritual Genocide and Colonial Amnesia ............................39 What Is Indigenous Methodology? ........................................................................41 Application of Indigenous Methodology: Ka Tamalko Pichasnako......................50 Hinak Pichasnatu ‘Opu Wuskipa / To make knowledge with respect.......52 Overall Core Pichasna: Wuskipa / Respect ...............................................54 Pichasna: Metakmi / Remember ................................................................56 Pichasna: Machchaw / Language ..............................................................59 Pichasna: ‘Akkalako / Stories ....................................................................62 Pichasna: ʼAllupu ʼis Wuski / Listening to the Heart .................................63 Pichasna: Molis, ‘Ayuk, he Yomunnaka / Gratitude, Hope, and Beauty ...65 Pichasna: Hunaa Maako Towis Hinak / So That We Do Good .................66 Pichasna: Wuskipa Muk’am ‘Inniiko / Respecting All Relations ..............67 x Pichasna: Na’uuti Mu’kam Kennetto / Returning All Together ................69 Pichasna: Tulum / Questioning and Critical Analysis ...............................72 Pichasna: Koyanni Sunu: Hinak Yomi / Singing Nest: Making a Home Space ...............................................................................................74 Pichasna: Maako ‘Opu ‘Allupu Wakaati Toktoola ʼAlwan Koyanni / We Listen Deeply to the Elderberry Tree Singing .....................................76 Pichasna: Pichchan ‘Api ‘Uni Weyatto / Student in Many Worlds ...........79 Pichasna: ‘Issa, ‘Issa, ‘Issa / Commitment ...............................................83 Pichasna: Wuskin Poole / Grieving ...........................................................85 Ka Tamalko Pichasnako: Concept Map ....................................................88
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