INDIGENOUS HEALING PRACTICES: WHAT IS BLOCKING THE WAY?
Traditional healing practices are a vital aspect of health and wellbeing in Indigenous people globally. Have a look around this site and learn why we need your help to improve access to healing right here in Australia, as well as around the world.
Interesting Resources
Please explore these interesting resources and gain a more nuanced insight into relevant information about Indigenous healing and associated topics. This annotated bibliography has been grouped into areas for ease of reading for public consumption.
Books
Calabrese, J, 2013. A Different Medicine, Postcolonial Healing in the Native American Church, eds. Oxford: Oxford University Press.
In this book, Calabrese discusses the results of two years of fieldwork, where he examines the place that peyote holds within the New Mexican Navajo people’s culture, the symbolism of the ritual, and its application as a clinical treatment, which supports youth in combatting addiction. The author firstly identifies the dangers of ethnocentrism within anthropology, particularly when observing foreign healing practices within cultures. The book then delves into the use of psychoactive substances within the Navajo culture, and the symbolism of rituals and cultural mythology. Calabrese employs, what he calls, ‘clinical ethnography’, an approach enabling his research to be founded on clinically informed facts and theories, as well as self-reflected immersion within the culture. This is demonstrated through his provision of conventional therapeutic intervention beside Native American therapists utilising cultural rituals. The crux of his argument, is that, if people are more responsive to those clinical interventions which are more in- line with their society’s unique culture and ideologies, than barring ethnic minorities from practising these traditional forms of healing is essentially a gross violation of their human rights.
MacLachlan, M, 2006. Culture and Health: A Critical Perspective Towards Global Health, eds. New York City: John Wiley & Sons.
This book discusses the role of a nuanced, diverse understanding of illness, health and rehabilitation for western medical professionals, particularly in the United States. Lending examples and case studies from Indigenous communities, MacLachlan redresses this imbalance of a traditional biomedical approach versus a more holistic health and wellbeing approach. Through this book, the author analyses and observes how historical dispossession of land, and poor access to health services have perpetuated the health discrepancies between Indigenous and non-Indigenous peoples. He does this by comparatively exploring both the Native American people and Australian Aboriginal people and their understanding that culture is treatment, particularly when addressing more modern, post-colonial illnesses, such as alcoholism and drug abuse. MacLachlan argues that the current understandings and causes of drug and alcohol abuse can be attributed to the social deprivation and erosion of cultural integrity through colonisation. Through this analysis, the authors recommends a new perception of assessment and treatment, whereby health and medicine is not seen as a singular aspect of one’s physical and mental wellbeing, but as deeply intrinsic to the social and cultural aspects experience by Indigenous populations.
Adams, P 1977, Fatal Necessity: British Intervention in New Zealand, 1830–1847. Auckland: Auckland University Press.
Fatal Necessity by Peter Adams is a book that was first published in 1977, and now re-published as an e-book. It is a detailed examination of the colonisation and British Intervention in New Zealand, or ‘fatal necessity’, which ultimately led to the Treaty of Waitangi. The reasoning behind the establishment of the Treaty was to gain control over the traditional owners of the land, and also to protect British subjects who had chosen to settle in New Zealand. There was also a supposed humanitarian concern for the Indigenous population, however Adams spends a significant amount of time focusing on the third imperative for development of the treaty; to prevent the Maori from selling their land to strangers – particularly the French. The book is heavily invested in demonstrating the impact of missionaries as key players in the development of the Treaty, however in doing this he manages to show how the missions managed to destroy long-standing cultural values in the process. Adams also accurately displays the bureaucracies at play with the British takeover of the country, and provides an interesting insight on what priorities drive action, and how the impact of these decisions are still reverberating through society in the current day.
Journal Articles
Farrell, C and Koithan, M, 2010. Indigenous Native American Healing Traditions. The Journal for Nurse Practitioners, 6, 477-478.
Farrell and Koithan introduce the reader to the practices of Native American (NA) healing, whereby health and wellbeing are intrinsically linked to one’s spirituality, requiring a close connection to the earth as well as living in harmony with the surrounding environment. The authors identify this bio-psycho-socio-spiritual approach to healing and health among NA as the primary cause behind their historically good health and nourished spiritual wellbeing. Practices such as healing ceremonies, traditional symbols, icons and ritualised objects all contribute to spiritual healing responses, which the NA believe restores the harmony essential for good health. However, the authors also argue that the increasing integration of NA tribes into the typical American lifestyle has resulted in an abandonment of traditional practices, concomitant with worsening health conditions. As nursing academics, the authors recommend taking a leaf from the NA healing book, in emulating the ability of NA to combine traditional healing practices with allopathic medicine. In this regard, they argue that practicing nurses who embrace the NA tradition of holism, and its inclusive bio-psycho-social-spiritual nature of health, are therefore able to consider the person-environment balance, as a vital clue throughout the diagnostic process.
Hodge et al. 2009. Moving from Colonisation toward Balance and Harmony: A Native American Perspective on Wellness. National Association of Social Workers, 54, 211-219.
‘American Indians and Alcohol’ by Beauvais, spotlights the relationship between colonisation and American Indians, particularly focusing on the influence of alcohol on Native American (NA) society and culture. The article outlines the historical and current status of alcohol abuse within NA populations, particularly looking at related problems, prevention and treatment programs as well as alcohol related policies. One of the primary arguments made by Beauvais indicates that the loss of culture, incurred by European colonisation, is the primary cause of the existing alcohol-related social problems. The author argues that primary methods of treatment and recovery encompassing Indian spirituality, have the ability to revitalise traditional beliefs, assisting in one’s individual strength in maintaining sobriety. Despite the authors’ belief, he argues that the highly secular scientific community studying psychology and behaviour, advocate for a more quantitative approach towards treatment, essentially failing to address the underlying socio-cultural factors which compound alcoholism. As a solution, Beauvais proposes a paradigm shift in the epidemic of NA alcoholism, whereby the history, culture, society, beliefs and traditions of the people are better understood, throughout all attitudes and expectancies, prevention and treatment plans, alcohol-related policies.
Rybak, C and Decker-Fitts, A. 2009. Understanding Native American Healing Practices. Counselling Psychology Quarterly, 22, 333-342.
In their article, Rybak and Decker-Fitts discuss the necessity of counsellors to develop cultural intelligence, in order to gain and increase an ability to effectively address people of different cultures, namely Native American (NA) populations. The authors advocate for the use of indigenous psychology, whereby counsellors seek to understand the worldviews of diverse people from their own perspectives, such as knowledge, awareness and skills. The primary argument is laid out, that the very definitions of medicine, health and wholeness are subjective, particularly between the western medical model and the NA perspective. This is demonstrated by the authors’ in-depth list of NA healing practices, such as story telling, sweat lodges, powwows and herbs. From this examination, the authors conclude that the current framework of conventional, mainstream therapeutic efforts may be insufficient. Further, they recommend that counsellors acknowledge, and increase their awareness of, critical historical and contextual issues of NA spiritual, cultural and social practices that may have vexed problems, such as substance abuse, to allow their clients to incorporate their own sacred and spiritual connections within the broader psychological assessment and treatment. In turn, this would deepen the counsellor’s understanding of NA spiritually, and enable them to engage in a more respectful, cross-cultural manner with NA clients and families.
Gorman, D, et al. 2006. Western Medicine and Australian Indigenous Healing Practices. Aboriginal and Islander Health Worker Journal, 30, 28-29.
Gorman et al. introduce the reader to the topic of health, and the common health beliefs which are derived from Anglo/Celtic culture, and how this broad, understanding of ‘health’ fails to incorporate health and healing understandings of Indigenous Australians. One of their primary arguments, is that the appalling health rates of Aboriginal Australians, although perennially acknowledged, is rarely effectively addressed, largely in part to the irrelevant strategies, founded on the Anglo-centric understanding of health. The highly scientific, evidence-based lynchpin of medicine has failed to adequately acknowledge the role that culture can play in healing methods. The authors posit how or whether the two sets of health practices (the western, scientific model versus the culturally appropriate model) interface with each other, or complement each other. As a response to this postulation, the authors recommend a pilot project, to study how health practitioners working within Aboriginal communities incorporate traditional healing practices within treatment plans, involving surveying both patients and practitioners. The purpose of this study is inarguably critical to the future of health and medicine to Indigenous Australians, and through its considered method and methodology, will contribute to Indigenous health knowledge.
Gracey, M, 2014. Why closing the Aboriginal health gap is so elusive. Internal Medicine Journal, 44, 1141-1143.
This article discusses the health gap between Aboriginal and non-Aboriginal Australians, with underlying reasons being socioeconomic, environmental disadvantages, inadequate education, underemployment and high-risk health-related behaviours just to name a few. The author argue that the impacts of colonisation are still pertinent today, and largely linked to current health problems, including the deprivation of traditional land and waters, introducing harmful microorganisms and detrimental substances, such as alcohol and tobacco. The fabric of traditional Indigenous societies was therefore devastated, particularly affecting traditional norms of laws, languages, ceremonies, traditional healers and remedies. For the past fifty years, medical approaches have largely been aimed at strategies and programs to improve to health status of Aboriginal people. However, poor commitment, too little attention, and an overarching favouritism of ‘illness’ over ‘wellness’ resulted in frustrations and stagnation, with few positive results, in closing the health gap. As a result, the author suggests a ‘fresh approach’ to break this impasse. Gracey recommends engaging Indigenous people to become agents of change for their own wellbeing and health, encouraging clinical professionals to expand their horizons and think outside of mainstream health and medical approaches, and collaboratively involving local, community-based health partners, to untap this resource of local knowledge and community engagement.
Clarke, P. 2008. Aboriginal Healing Practices and Australian Bush Medicine. Journal of the Anthropological Society of South Australia, 33, 3-38.
Clarke discusses the relationship between Indigenous healing practices and colonial medicines in Australia, particularly between Aboriginal people and European settlers, resulting in a blended framework of health traditions. The crux of the article argues that health, sickness and wellbeing, are all intrinsically founded in cultural beliefs and traditions, particularly when comparing western and traditional Aboriginal ideas of medicine, and perceptions of natural, human and superhuman sources of illness. Clarke locates these perceptions within broader Aboriginal culture, such as reasons for thirst and hunger, and physical disruptions caused by climate or weather conditions. Further, the author discusses the role of traditional healers and natural remedies in Aboriginal healing, and the way in which these techniques do not utilise what Europeans consider as medicine. The author concludes that European colonisation has severely pressured Aboriginal healing practices, with traditional Aboriginal healing, prior to European colonisation, more effectively treating general ailments of Aboriginal people experienced by hunter-gatherers. To this regard, Clarke argues, that despite the new technologies and significant modifications introduced, the success of health and wellbeing of Aboriginal people is intrinsically dependent on Indigenous views of ill health and its concomitant treatments.
Sherwood, J. 2013. Colonisation - It's bad for your health: The context of Aboriginal health. Contemporary Nurse: a Journal for the Australian Nursing Profession, 46, 28-40.
In her article ‘Colonisation- It’s bad for your health: the context of Aboriginal health’, Sherwood is writing for a medical audience, and strongly advocates for the importance of understanding the history of Indigenous Australians prior to their treatment. Colonial, political, social and economic histories are all interrelated, and have a great impact on the social and physical health of an Indigenous Australian in the current day. Sherwood argues against the current manner in which health service providers deliver health to individuals and their communities, as they are not properly informed about the impact of social determinants of health have on Indigenous people in particular. To attempt to inform these medical professionals further, the article delivers a succinct summary of specific events that have occurred since colonisation, all of which directly undermine Indigenous health and well-being. The article also argues for Indigenous Australians to assist in paving the way forward for culturally appropriate treatment, and implores them to be active partners in their health service delivery alongside their health professionals. An excellent summary of the importance of mutual understanding that will ultimately benefit both parties.
Gracey, M & King, M 2009, ‘Indigenous health part 1: determinants and disease patterns’, The Lancet, vol. 374, no. 9683, pp. 65-75.
In their article, Gracey and King begin by discussing the low standards of health amongst the current worldwide Indigenous population, and identify the links between poor health, poverty, malnutrition, overcrowding, environmental impacts and ongoing infections. Keeping these in mind, and using Indigenous Australians as an example, the disparities in health and disease statistics are then outlined to show the reader the absolute magnitude of the problem. Indigenous people have higher rates of physical, mental and emotional illness and earlier and higher mortality than their non-indigenous counterparts. The authors present some simple, affordable and effective way to improve Indigenous health through improved hygiene, cleaner drinking water, reduced heavy work burden for pregnant women, and better health and social support from the government. For this to occur, there needs to be more recognition of cultural differences, and better support from the government as well as a more meaningful engagement by Indigenous people in improving their own health. In conclusion, the authors strongly encourage the reader to take the initiative to reorient previous failed strategies, as well as pleading with researchers to collaborate and coordinate further statistics about Indigenous health to allow for a better assessment of future trends.
Sebastian, T & Donelly, M 2013. Policy influences affecting the food practices of Indigenous Australians since colonisation. Australian Aboriginal Studies, 2, 59-75.
‘Policy influences affecting the food practices of Indigenous Australians’ by Sebastian and Donelly provides a thought-provoking article that discusses the factors that directly affect food practices for Indigenous people since colonisation in comparison to the sustainable food practices that existed pre-colonisation. A higher prevalence of so-called lifestyle diseases, such as cardiovascular disease, diabetes and renal disease, currently exists amongst Indigenous people. Significant shifts in policy and eating practices have occurred over the past 200 years, while moving through the pre-colonial, colonial, protectionist and assimilation periods, have lead towards the current health issues we see today. The consideration of the different impacts and challenges that these periods brought for Indigenous people is comprehensive, however the removal of all food sovereignty for the Indigenous population is clearly the number one issue as the endless cycle caused by high levels of unemployment, substance abuse, and displacement all create a lack of choice for food for the Indigenous population. The authors conclude the paper by introducing some implications for food policies going forward to address these issues, and identify the absolute requirement that culturally appropriate food policies should be introduced for Indigenous Australians to assist in addressing their health issues.
Websites
Anangu Ngangkari Tjutaku Aboriginal Corporation. 2015. Ngangkari Services. [ONLINE] Available at: http://antac.org.au/?page_id=21. [Accessed 8 October 15].
The ngangkari, from the Anangu Pitjantjatjara Yankunytjatjara Lands established this organisation, The Anangu Ngangkari Tjutaku Aboriginal Corporation (ANTAC), as provisional support website to direct both Aboriginal and non-Aboriginal people to a variety of ngangkari services.These services consist of three interventions, namely, health care assessments and treatments, cleansing of indoor and outdoor areas (such as public buildings and health care facilities) as well as educational workshops and training packages. This website outlines what each service entails, and promotes a unique patient assessment and follow up, advocating for a customised approach to needs, goals and objectives, in order to support the achievement of targets. Further, the website offers information, not only about their services, but also about broader Aboriginal traditional medicine. Finally, the authors provide relevant links to news articles, publications and media reports, all related to the identification and support of Aboriginal traditional medicine within the western medical system of Australia.
Korff, K. 2013. Traditional Aboriginal Health Care. Creative Spirits. [ONLINE] Available at: http://www.creativespirits.info/aboriginalculture/health/traditional-aboriginal-health-care#axzz3ohAGi6yy. [Accessed 16 October 15].
This website introduces the reader to the topic of traditional Aboriginal healing methods. The author argues that Australian Aboriginal healing methods align closely with the eastern healing approach, in the way that healing aligns with not only the physical, but also the mental, emotional and spiritual. Through close listening and deep intent, visions, a dream, signs and symbols, the spirit is able to be connected, which therefore influences one’s physicality. Korff also discusses how more and more, scientific research is being employed to support and promote Indigenous healing practices, exemplified through the increasing commercialisation of traditional medicines. However, this growing commercialisation has also come at a cost, where conflicts between traditional owners and keepers of knowledge and the scientific community have arisen – particularly as many traditional healers feel that their healing methods, may be exploited. Although proper consultation is a vital step in the process, this is not always followed, resulting in recent ‘biopiracy’ legislation. Addressing this concern, the author discusses the increase of programs which now aim to assist Aboriginal people in turning their traditional knowledge into commercial products, particularly through a greater understanding of intellectual property protection.
Jones, G. 2014. Indigenous Medicine – A Fusion of Ritual and Remedy. 5 December. The Conversation. [ONLINE] Available at: http://theconversation.com/indigenous-medicine-a-fusion-of-ritual-and-remedy-33142. [Accessed 16 October 15].
In this website article, Jones discusses the role of native plants species to Aboriginal people, in treating illnesses and ailments. The author outlines the historical relevance of traditional healing practices, particularly as the ‘hunter gatherer’ culture of Indigenous communities are traditionally reliant on natural resources and species for survival. From this necessity stems a greater understanding, use and employment of plant and animal species for treatment – whether through animal fats, topical treatment for skin ailments or aromatic plants, yielding essential oils. Jones lists various plants species and their purposes for native healing practices, such as Eremophila species used for therapeutic activities, natural chewing tobacco as a stomache relaxant and tea tree oil used for a plethora of treatments, such as treating coughs and colds as well as wounds and infections. Through specifically listing and outlining the purposes and uses of plant species, Jones demonstrates how utilising these natural resources as viable and successful ways to treat illness, is not only medically proven to be relevant, but also acts as a means by which the cultural heritage of Indigenous people can be supported and promoted.
The context of Indigenous health, 2015. [ONLINE] Available from: http://www.healthinfonet.ecu.edu.au/health-facts/overviews/the-context-of-indigenous-health. [Accessed 21 October 15].
The Context of Indigenous Health is a webpage that sits under the ‘Overview of Indigenous health status 2014’, a resource provided by the Australian Indigenous HealthInfoNet, which is a reputable website well known for publications of relevance to the Indigenous population. The site provides a strong argument linking the social disadvantages experienced by Aboriginal people and Torres Strait Islander people to their current health status. The historical context surrounding colonisation, the impact of introduced diseases, increased conflict, and the loss of cultural understanding set the framework for further discussion surrounding cultural concepts of Indigenous health, in particular how their holistic view of health is considerably different from the western ideals of health. A focus on strengths based approaches is put forward as the ideal going forward; with Indigenous education and employment rates highlighted as key measures of progress. Increased projected Indigenous population figures are also emphasized, which leads the author to consider the structural changes that have lead to this result, including higher fertility rates, higher proportion of people in child bearing years, and the increase in bi-racial births. The reasoning behind the increased population figures successfully sets the context for the rest of the suite of resources which includes information on mortality, hospitalisation, birth and pregnancy outcomes, and health risk factors to be further considered.
Ahukaram, T & Royal, C 2015, ‘Maori’, Te Ara – the Encyclopedia of New Zealand. [ONLINE] Available from: http://www.teara.govt.nz/en/maori. [Accessed 20 October 15].
Ahukaram and Royal author this excellent resource of information regarding the history of the Maori population within New Zealand. Acknowledging that Maori arrived on canoes from the Pacific Islands before 1300 AD, the way of communal life, with strong traditions of spoken stories and warfare, is outlined in detail. The arrival of Europeans from the early 1800s had a major effect on the way of life for Maori, with many of them becoming Christian due to the missionary influence. The introduction of diseases through the colonisation process also unfortunately led to a severe dwindling of numbers, which lead to the introduction of the leader Āpirana Ngata who undertook some inspirational initiatives to revitalise the landscape for the Maori population. The rise of the modern protest followed this revitalization, leading to a remarkable renaissance and flourishing of the Maori culture within New Zealand. The resource is concluded with the authors considering the challenges facing Maori in the 21st century, namely how to respond to the increase in lifestyle diseases, the best manner to improve literacy rates, and other issues relating to housing and unemployment. They argue that history has shown the ability of Maori to adapt, so therefore these challenges should be able to be met.
Purdy, B, Alcoholism, Fetal Alcohol Syndrome, and the Native American Woman. [ONLINE] Available from: http://firstpeoples.org/wp/alcoholism-fetal-alcohol-syndrome-and-the-native-american-woman/. [20 October 15].
On this website, Purdy has produced an article that speaks in detail about the disastrous Fetal Alcohol Syndrome (FAS) and the impact it has had particularly on Native American Women and their families. It comments on the direct impact that the introduction of alcohol by Europeans through the colonisation process had on Native American tribes, where alcohol began to be abused as a coping mechanism to deal with the social and economic change happening around them. This prevalence of substance abuse has continued into the current day, with the uptake by pregnant women of particular concern due to FAS, which is a condition where the fetus may be born disabled due to continued alcohol abuse by the mother. Unfortunately, the rates of FAS births in Native American tribes are alarmingly high, which could be due to very few programs available to assist this particular cohort in seeking assistance. A partnership between Native and western medicine would be the best approach in assisting in reducing these devastating figures, with this article also imploring Native American women to take up the fight against this disease to assist in a healthier future within their culture.
Discussion Papers and Reports
Poroch, N, et al. 2009. Spirituality and Aboriginal People’s Social and Emotional Wellbeing: A Review. Cooperative Research Centre for Aboriginal Health. Discussion Paper No. 11.
This review was established by the Cooperative Research Centre for Aboriginal Health (CRCAH), which was founded by representative from the Aboriginal community health sector, relevant government agencies and interested NGOs. This review examines the concepts and experiences of Indigenous spirituality and explores the role of spirituality in the promotion or enhancement of Aboriginal people’s social and emotional wellbeing. It primarily considers the connections between spirituality and good health and wellbeing, and also examines the intersectionalities of health, family and community, social and emotional wellbeing and spirituality. By contextualising the definitions and understanding of spirituality, the relationship between spirituality and health, the relationship between spirituality and coping, and the experiences of spirituality, health and wellbeing among families and communities, the authors recommend the following: spirituality, as a contemporary expression of Indigineity, is consistently dynamic and evolving; Indigenous spirituality has transformed by engaging with other religions and cultures; spiritual traditions can, and should, be used throughout supportive psychotherapy roles; requests and promotions of traditional ngangkari healing are more closely correlated with remote locations; and holistic health care within community-controlled health centres play a pivotal role in the incorporation of spirituality, bush medicine and traditional healers, within the broader health framework.
UC Davis Center for Reducing Health Disparities. 2009. Building Partnerships: Conversations with Native Americans about Mental Health Needs and Community Strengths. March 2009. [ONLINE] Available at: http://www.dhcs.ca.gov/services/MH/Documents/BP_Native_American.pdf. [Accessed 16 October 15].
This report aims to reach out, engage and collate a variety of community voices and opinions on the issue of mental health needs and concerns within Native American (NA) communities. This report outlines the community’s greatest concerns regarding mental health, particularly perpetuated by the disconnection felt by NA youth to their traditional culture. The void felt by lack of community voice and spirit is demonstrated through violence, drug and alcohol abuse, depression, suicide and fragmented families. Deeper problems, such as stigma and lack of awareness married to every day racism and discrimination further problematize these issues. This report recommends the encouragement and support of traditional NA guidance and wisdom, traditionally passed down from elder generations. Further, the authors of this paper argue that misdiagnoses, such as ADHD and PTSD, provide a blanket solution to a much more intricate problem, which only propagates the feeling of cultural disconnect and isolation experienced by these labelled people. By leaning on the community’s strengths and assets, such as communal strength and the role of the family, more traditional models of healing, such as traditional ceremonies, healing techniques, arts and crafts, are better supported, which, the authors argue, is essential in redressing this sense of loss of identity and community.
Videos
Tony Redhouse Native American Healing Parts 1-4, 2009, video, 28 October. [ONLINE] Available at: https://www.youtube.com/watch?v=fDY6ZVNUYOI. [Accessed 16 October 15].
In this video, Tony Redhouse, discusses the Navajo spirituality, specifically focusing on healing, and how this is intricately tied into one’s harmony, sense of time, intention and energy. Redhouse argues that there is no separation between the physical, mental, social and spiritual, particularly when examining the health and wellbeing of people (in both a spiritual and physical sense), and this in itself needs to be better understood to more accurately address illness and ill health. Redhouse identifies the implications of western colonialism on the Navajo culture and heritage, which is mirrored, he discusses, on the various physical and mental health problems facing many Navajo people still today. Redhouse argues that healing stems from the role of learning how to accept and how to share love, which allows one’s spirituality to be fulfilled, which therefore heals the person’s body, mind and soul. Redhouse recommends healing and healing practices to be founded on the understanding and exploration of the beginning of one’s conception, to gain a greater insight into the role of time and space, and personal history, which all greatly influence the capacity for healing to occur.