An Annotated Bibliography Cultural Intervention Models in Mental Health

Absolon uses the Medicine Wheel framework to discuss service provision and the need to determine what constitutes healing, as well as considering the negative influences. She states, “the presence of behaviours that contribute to and sustain ‘harmonious and cohesive’ relationships is essential” (p. 5). Healing is a process, characterized by the continuum inherent in the Medicine Wheel ... the healing process requires time and patience from all involved; the healing relationship is an important factor in allowing for this process to evolve (p.12). Anderson, K. (2000). A Recognition of Being: Reconstructing Native Womanhood. Toronto, ON: Secondary Press. Abstract: Anderson explores how the identity of Aboriginal women has been dismantled over the years through colonization, abuse and disrespect, both within and outside the Aboriginal community. Anderson shows how Aboriginal women are reclaiming their cultural traditions and creating positive images of themselves true to their heritage. Anderson explores how the identity of Aboriginal women has been dismantled over the years through colonization, abuse and disrespect, both within and outside the Aboriginal community. Anderson shows how Aboriginal women are reclaiming their cultural traditions and creating positive images of themselves true to their heritage. Angell, G. B. (2000). Cultural Resilience in North American First Nations: The Story of Little Turtle. Critical Social Work, 1(2). Abstract: Protective factors, needed for personal resilience, are known to vary from culture to culture. As such, social workers are faced with having to increase their knowledge and competence when working crossculturally. In a bid to advance this understanding, this paper takes a culturally sensitive look at resilience in North American Indian First Nations. Founded on an interview with a colleague, this inquiry considers the interplay of selfconcept, family, and culture in the development of protective factors in resilience. Implications for practice employing an understanding of cultural resilience are discussed. Protective factors, needed for personal resilience, are known to vary from culture to culture. As such, social workers are faced with having to increase their knowledge and competence when working crossculturally. In a bid to advance this understanding, this paper takes a culturally sensitive look at resilience in North American Indian First Nations. Founded on an interview with a colleague, this inquiry considers the interplay of selfconcept, family, and culture in the development of protective factors in resilience. Implications for practice employing an understanding of cultural resilience are discussed. Assembly of First Nations. (1994). Breaking thee silence: An interpretive study of residential school impact and healing as illustrated by the stories of First Nations individuals. Ottawa, ON: Assembly of First Nations. Abstract: This report explores the physical, emotional and spiritual wounding of residential school survivors. Losses include historical memory, innocence, language, meaning connection, identity and life. The authors recommend: • Models for healing centered on traditional understandings of interconnectedness and wholeness; • Commitment to principles of respect, responsibility and cooperation as fundamental to all healing and training initiatives; • Development of capacity to provide timely access to appropriate treatment and counseling for both victims and offenders. • Development of family-oriented programs that meet several needs related to building skills (parenting skills, job training, communication and conflict resolution). This report explores the physical, emotional and spiritual wounding of residential school survivors. Losses include historical memory, innocence, language, meaning connection, identity and life. The authors recommend: • Models for healing centered on traditional understandings of interconnectedness and wholeness; • Commitment to principles of respect, responsibility and cooperation as fundamental to all healing and training initiatives; • Development of capacity to provide timely access to appropriate treatment and counseling for both victims and offenders. • Development of family-oriented programs that meet several needs related to building skills (parenting skills, job training, communication and conflict resolution).