Physical Punishment and Child Externalizing Behavior: Comparing American Indian, White, and African American Children.

This study examined if, compared to White and African American children, maternal spanking of American Indian children was associated with child externalizing behavior problems. Using a community-based sample of 3,632 children (1,183 White, 2,183 African American, 266 American Indian), multiple-group autoregressive cross-lagged models examined the associations between maternal spanking and child externalizing behavior across the first 5 years of life. Rates of spanking for American Indian and White children were similar at all three time points (age 1, age 3, and age 5). When comparing White and American Indian groups, maternal spanking at age 1 predicted child externalizing behavior at age 3 (White: ß = .10, p < .001; American Indian: ß = .08, p < .01), and maternal spanking at age 3 predicted child externalizing behavior at age 5 (White: ß = .09, p < .05; American Indian: ß = .08, p < .01). When comparing African American and American Indian groups, maternal spanking at age 1 predicted child externalizing behavior at age 3 (African American: ß = .08, p < .01; American Indian: ß = .06, p < .001), and maternal spanking at age 3 predicted child externalizing behavior at age 5 (African American: ß = .08, p < .001; American Indian: ß = .07, p < .001). Structural invariance tests suggested that the associations observed among American Indian children were not distinguishable from those observed among White and African American children. Results of this study can be interpreted in light of the recent American Academy of Pediatrics statement that encourages pediatricians to counsel parents against the use of physical punishment. Similar to White and African American families, American Indian families may benefit from reducing or eliminating the use of physical punishment.

The impact of stepfamily relationship quality on emerging adult non-medical use of prescription drugs.

BACKGROUND: Emerging adults aged 18 to 25 are most at-risk for non-medical use of prescription drugs (NMUPD). While the literature dedicated to emerging-adult NMUPD has explored risk and protective factors at an individual level, much less is known regarding how interpersonal and familial factors relate to NMUPD. Because interpersonal bonds can have a significant impact on behavior, familial factors may be important predictors of NMUPD among emerging adults. OBJECTIVES: Inasmuch as growing up in a stepfamily is increasingly common for children, this study aimed to determine whether perceived stepfamily quality within three stepfamily subsystems - child-biological parent, child-stepparent, and child-stepsibling - decreased the likelihood of NMUPD in emerging adulthood. METHODS: Data came from the Stepfamily Experiences Project (STEP), a retrospective survey examining emerging adults' perceptions of their stepfamily life in 2013. A national quota sampling strategy was used, and the final sample consisted of 902 emerging adults (54.1% female). A structural equation model was constructed, with regression paths from each latent construct predicting the ordinal dependent variable, NMUPD. RESULTS: Increased retrospective biological parent relationship quality in childhood significantly decreased the likelihood of intensifying NMUPD in emerging adulthood (e.g. moving from the "None" category to the "Once a month or less" category). However, stepparent and stepsibling relationship quality did not influence NMUPD. CONCLUSION: Findings underscore the importance of the preservation of the child-biological parent relationship within a stepfamily context, and encourage further research on the impact familial systems and subsystems may have on NMUPD.

An examination of the living conditions of urban American Indian children in unmarried families: increasing cultural competence in child welfare.

The past 50 years have revealed dramatically shifting trends in the familial structure of American society. When examining these trends, and family research in general, the American Indian family unit has received little to no attention. This study utilized data from the Fragile Families and Child Wellbeing Study to examine the living conditions of urban American Indian children in unmarried families. Results showed that while these children appear to have a strong start, concerns are raised regarding American Indian mothers' low educational achievement and high incidence of poverty. These concerns can lead to potential issues regarding sustained development that can arise as the children grow. Therefore, child welfare workers must understand these issues and work to ameliorate them in order to provide culturally competent services to urban American Indian families and children.

Spiritual assessment and Native Americans: establishing the social validity of a complementary set of assessment tools.

Although social work practitioners are increasingly likely to administer spiritual assessments with Native American clients, few qualitative assessment instruments have been validated with this population. This mixed-method study validates a complementary set of spiritual assessment instruments. Drawing on the social validity literature, a sample of experts in Native culture (N = 50) evaluated the instruments' cultural consistency, strengths, limitations, and areas needing improvement. Regarding the degree of congruence with Native American culture, verbally based spiritual histories ranked highest and diagrammatically oriented spiritual genograms ranked lowest, although all instruments demonstrated at least moderate levels of consistency with Native culture.The results also suggest that practitioners' level of spiritual competence plays a crucial role in ensuring the instruments are operationalized in a culturally appropriate manner.

Utilizing spiritual ecograms with Native American families and children to promote cultural competence in family therapy.

This study signifies an initial step at giving family therapists an important assessment tool as they seek to increase cultural competence with Native American families and children. To determine the relevancy and consistency of utilizing a spiritual ecogram assessment tool with Native Americans, 50 Native American participants, with extensive experience with this population, reviewed, rated, and gave feedback on its use. Although some limitations were noted, results showed that spiritual ecograms were moderately consistent with Native American culture and, if used properly, can help family therapists develop culturally appropriate interventions with Native American families and children.

Native Americans and brief spiritual assessment: examining and operationalizing the Joint Commission's assessment framework.

At the turn of the century, the Joint Commission--the nation's largest health care accrediting organization--began requiring spiritual assessments in hospitals and many other mental health settings frequented by Native Americans. Despite high levels of service use, culturally unique forms of spirituality, and a history of oppression in mainstream settings, no research has explored how to best implement this new requirement with Native Americans. Accordingly, this mixed-method study asked recognized experts in Native American culture (N = 50) to identify the degree of cultural consistency, strengths, and limitations of the new assessment framework and a culturally valid question protocol to operationalize the requirements. The results indicate that the framework is moderately consistent with Native American culture, and a number of practice-oriented suggestions and tools are offered to implement the requirements in a culturally valid manner.

A Native American perspective on spiritual assessment: the strengths and limitations of a complementary set of assessment tools.

Mental health practitioners are increasingly called on to administer spiritual assessments with Native American clients, in spite of limited training on the topic. To help practitioners better understand the strengths and limitations of various assessment instruments from a Native perspective, this study used a sample of recognized experts in Native American culture (N = 50) to evaluate a complementary set of spiritual assessment instruments or tools. Specifically, each instrument's degree of consistency with Native culture was evaluated along with its strengths and limitations for use with Native clients. A brief overview of each instrument is provided, along with the results, to familiarize readers with a repertoire of spiritual assessment tools so that the most culturally appropriate method can be selected in a given clinical context.

Moving from colonization toward balance and harmony: a Native American perspective on wellness.

At best, mainstream mental health services are often ineffective with Native American clients, and, at worst, they are a vehicle for Western colonization. As such, the authors explore the notion of abandoning the Western therapeutic project and rebuilding the helping process on the basis of indigenous knowledge foundations. To this end, they discuss a Native perspective on wellness that emphasizes balance among the interconnected areas of spirit, body, mind, and context or environment. From this perspective, mental health is a product of balance and harmony among these four areas. The authors conclude with a discussion of the practice implications of this relationally based perspective in which practitioners target interventions toward improving balance and harmony.

An empirical examination of the Indian Child Welfare Act and its impact on cultural and familial preservation for American Indian children.

OBJECTIVE: Cultural and familial ties are crucial for the overall well-being of children. Extant research and permanency planning practices support the reunification of children with their families when possible. In 1978, the Indian Child Welfare Act (ICWA) was enacted to promote cultural and familial preservation for Indian children, but sparse empirical research has examined the implementation and outcomes associated with this landmark legislation. This article examines the relationship between compliance with ICWA in one Southwestern state and the rate of reunification of Indian children with family or tribal members following out-of-home placement. METHOD: Public child protection records were reviewed for 49 ICWA-eligible children who were placed in alternate care. Data were collected on compliance with placement type, use of qualified expert witnesses, and incorporation of Indian culture and resources. Additionally, 78 state caseworkers and 16 tribal workers were surveyed regarding knowledge and attitudes about three areas of compliance. RESULTS: Case record reviews indicated that the majority (83%) of Indian children were placed according to preferences outlined by ICWA. Almost all cases included a court finding that active efforts were applied to prevent family breakup. While state workers reported limited understanding of many ICWA's requirements, both state and tribal workers reported a high level of state-tribal cooperation in working with Indian families and children. CONCLUSIONS: Results of this study point to two major patterns of findings: (1) individual case record reviews suggest compliance with ICWA; and (2) differences exist in knowledge and perceptions of ICWA by state and tribal workers. Furthermore, state child protection systems should follow the American Indian lead in further emphasizing cultural and familial ties for children. Highlighting such ties acknowledges the importance of reunification and cultural and familial preservation to enable children to have a clear sense of tradition and belonging. Evidence indicates that compliance with ICWA promotes better outcomes through reunification.

Using tribal/State Title IV-E agreements to help American Indian tribes access foster care and adoption funding.

Funding under Title IV-E has historically not been available to American Indian communities, therefore, tribes have had to develop agreements with states to access these funds for child care services. This study analyzes Title IV-E intergovernmental provisions to help tribes and states strengthen Title IV-E agreements. A nationwide content analysis of existing Title IV-E documents, phone interviews, and focus groups revealed that Title IV-E tribal/state agreements vary widely, with most tribes not receiving full access to state services. These agreements focus on foster care maintenance payments and services. This article includes recommendations to help facilitate tribal access to Title IV-E funding for foster care and adoption services.