Positive Indian Parenting: A Unique Collaborative Study in the Age of COVID-19.

Positive Indian Parenting (PIP) is a culturally based training developed by the National Indian Child Welfare Association in the mid-1980s that has been widely used across Indian Country. However, quantitative studies on its efficacy have not been conducted. This manuscript reports on the study design and development of an ongoing pilot study evaluating PIP and related adaptations that occurred within the context of the COVID-19 pandemic. Adaptations to the study were required to accommodate social distancing requirements, including changing to virtual platforms for curriculum delivery, fidelity monitoring, and data collection. Lessons learned include the importance of flexibility and supportive collaborations among study partners, including unique relationships with funders, that have enabled the ongoing study adaptations during the pandemic.

Restorative Education, Reconciliation, and Healing: Indigenous Perspectives on Decolonizing Leadership Education.

This chapter summarizes the complex history of colonization of the Indigenous peoples of what is now the United States from the perspective of leadership education. The authors review the dilemmas and challenges of bridging fundamental cultural differences regarding leadership education and concrete steps toward decolonizing leadership education.

Meeting the Transition Needs of Urban American Indian/Alaska Native Youth through Culturally Based Services.

This article reports findings from three qualitative studies exploring supports for positive transitions of American Indian/Alaska Native (AI/AN) youth to adulthood. Community-based participatory methods were employed through a research partnership involving a culturally based community agency, the Native American Youth and Family Center (NAYA), the National Indian Child Welfare Association, and Portland State University. Studies utilized a Relational Worldview (RWV) framework, where well-being is understood as a balance among the domains of mind, body, spirit, and context. Collectively, findings demonstrate that NAYA employs culturally grounded interventions to overcome the traumatic histories and current oppressive conditions affecting low-income urban AI/AN youth with mental health challenges and to support their well-being and transition to adulthood. In addition, addressing the mental health and well-being of AI/AN youth in culturally appropriate ways involves consideration of all RWV domains. Recommendations for behavioral health practice are to connect AI/AN youth to culturally specific services whenever possible, utilize cultural consultants, and implement holistic and positive approaches to mental health.

Methods of evaluating child welfare in Indian country: an illustration.

The poor quality and quantity of data collected in tribal communities today reflects a lack of true community participation and commitment. This is especially problematic for evaluation studies, in which the needs and desires of the community should be the central focus. This challenge can be met by emphasizing indigenous methods and voice. The authors provide an illustration of how to do this.

Permanency through Wabanaki eyes: A narrative perspective from "the people who live where the sun rises".

Tribal sovereignty is a theory that has gained credibility over the past few decades, but one that the child welfare field has still not fully embraced. A mainstream reluctance to understand or accept customary adoption, unique to tribal culture, illustrates the lack of credibility given to tribal child welfare beliefs and practices. Roger Paul, a member of the Passamaquoddy and Maliseet Tribes, was asked to discuss customary adoption. His wide-ranging narrative response illuminates past abuses and current strengths of tribal child welfare practice and belief. Two primary policy and practice implications emerge. They are (1) that cultural and institutional oppression continue to be embedded in current policy and practice and continue to have a detrimental impact on tribal children, families, and communities and (2) that little recognition of or support for the child welfare structure exists in tribal communities, as exemplified by the Wabanaki experience. Child welfare practices embedded in traditional tribal social structure can be trusted and effective. The recognition and acceptance of these practices will expand permanency resources for American Indian/Alaskan Native children and will improve relationships between tribal, state, and federal child welfare systems.

Tribal youth victimization and delinquency: analysis of Youth Risk Behavior Surveillance Survey data.

This study details ethnic disparities that exist between American Indian/Alaska Native (AI/AN) youth and White, African American, and Hispanic/Latino youth based on secondary data analysis of Youth Risk Behavior Surveillance Survey from surveys conducted in 2003, 2005, and 2007. Items were selected for secondary analysis based on their relevance to one of five categories including (a) Violence or delinquent behaviors, (b) substance use, (c) sexual behaviors, (d) experience of victimization, and (f) suicide-related behaviors. The analyses suggest that pervasive levels of disproportionality exist between AI/AN youth and youth of other race/ethnicities on an array of risk items. These differences are most profound between the AI/AN and White youth populations, but also exist in numerous areas between the AI/AN and both African American and Hispanic/Latino youth. The findings highlight elevated levels of victimization, drug use, and suicidal behaviors among AI/AN youth. These data must be filtered through the realities of growing up in Indian Country, and must include positive factors not identified in the Youth Risk Behavior Surveillance Survey. Future research should focus not only on disparities, but on culturally appropriate interventions that have been successfully used to address the unique trauma experienced by youth living in AI/AN communities.

Rethinking the systems of care definition: an indigenous perspective.

This paper will describe systems of care as a cultural phenomenon by highlighting western versus indigenous models of thinking. Inherent within the system of care definition are biases and assumptions that result in a highly linear and culturally bound process for understanding a "reality" that is not necessarily shared by all. Overarching concerns include value-laden language, the development of the systems of care principles, and the conceptualization of the changing definitions over time. Within the definition of systems of care presented, there are biases and embedded assumptions that continue to cause disparities in health for culturally diverse communities. The paper will examine these cultural biases and assumptions and their link to access, availability, and acceptability of services.

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.

Culture as a resource for mental health.

This article is based on the author's address at the National Multicultural Conference and Summit III in Los Angeles, California, in January 2003. The author focuses on culture as a resource--a resource for theories that can inform one's understanding of human behavior; a resource for healing, self-help, and positive emotions; a resource for clinical practice; and a resource for mental health and wellness. The author uses a healing story from native culture to describe the essence of his relational worldview and to reframe the professional thinking about culture as one of the greatest assets for healing and mental wellness rather than as a problem to solve.