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the effects of colonialism on indigenous people
the effects of colonialism on indigenous people
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Indigenous psychology is concerned with creating and implementing culturally specific practices, concepts and tools for the study, and assessment of human functioning within the context of a native culture. For many non-western countries the inceptions of indigenous psychology are guided by a desire to develop appropriate solutions to psychological and social concerns that are more in sync with its socio-cultural realities and ideologies. As Sinha (1997) explains, “…the indigenous approach has two concerns: that of embedding psychology in specific cultural context, and of establishing a universality of its empirical base and principles” (p. 131). While there is general agreement when defining the parameters in the indigenous approach, concepts related to culture are less defined, vague and often too broad.
Over the past 30 years, indigenous psychologies developed in many different regions of the world and in many different forms. Primarily, each form of indigenous psychology encompassed collective efforts to develop psychological approaches that include the social, and cultural dynamics of indigenous peoples. Therefore, within the context of each country, ideas related to concepts of culture may be relative to the particular society in which the form of indigenous psychology was developed. Allwood (2011) maintains, “[t]he science is a culturally dependent enterprise is normally taken for granted for example in the area of science study and sociological knowledge…” (p. 4). Within the field of indigenous psychology there are varying definitions and concepts related to culture. Given the multiplicity of indigenous psychologies, coalescing a solidified conceptual characterization of culture has yet to be achieved. Even though res...
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...dual politicians, social institutions, the people, the perceived lack of resources comingle to create a culturally specific resurgence of violence. To some degree, the most recent conflict witnessed by the citizens of South Sudan illuminates shared, interactive and linear sequential elements of culture.
While overarching shared elements of Sudanese culture extend beyond incidents of war and conflict, the preponderance of war within the culture have resounding effects on the population as a whole. In this case, the concept of shared culture elements does not ubiquitously imply that those elements are agreed upon by the entire society. However, the enacted behaviors of dominant and subgroups within the population perpetuate and transmit cultural values that rationalizes acts of violence as a form of protest, expressions and impacting the outcome of a collective goal.
This counselor used tables: 7.1, 7.2, and 7.3 in the textbook. When this counselor looked that the componts of white culture, generic characteristics of counseling, and the racial/ethnic minority group variables of the American Indians. First thing that stood out to this counselor is: the compont of white culture is individual is the primary unit and has the primary responsivity. Another thing is that the single person can control their environment. Also in the white culture the nuclear family is ideal for the social unit. The characteristic of counseling is the nuclear family. However, Native American culture believes that they have an extended family and do not have to be necessarily be blood related. They believe that the whole tribe is there family. When it comes to communication white culture’s belief is standard English and direct eye contact and the same thing for the counseling characteristics. However, Native American culture is bilingual background and they perceive direct eye contact to be disrespectful. On the aspect of competition in white culture it is a win/lose dichotomy and winning is everything, but in the Native American culture it is not competitive it is cooperation. The white culture says that time is a commodity and the generic counseling characteristic is faithful to fifty minute sessions; however, the Native American culture believes on the present time position.
Kleinman, A. 1980. Patients and Healers in the Context of Culture: An Exploration of the Borderland between Anthropology, Medicine, and Psychiatry. University of California Press.
Winkelman, Michael. "Shamanism in Cross-Cultural Perspective." International Journal of Transpersonal Studies 31.2 (2013): 47-62. Google Scholar. Web. 14 Mar. 2014.
Throughout ancient history, many indigenous tribes and cultures have shown a common trait of being hunter/gatherer societies, relying solely on what nature had to offer. The geographical location influenced all aspects of tribal life including, spirituality, healing philosophy and healing practices. Despite vast differences in the geographical location, reports show various similarities relating to the spirituality, healing philosophy and healing practices of indigenous tribal cultures.
In the Darfur region, part of Sudan, a civil war (often referred to as genocide) has been occurring for approximately 8 years. The current conflict began in 2003 when rebel groups, the Sudan Liberation Movement/Army and the Justice and Equality Movement, made up of the Fur, Zaghawa and Masalit tribes took up arms against the government of Sudan because the non-Arab Sudanese felt oppressed and that the government was in favor of Sudanese Arabs. A previous period of conflict in Sudan-Darfur during 1985-1988 saw only 9,000 killed, while during the first 3 years of this most recent conflict, 2003-2006, over 200,000 Darfurians are believed to have been...
Reeves, Eric, Massimo Calabresi, Sam Dealey, and Stephan Faris. “The Tragedy of Sudan.” Time. Time Inc, 4 Oct. 2004. Web and Print. 15 April 2014. .
The lost boys of Sudan view war as bad luck, since they have no control over violence in their region. The lost boys did not choose to be born within these two groups, and are not willing to participate in violent activities, in their environment. The boys are not supportive of the war, and it is from this reason that they are fleeing away from their home country to avoid recruitment into militia groups (Ajak, 2006). Therefore, war causes separation of family members and disintegration of ethnic groups. People lose their ethnic identities during instances of war as they seek refuge in new environments. According to the boys, war leads to premature death, fear, hunger, disability, violence, displacement and diseases. War exposes people to more harm than during peaceful periods (Ajak, 2006). The lost boys feel that war is a threat to their lives and schooling. It is a tradition for...
Guerin, B. & Guerin, P. 2012, 'Re-thinking mental health for indigenous Australian communities: communities as context for mental health', Community Development Journal, vol. 47, no. 4, pp. 555-70.
The period termed the “cultural transition” that happened soon after Aboriginal peoples made contact with the colonizers, was when they were initially stripped of their cultural authority and social power. Once Aboriginal peoples realized they had minimal control over the devastating events, they began to display behavioural patterns of helplessness and giving up (Wesley-Esquimaux & Smolewski, 2004). These behaviours of helplessness led to many of the Aboriginal peoples choosing to withdraw socially, reduce their cultural and spiritual activities, and engage in repetitive cycles of conflict. The continued acts of conflict in turn led to profound psychological problems (drug addiction, sexual abuse, alcoho...
I have decided to discuss the topic of Spirituality in Native Americans. To address this topic, I will first discuss what knowledge I have gained about Native Americans. Then I will discuss how this knowledge will inform my practice with Native Americans. To conclude, I will talk about ethical issues, and dilemmas that a Social Worker might face working with Native American people.
Background: Darfur is Islamic Sultanate located in the Western Region of Sudan; which is often referred to as the Horn of Africa. It’s reported to be covering one fifth of the country, and has a populous between four and six million. Darfur’s geographic make up is composed of traditional Muslim Arabs located in the Northern portion of Darfur, with the southern portion consisting of “white Arabs” and Furs (People of Darfur or peasant farmers). Darfur is bordered by Libya in the North, with Chad to the west, and the Central African Republic in the south west Kordofar and the Bahr El-Gazal region borders the eastern and southern parts of Darfur. In essence Fur is the major ethnic group, hence the name Darfur. (DAR equals Abode, DAFUR meaning the abode of Fur. The rest of the population is nomadic or semi-nomadic herders. Most of the farmers live close to a subsistence level. Meaning they have the minimal requirements to meet physical needs such as food, shelter, clothing and medical care in the event of an emergency. “The Fur, largely peasant farmers, occupy the central belt of the region, including the Jebel Marra massif.” There is also the non-Arab Masalit, Berti, Bargu, Bergid, Tama and Tunjur people who are sedentary farmers-farmers which usually remain in the same location. In the northernmost zone is Dar Zaghawa, part of the Libyan Sahara, and some “camel nomads” primarily Bedeyat and Zaghawa who are non-Arab in origin, and the...
McClelland, David. “Darfur: Twenty Of War And Genocide In Sudan.” Library Journal 132.13 (2007):79-80. Literary Reference Center. Web. 12 Sept. 2013.
Some limitations of this study include the small sample size (n=31). This study also focuses specifically on one culture, so the findings may not be able to be applied to other cultures. This study does however provide information about American Indian culture that may not have been available otherwise.
Tadesse, Debay. Post-independence South Sudan: the challenges ahead. ISPI-ISTITUTO PER GU STUDI DI POLITICA INTERNAZIONALE. February 2012.no.46.
Ruth Benedict’s anthropological book, Patterns of Culture explores the dualism of culture and personality. Benedict studies different cultures such as the Zuni tribe and the Dobu Indians. Each culture she finds is so different and distinctive in relation to the norm of our society. Each difference is what makes it unique. Benedict compares the likenesses of culture and individuality, “A culture, like an individual, is a more or less consistent pattern of thought or action” (46), but note, they are not the same by use of the word, “like.” Benedict is saying that figuratively, cultures are like personalities. Culture and individuality are intertwined and dependent upon each other for survival.