The Infant Caring Process among Cherokee Mothers

Nichols, Lee Anne

doi:10.1177/0898010104266753

Cited by 12 publications

(33 citation statements)

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“…In our study, Lumbee mothers’ health and developmental concerns were illustrated in their attempts to identify perceived developmental delays related to prematurity. Similar findings have been reported for Cherokee mothers of full-term infants (Nichols, 2004) and for other mothers of premature infants (Miles et al, 1998; Nichols, 2004). Although the majority of Lumbee mothers’ efforts to identify developmental delays were based on infant behaviors related to prematurity, Cherokee mothers’ perceptions and parenting behaviors were not based on prematurity-related delays because their infants were born full-term.…”

Section: Discussionsupporting

confidence: 88%

“…These findings are also similar to the parenting practices of Cherokee mothers who felt that living spiritually and integrating the child into Cherokee culture were important aspects of the care they provided (Nichols, 2004). The spiritual relationship between the mother and infant described by Lumbee mothers possibly result from the emphasis that Lumbee place on the relationship with God and with others, including their children (Knick, 2000).…”

Section: Discussionsupporting

confidence: 74%

“…These findings are also consistent with Lumbee culture, which emphasizes involvement of extended family and cultivation of kin relationships (Chavis, 1998; Knick, 2000). Living in close physical proximity allows Lumbee mothers frequent contact and interaction with extended family members that results in a parenting network on which they rely (Glover, 2001), much like the coalition formed by Cherokee mothers (Nichols, 2004). The parenting network that exists within the Lumbee culture could enhance infants’ social development because it provides support and security in relationships with kin.…”

Section: Discussionmentioning

confidence: 99%

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Birthing and Parenting a Premature Infant in a Cultural Context

et al. 2015

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The purpose of this longitudinal qualitative descriptive study was to explore American Indian (AI) mothers’ perceptions of parenting their premature infants over their first year of life in the context of their culture, including the birth and hospitalization experience. A convenience sample of 17 AI mothers and their premature infants were recruited from either a neonatal intensive care unit (NICU) or pediatric clinic in the southeast. Semistructured interviews were conducted at two time points. Through content analytic methods, three broad categories were revealed: descriptions of having a premature infant in the NICU, descriptions of parenting a premature infant, and the influence of Lumbee culture on parenting a premature infant. Certain aspects of AI culture appear to be important in having a premature infant in the NICU and in parenting a premature infant. We recommend that healthcare providers deliver culturally appropriate care that fully supports AI mothers and their premature infants.

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Section: Discussionsupporting

confidence: 88%

Section: Discussionsupporting

confidence: 74%

Section: Discussionmentioning

confidence: 99%

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Birthing and Parenting a Premature Infant in a Cultural Context

et al. 2015

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“…This preservation of clan structures and distributed alloparenting is still readily apparent among the Eastern Band of the Cherokee Indian, and likely provided a buffering impact to the genocidal campaign waged against the Cherokee during the 19th century (Thornton 1984). Modern empirical evidence indicates a cultural emphasis on distributed (especially extended family) care giving among Cherokee mothers (Nichols 2004). …”

Section: Introductionmentioning

confidence: 99%

Cultural Models and Fertility Timing among Cherokee and White Youth in Appalachia: Beyond the Mode

Brown

Hruschka

Worthman

2009

American Anthropologist

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One of anthropology's central concerns has been how group differences in behavior, experience, and ways of seeing the world (i.e., cultural differences) are created and reinforced. Common approaches to characterizing cultural differences have focused on describing mean or modal distinctions, such as Fry's (1992) analysis of different levels of community aggression between two Zapotec groups in Mexico, or the cultural differences in childrearing styles described in the Whitings' classic Six Cultures study (Whiting and Whiting 1975). Psychological anthropology has contributed to these investigations through its description of group differences in shared cognitive and emotional structures, or cultural models (D'Andrade and Strauss 1992;Shore 1996;Strauss and Quinn 1997) that underlie these observed behavioral differences across cultural groups. For example, Harkness and Super (1996) show how parents' culture-specific models of childrearing are associated with psychological, biological, and behavioral differences in child development.Comparing and contrasting groups in terms of modal characteristics has productively shown culture's influence on thought and behavior, but this approach has its limitations. In 1961, A.F.C. Wallace critiqued the way that culture and personality -the dominant analytical frame of the time -conflated cultural group with individual psychological characteristics (Wallace 1961). Since this time, there have been recurring calls for a focus on subgroup differences and individual variability (Boster 1987;Pelto and Pelto 1975). Contemporary approaches in psychological anthropology direct our attention to the processes by which such diversity is formed (Handwerker 2002: Shore, 1996, moving us further from the flat descriptive essentialism of earlier perspectives on culture.Our understanding of within-cultural variability has benefited greatly from quantitative data and models of cultural consensus (Romney, et al. 1986). Such approaches have permitted anthropologists to explore the relative degree of sharing or consensus among related cultural groups (Borgatti 2002;Caulkins 2001;Garro 2000;Handwerker 2002; Hruschka, et al. 2008; Moore, et al. 1999;Weller and Baer 2002). For example, Baer et al. (2004) show that community location is more important than professional training in determining cultural beliefs about AIDS among physicians and patients in Texas and Mexico. NIH Public Access Author ManuscriptAm Anthropol. Author manuscript; available in PMC 2010 November 8. NIH-PA Author Manuscript NIH-PA Author Manuscript NIH-PA Author ManuscriptMost quantitative studies of cultural variation have examined between-group differences in modal thought or behavior. However, another aspect of inter-group variability has to do with the degree to which group members endorse a single dominant model (Boster and Weller 1990; Hruschka, et al. 2008). For example, in the 20th century, Americans adhered to a strong norm concerning the appropriate color of a wedding dress (white). However, no such norm prevailed p...

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“…AI families have to constantly adjust to their environments to maintain their health and spirituality. Balance, harmony, and oneness are the attributes of spirituality (Nichols, 2004;Wing & Thompson, 1995;Wuest, American Indian and Alaska Native Mental Health Research Copyright: Centers for American Indian and Alaska Native Health Colorado School of Public Health/University of Colorado Anschutz Medical Campus (www.ucdenver.edu/caianh) 1991). AI families need to maintain balance, live harmoniously, and maintain a oneness with their environments to be healthy.…”

Section: Spiritualitymentioning

confidence: 99%

Culturally Competent Research with American Indians and Alaska Natives: Findings and Recommendations of the First Symposium of the Work Group on American Indian Research and Program Evaluation Methodology

Caldwell¹

2005

AIANMHR

116

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Hard copies of monographs and back issues (Volume 1, Issue 1 through Volume 8, Issue 3) are available for purchase. Prices and ordering information can be found at http://www.uchsc.edu/ai/ncaianmhr/pdf_files/Journal_Order_Form.pdf. This article describes the collective experience of a multidisciplinary network of researchers, practitioners, and program evaluators who support appropriate research and evaluation methods in working with Native peoples. Our experience underlines the critical importance of culture in understanding and conducting research with the diverse populations of American Indians and Alaska Natives, and documents the need for community-based, collaborative, participatory action research. We discuss the major findings of the first American Indian Research and Program Evaluation Methodology national symposium, and articulate a set of 20 guiding principles for conducting research and program evaluation.Keywords: American Indians and Alaska Natives, Community-based Participatory Research, Participatory Action Research, CultureThis article presents a call for systematic change in how research and program evaluation are conducted in Indian Country. 3 The authors do not intend to offer innovative research and evaluation methods; rather, we draw upon our collective experience, much of it based on working with individuals who have chronic illnesses and disabilities, to offer consolidated documentation for requiring that research and program evaluation in Indian Country be participatory. Further, we offer 20 guiding American Indian and Alaska Native Mental Health Research Copyright: Centers for American Indian and Alaska Native Health Colorado School of Public Health/University of Colorado Anschutz Medical Campus (www.ucdenver.edu/caianh) 2 VOLUME 12, NUMBER 1 principles, derived through the First Symposium of the Work Group on American Indian Research and Program Evaluation Methodology (AIRPEM), that we believe are basic to culturally respectful research and program evaluation. While the purposes of research and program evaluation activities often differ, the methods employed may be quite similar; for this reason, reference to research throughout this article can generally be assumed to apply to program evaluation as well.The special circumstances of American Indians and Alaska Natives (AI/ANs) affect research, program evaluation, and service delivery in Indian Country. In this regard, two fundamental considerations merit particular mention: tribal sovereignty and diversity. Tribal sovereignty means that AI/AN communities are sovereign political entities, each with its own form of governance, culture, and history. Second, AI/ANs are often mistakenly viewed as a single ethnic minority population (also referred to as the homogeneity assumption). In fact, over 560 Native nations and tribal entities exist in this country, constituting distinct cultural as well as political groups. In Alaska, for instance, there are at least four different cultural groups often referred to as Alaska Natives: Eskimos, Ale...

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The Infant Caring Process among Cherokee Mothers

Cited by 12 publications

References 50 publications

Birthing and Parenting a Premature Infant in a Cultural Context

Birthing and Parenting a Premature Infant in a Cultural Context

Cultural Models and Fertility Timing among Cherokee and White Youth in Appalachia: Beyond the Mode

Culturally Competent Research with American Indians and Alaska Natives: Findings and Recommendations of the First Symposium of the Work Group on American Indian Research and Program Evaluation Methodology

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