2020
DOI: 10.31219/osf.io/xb5m2
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“Walking in Two Worlds”: Towards an Indigenist Ecological Systems Model for Group Therapy

Abstract: Walking in two worlds is a common metaphor Indigenous peoples use to describe their experiences navigating the differences between Indigenous and Western epistemological and ontological worldviews across various contexts. Despite wide support for this phenomena, there have been few attempts to address Indigenous-Western cultural incongruities through structural changes in counseling psychology, though we are well-equipped as a profession to do so. Thus, we propose for counseling psychology to move towards an I… Show more

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Cited by 6 publications
(4 citation statements)
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“…A helpful first step might be to leverage Indigenous theories (e.g., TribCrit. 2005) as well as emerging models of Indigenous developmental science (Fish, 2021; Fish et al., 2020) to ensure methodological reflexivity and explicit address of the political mechanisms that result in the homogenization or erasure of agency within Indigenous samples.…”
Section: Discussionmentioning
confidence: 99%
“…A helpful first step might be to leverage Indigenous theories (e.g., TribCrit. 2005) as well as emerging models of Indigenous developmental science (Fish, 2021; Fish et al., 2020) to ensure methodological reflexivity and explicit address of the political mechanisms that result in the homogenization or erasure of agency within Indigenous samples.…”
Section: Discussionmentioning
confidence: 99%
“…Although there are many different models that can adopt a structural-psychological perspective (e.g., Fish et al, 2020;Rogers et al, in press), we have been particularly enamored with master narratives, which are culturally shared stories that guide thoughts, beliefs, values, and behaviors (McLean & Syed, 2015). According to our master narrative framework, individuals' personal narratives--their identities and representations of their lives--are constructed in relation to culturally available master narratives that provide templates for what it means to be a healthy, positive participant in a given society.…”
Section: Shifting Focus To a Structural-psychological Perspective Via...mentioning
confidence: 99%
“…There is growing consensus that culture and its organizing features (i.e., ontologies, epistemologies) are integral to the human experience (Cole & Packer, 2011;García Coll et al, 1996), creating space for developmental scientists to critically consider Indigenous perspectives and theories of human development (Fish et al, 2020;Fitzgerald & Farrell, 2012), as I am from the standpoint of the Haudenosaunee. However, few take into account the role of relationships with spiritual (Willard & Norenzayan, 2013) and environmental entities (Washinawatok et al, 2017), and non-linear temporality (Amorim, 2017), on Indigenous functioning and development.…”
Section: Betrayal Of the Two Row Wampummentioning
confidence: 99%
“…Developmental science privileges (post)positivistic research paradigms despite their limited ontological, epistemological, and methodological approaches -and total lack of axiological consideration (Wilson, 2001). Other mainstream research paradigms (e.g., constructivism, critical theory) are more flexible, have a greater axiological orientation, and lend themselves better to qualitative research, but are less prevalent and still reflect mainstream ontologies and epistemologies (Fish & Syed, 2020). Though Indigenous developmental scientists gravitate towards these paradigms (Whitesell et al, 2018), the dearth of empirical research that is actually published on Indigenous development in developmental journals is (post)positivistic in nature (e.g., Cvencek et al, 2017).…”
Section: Betrayal Of the Two Row Wampummentioning
confidence: 99%