With All My Relations: Counseling American Indians and Alaska Natives Within a Familial Context

Abstract

Statistics show that two thirds of American Indians and Alaska Natives (AIs/ANs) live outside of tribal areas, and 50% of those individuals who seek counseling services will not use tribal resources. There is a strong likelihood that counselors will have the opportunity to provide services to AI/AN clients. The review of the academic literature focused on counseling services for AIs/ANs revealed three primary themes. These themes include issues regarding cultural competency, awareness of different levels of acculturation, and the appropriateness of utilizing Eurocentric counseling theories with AIs/ANs. Perhaps more importantly, these themes often emerge within the context of family and tribal unity. These issues, as well as some general guidelines for counseling indigenous families, are addressed within this article.

Family and Friend Influence on Urban-Dwelling American Indian Adolescent Girl’s Sexual Risk Behavior

“…Red Horse (1997) contends family, kinship, and relationship patterns greatly affect individuals and families. However, according to Harper (2011), urban AI families continue to evolve as they surround themselves with the dominant White culture and Eurocentric views.…”

American Indian Perceptions of Educational Achievement in Predominantly White Culture

“…In addition, several recent counseling articles have explored practice-based issues, including the following: counseling AI families (Harper, 2011); understanding the effects of historical trauma and poverty (Robbins, 2012); and reviewing evidence-based treatment of AI clientele (Gray & Rose, 2012). Although a modest amount of research and literature has focused on contemporary AI issues, understanding AI transition between cultures, and best practice standards, limited investigations illuminate tribal-based AI family members' perceptions of their relatives achievement in predominately White postsecondary institutions.…”

“…Several counseling-related investigations have explored AI multicultural issues, including postsecondary transition and retention (Flynn et al, 2012), factors contributing to AI binge eating behavior and level of obesity (Clark & Winterowd, 2012), and the therapeutic effectiveness of a spiritual ecogram with AI clientele (Limb & Hodge, 2011). In addition, several recent counseling articles have explored practice-based issues, including the following: counseling AI families (Harper, 2011); understanding the effects of historical trauma and poverty (Robbins, 2012); and reviewing evidence-based treatment of AI clientele (Gray & Rose, 2012). Although a modest amount of research and literature has focused on contemporary AI issues, understanding AI transition between cultures, and best practice standards, limited investigations illuminate tribal-based AI family members’ perceptions of their relatives achievement in predominately White postsecondary institutions.…”

“…Although a modest amount of research and literature has focused on contemporary AI issues, understanding AI transition between cultures, and best practice standards, limited investigations illuminate tribal-based AI family members’ perceptions of their relatives achievement in predominately White postsecondary institutions. Given the importance of understanding issues within indigenous families (Harper, 2011) and the dearth in investigations exploring AI family topics, an investigation into tribal-based AI perception of achievement in predominately White culture is well timed.…”

“Let our Apache Heritage and Culture Live on Forever and Teach the Young Ones”: Development of The Elders’ Resilience Curriculum, an Upstream Suicide Prevention Approach for American Indian Youth

“…Community stakeholders have also emphasized specifically generational rifts between Elders and younger generations as a risk factor with implications for culture as prevention. Elders have always played an important part in tribal communities often fulfilling the role of parent, teacher, community leader, and spiritual mentor (Garrett & Garrett, ; Harper, ), including passing down their languages, traditions, and stories (Sarche & Whitesell, ). There is a very special kind of relationship based on mutual respect and caring between native Elders and children as one moves through life, from “being cared for” to “caring for” (Red Horse, , ), and many Elders pass on to youth the belief that their own life‐force carries the spirits of their ancestors (Hunter & Sawyer, ).…”