Contemporary Indigenous women's literature illustrates how American Indian women facilitate adaptation from "traditional" communities to diverse urban communities. The objective of this study is to examine how Northern Athabascan women lead in communities which are not exclusive to these Indigenous peoples. The use of Athabascan values such as self-sufficiency, hard work, practice of traditions, caring, sharing, family relations, and respect for elders and others, can be seen as one example of how women lead in non-"traditional" communities. This thesis examines Athabascan women leaders who have worked at two seasonal Native-owned hotels in Alaska as a case study to examine how women lead. By analyzing the women of Doyon Tourism Inc. through the framework of Athabascan values, evidence of cultural continuity can be seen through the sustained use of "traditional" values.

<p> <b>Background:</b> The smoking rate among young Alaska Native adults (ages 19-29) in Southeast Alaska is 70% as compared to the statewide adult smoking rate of 21%, the Alaska Native adult rate of 41%, and the overall young adult rate of 32%. Southeast Alaska Regional Health Consortium (SEARHC), the non-profit tribal health consortium serving Southeast Alaska, commissioned this research to inform development of a young adult-specific, social marketing-based smoking cessation intervention. </p><p> <b>Methods:</b> Using purposive sampling, 23 individuals were recruited for five focus groups and four individual interviews in Juneau, Alaska. Following a social marketing framework, the research assessed participant beliefs about the benefits and negative impacts of smoking, barriers to quitting, and preferred quit support methods, as well as participant reactions to particular anti-smoking advertisements and quit support methods. </p><p> <b>Results:</b> Almost all participants reported an interest in quitting smoking. Stress relief, boredom relief, relaxation, and oral satisfaction were the main benefits of smoking. Downsides to smoking included negative short-term health impacts, negative impacts on children in the extended family, and negative cosmetic impacts. Barriers to quitting included loss of listed benefits, addiction and habit, fatalism, and the high prevalence of smoking among family and friends. The preferred method of quitting was cold turkey (unassisted quitting), with very few participants reporting use of counseling or pharmacotherapy. Participants preferred high emotional level anti-smoking advertisements with either strongly negative emotional valence (e.g., fear and disgust) or strongly positive emotional valence (e.g., joy, happiness). Reaction to quit support methods was most favorable to texting support and a smart phone app, and most negative toward a smart phone video game. Reaction to counseling was strongly supportive among those who had tried it and largely but not totally negative among those who had not. </p><p> <b>Conclusion</b>: Young Alaska Native adults in Juneau who smoke are interested in quitting but prefer cold turkey to counseling and pharmacotherapy. They are more concerned about short-term than long-term health impacts, and they are sensitive to the impact of smoking on their appearance and on children in their extended family. Findings formed a foundation for a proposed social-marketing based intervention.</p>

<p> This study examined the common essence of language restriction and then resurgence among Quechan Native American elders. The data suggests that Quechan elders' sense of culture and identity was influenced by speaking the native language. Bourdieu's work on language and power were supported as socially constructed means of communication. Findings from this study provided empirical support for Hatch's Cultural Dynamics model. Erikson's work on identity was also supported with additional suggestions made to expand his final stage of psychosocial development for the Quechan Native American. </p><p> This research primarily focused on the individual level of analysis and provided practical application for the constructs of language, culture, and identity. In addition, this research also provided theoretical contributions for identity while embracing the existing body of knowledge. The research question, <i>"How does speaking the native language affect one's sense of culture and identity?"</i> was addressed through ten interviews with elders of the Quechan Native American Tribe. </p><p> Three distinct findings emerged from data gathered in this research. The first major finding indicated that language is a means of survival for the Quechan elders who forms much of their current reality on historical knowledge. The second finding suggests that the identity of Quechan elders is under reconstruction through the resurgence of the Quechan language and subsequent legitimization of that linguistic symbol. Lastly, the Quechan elders may be realigning their individual view of culture based on a combination of long-standing tribal knowledge and documentation presented by the dominant culture. </p><p> This study suggests a need to draw stronger theoretical connections between the constructs of identity and culture. On the individual level of analysis, culture and identity form and reform constantly to emerge as new entities. However, as this research has suggested, the individual may greatly influence the group's fundamental ideas of culture and identity.</p>

<p>The purpose of this project was to record the private archaeological collection of the Keene family, which was previously unknown to the professional community. While at the two sites, Keene Redfield site (8Ja1847) and Keene Dog Pond site (8Ja1848), in Jackson County, northwest Florida, USF archaeologists also conducted field investigations to look for prehistoric cultural materials in undisturbed contexts. </p><p> This research was conducted at the request of the Keene family. The field crew systematically documented, cataloged and photographed each artifact in the Keene collection while at the sites. Surface survey and testing were also carried out in order to determine site boundaries, occupation and function. </p><p> ]Over 1,000 artifacts from every time period from the transitional Paleo-Indian/Early Archaic through the Mississippian were documented from the collection. Field investigations resulted in the location and investigation of undisturbed cultural strata below the plow zone, enabling the researchers to obtain radiocarbon dates from these deposits. Evidence of hunting and gathering activities and of tool processing including repair, sharpening and possible re-use was found at both sites. </p><p> This work allowed for the publication of two previously unknown, rich archaeological sites and for a better understanding of the prehistoric activities and functions of this region of the southeast. While participating in this public archaeology project, several other similar opportunities presented themselves, providing USF archaeologists with the ability to maintain a presence in the area to continue public archaeology efforts to engage the community and encourage appropriate participation and good stewardship of these types of private sites. </p>

<p> There is currently widespread debate in the psychological community with regards to research on and provision of evidence-based practices. The American Psychological Association recently developed clinical and research guidelines for the implementation and investigation of culturally appropriate treatment interventions. As of 2000, there were 562 tribal entities recognized and eligible or funding and services from the Bureau of Indian Affairs (Ogunwole, 2002). This United States Indigenous contingent continues to be marginalized by diagnostic classification and treatment interventions that perpetuate or discount the role of cultural oppression (Gone, 2009). Whereas current literature speaks to a relationship between colonization and intergenerational trauma (Gone &amp; Alc&aacute;ntara, 2007; Duran &amp; Duran, 1995), the reenactment of this relationship in the Evidence-Based paradigm is under-researched (Smith-Morris, 2007). </p><p> This integrative literature review (ILR) ucovers the benefits of Talking Circle for Native and Native-minded persons and communities. Advocates for the implementation of culturally-appropriate diagnostic, treatment, and research methodologies report that inclusion assists in healing socio-historical wounds (Gone &amp; Alc&aacute;ntara, 2007; Sue, Zane, Hall, &amp; Berger, 2009). This is extremely relevant for contemporary Indigenous individuals, families, and communities. </p><p> The current study presents the viability of Talking Circle for slowing the transmission of trauma by offering a compelling argument supporting its evidence-based nature through a comparison of available research on trauma-informed treatment models with published findings on Talking Circle. Assumptions, literature review, critique of the literature review, and commentary on and appraisal of potentially translatable healing rituals supports a postcolonial driven conceptual model for the treatment of the soul wound, the Native equivalent of Post-Traumatic Stress Disorder (PTSD) Disorder of Extreme Stress Not Otherwise Specified (DESNOS). </p><p> This ILR assists in substantiating the logical inclusion of Talking Circle into the existing set of available evidence-based PTSD treatment interventions (as outlined in Jennings, 2004, 2008). Providing this conceptual model via an ILR allows for adequately assessing the specific aspects of the research on intergenerational trauma, available interventions, and existing needs. This project illuminates, in a multilayered way, the role of Talking Circle in indigenous life and for healing intergenerational trauma, the soul wound, in the Native community.</p>

<p>The general problem is Native American tribes have high prevalence rates of diabetes. The specific problem is the failure of IHS sites to adopt EHR may cause health care providers to miss critical opportunities to improve screening and triage processes that result in quality improvement. The purpose of the quantitative correlational study was to explore a possible correlation between electronic health record use and reductions in diabetes co-morbidities. The study involved examining over 10 years of ex post facto data, with over one million patient encounters, from the Resource and Patient Management System database. Electronic health records containing key components such as clinical decision support with clinical reminders, evidence-based guidelines, template-driven protocols, and algorithmic modeling changes clinical provider behavior resulting in quality improvement. The study identifies the theoretical constructs from over 50 years of literature that converge to support quality improvement using electronic health records. Quality improvement theory and the unified theory of acceptance and use of technology were examined to explore relationships between process changes and behavioral modification. Results revealed a significant positive correlation between total blood pressure control screenings and the diagnosis of hypertension for fiscal years 2005 &ndash; 2009 <i>r</i>(4) = .947, <i>p</i> = .007. A significant positive correlation also existed between blood pressure control screenings with values >130/80 and diagnosis of hypertension for fiscal years 2005 &ndash; 2009 <i>r</i>(4) = .909, <i>p</i> = .016. The study concludes with a rejection of the posited null hypotheses, revealing a statistically significant correlation between use of a comprehensive electronic health record and health care quality improvement. </p>

<p> Native American women's leadership, information communication technologies (ICTs), work-life balance (WLB) and human capacity building (HCB) are grounded in social justice issues due to their long history of overall cultural decimation, inequitable access to technology, monetary resources, and social power (agency), and influence. Currently, there is a lack of research regarding Native American women leaders' use of ICTs for WLB and HCB. Thus, the purpose of this qualitative, phenomenological study is to explore ways in which ICTs can enrich Native American women's leadership aptitude, work-life balance, and overall capabilities. Grounded in Giele's (2008) life course research and President Obama's (U.S. White House, 2011) recently signed, "The Executive Order (13592) on Improving American Indian and Alaska Native Educational Opportunities and Strengthening Tribal Colleges and Universities". This order reasserts his <i>cradle to career</i> (Galbraith, 2012) commitment to all Native Americans and Alaskan Indians, this study seeks to answer the following research questions: How are Native American women leaders utilizing ICTs for WLB and capacity building. To answer these questions, narrative life-story framework (Giele 2008; Weber, 2010) based interviews were be conducted and coded for the following themes: Identity, adaptive style, and ICT use. The researcher's intent is to help bridge the existing literature gap and potentially inform culturally ICT use for Native American and global Indigenous women's WLB and capacity-building to empower their efforts for preserving and revitalizing their culture. </p><p> <i>Keywords</i>: Native American, global, Indigenous, women, leaders, information communication technology, education technologies, learning technologies, ICTs, work-life balance, WLB, capacity building, cultural preservation and revitalization</p>

<p> This critical analysis of the literature explores the potential of liberation psychology to address the sequelae of historical trauma in Native American communities. 21st century Native America faces significant health and wellness challenges including socio-economic disparities, interpersonal violence, substance abuse, psycho-spiritual distress, and physical health issues (Brave Heart, 2004; Dickerson &amp; Johnson, 2010; Manson, 2000; Manson, Beals, Klein, Croy, &amp; AI-SUPERPFP, 2005; United States Department of Health and Human Services, 2001). The literature questions the validity of mainstream psychological science to effectively conceptualize and treat Native Americans, and calls for the identification of specific, culturally relevant interventions to increase physical and psychological wellness (Duran, 2006; Manson, 2000; Wendt &amp; Gone, 2011). The concept of historical trauma helps to elucidate the psycho-spiritual distress experienced by many Native Americans, including internalized oppression, as the sequelae of unhealed wounds from 500 years of physical and cultural genocide (Brave Heart, Chase, Elkins, &amp; Altschul, 2011; Duran, 2006; Gone &amp; Alcantara, 2007; Manson, 2000; Struthers &amp; Lowe, 2003; Whitbeck, 2006). Duran, Firehammer, and Gonzalez (2008) suggest a liberation psychology approach may alleviate suffering related to historical trauma. This dissertation further integrates the literature on the historical trauma response with the literature on liberation psychology. Native American wellness goals are identified in the literature of scholars, researchers, practitioners, activists, community members, and allies. Concepts and strategies from a liberation psychology framework are then explored for their potential to help illuminate challenges, address needs, and support goals, in alignment with cultural values and work currently being done in this field. Implications in the areas of epistemology, research, clinical practice, practitioner training, and public acknowledgement are explored in depth, and recommendations for incorporating liberatory strategies in therapeutic interventions are made. This dissertation also identifies its own theoretical and methodological limitations, and proposes areas for future investigation. Emerging hypotheses suggest that incorporating liberatory practices in therapeutic work with Native American communities may offer a congruent and compatible pathway to promote psychological well-being in this community.</p>

ABSTRACT SPIRITUALITY IN SUPERVISION: A PHENOMENOLOGICAL STUDY by Deborah K. Ross The counseling profession has recognized the importance of spirituality in the counseling process (Hall, Dixon, & Mauzey, 2004; Kelly Jr., 1994; Miranti, 2007; Young, Wiggins-Frame, & Cashwell, 2007). As a component of providing quality care, Association for Multicultural Counseling and Development Counseling Competencies call upon counselors to respect clients’ religious and spiritual beliefs as a matter of diversity (Arredondo et al., 1996). A supervisor’s approach to spirituality shapes the nature not only of the supervision itself but also of the supervisee’s practice (American Counseling Association, 2005). While authors (Aten & Hernandez, 2004; Bishop et al., 2003; Carlson et al., 2002; Frame, 2003; Isakson et al., 2001; Kilpatrick & Holland, 1990; Okundaye et al., 1999; Polanski, 2003; Stebnicki, 2006) have suggested that supervisors are already addressing spirituality in supervision, little data exist about the process of how supervisors actually incorporate spirituality in their supervision. In this manuscript, the author provides a conceptual consideration of effective ways to discuss spirituality in supervision with implications from Quaker practices, Native American spiritual teachings, and models of spiritual development from Sukyo Mahikari. In the second chapter, the author presents the results of a qualitative phenomenological methodology (Creswell, 2007) to examine three research questions: How are supervisors helping their supervisees conceptualize the involvement of spirituality with their clients? How are supervisors teaching their supervisees to process spiritual content to help their clients? How does a supervisor inform her own therapeutic perspective on spirituality? Eleven supervisors who integrate spirituality in their practices shared their supervision experiences. Their recorded interviews were transcribed, examined for significant statements, and then synthesized into descriptions of essential essences (Creswell, 2007). The meaning units are described in three stages: 1. beginning to be, during which time the supervisors describe how spirituality shows up in their work with supervisees in regards to creating a safe and authentic space for supervisees to explore their own therapeutic spiritual framework and practice working from their authentic selves; 2. creating a map to all directions, a co-creation of the supervisor and supervisee regarding the nature and boundaries of spiritual experiences; and 3. sojourning, the collaborative journey in which learning and processing spiritual experiences shapes how the supervisors foster spiritual presence and authenticity. Keywords: spirituality, supervision, therapy, phenomenology, Quaker, Sukyo Mahikari, Native American spirituality

<p> This dissertation is an examination of how epistemologies that I participate in that are mapped/mappable, in terms of authenticity, through three coordinates: the biological/political, the cultural and place. These coordinates are then processed through the interlocutor (in the case of this dissertation, the reader) who filters the data through the lenses of their positionality. This work necessarily recognizes that the interlocutors frames of reference are, like mine, shaped by their positionality. </p><p> The three prime ethos/culture based epistemologies that are examined are the NDN (more commonly referenced as Native American), the United States Marine and the Academic. The analysis performed is done through my personal experiences, as processed through a number of theoretical frames. While this limits the scope of the work to my interactions through and within the epistemology, it also recognizes that these epistemologies are keys to formulating identities that are living, moving, contradictory shifting concepts. </p><p> I conclude that the various Ideological State Appartatuses (Althusser) and Panoptic policing or disciplining discourses/structures (Foucault) that shape and authenticate these three discourses of authenticity are both internally contradictory and mutually contradictory in ways that illuminate several hegemonic processes at play in the contemporary US and NDN country. While recognizing the inherent limits of an autoethnographic methodology, I believe I have elaborated an approach that can be widely used in examining not only these three but other identity-based communities.</p>