<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

As pressures of a growing population take their toll on our environment, efforts must be made to facilitate sustainable behaviours at the neighbourhood scale. Science is demonstrating that the abundance and diversity of native bees is declining in many locales around the world. One of the major drivers of this decline is the loss and fragmentation of habitat, caused in part by suburban expansion. This emerging landscape is dominated by a garden typology not beneficial to bee populations. Using the principles and theories of Community-Based Social Marketing (CBSM) and a survey of Guelph gardeners and homeowners, effective program strategies are outlined for implementation by Pollination Guelph, and target the behaviours and barriers associated with activities that negatively impact native bees. A CBSM based program will encourage bee-friendly gardening, promote the aggregate changes needed to alter the individuals gardening behaviours, and potentially increase native bee populations in the suburban neighbourhoods of Guelph.

I hypothesize that specific aspects of education are central to the revitalization of culture amongst Aboriginal peoples in Ontario, and that this revitalization is integral to cultural continuity. I will show the relationship between key aspects of education and cultural revitalization as I track and assess the impacts of Ontario's high school Native Studies suite of courses. The key aspects are: the ability to generate and control content, the content itself (who it targets and serves and how it is applied) and how innovative ideas are implemented, through what processes and with whose help. Recent trends emerging from the analysis of Ontario Ministry of Education (OME) data on the implementation of its suite of ten Native Studies high school courses suggest that the consistent efforts of several generations of First Nations, Métis and Inuit educators working behind the scenes since the late 1960s have resulted in significant and meaningful increases in the number of Native Studies courses offered, the number of schools and school boards offering them, and the number of students enrolling. Considering the context of Aboriginal education in Ontario since the 1960s these general results may certainly be interpreted as progressive. I discuss seven catalysts that have had an indisputable influence over the ability of Indigenous educators to exercise an increasing degree of control over the Ontario Ministry of Education Native Studies curricula. While acknowledging the perspectives of scholars such as Taiaiake Albert, Maria Battiste, Pamela Palmater and Marie Brant-Castellano who argue for “Indian control of Indian education” based on the inherent right of Indigenous peoples to self-government - enshrined in Canada’s “Constitution Act” (1982) - my findings indicate that, given the resources and opportunity to lead the creation of Native Studies courses in Ontario, many Indigenous educators, leaders and communities have opted to take proactive roles in the process, all the while participating in the struggle for the Indigenous constitutionally-inherent right to control all aspects of their education. I argue that we are seeing a resurgence of Indigenous cultures in Canada, and more particularly in Ontario. / Thesis (Master, Geography) -- Queen's University, 2012-04-18 18:20:07.041

No description available.

No abstract available. / Thesis (M.Ed.)-University of Natal, 1980.