James B. Waldram

Aboriginal spirituality: Symbolic healing in Canadian prisons

Symbolic healing is a complex phenomenon that is still relatively poorly understood. This paper documents a process of symbolic healing which is occurring in Canadian penitentiaries, and which involves Aboriginal offenders in cultural awareness and educational programs. The situation is compounded, however, by the existence of offenders from diverse Aboriginal cultural backgrounds with differing degrees of orientation to Aboriginal and Euro-Canadian cultures. Participants must first receive the necessary education to allow them to identify with the healing symbols so that healing may ensue, and both the healers and the patients must engage in a process of redefining their cultures in search of a common cultural base.

The narrative challenge to cognitive behavioral treatment of sexual offenders.

Imprisoned sexual offenders undergoing treatment are expected to deduce and follow a treatment schema constructed on the foundations of cognitive behavioral therapy (CBT). A key element of their treatment program is the presentation of a core narrative, their autobiography, to treatment staff and peers. Examining this form of prison-based treatment through the lens of narrative theory, I argue that the autobiographies and other stories that are developed and performed as part of this treatment process are largely the product of the imposition of this treatment schema in combination with dynamic group processes. Ironically, the treatment schema and the prevailing dynamics work to subvert the fundamental forensic goal of having inmates disclose aspects of their lives and crimes as an essential stepping stone toward rehabilitation. The narratives that emerge, both in detail and in meaning, cannot be seen as simply reflections of any single individual’s life but, instead, as composites built on, and reflective of, cultural processes somewhat unique to the forensic context. Narrative, a fundamental mode of thinking and communication, necessarily challenges the directed nature of autobiographical presentation derived from CBT. In such circumstances, the effectiveness of CBT for sexual offenders is questionable.

Access to traditional medicine in a western Canadian city.

This paper examines the question of access to traditional Indian medical systems in the western Canadian city of Saskatoon. The data demonstrate that many Natives desire such access, and do not see difficulties in having Indian healers available in Western-style biomedical clinics. A variety of language variables proved to be the best predictors of access questions, indicating that those with the greatest cultural adherence were most likely to want a more formal access. It is argued that a lack of access to traditional Indian medical services represents a legitimate health need. Considerations for the implementation of such a formal access to traditional Indian medicine are discussed.

Healing history? Aboriginal healing, historical trauma, and personal responsibility

What can an exploration of contemporary Aboriginal healing programs such as those offered in Canadian prisons and urban clinics tell us about the importance of history in understanding social and psychological pathology, and more significantly the salience of the concept of “historical trauma”? The form of Aboriginal “healing” that has emerged in recent decades to become dominant in many parts of the country is itself a reflection of historical processes and efforts to ameliorate the consequences of what is today often termed “historical trauma.” In other words, contemporary notions of “healing” and the social, cultural, medical, and psychological disruption and distress caused by colonialism and captured in the term “historical trauma” have coevolved in an interdependent manner. I also argue that there is a tension between the attribution of this distress to both specific (e.g., residential schools) and generalized (e.g., colonialism) historical factors, as evident in the “historical trauma” concept, and the prevailing emphasis in many healing programs to encourage the individual to take personal responsibility for their situation and avoid attributing blame to other factors. I conclude that “historical trauma” represents an idiom of distress that captures a variety of historical and contemporary phenomena and which provides a language for expressing distress that is gaining currency, at least among scholars, and that the contemporary Aboriginal healing movement represents an effort to deal with the absence or failure of both “traditional” Aboriginal healing and government-sponsored medical and psychological services to adequately deal with this distress of colonialism.

Relocation, consolidation, and settlement pattern in the Canadian subarctic

The relocation and consolidation of subarctic native populations into settlement patterns designed according to southern, urban models has often resulted in cultural confusion and an increase in interpersonal tension, alcohol abuse, and violence. Through a review of selected case material, and the detailed examination of one relocated community, the dynamics of this situation are highlighted. Where native communities have re-established themselves beyond the reach of government planners, the recreation of more culturally appropriate settlement patterns has ensued.

The view from the Hogan: cultural epidemiology and the return to ethnography.

Alexander Leightons seminal work has clearly demonstrated how ethnographic experience provides the rich cultural context in which epidemiological data are best interpreted. This article reviews recent trends in cultural epidemiology, and especially the emergence of the EMIC (Explanatory Model Interview Catalogue) as a quantitatively oriented tool designed to assess culture. It is suggested that such efforts do not reflect more recent trends in culture theory, and tend to view ‘cultures’ as easily bounded and largely homogenous units to facilitate the generation of quantitative data. It is argued that cultural epidemiologists should take a step back and ask, ‘what is the culture in question here?’ and ‘how do I know if it is appropriate to place any given member of my sample into a specific cultural category?’ before proceeding with any ‘culturally appropriate’ instrument. The answer to these questions begins with a return to ethnography as a means to elucidate and describe culture within the context in which it is being presented and studied.

Doing Resilience with “Half a Brain:” Navigating Moral Sensibilities 35 Years After Hemispherectomy

This paper investigates experiences of resilience in the context of individuals suffering from disability as a result of severe intractable seizure disorder and consequent hemispherectomy, a surgical procedure in which part or all of either the left or right cerebral hemisphere is removed. Two adults who underwent childhood hemispherectomies—one left and one right—are the focus of this study. Previous research has extensively detailed the clinical outcomes of this neurological procedure, yet the actual day-to-day experiences of individuals living post-hemispherectomy remains unexplored. Utilizing open-ended, qualitative, and narrative techniques from a phenomenology of performativity perspective, the authors question how each individual’s experiences of daily living are invariably acts of resilience, involving several different strategies that are somewhat unique to each. Rather than working as an adjective or noun signifying certain environmental or individual attributes, this paper proposes that “resilience” is best conceptualized as the individualized intentional actions which disabled, distraught, or at risk individuals perform in contextually relevant and idiosyncratic ways as they navigate health and well-being within their local social and moral worlds.

The role of sensorial processes in Q’eqchi’ Maya healing: A case study of depression and bereavement

Theory and research on the healing practices of Indigenous communities around the globe have often been influenced by models of “symbolic healing” that privilege the way patients consciously interpret or derive meaning from a healing encounter. In our work with a group of Q’eqchi’ Maya healers in southern Belize, these aspects of “symbolic healing” are not always present. Such empirical observations force us to reach beyond models of symbolic healing to understand how healing might prove effective. Through the extended analysis of a single case study of rahil ch’ool or “depression,” we propose to advance understanding of forms of healing which are not dependent on a shared “mythic” or “assumptive world” between patient and healer or where therapeutic efficacy does not rely on the patient’s ability to “believe” in or consciously “know” what is occurring during treatment. In this we demonstrate how the body, as a site of experience, transformation, and communication, becomes the therapeutic locus in healing encounters of this kind and argue that embodied mediums of sensorial experience be considered central in attempts to understand healing efficacy.

Diagnostic Emplotment in Q'eqchi' Maya Medicine.

ABSTRACT Medical diagnosis is a process of illness discrimination, categorization, and identification on the basis of careful observation and is central in biomedicine and many traditional medical systems around the world. Through a detailed analysis of several illness episodes and healer interviews among Maya communities in southern Belize, we observe that the diagnostic processes of traditional Q’eqchi’ healers reflect patterns of narrative ‘emplotment’ that engage not simply the individual patient but also significant spiritual and cosmological forces. Three diagnostic techniques of the Q’eqchi’ Maya healers are described and their connections to Maya concepts of personhood and cosmovision are presented. This research fosters an appreciation of how Indigenous knowledge systems shape clinical encounters and healing dramas, widening the spheres of clinical narrative co-construction and dialogue beyond the material and physical contexts implicit within Western clinical encounters.