Circle of healing: traditional storytelling, part one

The session began with three presenters - LouAnn Benson, Walter Porter, and Lisa Dolchok - all of whom are or have been affiliated with the Circle of Healing Program at Southcentral Foundation in Anchorage, Alaska. The Southcentral Foundation is a Native Health Corporation that administers what used to be the Indian Health Service Hospital and Medical Center. In the Circle of Healing Program, the Southcentral Foundation has designed and implemented an approach to health care that allows its patients simultaneously to access Western medicine, traditional Native healing, and other alternative approaches to health care, such as acupuncture. An important figure in this effort is Dr. Robert Morgan, a psychologist who has worked with the program for several years, and who helped suggest presenters for this part of the program. Originally, Bob planned to be present in Quebec City, but family priorities meant a change in plans. Bob's absence had a silver lining, however, because in his stead he sent LouAnn Benson, one of his able colleagues, who talked about the program from the perspective of an insider.     

Music as knowledge in Shamanism and other healing traditions of Siberia

Several presenters made the point that one cannot look at narrative alone, without taking into account the music, dance, and drumming that, in many settings, go along with it. One of these presenters was Marilyn Walker, who has had the good fortune to work with healers in Siberia. Although academic in approach, Marilyn’s paper also recognizes the importance of experiential ways of knowing. In her Quebec City presentation, she shared some of this experiential dimension by showing and commenting on videotaped segments featuring three Siberian healers. Walker’s paper discusses healing at several levels. In addition to several healing dimensions that she lists at the end of her paper, she mentions the physiological effects of music, dance, and drumming. Current research is leading to a better understanding of how trauma affects the brain and the body, and ways that various therapies, including new therapies focusing on sensorimotor effects, can promote healing. Along with these developments has come a greater appreciation and understanding among some mental health practitioners of some of the neuropsychological processes by which traditional practices such as narrative, singing, drumming, and dancing, may bring about healing.     

STOCK STRUCTURE OF SEA OTTERS (ENHYDRA LUTRIS KENYONI) IN ALASDA

Sea otters in Alaska are recognized as a single subspecies ( Enhydra lutris kenyoni ) and currently managed as a single, interbreeding population. However, geographic and behavioral mechanisms undoubrably constrain sea otter movements on much smaller scales. This paper applies the phylogeographic method (Dizon et al . 1992) and considers distribution, population response, phenotype and genotype data to identify stocks of sea otters within Alaska. The evidence for separate stock identity is genotypic (all stocks), phenotypic (Southcentral and Southwest stocks), and geographic distribution (Southeast stock), whereas population response data are equivocal (all stocks). Differences in genotype frequencies and the presence of unique genotypes among areas indicate restricted gene flow. Genetic exchange may be limited by little or no movement across proposed stock boundaries and discontinuities in distribution at proposed stock boundaries. Skull size differences (phenotypic) between Southwest and Southcentral Alaska populations further support stock separation. Population response information was equivocal in either supporting or refuting stock identity. On the basis of this review, we suggest the following: (1) a Southeast stock extending from Dixon Entrance to Cape Yakataga; (2) a Southcentral stock extending from Cape Yakataga to Cape Douglas including Prince William Sound and Kenai peninsula coast; and (3) a Southwest stock including Alaska Peninsula coast, the Aleutians to Attu Island, Barren, Kodiak, Pribilof Islands, and Bristol Bay.     

"It's been good, not drinking": Alaska Native narratives of lifetime sobriety

Alcohol abuse is closely connected with so much hurt and pain in northern communities that it had to be addressed in this session. Much of what is done in the way of prevention and treatment of alcohol abuse originates from outside indigenous cultures. However, many Native people have either remained sober or become sober without ever going into a formal treatment program. Ironically, until very recently, little research effort has gone into understanding the backgrounds and attitudes of this population. “The People Awakening Project,” a collaborative effort between a group of Alaska Natives interested in sobriety and the University of Alaska Fairbanks, has changed that. Although the project is not finished, this presentation provides a clear sense of how the research is being conducted, what kinds of data are emerging from it, and what some of the preliminary results look like. Chase Hensel gave the original presentation in Quebec City. Svenne Haakenson and Gerry Mohatt, who are heavily involved in the project, join him in authoring this written version.     

Circle of healing: traditional storytelling, part two

For decades, Bible stories have been a source of both conflict and healing. In earlier days, Christian missionaries often went to considerable lengths to question the accuracy of traditional northern Native stories, especially those with supernatural dimensions, and to discredit traditional Native spiritual leaders, such as medicine men and women, angakoks, and shamans. The missionaries’ efforts often undercut Native culture and sometimes contributed to the intergenerational trauma that creates widespread hurt and pain in northern Native communities today. At the same time, a significant number of northern Native people derive considerable solace and support from their Christian beliefs and church affiliations, and many Christian religious organizations active in the North today no longer oppose traditional Native stories, practices, and values. Many northern Native people recognize that there is great value in both Native stories and the stories found in the Bible, but some still feel a tension in trying to reconcile acceptance of both. In his presentation, Walter Porter provided an interesting perspective on this issue, and his approach has considerable potential for healing.     

To see that which cannot be seen: ontological differences and public health policies in Southern Chile

In this article, I explore different visual practices performed by Pehuenche Indigenous healers and state public health professionals in Southern Chile. While non‐Indigenous health workers seek to make ‘traditional’ Pehuenche healing visible within or alongside their own ‘modern’ practices, Pehuenche people are concerned with making visible the evil spirits whose ‘eating’ of persons produces illness. Focusing in particular on different healing practices triggered by the existence of Pehuenche spiritual illnesses that are ‘seen’ by both Indigenous healers and state professionals, this article discusses how different ontologies ground differences between the Indigenous healers and what they ‘see’; as well as how a broader and substantive binary between Pehuenche and non‐Pehuenche realities goes above and beyond these multiplicities. By exploring and discussing the endurance of Pehuenche cosmo‐political relations in a world inhabited by visible and invisible eaters, I hope to create awareness about how a failure to recognize these different realities limits current multicultural policies in Southern Chile, and Indigenous health policies more broadly. At a more theoretical level, the following ethnographic account sheds light on unresolved tensions between the ways ontological difference has been conceptualized within the so‐called ‘ontological turn’ in anthropology and within the field of Science and Technology Studies (STS).     

Stejneger's beaked whale strandings in Alaska, 1995–2020

Presented here is the first comprehensive and updated compilation of history, distribution, and findings of Stejneger's beaked whales (Mesoplodon stejnegeri) in Alaska. Stejneger's beaked whales are a poorly understood, elusive, deep-diving cetacean species found in the North Pacific Ocean. Since Stejneger's beaked whale strandings data in Alaska through 1994 were last published, 35 additional strandings have been documented. Twenty-seven animals stranded in the Aleutian Islands, seven stranded in Southcentral Alaska, and one animal stranded on St. Lawrence Island. Twenty-two carcasses were necropsied, but only four were fresh. Seventeen of the 22 died during mass stranding events and cause of death could not be definitively determined. Barotrauma was suspected in three cases and infectious disease possibly complicated by barotrauma occurred in two cases. We documented an expansion of strandings into the northern Bering Sea, characterized a sex bias, examined stomach contents that included macroplastic, and identified parasites not previously associated with Stejneger's beaked whales. Also included are data on the largest known mass stranding of Stejneger's beaked whales, which occurred on Adak Island in 2018. The history, distribution, and findings presented here are central to further our understanding of this species.     

Native Healing in Alaska—Report From Serpentine Hot Springs

Traditional Alaskan Native healing practices, specifically sweat bathing and hot springs bathing, have medical connotations in that they involve sociocultural factors important to practicing medicine among Alaskan Native people. At Serpentine Hot Springs in northwest Alaska, relief for arthritis, back pain, hip pain, headaches, skin rashes and other disorders was sought. The “treatment setting” was an informal bathhouse and bunkhouse and Eskimo tribal doctors and patients were assigned tasks related to healing. Continuity with traditional cultural patterns was achieved in several ways: meals tended to be traditional Eskimo fare, the predominant language spoken was Inupiaq and styles of interaction were Inupiat in character. All patients showed improvement. The experience reported herein is instructive for those seeking innovative approaches treating Native American groups.     

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 research upon which this paper was based was funded by the Correctional Service of Canada contract No. 1990/91-PRA-306. The author gratefully acknowledges the assistance of the staff at the Regional Psychiatric Centre (Prairie region) in Saskatoon, Saskatchewan, especially Drs. Art Gordon and Steve Wong. A special thank you must be extended to the Elders, Native Liaisons and patients who participated in the research, but who must remain anonymous.The views expressed in this paper do not necessarily represent the views of the Correctional Service of Canada, its staff, or the Elders and patients. The author alone is responsible for the content.     

Identity and healing in three Navajo religious traditions: sa'ah naagháí bik'eh hózh [symbol: see text

In this article, we elucidate how the Navajo synthetic principle sa'ah naagháí bik'eh hózh [symbol: see text] (SNBH) is understood, demonstrated, and elaborated in three different Navajo healing traditions. We conducted interviews with Navajo healers and their patients affiliated with Traditional Navajo religion, the Native American Church, and Pentecostal Christianity. Their narratives provide access to cultural themes of identity and healing that invoke elements of SNBH. SNBH specifies that the conditions for health and well-being are harmony within and connection to the physical/spiritual world. Specifically, each religious healing tradition encourages affective engagement, proper family relations, an understanding of one's cultural and spiritual histories, and the use of kinship terms to establish affective bonds with one's family and with the spiritual world. People's relationships within this common behavioral environment are integral to their self-orientations, to their identities as Navajos, and to the therapeutic process. The disruption and restoration of these relationships constitute an important affective dimension in Navajo distress and healing.     

Healing in the Sámi North

There is a special emphasis today on integrating traditional healing within health services. However, most areas in which there is a system of traditional healing have undergone colonization and a number of pressures suppressing tradition for hundreds of years. The question arises as to how one can understand today’s tradition in light of earlier traditions. This article is based on material collected in Sámi areas of Finnmark and Nord-Troms Norway; it compares local healing traditions with what is known of earlier shamanic traditions in the area. The study is based on 27 interviews among healers and their patients. The findings suggest that although local healing traditions among the Sámi in northern Norway have undergone major transformations during the last several hundred years, they may be considered an extension of a long-standing tradition with deep roots in the region. Of special interest are also the new forms tradition may take in today’s changing global society.     

The Praxis of Indigenism and Alaska Native Timber Politics

This article addresses the most recent discourse on indigenism in Southeast Alaska that has emerged around the Alaska Native Claims Settlement Act of 1971 and its subsequent revisions. It argues that one must consider the "politics of recognition" in Southeast Alaska in terms of the larger political dynamics that shape state and industry access to resources, especially commercially valuable stands of timber. In Southeast Alaska, recognition of Native claims has allowed industrial timber and pulp producers to, in effect, circumvent environmental laws aimed at curbing production, thus allowing them to continue devastating the living conditions of many Natives. Among the local responses to the manipulation of Native claims and identity, the all–Native, radical Christian churches that have taken a strong stance against the recent, corporate–sponsored, cultural revitalization are unique in their resistance to indigenist politics. [Keywords: indigenism, Alaska Natives, development, Pentecostalism]     

Diving down: ritual healing in the tale of The Blind Man and the Loon

Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story has become part of virtually every Native storyteller’s repertoire throughout the Arctic and Subarctic. One answer is that the main character and events of the story evoke the undeserved suffering that shapes the human condition everywhere. Much of the story’s power stems from its depiction of a ritual for healing the handicapped, thereby becoming a medicinal oral text. Additional power comes from the wide range of local and regional forms that adapt it to local sensibilities.     

Development of a Quantitative Food Frequency Questionnaire for Use among the Yup'ik People of Western Alaska

Alaska Native populations are experiencing a nutrition transition and a resulting decrease in diet quality. The present study aimed to develop a quantitative food frequency questionnaire to assess the diet of the Yup''ik people of Western Alaska. A cross-sectional survey was conducted using 24-hour recalls and the information collected served as a basis for developing a quantitative food frequency questionnaire. A total of 177 males and females, aged 13-88, in six western Alaska communities, completed up to three 24-hour recalls as part of the Alaska Native Dietary and Subsistence Food Assessment Project. The frequency of the foods reported in the 24-hour recalls was tabulated and used to create a draft quantitative food frequency questionnaire, which was pilot tested and finalized with input from community members. Store-bought foods high in fat and sugar were reported more frequently than traditional foods. Seven of the top 26 foods most frequently reported were traditional foods. A 150-item quantitative food frequency questionnaire was developed that included 14 breads and crackers; 3 cereals; 11 dairy products; 69 meats, poultry and fish; 13 fruit; 22 vegetables; 9 desserts and snacks; and 9 beverages. The quantitative food frequency questionnaire contains 39 traditional food items. This quantitative food frequency questionnaire can be used to assess the unique diet of the Alaska Native people of Western Alaska. This tool will allow for monitoring of dietary changes over time as well as the identification of foods and nutrients that could be promoted in a nutrition intervention program intended to reduce chronic disease.     

Healing across Cultures: Learning from Traditions

The health and wellness of an individual are reliant on the integrated effects of mind, body, and spirit. This triad is intricately set within a backdrop of the environment, our earth. Western cultures often disregard this holism, especially this fourth component, in its considerations of wellness as described by modern medicine. This practice is unlike that of many of the traditional cultures in the world. These cultures focus more on balance in the context of environmental respect. Varied cultures share remarkable similarities in their healing modalities, especially considering the relative isolation from one to another—evidence that there is truth to the healing knowledge they possess. We are not disconnected from the natural world in terms of health, but dependent and interconnected within ourselves and to everything around us. Social change is required to assure that the practice of modern medicine evolves to incorporate this integral aspect of health and wellness, and this can be done through partnerships with traditional healers.There is a growing demand for wellness and earthly responsibility. It is time to appropriately learn from age-old societies and their healing traditions for they do have answers we are seeking in sustainability and harmony, environmental stewardship and planetary respect, and holistic health. For thousands of years, our ancestors have known the secrets of long life—this knowledge needs to be preserved through the apprenticeship of future generations. We propose a collaboration that develops mutually beneficial learning partnerships combining modern medical knowledge with the wisdom of traditional healers around the world.     

Primitivist medicine and capitalist anxieties in ayahuasca tourism Peru

Analysing healing practices at an ayahuasca tourism centre in Peru, this article illustrates how Shipibo practices of curing and sorcery have adapted to the demands of international clients searching for primitivist healing experiences. At the core of this adaption is the thorny issue of occult power and its relation to capital accumulation. Sorcery here does not serve clients but is manifest among healers working to capitalize on the guests’ primitivist rejections of modern life while operating in environments of economic scarcity and ambient poverty. Ayahuasca tourists do not request and generally do not believe in sorcery, but their very presence generates and negates the local moral economy of sorcery in novel ways. The article explores a paradoxical aspect of ayahuasca tourism wherein guests purge similar anxious desires for capital accumulation that healers achieve when curing them.     

Ethnobotany of the Fort Yukon Region,Alaska

Native plants of the Fort Yukon region, Alaska, were identified as to their medicinal, edible and material uses by the Gwich'in Athabaskan and Caucasian residents. Forty eight species or groups of native plants were identified as having some use predominantly as medicines (40%) and as food or beverage (56%). Their value in past and present Gwich ’in culture is discussed.     

Initiation of healers in Ethiopia: a case study

The aim of this study is to see how healers are initiated in Ethiopia. The paper also describes the position of traditional healers in the current situation of Ethiopia. It is found out that most of spiritual healers believed that they are selected by divine power or spirit. The selections are manifested by a single or a combination of ways namely: through dream, escaping mortal accident, and miraculous healing from chronic illnesses. However, secular healers got the initiation through apprenticeship. It is noted that in many cases "spirit selected healers" could also undergo apprenticeship.     

Revisiting the Navajo way: lessons for contemporary healing

Given the paradox of the success of modern medical technology and the growing patient dissatisfaction with present-day medicine, critics have called for a reevaluation of contemporary medical practice. This paper offers a phenomenological analysis of traditional Navajo healers and their ceremonies to highlight key aspects of healing. A phenomenological view of medical practice takes into account three key features: the lifeworld, the lived body, and understanding. Because of their closeness to a phenomenological view, traditional Navajo mythology and healing practices offer insight into the healing process. Contemporary physicians can appreciate the phenomenological elements of Navajo healing ceremonies, including the Mountain Chant. Navajo healers help patients make sense of their illnesses and direct their lives accordingly, an outcome available to contemporary practitioners, who are also gifted with the benefits of new technologies. By examining scientific medicine, Navajo healing practices, and phenomenology as complementary disciplines, the authors provide the groundwork for reestablishing a more therapeutic view of health.     

The transformative power of story for healing

One of our goals in this session was, not just to talk about the healing power of narrative, but to experience it as well. Louise Profeit-LeBlanc is one of the presenters we invited specifically because of her skills as a storyteller. She has been heavily involved for several years as both an organizer and a participant in the Yukon Storytelling Festival, held every year in late May in Whitehorse. Woven into her presentation is a useful framework for differentiating various kinds of stories. As she tells us a series of stories, she takes us through a wide range of emotions from grief and loss to laughter and awe. For each of her stories, she gives us some personal contextual information that adds to the story’s meaning and helps us appreciate its significance. Her final story, in particular, is the kind of traditional story that has probably existed for a very long time. Such stories may be told with slightly different emphases, depending on the occasion, but they carry wisdom and value for every generation that hears them.