MOHAWK COUNCIL OF AKWESASNE
WHOLISTIC HEALTH AND WELLNESS PROGRAM
Building Cultural Identity in First
Nation’s Youth through a Mentorship
Program: An Evaluation Project
Evaluation Capacity Building Grant # ECBG-942
Jennifer Gaudreau, M.Ed. , C.C.C., April White, R.N., Louise McDonald
4/27/2009
Abstract
This paper evaluates an existing program intended to build cultural identity in Mohawk Community
youth. The program entitled “Rites of Passage” uses educational and cultural teachings through a series
of group and individual sessions culminating in a moon lodge (Appendix C). This Introduction includes an
overview of the importance of cultural identity to First Nations peoples and the research outlining the
importance of using Native perspectives in psychological research. The evaluation for first year young
women initiates include knowledge test measures on three educational components of interest to the
community namely, on the effects and risks of drug and alcohol use, the development of healthy sexuality
and recognizing the differences in abusive vs. healthy relationships. Methodological triangulation to
cross-validate findings will be used in the measurement of cultural identity. Qualitative interview
questions will be used to measure understanding and experiences in cultural identity as well as having a
sense of community. Both qualitative measures will be administered following the completion of the
program. The Multigroup Ethnic Identity Measure (MEIM) used to assess ethnic identity as well as
Rosenberg’s Self-Esteem Inventory will be administered at the beginning of the first session and after the
completion of the program. Consistent with years of oral feedback and written stories, we expect to find
the program increases self-esteem through cultural understanding and improved personal and collective
identity. In addition, it is expected that long term self respect will improve as a result of the program and
rates of STD’s, abuse, and drug and alcohol consumption will decrease.
Table of Contents
Page
Abstract
1
Introduction
3
Review of Literature
5
The Program
8
Proposal Activities
9
Methodology
11
Conclusions and Recommendations
14
Lessons Learned
17
Knowledge Exchange
18
References
19
Appendices
A-F
2
Introduction
In the heart of Mohawk Territory, an element of the Six Nations Iroquois Confederacy lays a
reserve split between Ontario, Quebec and New York State called Akwesasne. Of all the
Iroquois, the Mohawks are considered the largest group with a collective population of over
35,000. Akwesasne is comprised of about 12,000 with an average growth at 3.6% a year,
making Akwesasne the most populated First Nations community in the country (INAC, 2008).
Mohawk youth are traditionally considered “the heart of the community” and “the leaders of
tomorrow” and represent a growing population coming of age despite years of colonization,
trauma, and growing economic uncertainty. First and second generation parents are concerned
about the culture, language and living conditions of the future generations and self-sufficiency
has been an increasing priority.
In order to properly contextualize this study which examines
community mental health in youth through cultural identity, self-esteem and education; a
summary of the target population in this introduction will include a brief history of the importance
of identity and historical psychological dealings with the people of the Mohawk Community and
more broadly to all Indigenous peoples of North America. As well, it will include; overview of the
program being evaluated, main objectives, and reasons for the evaluation along with a summary
of the research literature that is relevant. The methodology, discussion and recommendations
sections will follow.
Like many First Nations heritage the Mohawk have a long history of being a proud and
independent people who have struggled to integrate their history and traditional life as rural
American/Canadian Indians with present mainstream culture. The Mohawk are similar to other
American and Canadian tribes in their; attachment to their geographical home place, the
importance based on extended family and kinship, the importance of nature and spirituality,
leading a balanced life, a reverence for elders in the community and a strong sense of
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community cohesion (Bryant & LaFromboise, 2005). Additional characteristics of the
Akwesasne Mohawk culture include the importance of spirituality, church or longhouse,
involvement in education, environment, and the communal celebration of successes of
individuals and youth from their community. In addition to unifying all the Iroquois League by a
system of government that combines local autonomy with an overall federal control, there is an
agricultural, matriarchal federation and a system of clans, cross cutting the Nations. Alfred
(1995), a Kahnawake Mohawk, explains the structure of the confederacy and the complexity of
the Mohawk identity:
…identities are ‘nested’…the Iroquois world, of which Mohawks are a key element, is a
complex set of linked native American communities in the area between New York State
and Quebec which includes other villages of the Seneca, Onondaga, Oneida, Cayuga,
and Tuscarora Nations. The Mohawk nation…is a collection of persons descended from
the speakers of the Mohawk language who, before Europeans came to North America,
lived in what is now central New York State along the Mohawk River. Thus, people of the
Mohawk decent have a multilayered identity which also includes a broader native identity
flowing from their racial affiliation and identification as the Indigenous peoples of North
America. Although there are differences in the six nations, and within Mohawk
communities, there are foundational principals. (P. 18)
We do know however that Native Canadian and American indigenous populations, although
differing in each geographical area, struggle with higher than average and sometimes
outrageously high STD rates (Mehrabadi, 2008), alcoholism and drug use (Bureau of Justice
Statistics, 1999), violence, suicide, premature death (Indian Health Service, 2000) and trauma
among other social problems (Norton et Al., 1995, Segal, 1992). In many recent studies the
statistics for suicide, violence and substance abuse continue to be disproportionately higher for
North America’s Indian populations than any other ethnic group in North America (Doxtator,
2009). Decidedly, substance abuse issues are still the leading threat to health and quality of life
for many Canadian Aboriginals (Callahan et al, 2006). Rose Clark (2006), in her book “Healing
the Generations” claimed alcohol and drug use have had devastating effects on the Native
people linking Urban Native drug and alcohol use to other co-occurring disorders such as
4
stress, depression, and poverty resulting in comparatively higher rates of family violence, child
abuse, assault and homicide. Her recommendations to the helping professional include
consideration of the family style in Native populations which may range from traditional to
assimilated, and the need for more culturally appropriate programs. More potentially devastating
and relevant to this piece of research is the extremely high rates of Opiod use among youth in
Akwesasne. To compound the recent problem, there are very few resources for youth under the
age of 16 that will allow for detoxification thus making the promotion and protocol for treatment
coordination difficult. Kirmayer et al. (2000) claimed that it is the cultural discontinuity that has
been linked to a variety of mental health and addiction concerns in native populations with the
greatest impact being on the youth.
Review of Literature
Even though there is a growing body of literature claiming the importance of cultural identity
among Native populations, Tawa Witko (2006) claimed that the lingering colonization trauma,
urban migration and boarding school events that include the lack of cultural identity, the loss of
tradition and a sense of isolation is what continues to play a large role in the violence and drug
and alcohol use among indigenous North Americans. Part of the reason for this may lie in the
validity of the Native scholar’s criticisms of the nature of psychological research and treatment
practices in their communities. Native American Clinical Psychologists Duran and Duran (1995)
observed that most approaches implemented with Native peoples were ongoing attempts at
further colonization and resulted in perpetuation of the problems plaguing their communities.
Local Natives also expressed the same sentiment that the discipline of psychology has not
appropriately addressed Native issues causing more harm than good, particularly in the
treatment of mental health issues (Cultures Unite in Mohawk Mental Health, 2000).
5
New to the literature is research involving cultural Identity and positive well-being. Even less
is found among the youth populations. Evaluation in the field of identity intervention and design
is in its infancy (Schwartz, 2006) yet, answering to the call for more native-friendly, culturally
appropriate programs, several recent research articles have revealed how First Nations
communities have responded based on their needs. Randolph West’s (2003) work in
psychological well-being among Native American’s reveal necessary changes in treatment to
include contact with nature and the use of cultural heritage programming, land policy,
environmental awareness and refugee acculturation in an attempt to increase place identity to
improve quality of life.
Positive results with more culturally relevant programming reveal
integration and separation strategies versus marginalization and assimilation to be paramount in
communicating persuasive health messages (Restoule, 2000). Following the theme,
Annjeanette Belcourt-Dittoff (2007) found the greatest resiliency factors in native populations for
the promotion of positive mental health included enculturation, communal mastery, social
support programming and traditional cultural and spiritual practices. Although there are several
articles citing how aboriginal clients maintain successful healing relationships in main stream
mental health settings, the counseling relationships nonetheless must include an increased
sense of belonging and connection, harmony, integration with traditional or nontraditional client
centered beliefs, acceptance, understanding and balance. In essence, it is the client’s
clarification of how aboriginality is meaningful and uniquely understood (Howell-Jones, 2006).
Many adolescents have not explored the meaning of their ethnic identity. In fact there is little
agreement on precisely what constitutes indigenous identity, how to measure it and who truly
has it (Weaver, 2001). One idea is that the adolescent may have internalized negative societal
stereotypes of their ethnic group and as a result are likely to experience lower self-esteem,
purpose in life and self-confidence (Martinez and Dukes, 1997). Based on the ego-identity work
6
of Erikson (1964, 1968) and Marcia (1980), Phinney’s work (1990, 1991,) surmises that after a
quest for meaning, some adolescents come to understand the issues of ethnicity more clearly,
they come to know and understand themselves more fully thereby functioning more effectively.
According to Phinney (1993) therefore an increase in ethnic identity will result in socialpsychological well-being. Results in studies consequently have shown thus far that ethnic
identity was positively related to self-confidences, self-esteem and purpose in life. Additionally,
achieved ethnic identity is strongly related to global self-esteem and academic self-confidence
(Martinez and Dukes, 1997).
Traditional Iroquois culture has always reflected duality, ecology, and equilibrium (Cornelius,
1999) and prior to contact with Europeans, the Iroquois had a sophisticated and effective
system of healing that was based on the wholisitic world-view (Conners, 1994). Conners explain
the Mohawk approach to health:
This healing system accepted that maintaining health and effective healing required
knowledge of the interaction between the physical, mental, emotional and spiritual. This
approach is one of a holistic, systemic perception rather than a linear reductionist
process of thought used by euro-science and medicine. It allows for analysis and healing
on all four planes.
Healing though such practices can be obtained as they were accomplished historically among
First Nations peoples. The premise behind Rod McCormick’s study (1997) is that healing can be
achieved by using approaches in First Nations communities that help people achieve
interdependence. In his exploration of 50 First Nation Individuals using critical incident
technique, Rod McCormick took 437 critical incidents and placed them into 10 categories:
establishing a social connection and obtaining help/support from others, anchoring oneself in
tradition, exercising and practicing self-care, involving oneself in challenging activities and
setting goals, expressing oneself, establishing a spiritual connection and participating in
7
ceremony, helping others, gaining an understanding of the problems, learning from a role
model, and establishing a connection with nature.
The Program
Similar to other First nations cultural friendly programs, the program entitled “Rites of Passage”
is a cultural program operating from the Mohawk Council of Akwesasne’s Community Mental
Health Program entitled Tekanikonrahwa:kon (Wholistic Health and Wellness program). This
program, originally an oral and traditional Mohawk language program, was restored as a
general program designed to encourage youth to become more aware of their cultural identity
as a way of developing a healthy identity living in a relatively small subculture of mainstream
society and has since been in existence for approximately 18 years. The goal of this study
however will be to examine the effects of the program on young women in their first year of the
program, commonly called the “First Year Initiates”. Evaluation in the past few years consisted
of qualitative stories or letters and basic statistical data being collected and stored and includes
many positive stories about how instrumental the program has been in the journey to adulthood.
In order to study this program, already existing traditional stories and elemental principles were
collected. A variety of educational material consistent with existing teachings were also added
and placed into a reference Manuel and will be given to all committed participants and their
families. Specifically, we are interested in evaluating for knowledge of cultural identity, selfesteem, STD’S, FASD and recognizing healthy and unhealthy relationships. Like the McKormick
program studied, the Rites of Passage Program incorporates all of the 10 categories he found to
be of benefit. The “Rites of Passage Program” includes family members, community members
and culminates in a moon lodge.
This paper is intended for other First Nations communities looking to promote or enhance
traditional programming and generalists looking to increase knowledge in Aboriginal
8
culture. The terms Native, First Nations, Aboriginal and Indian (American or Canadian or
indigenous) may be used interchangeably. Although the usage of any particular term may
refer to specific groups or individuals, these terms are widely used among Native Peoples
(Alfred, 1999). For the purposes of this paper, First Nations refer to different people of
indigenous ancestry in North America and the term Mohawk will be used most frequently.
It is recognized that traditional Iroquois and Mohawk peoples will refer to themselves
respectively as, Haudenoshaunee (People of the Longhouse) and Kanien’kehaka
(People of the Flint) (Churchill, 2001).
Proposal Activities
The “Rites of Passage” program receiving its intake from self referral, guidance counselors,
parents and internal or external programs is open and ongoing for anyone aged 11 to 19 with
the young men and youth women participating in separate groups. Advertisement for the
program each year consists of local newspapers and radio announcements along with word of
mouth. The first session having approximately 50 youth inquiries consists in an open group
including parents and interested family members whereby brief instruction is given on
colonization, the importance of cultural identity for youth, the introduction of the educational
components that will be discussed and the main necessities needed if the young person is
going to commit to the program.
The second group session usually brings more committed participants and the facilitator will
make herself available for one on one or family discussions and home visits will be scheduled to
determine individual readiness and needs for completion such as support and family
involvement.
The individual sessions (4-5) follow with approximately 12 young women and 12 men. The
educational Manuel is given to each participant and instructions as to how the testing will occur
relating to drug and alcohol prevention, healthy relationships, FASD (APPENDIX F). Rosebergs
Self-Esteem scale (Rosenberg, 1965) (APPENDIX D) and the Multigroup Ethnic Identity
Measure (MIEM) (APPENDIX E) will be administered (Phinney, 1992, 1999) and statistical
9
information will also be collected and recorded at this time. Parents or significant others are
strongly encouraged to attend all sessions.
A major difference between Native and conventional medicine concerns the role of spirit and
connection. Native medicine considers spirit an inseparable element of healing. Not only is the
patient’s spirit important but the spirit of the healer, the patient’s family, community, and
environment, and the medicine, itself. More importantly, healing must take in account the
dynamics between these spiritual forces as a part of the universal spirit. The connections to the
earth and earth cyles are respected and meant to be celebrated.
Instead of modern medicine’s view of separation that focuses on fixing unique body parts in
distinct individuals separate from each other and the environment, Native people believe we are
all synergistically part of a whole that is greater than the sum of the parts; healing must be
consider within this context.
Basically, the fundamental goal of all Native healing is to establish a better spiritual
equilibrium between patients and their universe, which, in turn, translates into physical and
mental health.
A portion of each of the individual session will be devoted to preparation for the final
culminating moon lodge. Preparations include planning for food preparation, traditional clothing,
commitments are made for sacrifice and personal journey including connecting with nature and
understanding oneself. Help is given to ensure involvement of family members and friends in
the journey. Native peoples sweat or moon lodge activities in general incorporate a variety of
healing modalities into a ritualized context for seeking spiritual guidance. The Mohawk Moon
Lodge is the place for women, where women gather to be at-one with each other and the
changes occurring in their bodies. Long ago, during this special time of moon cycles, women
were removed from duties of family and allowed to retreat to the Moon Lodge to enjoy the
10
company of their Sisters. Traditionally, the Moon time is the sacred time of woman when she is
honored as a Mother of the Creative Force. During this time she is allowed to release the old
energy her body has carried and prepare for reconnection to the Earth Mother's fertility that she
will carry in the next Moon or month. Native Ancestors understood the importance of allowing
each woman to have her Sacred Space during this time of reconnection, because women were
the carriers of abundance and fertility. This history and healing path is recounted during the
moon lodge experience.
This natural rhythm of a woman is considered a sacred bonds of Sisterhood and the
completion of the experience will end with candid and open discussions about a variety of
themes relating to women as well as themes consistent with the educational components of the
program. Social support is offered here and commitments are made to help in the young
women’s journey to womanhood. Traditional food will be shared.
The Qualitative questions will be administered approximately 2-4 weeks following
culmination of the program as well as the readministration of the MIEM and the Self-Esteem
measure.
Methodology
The evaluation plan included meetings with the Program Facilitator to understand the
program as well as what she considered the main objectives. Following the completion of a
Program Logic Model (Appendix B), evaluation questions were obtained based on community
concerns as seen by the Health Director and the Associate Director. Asterisk were placed
beside the short term and intermediate term goals to identify most important outcomes. Several
meetings were planned with the Program Facilitator, Associate Director of Health, relevant staff
members for Mohawk Council and key members of the Haudaushaune Mohawk culture were
consulted in order to narrow down our objectives into an evaluation matrix (Appendix C). Final
11
Process Evaluation questions were developed by the immediate team and reviewed again with
key members and consults. The remaining questions regarding Identity concerns, self-esteem
and relevant educational teachings identified were; drug and alcohol prevention, causes and
effects of fetal alcohol spectrum disorder (FASD), sexually transmitted diseases (STD’S),
sexuality, dating, healthy relationships, recognizing abuse, and the importance of social support
in maintaining positive mental health.
Decided upon were test score measures given pre and post session for the educational
components, scores on Rosenberg’s Self-Esteem questionnaire pre and post program as well
as the Multigroup Ethnic Identity Measure (MEIM) which is comprised of two factors, ethnic
identity search as well as affirmation, commitment and belonging (Phinney et al, 1999).In this
scale ethnic identity is measured by items 1,3,5,6,11,14 and 20. A typical item stated “ I have
spent time trying to find out more about my own ethnic group, such as its history, traditions, and
customs. The items used have likert-type response scales with 4 points. The response scales
are anchored my descriptors strongly disagree and strongly agree. Other items deal with sense
of belonging and pride in one’s identified group. This measure has good reliability and consists
of a single factor (Phinney, 1992). The MEIM will be administered pre and post program for
analysis of differences. The development of two process type questionnaires with indicators
being the responses to interview questions post program were also added for increased
reliability. Questions of these qualitative sort satisfied on the cultural identity and cultural
belonging/ sense of community concerns.
Self-esteem will be measured by the 10-item Rosenberg scale (Rosenberg, 1965, 1979) This
scale consists of item such as, “On the whole I am satisfied with myself.” Items use a four point
likert-type scale anchored in the discriptors, strongly agree and strongly disagree. This scale
has long demonstrated reliability and validity (Rosenberg, 1965; Tippert and Silber, 1965),
12
We will be using data analysis triangulation in order to understand the phenomenon of
cultural identity more fully (Leech & Onwuegbuzie, 2007) and SPSS will be utilized for both
qualitative and quantitative analysis. The use of qualitative questions was decided in order for
us to obtain insights into the meanings attached to the experiences the young women will be
having (Schwant, 2001). In addition, it will allow us to obtain a contextual richness in our
understanding of each young woman’s journey ( Todd, Nerlich & McKown, 2004). It is planned
that we will be better able to understand the relationship between the variables better through
this method (Adler, 1996) and to maximize the interpretations of our quantitative data (Collins et
al., 2006 ).
Although a plan for the analysis of data has not yet been completed, we have identitifed that the
writer will be completing the interviews following the program as well as administering the selfesteem and MEIM. These will be administered using proven qualitative evaluation methods
including the mechanics of gathering Interview data. Test scores will be collected following
individual sessions from the facilitator who will be the administrator of the questions as well as
the program contents. We expect to have approximately 12 participants completing the “Rites of
Passage Program” in the young women’s group and 12 in the young men’s group although it is
the young women that are being studied in this project.
An additional measure for Psychological Well-Being may be included pending contact with
the appropriate persons in its acquisition. As well, the Purpose in Life scale measuring
psychsocial health based on Frankl’s concept of meaning is being considered (Crumbaugh,
1968).
Challenges that we may encounter are the newly introduced questionnaires and educational
evaluations as typically these have not been employed with the program. It will be necessary
that the youth and families understand that this is completely confidential and methods of
13
gathering will be Native friendly respecting cultural values (Santiago-Rivera, Morse & Hunt,
1998)
Measuring the effectiveness of the program may also be limited in that we are only
measuring young women in their first year of the program whereby expected outcomes may
take longer or even the entire 4-6 years of the program to see benefits.
A barrier in this project thus far is the lack of knowledge of how to aggregate and make
optimal use of the data we will receive but this is a weakness that will be overcome given the
writer and associates will be engaging in upgrading over the summer months in statistics using
SPSS for analysis of both quantitative and qualitative data.
Discussions and Lessons Learned
Identified stakeholders include the Wholistic and Wellness staff as well as the Traditional
Program Staff and the Associate Director and Director of Health.
Mohawk Council of
Akwesasne includes a Social Department that are also considered a stakeholder. Since the
belief in Mohawk Territory are that the youth are all of our concern, the Health Department has
rigorous health promotions that include positive well-being for both staff and their respective
children. In particular, the schools in the area, we decided would also find this project to be of
interest as well as the youth justice workers and the “Rez Group Home”.
Collaboration and communication was also ongoing with a few Mohawk researchers that I
came across who were/are working in other fields but elements of our research seem to be
working towards common ground. One such person was Gayle Morse, an American Mohawk, is
one whose research drew close as she was working in applying environmental PCB’s to
14
psychological Well-Being. Although her research was not relevant to this paper we have forged
collaborative communication and expect to connect regularly as she has just accepted an
appointment at the University of Utah in Native studies. It is expected that other First Nation
communities’ Traditional Medicines, Social or Mental Health Programs will be interested in
these findings. In particular, Six Nations and Kanawake reserves will be contacted in the future
for collaboration during the implementation phase should the grant are approved.
This project began with a late start and encountered a change in the program we choose to
evaluate based on several factors. We originally decided to evaluate an educational community
mental health program that received referrals from justice and the schools. This program was
unable to continue because there were changes in community protocol for these referrals and
the support although initially was given by a variety of stakeholders was not able to reach its
conclusion due to political and program factors. After a research sharing meeting with an
Australian researcher completing a paper for the Canadian Government entitled the NNADAP
prevention report, I was struck by the importance in researching the existing program we had
entitled “Rites Of Passage” and the possible interest it would be to the North American Indian
Researching community. After meeting with the Program Facilitator and Program Director, we
were all convinced of its importance. The climate since then has been one of collegial
interaction, discussions about the forthcoming research have been exciting and dynamic and
the sharing between traditional, cultural and western philosophy has been interesting. Everyone
was excited to read the first draft of this proposal paper and there is much talk about the
implementation of it in the fall. Contributions have come from several sources here at Wholistic
health including from various Clan’s and persons who have various degrees of conservativism
in dissemination of cultural programming and beliefs. We believe we have a made an interesting
marriage between traditional and beliefs and philosophy and appropriate educational
components and believe it will ultimately enhance the programming. There is even talk of more
15
research in the future, this being quite a breakthrough given the history of psychological
research on reserves and the trepidation as noted in previous sections.
With respect to evaluation skills we have only one member on staff trained to evaluate this
particular piece of programming. The conversations and the morale have nontheless been
uplifting. April White, Associate Director as well as I will be engaging in education to bring
ourselves up to standard on the issues. In addition, our knowledge base has increased as we
are now all more capable of discussing themes related to evaluation since the beginning of this
grant. All members of the staff have learned from the process and grown in the ability to trust
this process would be good for the agency, the Mohawk Community and all Indigenous peoples
to share cultural programming evaluation and design.
Challenges in working with the Centre (CHEO) have been in introducing new people to the
program on the Mohawk reserve and allowing for fears to be overcome given the short time
frame we were given. There was a brief time when one visit engendered much anxiety. It
seemed as though we were not moving fast enough to complete all the requirements and be
able to apply for the implementation grant for the next year. A challenge was also to explain
culture and the real hurdles in doing research on a Mohawk reserve. Since our advocate was
not initially very knowledgeable in Native history and culture there was much calming and
assurances that had to be given on my part. In order for the remainder of our work to be
completed it was mandatory that the program employees felt comfortable with her and her ways
of explaining what we needed to do to accomplish our goals. I often relayed the messages from
her to others when questioned. This seemed to help the process. Next time I would like for the
grant to begin earlier in the year to allow for any similar problems
Additional challenges in our facility was the change in Program Manager, administrative staff
and a last minute challenge was with the Finance department who had made an accounting
16
error on the grant money and after weeks of asking for final reports were unable to submit them
for me. More care would be taken next time to ensure I have more direct involvement with the
funding.
Successes however were well worth the challenges as “the grant” became a common name
in our Centre and people often promoted what we were doing to other community members with
positive expectations. There were a few reports on how the Manuel we completed would
enhance the existing programming. The CHEO advocate, Tanya Wittiveen was paramount and
instrumental in completion of the Logic Model and the Evaluation Matrix once we overcame the
barriers noted above. It appeared the clash of the cultures was overlooked somewhat once
everyone became comfortable with the more stringent practises necessary to complete the
procedures. Everyone is very happy with the outcomes thus far. One highlight was when Ms.
Wittiveen came for a visit and was very complementary in her review of the work done up to that
point.
Conclusions and Recommendations
In developing this evaluation framework the most important insights gained are for those
who are interested in doing similar research in a First Nation community. The relevance of the
history of how the psychology discipline has treated the native peoples and the sensitivities
required to complete the projects are paramount in the success of the project. Colonization
involved significant changes to the way Native peoples managed and viewed health and the
western philosophies’ damaging effects have remained and resentments linger causing a barrier
of fear for completing research. Fear of changes to existing programming are viewed as
negative and the feelings about the researchers should be taken seriously especially on native
reservations. Researchers should be learned in history of the Native people and be vigilant to
how it affects the current research and those involved.
17
Recomendations to the Mohawk Council would be to promote the native culture not only in
reservations and with the Mohawk natives but also to outside cultures. This would promote
much needed antiracism towards native culture. On the other hand, general respect for other
cultures and within one’s culture is always possible and beneficial. Programs working towards
this effect could be accomplished within the Mohawk territory. The system of Health and general
understanding of well-being, despite individual problems among the Akwesasne people, is an
advanced system of well-being that could be of benefit to all peoples.
In addition, continuing with Mohawk Mental Health and/or psycho-social well-being studies
would be beneficial especially among women as they have received little scholarly attention
(MacMillian et al., 2008). Finding predictors for well-being in indigenous communities is one
interesting aspect of native research that could be explored.
In order for support to other communities in the developmental aspects of this type of project,
it would be helpful if there were more specific courses or training in implementation and
research design. Perhaps programs supporting using Excel or SPSS.
Next steps include applying for the implementation grant and preparation for next year.
Planning also includes future communication with the centre and closer collaboration with
designates.
Knowledge Exchange
Knowledge exchange activities accomplished to date have been with colleagues and
18
Superiors, NNADAP researcher, local environment researchers from this community, CHEO
and
The Center for Excellence, as well as a local Midwives, Mohawk Clan mother, Faith keeper and
Traditional Medicine Workers. Further plans include contact with researchers who are doing
work in Cultural Identity and psychological well-being. Contact with various programs that may
find this program of interest including those on Six Nations Reserve, Kanawake Reserve and
our American Mohawk Counterparts Health facility.
19
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22
APPENDIX A
For the reader who may not be cognizant of First Nations tradition, the sweat lodge, similar
to the Moon Lodge, involves everyone as an equal participant. Because the sweat lodge is
totally dark except for the faint glow of hot stones, no one has a disability in the ceremony. The
ceremony can target underlying emotional causes of substance abuse. It can also promote
healing at different levels by generating forgiveness, releasing bitterness, and busting apart the
negative self-fulfilling belief patterns that are sometimes imprinted into many people.
Based on Native-American values and beliefs many medical persons including, Dr. MehlMadrona developed a ceremony-emphasizing programs that targets non-natives with chronic
disease or disorders. He reported that more than 80% of program enrollees accrued significant,
persistent benefits (Mehl-Madrona L. Alternative Therapies, 1999; 5(1)).
In addition, the sweat lodge ceremony, older than recorded history, is practiced in some form
by every culture in the world. Dr. Mehl-Madrona reported that “everyone at one point their
history, all cultures have had beneficial healing ceremonies; unfortunately, most modern, whiteculture ceremonies have become so sterile they are not conducive for healing.”
23
APPENDIX B
Program Logic Model: Mohawk Council – Holistic Health Program
Program Goal: Developing a healthy community through Education and improved cultural identity for young women (ages 11-15) and their families.
INPUTS
ACTIVITIES
OUTPUTS
TARGET POPULATION
OUTCOMES
(resources e.g. $, staff,
(services e.g. Counseling, outreach,
(Products e.g. # of
(Impact or Effectiveness of the program)
equipment)
support groups)
classes, # of sessions)
SHORT-TERM
INTERMEDIATE-TERM
↑ self-esteem/ confidence**
↓ drug/alcohol use
Referrals/Intake
1
1 program facilitator
(from guidance counsellors, parents,
↑ healthy decision making
↑ social behaviour
internal and external programs)
regarding sexuality **
- media advertisement goes out in
Approx. 20 participants
↑ coping behaviour
Funded through Mohawk
January
to complete
Young women (11-13),
↑ acceptance/sense of self and
Council, Department of
First year of four: Initiation
- school presentation are made
culture identity **
↑ self-care
Health to Wholistic
Approx 10 drop-outs
Program )
Group sessions (Session 1-2)
from initial information
Health and Wellness
↑ knowledge of effects/risks of
Education on history of First Nations
↑ community/family participation
Program (prevention
session
drug use*
culture and colonization, Drugs and
funding), AAMB/NCB &
Alcohol, Healthy Sexuality,
↑ healthy activities
Life Passages
Between 4-8 family
Female family members:
Relationships, Support Networks,
↑ self discipline
Mothers, aunts, cousins,
members involved
Parenting Skills
Transportation for clients
older siblings
↓ acceptance if any, of
provided by family
1) Information session for girls, friends
alcohol/drugs*
Usually all who commit
and families( women only)
Location for individual
to program will complete
2) Group education session; clients self↑ knowledge of cultural beliefs
sessions are at health
(eg.
20)
select to continue
facility, one session is in
↓ teenage angst*
3-4 Individual sessions
their residence,
4-5 sessions per client
Needs-based counseling and
information session is
in total
mentorship…manuel blocks including
↑
knowledge
of puberty changes
held at a local recreation
culture, identity, drugs and alcohol
facility, Final family
Average 8-10 hours of
education, Sex Ed including STD’s,
↑
social
skills
group session is held at
counseling
abstinence as a choice, healthy
a Sweat/Medicine Lodge
relationships, abuse, parenting section
↑ Knowledge of healthy
located on Mohawk
relationships vs, abusive ones **
Final Session Involves select female
reserve
Possibility of referrals to
family, peer group and community
other services at any
↑ community awareness &
leaders. moon lodge and spiritual
Other than administrative
point in process
knowledge of available resources
element.
special equipment
required includes
sweat/moon lodge
materials, traditional
↑ leadership skills
clothing and symbolic
↑ community work
materials for final
spiritual individual
session with family and
Other female
supports
Mentors & key males
24
APPENDIX C
Evaluation Question?
What do we want to know
about the evaluation?
Indicator?
Source of Data/
Measure?
Who will collect
the info?
When/How often
will info be
collected?
Where do we find the
answer to this question?
What will tell us the
answer to this question?
PROCESS
Through their participation in
the program, do youth
experience an increased
sense of cultural identity?
Youth responses to
interview questions
Qualitative Interview (to
be developed)
Jennifer
After the end of the
program
Youth responses to
interview questions
Qualitative Interview (to
be developed)
Jennifer
After the end of the
program
Has the program helped to
increase client knowledge of
effects/risks of drug abuse?
Test Score
Knowledge testing
measure (to be
developed)
Louise
At the first session
and after the
session related to
drugs
Has the program helped to
increase client knowledge of
healthy sexuality?
Test Score
Knowledge testing
measure (to be
developed)
Louise
At the first session
and after the
session related to
sexuality
Has the program helped to
increase client knowledge of
healthy relationships?
Test Score
Knowledge testing
measure (to be
developed)
Louise
At the first session
and after the
session related to
relationships
Do the youth experience
increased selfefficacy/confidence as a
result of participating in the
program?
Scores on the GSE
GSE (General SelfEfficacy Scale)
Jennifer
At the first session
and after the
completion of the
program
Do you the youth experience
increased functioning
resulting from completing
the program?
Total Score
CANS?
Jennifer
At the first session
and after the
completion of the
program
Do the youth experience an
increase in ethnic identity?
Total score
MEIM
Jennifer
At the beginning
and the completion
of the program
Through their participation in
the program, do youth
experience an increased
sense of community?
OUTCOME ST
OUTCOME IT
25
APPENDIX D
>> Rosenberg's Self-Esteem Scale
STATEMENT
1.
Strongly
Agree
Agree
Disagree
Strongly
Disagree
I feel that I am a person of
worth, at least on an equal
plane with others.
0
2.
I feel that I have a number
of good qualities..
0
3.
All in all, I am inclined to feel
that I am a failure.
0
4.
I am able to do things as
well as most other people.
0
5.
I feel I do not have much to
be proud of.
0
6.
I take a positive attitude
toward myself.
0
7.
On the whole, I am satisfied
with myself.
0
8.
I wish I could have more
respect for myself.
0
9.
I certainly feel useless at
times.
0
10. At times I think I am no
good at all.
0
26
Reset
Your score on the Rosenberg self-esteem scale is:
.
Scores are calculated as follows:
•
For items 1, 2, 4, 6, and 7:
Strongly agree = 3
Agree = 2
Disagree = 1
Strongly disagree = 0
•
For items 3, 5, 8, 9, and 10 (which are reversed in valence):
Strongly agree = 0
Agree = 1
Disagree = 2
Strongly disagree = 3
The scale ranges from 0-30. Scores between 15 and 25 are within normal
range; scores below 15 suggest low self-esteem.
27
APPENDIX E
MIEM
In this country, people come from many different countries and cultures, and there are many
different words to describe the different backgrounds or ethnic groups that people come from.
Some examples of the names of ethnic groups are Hispanic or Latino, Black or African American,
Asian American, Chinese, Filipino, American Indian, Mexican American, Caucasian or White,
Italian American, and many others. These questions are about your ethnicity or your ethnic
group and how you feel about it or react to it.
Please fill in: In terms of ethnic group, I consider myself to be ____________________
Use the numbers below to indicate how much you agree or disagree with each statement.
(4) Strongly agree
(3) Agree
(2) Disagree
(1) Strongly disagree
1- I have spent time trying to find out more about my ethnic group, such as
its history, traditions, and customs.
2- I am active in organizations or social groups that include mostly members
of my own ethnic group.
3- I have a clear sense of my ethnic background and what it means for me.
4- I think a lot about how my life will be affected by my ethnic group membership.
5- I am happy that I am a member of the group I belong to.
6- I have a strong sense of belonging to my own ethnic group.
7- I understand pretty well what my ethnic group membership means to me.
8- In order to learn more about my ethnic background, I have often talked
28
to other people about my ethnic group.
9- I have a lot of pride in my ethnic group.
10- I participate in cultural practices of my own group, such as special food,
music, or customs.
11- I feel a strong attachment towards my own ethnic group.
12- I feel good about my cultural or ethnic background.
13- My ethnicity is
(1) Asian or Asian American, including Chinese, Japanese, and others
(2) Black or African American
(3) Hispanic or Latino, including Mexican American, Central American, and others
(4) White, Caucasian, Anglo, European American; not Hispanic
(5) American Indian/Native American
(6) Mixed; Parents are from two different groups
(7) Other (write in): _____________________________________
14- My father's ethnicity is (use numbers above)
15- My mother's ethnicity is (use numbers above)
29
APPENDIX F
Interview Portion: Cultural Identity
What do you understand about the “Rites of Passage” program? What did it mean to you?
_____________________________________________________________________________________
__________________________________________________________________________________
Explain what your emotional journey in the program was like?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________
Do you think the “Rites of Passage” Program is an essential experience in knowing who you are?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
What do you understand about your roles and responsibilities within clanship? How do you see yourself
in this future role?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
What does being a Haudensaunee woman mean to you?
_____________________________________________________________________________________
30
_____________________________________________________________________________________
_____________________________________________________________________________________
Interview Portion: Community Involvement
Do you think it is/was important to have family and community present during and at the completion of
your program?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
____________________________________________________________________________ _______
What does family and community involvement in the “Rites of passage” Program mean for you?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
Do you believe this experience has better prepared you to be involved within your community?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
Do you have anything else about your experience that you would like to add?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
31
APPENDIX G
1. What are Opiods? List 3 things they will do to your body.
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. Explain two possible reasons why people use illegal drugs?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
3. What does FASD stand for? How would someone have FASD?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
32
1. Name 3 different types of sexually transmitted diseases (STD’S)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. What is Chlamydia? How can someone get this STD?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
3. What do you understand about abstinence?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
33
1. What is the difference between a “healthy” and “unhealthy” relationship?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. What does a relationship based on equality look like?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
3. What should I do if I or someone I know is involved in an abusive relationship?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
34