http://hdl.handle.net/10125/12526 Sun, 19 May 2013 23:41:51 GMT 2013-05-19T23:41:51Z http://scholarspace.manoa.hawaii.edu:80/bitstream/id/67552/ http://hdl.handle.net/10125/12526 http://hdl.handle.net/10125/21977 Native Hawaiian youth and young adults face an array of issues that limit their understanding of their social context and sense of agency. Additionally, American schooling limits their understanding of their cultural roots. Despite the sociopolitical climate, Native Hawaiian communities are taking an active role in indigenizing their work. In this article, I propose a conceptual framework, Critical Indigenous Pedagogy of Place (CIPP), and argue how it promotes a sense of agency and critical understanding of the social context through the use of Indigenous epistemology and values. I suggest that CIPP is an effective process and method in indigenizing a community food movement. Macro social work research and practice implications are discussed. Wed, 01 Feb 2012 00:00:00 GMT http://hdl.handle.net/10125/21977 2012-02-01T00:00:00Z Trinidad, A. M.O. http://hdl.handle.net/10125/21976 After over a hundred years of forced assimilation and discriminatory policies, in 2008, the Japanese government finally recognized Ainu as an indigenous people of Japan. These policies eroded the identity and sense of worth of Ainu people, confiscated their homelands, and caused considerable suffering over several generations. The passage of such policies were unknown to the Japanese public who remained ignorant of Ainu cultural values and traditional ways of living, thereby devaluing and relegating them to an invisible status. This article describes the systematic introduction of policies, which endangered the survival of Ainu as a people and continuance of their culture. The effects of these oppressive policies are examined as well as the need for indigenous research, which advocates for social justice. Wed, 01 Feb 2012 00:00:00 GMT http://hdl.handle.net/10125/21976 2012-02-01T00:00:00Z Okada, M. V. http://hdl.handle.net/10125/21975 This study investigated why Indigenous youth (Native Hawaiians, Pacific Islanders, Native Americans, American Indians, First Nations, and Alaska Natives) decided to abstain from substance abuse behaviors. The authors used both qualitative methods (grounded theory) and quantitative methods (exploratory factor analysis) to develop a story line of the rationale participants used to abstain from substance abuse behaviors and to provide a voice from participants to enhance future Indigenous-relevant curriculum and social work related intervention development. This project was based on the guiding principles set forth by a tribally relevant research code. Aggregate data from Global Appraisal of Individual Needs (GAIN) intakes were used. Results included the importance of maintaining relationships as a driving factor in the quit process. Youths also stated that maintaining a healthy lifestyle and having strong self-will not being an addict were resiliency factors in the path to recovery. Finally, Indigenous youth used their perceptions of future planning (school and career) and past experiences with the legal system as a means of support. The developing theory, grounded in the perceptions and experiences of the Indigenous youth involved, was given the name relationship building for a healthy future and better life control. Wed, 01 Feb 2012 00:00:00 GMT http://hdl.handle.net/10125/21975 2012-02-01T00:00:00Z Haring, R. C.; Freeman, B.; Guiffrida, A. L.; Dennis, M. L. http://hdl.handle.net/10125/21974 Wed, 01 Feb 2012 00:00:00 GMT http://hdl.handle.net/10125/21974 2012-02-01T00:00:00Z http://hdl.handle.net/10125/18774 http://hdl.handle.net/10125/18774 http://hdl.handle.net/10125/18773 Developed in partnership with two ‘aina-based (life-sustaining, land-based) programs on the island of O‘ahu, Hawai‘i, the strengths-enhancing evaluation research (SEER) model establishes base-line assumptions from which evaluation processes and products may be customized to report indigenous and culturallybased program strengths, effectiveness, and to discover formative needs. SEER is a research philosophy and practice that honors and respects indigenous, culturally based practices and ways of knowing. When engaged in a sincere, respectful manner, SEER partnerships may set in motion long-lasting, community-researcher relationships that can influence the reciprocal wellbeing of people and ‘aina. This article describes the authors’ behaviors and practices that allowed for guesthood and partnership with indigenous, culturally based programs, and led to the recognition of guiding principles in evaluation research. Wed, 01 Dec 2010 00:00:00 GMT http://hdl.handle.net/10125/18773 2010-12-01T00:00:00Z Morelli, P. T.; Mataira, P. J. http://hdl.handle.net/10125/18772 The purpose of this study is to compare and contrast the effects of caregiving for Native Hawaiian males, as compared to Asian and Caucasian males, and to determine how these differences affect service use patterns and opinions on government policies. Using a survey instrument adapted from a national data collection effort, data were collected from a probability sample of 600 caregivers in Hawai‘i, of which 155 were male. Analysis was limited to the 148 male caregivers with ethnicity data: Native Hawaiians (N=36), Caucasians (N=50), and Asians (N=62). Findings indicate that of the three groups studied, Native Hawaiians were the least burdened by caregiving. They were most likely to use training services and transportation, but did not generally use formal services because services were either unavailable or cost too much. Native Hawaiians were also most likely to express the need for overnight respite, tax relief, and paid family leave. The findings highlight the importance of gender and culture in the way caregiving services and policies are offered. Wed, 01 Dec 2010 00:00:00 GMT http://hdl.handle.net/10125/18772 2010-12-01T00:00:00Z Lum, W.; Sato, S.; Arnsberger, P. http://hdl.handle.net/10125/18771 We utilized eight talking circles to elicit American Indian views of smoking on a U.S. reservation. We report on (1) the historical context of tobacco use among Ojibwe Indians; (2) risk factors that facilitate use: peer/parental smoking, acceptability/availability of cigarettes; (3) cessation efforts/ inhibiting factors for cessation: smoking while pregnant, smoking to reduce stress , beliefs that cessation leads to debilitating withdrawals; and (4) protective factors that inhibit smoking initiation/use: negative health effects of smoking, parental and familial smoking behaviors, encouragement from youth to quit smoking, positive health benefits, “cold turkey” quitting, prohibition of smoking in tribal buildings/homes. Smoking is prevalent, but protective behaviors are evident and can assist in designing culturally sensitive prevention, intervention and cessation programs. Wed, 01 Dec 2010 00:00:00 GMT http://hdl.handle.net/10125/18771 2010-12-01T00:00:00Z Momper, S. L.; Dennis, M. K.; Reed, B. G. http://hdl.handle.net/10125/18770 This article focuses on development of the psychosocial-cultural components of a breast cancer patient navigation program (PNP) in the medically underserved, albeit culturally-rich Territory of American Samoa. Efforts to reduce cancer morbidity and mortality in American Samoa must necessarily consider the territory’s limited cancer resources and indigenous culture, as well as the individuals at risk for poor health outcomes and premature death. Within this complex set of challenges resides the prospect of health equity and opportunities for advancing service innovations that meaningfully plait native ways of knowing with Western evidencebased practice. Increasing adherence to diagnostic and treatment procedures is of significant concern to the American Samoa Cancer Community Network who initiated this inquiry to assess patients lost to follow-up, describe treatment-seeking influences, and identify cultural preferences for inclusion in a PNP tailored on fa‘aSamoa or the Samoan worldview. Wed, 01 Dec 2010 00:00:00 GMT http://hdl.handle.net/10125/18770 2010-12-01T00:00:00Z Ka‘opua, L. S. I.; Tofaeono, J. F.; Park, S.H.; Scanlan, L. M.Y.; Ward, M. E.; Tofaeono, V. W.; Foifua, S. J. http://hdl.handle.net/10125/18769 Professor Sir Mason Durie’s keynote address at the 20th Annual Asia Pacific Social Work Conference “Many voices, many communities, social justice for all”. Auckland, New Zealand, November 2009 Wed, 01 Dec 2010 00:00:00 GMT http://hdl.handle.net/10125/18769 2010-12-01T00:00:00Z Durie, M. http://hdl.handle.net/10125/15121 http://hdl.handle.net/10125/15121 http://hdl.handle.net/10125/15120 Increasingly, disasters are affecting large geographical areas that contain diverse populations who experience their aftermath in different ways. Social work case managers can play a critical role in assisting communities to plan and organize around issues of diversity in disaster relief and recovery. Using mixed methods, this study examines disaster recovery case managers working in the state of Mississippi after Hurricane Katrina. The authors asked the research question “What issues, if any, did disaster recovery case managers encounter when working with people from different cultural backgrounds after Hurricane Katrina?” Participants (N=11) reported experiencing shortcomings in agency preparation, a lack of understanding of ethnic intragroup differences, and challenges when working with elderly and disabled clients. Findings indicate that social work disaster case managers need to develop methods for gaining awareness of diverse populations within their service areas. Implications for future training and preparation are discussed. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15120 2010-02-01T00:00:00Z Teasley, M. L.; Moore, J. A. http://hdl.handle.net/10125/15119 This study explored familial social support use by CHamoru women on Guahan who had been diagnosed with breast cancer. It examined familial social support provided by the nuclear and extended family networks. The phenomenological method was used to gather data in 10 in-depth interviews with CHamoru women. Findings indicated the contributions of participants’ family systems, with the role of siblings being especially crucial. Strong CHamoru familial ties appear to be maintained with the sibling set playing a key role in caregiving. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15119 2010-02-01T00:00:00Z Natividad, L. L. http://hdl.handle.net/10125/15118 This article connects the process of healing for women of color and indigenous people with the process of sharing their oral stories. It summarizes lessons learned from a project that facilitated the discussion and processing of issues of survival and success in the academy among women of color faculty in social work programs across the United States (Vakalahi, Starks, & Ortiz-Hendricks, 2007). A surprising yet perhaps expected dimension of the journey toward collaboration and publication was the shared experiences of personal and collective healing among the editors, contributing authors, and women who read these shared experiences and later expressed interest in telling their stories. The process of collecting the voices confirmed the continued experiences of sexism and racism in society while deepening the understanding of the need for support and sisterhood. Reflections on the process were as significant as the collected inquiry data. The critical need for validation and support of indigenous practices, alternative pedagogy, and systems of change at all levels of the academy and society is stressed in this discussion. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15118 2010-02-01T00:00:00Z Starks, S.; Vakalahi, H. F. O.; Comer, M. J.; Ortiz-Hendricks, C. http://hdl.handle.net/10125/15117 This article presents the initial development of one Indigenous research paradigm. The article begins with an overview of worldviews and Indigenous knowledge before addressing how these perspectives have been blinded by Eurocentric thought and practices. These sections set the background for the focus of the article, namely the development of an Indigenous research paradigm. This paradigm is based upon the framework shared by Wilson (2001), who suggested that a research paradigm consists of an ontology, epistemology, methodology, and axiology. By presenting Indigenous perspectives on each of the framework components, an Indigenous research paradigm that was used for research with Indigenous Elders and Indigenous social workers who are based within Indigenous worldviews and ways of being is presented. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15117 2010-02-01T00:00:00Z Hart, M. A. http://hdl.handle.net/10125/15116 The use of recreational and commercial tobacco products (nonceremonial or sacred) in North American Indian populations is alarmingly high. A qualitative study based on grounded theory and guided by social work principles was used to discover the methods, strategies, and processes 16 members of the Seneca Nation used when they quit smoking. The study revealed that participants used a five-step process to quit smoking: becoming aware, internalizing realizations, considering health, “setting in mind” to quit, and reflecting. The theory emerging from the project was named “healthy mind-setting.” The results provide a framework for health care and service providers working with Seneca recreational tobacco users and may have significant relevance for indigenous populations worldwide. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15116 2010-02-01T00:00:00Z Haring, R. C. http://hdl.handle.net/10125/15115 Native Hawaiians in Hawai‘i experience multiple health and social problems and are highly represented in the child welfare system, in particular. There is increasing attention to the argument that some problems derive from historic trauma. The importance of the relationship of history to contemporary problems was a fundamental premise in the development of a training model for social work students. This paper describes ‘Ike Hawai‘i, a training model intended to improve the cultural competency of social work students working with Native Hawaiian clients in the public child welfare system. There are six main elements of this training: 1) Self-Disclosure, 2) Hawaiian Worldview, 3) Grief and Loss, 4) Hawaiian Historical Events, with a focus on the Mahele and the overthrow of the Hawaiian Monarchy, 5) Current Day Strengths and Challenges, and 6) Cultural Ways of Healing and Practical Suggestions for Working with Native Hawaiians. Evaluative scores and comments from students indicate that the training program has been found to be useful and helpful in their work with Native Hawaiian clients. Such a model, with its emphasis on experiential learning, self-awareness, cultural knowledge, and service implications, may have applicability for other populations and, in particular, other native peoples. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15115 2010-02-01T00:00:00Z Duponte, K.; Martin, T.; Mokuau, N.; Paglinawan, L. http://hdl.handle.net/10125/15114 The experience of living in two culturally distinct worlds and striving for healthy living served as the guiding themes in the development of a wellness curriculum for urban Native Americans ages 9-13. Development, implementation, and evaluation of these processes are presented as a model of participatory curriculum development. The Healthy Living in Two Worlds curriculum was developed as a framework that can be augmented with regionally or tribally specific content so that other urban Native American communities can create wellness programs that meet their needs. Mon, 01 Feb 2010 00:00:00 GMT http://hdl.handle.net/10125/15114 2010-02-01T00:00:00Z Weaver, H.