Indigenous Healers and Healing in a Modern World

Solomon, Anne; Wane, Njoki Nathani

doi:10.4135/9781452231648.n5

Cited by 14 publications

(7 citation statements)

References 3 publications

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“…This article joins other recent and worthy publications where authors advance Indigenous ways of knowing, being and doing (Graveline, 2004;Hart, 2002;Nabigon, 2006;Poonwassie & Charter, 2005;Sinclair, Hart, & Bruyere, 2009;Solomon & Wane, 2005). As Indigenous practice increasingly becomes asserted and expressed, we need to continue to articulate elements of Indigenous wholistic theory that guides Indigenous based social work practice.…”

Section: Introductionmentioning

confidence: 60%

Indigenous Wholistic Theory: A Knowledge Set for Practice

Absolon

2020

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101

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In this article, the author, establishes a knowledge set for Indigenous social work practice based on Indigenous wholistic theory. An overall framework using the circle is proposed and introduced followed by a more detailed and elaborated illustration using the four directions. The article identifies the need to articulate Indigenous wholistic theory and does so by employing a wholistic framework of the four directional circle. It then systematically moves around each direction, beginning in the east where a discussion of Spirit and Vision occurs. In the south a discussion of relationships, community and heart emerge. The western direction brings forth a discussion of the spirit of the ancestors and importance of Indigenous knowledge and Indigenous knowledge production. The northern direction articulates ideas surrounding healing and movements and actions that guide practice. Finally, the article begins with a discussion on all four directions together with a final examination of the center fire where all elements interconnect and intersect. Lastly, the article proclaims the existence of Indigenous wholistic theory as a necessary knowledge set for practice.

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Section: Introductionmentioning

confidence: 60%

Indigenous Wholistic Theory: A Knowledge Set for Practice

Absolon

2020

fpcfr

101

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“…Traditional healers are also considered to work successfully with issues that have high emotional content. In this case, they can relieve suffering, control the symptoms, and restore the physical function and social and psychological connection (Hewson, 1998;Solomon & Wane, 2005). They possess special qualities to probe deeply into the patient's social and psychological well-being, and can facilitate disclosure of deeper feelings and thus discern a client's concerns about the perception of, and explanation of their illnesses.…”

Section: Spiritualitymentioning

confidence: 95%

Child Abuse and Neglect: Counseling and Healing Practices with People of African Ancestry

Phasha

Shumba

Okose³

et al. 2009

Journal of Psychology in Africa

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Communities worldwide condemn child abuse and agree that any form of harm should be mitigated by culturally sensitive methods. In African settings such methods are underrepresented in the literature. This article sought to identify and highlight the healing practices that counselors should consider when dealing with abused children of African descent. It further, proposes prevention that should be prioritized since most African communities are living in precarious circumstances which could expose children to further abuse. The article recommends that counselors in African settings need to adopt holistic approaches such as involving parents, community and other relevant institution when dealing with survivors of abuse, rather than to work in isolation. In addition, the legislation that protects children and the traditional support system needs to be strengthened and aligned to international conventions as inconsistencies could undermine their effectiveness and hamper the implementation of anti-child abuse policies.

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“…Each healing practice is unique to the individual requiring healing and to the healer. (Solomon & Wane, 2005, p. 53) Some people will not discuss or share sacred healing practices, but there are now common practices among Indigenous peoples that are readily identified. Indigenous based practices ought to recognize the disconnection that colonial mechanism created and engage to reconnect people through collective processes.…”

Section: Giiwedinong: In the Northmentioning

confidence: 99%

Indigenous Wholistic Theory: A Knowledge Set for Practice1

Absolon

2020

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View full text Add to dashboard Cite

In this article, the author establishes a knowledge set for Indigenous social work practice based on Indigenous wholistic theory. An overall framework using the circle is proposed and introduced followed by a more detailed and elaborated illustration using the four directions. The article identifies the need to articulate Indigenous wholistic theory and does so by employing a wholistic framework of the four directional circle. It then systematically moves around each direction, beginning in the east where a discussion of Spirit and vision occurs. In the south, a discussion of relationships, community, and heart emerge. The western direction brings forth a discussion of the Spirit of the ancestors and the importance of Indigenous knowledge and Indigenous knowledge production. The northern direction articulates ideas surrounding healing and movements and actions that guide practice. The article begins with a discussion on all four directions together with a final examination of the Centre fire where all elements interconnect and intersect. Lastly, the article proclaims the existence of Indigenous wholistic theory as a necessary knowledge set for practice.

show abstract

Indigenous Healers and Healing in a Modern World

Cited by 14 publications

References 3 publications

Indigenous Wholistic Theory: A Knowledge Set for Practice

Indigenous Wholistic Theory: A Knowledge Set for Practice

Child Abuse and Neglect: Counseling and Healing Practices with People of African Ancestry

Indigenous Wholistic Theory: A Knowledge Set for Practice1

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