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Culture,Colonization,andPolicyMaking:IssuesinNativeAmericanHealth

PaperpresentationfortheSymposiumonthePoliticsofRace,Culture,andHeath
IthacaCollege,Nov.1314,2002
BrookeOlson,Ph.D,AssistantProfessorofAnthropology
CoCoordinator,NativeAmericanStudiesProgram,IthacaCollege
(607)2741735;bolson@ithaca.edu
Introduction
ThescopeofhealthproblemsinNativeAmericanisoverwhelmingasweenterthenewmillennium.
NativeAmericansareoftenlistedasthesickestminoritypopulationinAmerica,withsomeofthehighestrates
ofdiabetes,cancer,substanceabuse,suicide,pulmonarydisease,andcardiovascularproblems(Trafzer&
Weiner2001).Toaddressthesehealthissues,manypoliciesandinterventionshavebeendevelopedatthe
nationalandlocallevel,throughagenciessuchastheBureauofIndianAffairsandtheIndianHealthService.
Whilesomeoftheseinitiativeshavebeenmoderatelysuccessful,theratesofdiabetes,cancer,andalcoholismin
indigenouspopulationscontinuetoincreasethroughoutNorthAmerica.Furthermore,focusingondiseasesinan
individualizedhealthcareapproachisinadequateforNativeAmericanswhosehealthandwellbeingis
inexorablyinterwovenwiththeirculturalsurvival.Forthisreason,thetermculturalwellnessisemployedasa
concepttoindextheconnectionbetweenpersonalhealthandculturalcontinuityinindigenouspopulations.
Toimprovehealthcare,education,andprevention,alargerculturalandhistoricalcontextualframework
isneededwhichpaysheedtotheimpactofcolonizationanditseffectsonNativepeoples.Suchaholistic
frameworkevaluatesthelongtermimpactofintroduceddiseasesandtheculturaltraumacausedbytheremoval
ofIndianstoreservations(Jaimes1992),theboardingschoolera(Johansen2000),andtheforcedsterilizations
ofNativewomen(Carpio1995;Torpy1998).Racismanddiscriminationinmainstreammedicalsystemsand
AmericanculturecontinuetoimpactNativehealth,butarerarelyaddressedinwellnessprogramsandhealth
policies.ThestrugglesofNativepeopletohavetreatyrightshonoredforland,hunting,andfishingalsohave
repercussionsforhealthandculturalwellness.ItfollowsthathealthcarepoliciesforNativeAmericansshould
alsoincludereparationspolicies,asCanadahasdonebysettingupa$350millionhealingfundforthesurvivors
oftheboardingschoolera(Macqueen2000).Thisfundismeanttodealwiththeemotional,physical,and
culturaltraumathatcamefromthesexualandemotionalabusewithinthoseinstitutionalcontextspurportingto
educateNativeAmericans.
Inadditiontothinkingmorebroadlyabouthealthcarepoliciesasreparationspolicies,attentionalso
needstobegiventohealthprogramsdevelopedandoverseenbyIndianpeople.AreviewofNativeWellness
programsacrossthecountryrevealsthatthemostsuccessfulinterventionandeducationeffortsarethose
developedandimplementedbyNativepeopleinlocalcommunities(Heathetal.1987;Macaulay1997;Olson
2001;Olson1999).However,lackofeconomicandpoliticalpowerhinderstheeffortsofNativeAmericansto
addresshealthandwellnessissuesanddevelopprograms.

Basedonareviewofthesebroadissues,therearetwomajorareaswhichneedtobeconsideredinorder
tomakesubstantiveimprovementsinNativeAmericanhealthcareandculturalwellness:1)nationalpolicy
makingorganizationsneedtodevelopbetterunderstandingsoftheculturalandhistoricalcausesofNative
Americanhealthproblemsandaddressthesecausesinpolicymakingandimplementationofprograms;and2)
grassrootsandcollaborativeinitiativesforNativewellnesspromotionneedtobeencouraged,especiallyprojects
thatemanatefromNativeAmericansandincorporatelocalculturalissuesandsensitivities.

TheBackdropofNativeAmericanHealthProblems:TheEstablishmentofCulturalRiskThroughColonialism
andNeoColonialism
 Page 2 of 9

TheperspectivesofanthropologyareusefulwhenconsideringthetotalcontextofNativehealthissues.
Anthropologiststypicallyincludeintheiranalysestheframesofhistory,culture,politicaleconomy,and
experience,amongotherviewpoints.WhenexaminingNativeAmericanindividualandculturalsickness,there
mustbeanassessmentoftheeffectsofcolonization,whichentailedmassivelandloss,genocide,epidemics,
racism,andecocide,orthedegradationofNativelands(Grinde&Johansen1995).
WhiletheseprocesseshavetheirrootsinthefirstcontactbetweenEuropeansandindigenouspeople,
theywereintensifiedinthe1800swiththepolitical,economic,andculturalappropriationofNativelife,land,
andcultureasembodiedthroughManifestDestiny.EthnocentricassumptionsandstereotypesofNativepeople
wereusedbynonNativesthroughoutthenineteenthcenturytoremoveIndiansfromtheirculturallandscapes,
confinethemonreservations,evisceratetheirlanguageandculturethroughtheboardingschools,and,insome
instances,simplymassacrethemtoremovethemfromthesteamrollerofwhiteprogress.
Inthetwentiethcentury,theIndianBoardingSchoolscontinued,Nativelandsandculturalpractices
werestillbeingerodedthroughstateandfederalpolicies,andthousandsofNativeAmericanwomenwere
sterilizedwithouttheirconsentinaeugenicsattemptbyIndianhealthcareclinicsandagencies(Carpio1995;
Jaimes&Halsey1992;Torpy1998).Governmentpoliciesinthetwentiethcenturyprofoundlycompromised
theculturalwellnessofNativeAmericansthroughunderminingsovereignty,testingnuclearweaponsonthe
landsofnationssuchastheGoshutesandShoshone(LaDuke1999),andrelocatingNativepeopleforprojects
suchastheKinzuaDam,whichfloodedthearablebasinoftheAlleganySenecareservationinsouthernNew
Yorkinthemid1960s(Bilharz1998).Alloftheseprocesseshavehadamyriadofeffectsonthehealthstatus
ofNativeAmericansthroughemotional,physical,andculturaltrauma.
NeocolonialismandethnocentrismcontinuetodaythroughdegradationofIndianlands,political
struggles,economicdiscrimination,andinstitutionalizedracismineducationandmedicine.Thisbrief
assessmentshouldleavelittledoubtastowhyNativeAmericansareamongthesickestandmoststressed
populationsintheU.S.AsKlyde(1994:701)summarizes,
WhyareNativeAmericanssosick?Suppressionofculturaltraditions,language,andspirituality,combinedwitha
depressedsocioeconomicsituationhascreatedanapathysodeeplyembeddedinthepsycheofNativeAmericans
thatmanyattempttoescaperealitythroughalcohol,drugs,orsuicide.

Asevidencedinthisdiscussion,theriskstoNativehealtharehistoricallyrootedincolonialismandthey
persistinneocolonialistattitudesandpoliciestodayinvolvingIndianhealthcareandculture.Theserisksare
offsettosomedegreebytherevitalizationeffortsofthelastseveraldecadeswhichhavegivenIndianpeoplea
renewedsenseofhopeforhealingthepastandthecontinuityoftheirculturesinthefuture.Oneareaofcultural
revitalizationishealthandwellnesspromotionundertakenbyNativepeoplewhichutilizesculturalfoods,
practices,andritualsaspotentformsofhealingtoday(Olson2001;1999).Inthenextsection,Iexploreacase
exampleofanindigenoushealingworkshopthataimedtoeducateOnondagaNationmembersabouttherisks
andsignsofgenerationaltraumasotheycouldaddresstherootcausesofimbalanceintheirlives.Such
programsreaffirmthatNativewellnessneedstoemanatefromaplaceofrecognitionoftheculturaltrauma
experiencedbyNativeAmericans.
HealingthePastfromGenerationalTrauma:TheLegacyofIndianBoardingSchools
Animportantaspectofaddressinghealthissuesisacknowledgingthecomplexcausalityofsuch
problems,bybothNativeAmericansandhealthcarepersonnel.InNativeAmerica,theconceptofgenerational
traumaasacausalfactorinculturalsicknesshasabroadbaseinthemanyaforementionedtraumasthathave
befallenIndianpeoples.ItisperhapsembodiedinthelastthreegenerationsmostprofoundlyintheIndian
boardingschoolera.BeginningwithCarlisleInstituteinPennsylvaniain1879,thefederallysponsoredschools
wouldcometonumberover500,whichdoesnotincludechurchrunschools(Johansen2000).Thousandsupon
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thousandsofIndianchildrenwereenrolledandcoercedintotheseschoolsthatoperatedunderamilitaristic,
patriarchal,andethnocentricstructure.Childrenwereshaved,deloused,renamedwithawhitename,and
forbiddentospeaktheirlanguagesandpracticetheircultures.Theywereoftenpreventedfromvisitingtheir
familiesduringholidaysandsummerbreaks.Themajorityofchildrenintheseinstitutionsweresexually,
physically,andemotionallyabused,aswellasbeingvictimsofethnocideinanattempttokilltheIndian,save
theman(Barriero2000;Johansen2000;Maqueen2000)
Theimmediateeffectsoftheboardingschoolsweremany:depression,shame,emotionalillness,rape
trauma,substanceabuse,suicide,andhomicide.Thelongtermeffectshavebecomeknownasthelost
generation.Thisphrasereferstothreegenerationsthatgrewupinmilitaristicinstitutionswheretheylearned
physicalpunishmentandtheirplaceintheAmericansocialorder,whichwasthelowerstrataofthewage
laborforce(Johansen2000).ThisleftimmensenumbersofIndianadultswithlittleornoparentingskillsanda
profounddisconnectionfromtheculturalresourcesoftheirpeople.AustralianAboriginesinAustraliahave
facedsimilartraumasintheirhistoryregardingboardingschools,leadingtowhathasbeencalledthestolen
generation(McIntosh2000;2002).
Oneofthefirststepsintryingtodealwiththecontinuedlegacyoftheboardingschoolsisunderstanding
andrecognizingwhattheseeffectsare,bothlocallyandglobally.ArecentworkshoptitledNightmaretoVision
attheOnondagaNation(June2325,2000),justsouthofSyracuse,N.Y.,tookthisfirststepinacknowledging
boardingschooltrauma.TheworkshopexploredhowtheboardingschoolshaveaffectedNativepeopleand
theirfamiliesandhighlightedtheconceptofgenerationaltrauma.Thebasicpremiseisthattraumassuchas
wars,enslavement,holocausts,suicides,orepidemics,arenotjustexperiencedbythefirstgeneration,butthe
aftereffectsarefeltinthesecondandthirdgenerationsaswell.Inresponsetothequestionofhowtheboarding
schoolexperiencechangedtheirlives,participantsinNightmaretoVisionrespondedthattheexperiencemade
themfeelstupid,dependent,ashamedtobeNative,angrytowardsauthorityfiguresandwhitepeople,andmore
pronetofamilybreakups.Theyalsoreportedlowselfesteem,lossofrespectforwomen,difficultieswith
sexualabuse,disconnectionfromcommunity,lossofidentity,alcoholism,andprideinbeingasurvivor.The
workshopfurtherdelvedintothecycleoftraumathroughthegenerationsandhowtorecognizethepatternsand
triggerssotheycanbeconfrontedandtransformed.Inthiscase,recognitionoftheembeddedproblemsisa
hugefirststepinrecoveringindividualandculturalwellness.
Healthcarepoliciessetbythefederalgovernment,theIndianHealthService,andstateandlocal
agenciesneedtoadoptsuchencompassingframeworkstounderstandandaddressNativeAmericanhealth
problems.Inthenextsection,anothermajorareaofgenerationtraumaisexaminedthathasdirectrelevancefor
supportingtheideathathealthcarepoliciesshouldincludereparationspoliciesfortheremovaland
disconnectionofNativepeoplefromtheirland.
NativeLands,NativeCulture,andNativeWellness:TheImpactofRemovalonCulturalWellness
Anotherprofoundsourceofgenerationaltraumaisthedisconnectionfromlandthatindigenouspeople
haveenduredoverthelastcenturies.Inthetwentiethcenturyalone,theprofoundeffectsofthiscanbe
demonstratedinthefollowingcases.

Dine(Navajo):Followingthe1974CongressionalResettlementActthatmandatedtheremovalof10,000Navajos,twenty
fivepercentofthefirstgroupofNavajoadultsweredeadwithinsixyears(BrokenRainbowvideo;Schwarz1997).
FederalcourtdecisionshaveledtothepersecutionofNavajopeoplewhocontinuetoliveintheremovalzoneandwho
aredeniedsocialandmedicalservices.

GuaraniofBrazil:Beforetheyrepossessedtheirhomelandtheyexperiencedcripplingratesofsuicide;afterthey
repossessedtheirlandinthe1990stherewasa0%suicideintheirhomeland(Funari&Hanna2001).
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DavisInletInnuofCanada:Afteramandatorygovernmentsponsoredrelocationin1967toDavisInlet,theInnu
experiencedprofoundindividualandcollectivetrauma,evidencedbythestatisticthateveryadulthadcontemplated
suicide,andeverysecondpersonhadattempteditintheyearsfollowingrelocation(Bilharz1998;LaDuke1999).

DogribofCanada:Intherelocationfromthebushsettlementstotownsandcities,theDogribexhibitedareducedability
toassimilatebloodglucosewhichwasrelatedtodietarychangesandstressrelatedhormonesthatinhibitinsulin
productionandutilization(Szamarthy&Ferrell1990).ThissituationleavesNativepeoplemorepronetodiabetes,a
diseasethatiscripplingmanyNativecommunities.

CayugaofUpstateNewYork:InphasetwoofthelandclaimtrialoftheCayugaNationintheFederalDistrictCourtin
Syracuse(2000),BernadetteBirdieHill(CayugaHeronClanMother)spokeofthelongtermlossanddamagethe
disconnectionfromtheirhomelandhastaken.TheCayugaaretheonlyoneoftheHaudenosaunee(Iroquois)Nationswho
wereleftwithnoreservationlandaftertheRevolutionaryWar.Forover200years,theyhavenotlivedintheirhomeland,
conductedtheirownceremoniesontheirownland,norbeeninfrequentcontactwiththeirsacredsitesandburialgrounds
(BirdieHill,personalcommunciation).

ThesenseoflossthatNativepeoplefeelisprofoundwhendispossessedoftheethnoscapes,orculturally
essentiallandscapes,wheretheirculturesarerooted(Cartwright1998).ManyNativeAmericanleadersinthe
nineteenthcenturyspokeofthisintheIndianremovalera,includingtheLakotaleader,CrazyHorse,who
foughtmightilytoretainLakotalands,andChiefSeattle,whomadetheoftquotedspeechabouttheprofound
connectionofIndianstotheland(Suzuki&Knudtson1992).BassohaswrittenabouttheApachesandhow
theyusetheirhomelandandthefeaturesinitasamnemonicdevicetorememberthestoriesandmoralsoftheir
culture(Basso1996).OneApachemanexplainedittoBassothisway:
Wisdomsitsinplaces.Itslikewaterthatneverdriesup.Youneedtodrinkwatertostayalive,dontyou?Well,you
alsoneedtodrinkfromtheseplaces.Youmustremembereverythingaboutthem.Youmustlearntheirnames.You
mustrememberwhathappenedatthemlongago.Youmustthinkaboutitandkeeponthinkingaboutit.Thenyour
mindwillbecomesmootherandsmoother.Thenyouwillseedangerbeforeithappens.Youwillwalkalongway
andlivealongtime.Youwillbewise.Peoplewillrespectyou.(Basso1996:127).

Bassoalsodescribesthedisorientationandculturaldisconnectionthathappensaspeoplemoveaway
fromtheApachehomelandandlosetheirwaywithouttheanchoroftheland.InupstateNewYork,the
Cayugashavenothadthatanchorforover200years,asmentionedinthecaseexampleabove.Theareaaround
Aurora,N.Y.,wasthecenteroftheancestralhomelandoftheCayugapeople.In1779,GeorgeWashingtonsent
troopsthroughouttheFingerLakesareainascorchedearthgenocidecampaigntoeradicatetheareaofwhathe
termedhostileIndians.ThishasearnedWashingtonthenametowndestroyerbyNativepeople.Mostofthe
Cayugapeoplewereforcedtofleetheirhomeland.BernadetteBirdieHill,theHeronClanMotherofthe
CayugaNation,gavethisemotionalstatementabouthowthelossofthislandhasaffectedherandhernation:
ForaslongasIcanremember,Ihadbeentoldthattherewasthisbeautifulplacethatwasourhomeland.Our
ancestorslivedaroundthislakewithcrystalclearwaters,whichwereabundantwithfish.Thereweremanyofus,
numberingupintothethousands.Allaroundthelake,therewerefieldsandfieldsofourcropscorn,beans,squash.
Fruitorchardsandnuttreeswereplentiful.

WhenIwasyoungerIwouldask,Whyarentwelivingtherenow?Thereluctanceofourelderstoanswerthis
questiononlypeakedmycuriosity.ItwasntuntilIwasolderthatIfinallylearnedoftheSullivanCampaignand
howourpeoplewereforcefullyremovedfromourterritory.Todayourpeoplearelivingthroughoutthecountry,but
mainlyinwesternNewYork.

Becausewedonothaveahomebase,ourpeoplehavenothadtheopportunitytoliveourlivestheywaywewere
meanttolive,tocareforMotherEarthaswearetocareforher.Ihaveadesiretohaveallofourpeoplereturnto
ourhomelandandlivethewayweweremeanttoliveandtocareforMotherEarththewayweweresupposedto
careforher.Ourlanguagehasbeenlost.OnlyaveryfewknowourNativetongue.Ourceremonieshavebeenlost.
WehavehadtoparticipateinotherLongHouseceremoniesonotherterritories.Toreturnhomewillmeanhaving
ourownCayugaceremoniesonceagain.(personalcommunication,2001)
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AsevidencedinBirdiesstatement,thelackofaccesstoancestrallandandsacredsitesthatare
fundamentaltoculturalwellnesscanproduceemotionalandculturaltrauma.
Traumacanalsobesufferedinadirectphysicalmannerthroughenvironmentaldegradationthatistoocommon
anoccurrenceinIndiancountry(Grinde&Johansen1995;LaDuke1999).Thisisalsoamatterofgreatconcern
toBirdie,asdemonstratedinherworkformanyyearswiththeHaudenosauneeEnvironmentalTaskForce,
whoseresponsibilityitistomonitorenvironmentalthreatsfromlandfills,industrialwaste,illegaltoxic
dumping,andotherassaultstoIndianlandsthatdamagethehealthofthepeopleandtheecosystem.These
threatstohealthandenvironmentareoftenbornedisproportionatelybyNativeAmericansandotherminority
groups,andsuchenvironmentalracismcontributessignificantlytothecompromisedhealthstatusofNative
people.
HealthCarePoliciesasReparationsPolicies:ThePoliticsofAccountability
Giventheaforementionedissuesofcolonization,assimilation,anddiscriminationagainstNative
Americans,itisclearwhytheirculturalandpersonalwellnesshasbeencompromised.Tofullyaddressthis
situation,healthcarepoliciesshouldincludetheconceptofthepoliticsofaccountability.Thisentails:1)
understandingthebroadscopeandfoundationofNativeAmericanhealthproblems,asIhavedoneinthefirst
partofthispaper;and2)addressingtheseissuesfullyinpolicymaking,healtheducation,andwellness
promotion.IncludingtheideaofreparationsinNativeAmericanhealthcaremaybeaforeignconcepttohealth
policymakers,butitisparamountiftheculturaltraumaofthepastistobehealed.Parallelstoincluding
reparationsasaformofhealingcanalsobeseeninthemovementbyAfricanAmericanstopetitionfor
reparationsforthegenerationaltraumainstigatedbytheslaveerainAmerica(Raspberry2002;Teepan2002).
ReparationsinsomeinstancesmayincludefinancialcompensationsthatprovideresourcestoNative
people.Oneexampleofthisisthe$350millionhealingfundthatwassetupbythefederalministerofIndian
affairsinCanadain1998toaddresstheculturalgenocideoftheCanadianboardingschools(Macqueen
2000).ThesefundsareearmarkedforsocialprojectsinIndiancommunitiesandarenotforindividual
compensationoruse.Inadditiontosuchmonetaryreparations,suchacknowledgmentsofculturalgenocide
havealotofsymboliccapitalamongindigenouspeopleswhentheyheargovernmentofficialsandagencies
admitwhattheyhavedonetoNativepeople.Thisisalsopartofthehealingprocess.UnliketheCanadian
example,however,theU.S.government,andthevariouschurchorganizationsinvolvedintheboardingschools,
havethusfarneitherissuedanapologynorsetupanykindofreparationsorhealingfundforthevictimsand
survivorsofIndianboardingschoolsinAmerica.
Reparationsshouldalsoincludetherepatriationofsacreditems,theancestorsbones,medicalsamples,
andland.Repatriationmeanstoreturnhome.ManyNativepeoplehavebeenworkingfordecadestoreturn
integralpartsoftheirculturebacktothepeople,frominstitutionssuchastheSmithsonian,andothermuseums
andresearchlaboratories.Theseitemsincludesacredhealingmasks,medicinebundles,andotherobjects
viewedascriticalforculturalrevitalizationandNativewellness.Toassistinthisprocessthefederal
governmentdidpassanactin1990,theNativeAmericanGravesProtectionandRepatriationAct(NAGPRA),
whichstatesthatfederallyfundedmuseums,universities,andorganizationsareobligatedtocontactthe
descendantsoftheculturesfromwhichtheyhavebonesorartifacts.NAGPRA,however,onlyappliesto
organizationswithfederalfunding,givingnorecoursetoobtainsacreditemsfromindividualandprivate
owners.NAGPRAalsoisratherlooseinthewaytheactisinterpretedbydifferentstates,henceprovidingmany
loopholesfornoncompliance(JackRossen,personalcommunication,2002).Publicpoliciesaimingtoaddress
wellnessissuesforNativeAmericansneedtobroadenthescopeandapplicabilityofactssuchasNAGPRA.
Morerecently,indigenouspeopleshavebecomemoreconcernedaboutmedicalsamplesandhaving
themreturnedbecauseoffearsofscientificexperimentationandgeneticalterationofDNA.Thisissuehasbeen
mostrecentlyhighlightedbytheYanomamiofSouthAmericaandtheirjourneytotheUnitedStatesinthe
Springof2002tocollectover6,000vialsofbloodthatweretakenfromthembymedicalresearchersand
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anthropologistsinthe1970sand1980s(Tierney2001;Turner2001).SomeNativepeoplehaveinformedme
thattheissueofmedicalexperimentationandunauthorizedexperimentsonIndianbodiesandtissuesamples
willbethenextmajoruntoldstorytoemergefromNativeAmerica(TimWarner,personalcommunication).
Inadditiontotherepatriationofmaterialobjectsandthebonesoftheancestors,landcanalsobe
repatriatedtodealwiththeissueofdispossessionfromhomelandforgroupsliketheCayuga.Whilethisis
sometimesaddressedinadifferentarena,inthelandclaimscourtcases,itneedstoberecognizedasa
fundamentalcomponentofculturalwellnesstoobecauseoftheinexorablelinkswithculturalrevitalizationfor
Nativepeople.BirdieHillhasspokenoftenofthepainthatdispossessionhascausedherandherpeopleandof
thehopeshehasofhealingwhenthepeopleareabletoreturntothehomeland.Morespecifically,regardingthe
CayugaNation,wecouldasktherhetoricalquestion,howcanyoubewellwhenyouhavenotbeenableto
conducttheceremoniesthataredeemedessentialforculturalsurvivalinover200years?Relatedtothisareaof
reconnectingwithsacredethnoscapes(Cartwright1998)istheissueofdemandingmorepoliciesgearedtowards
environmentalandculturaljustice.Thisrequiresputtingmorepressureonfederalandstateagenciestocleanup
theuraniumontheNavajoNation,thePCBsthatMohawkchildrenswiminatContaminantBayonthe
AkwesasneMohawkNationTerritory,andthedioxinsfromAmericathatpoisonthebreastmilkofInuitwomen
inNunavut,Canada(LaDuke2000;1999).
LocalInitiativestoPromoteCulturalWellness:TheHaudenosauneeWholeHealthInitiativeandSHARE
InadditiontounderstandingthelargerscopeofNativeAmericanhealthissues,moreprogramsneedto
bedevelopedthatenhanceculturalwellness.Throughoutthispaper,Ihavemaderecommendationsfornational
policymakinginNativehealththroughhighlightingthefoundationsofindigenoushealthproblems.Another
importarenawheremoreimmediateactioncanbetakenisinsupportinglocalgrassrootsinitiativesthatenhance
theculturalwellnessofNativeAmericanpeople.ManyNativeAmericanNationsandcommunitieshave
launchedtheirownlocallybasedprojectsforculturalrevitalizationandhealthcare(inreferencetodiabetes
programs,seeOlson1999),suchastheHaudenosauneeWholeHealthInitiative(HWHI).
TheHWHIisaprogramthatwasfoundedbyNativepeoplewhoareconcernedaboutthestateofhealth
intheircommunitiesinandaroundNewYorkState.TheirgoaltofosterHaudenosauneewellbeingisfounded
onfourprinciples:1)MentalWellBeing:RestoringHaudenosauneeThinking;2)PhysicalWellBeing:Healthy
Living;3)SpiritualWellBeing:AssuringaHealthySpirit;and4)SocialWellBeing:HealthCommunity
Living(HaudenosauneeRunner,Fall2000;seealsowww.sixnations.org).Accordingtothespecialeditionof
theHaudenosauneeRunner,Fall2000,thesefourcomponentsofwellbeingwillbeatthecenterofourWhole
HealthInitiative.Weonlyaskthatyoustartthinkingaboutthesethings,talkingwithothers,andseeking
practicalwaysinwhichyoucandoyourpart.Wewillbehostingaseriesofdialoguesontheseissues,andwe
needyourinput.Wehopetohaveasummeryouthprogramwherewecansharetheseidealswithouryouthand
empowerthenextgenerationtowalktheGoodRedRoadtoHaudenosauneeWellBeing(p.4).TheHWHIhas
alsomadeconnectionswithotherlocalgroups,suchasSHARE,tocollaborativelysupporttheculturalwellness
oftheHaudenosaunee.

SHARE(StrengtheningHaudenosauneeAmericanRelationsthroughEducation)isanotforprofit
organizationcomprisedofcommunitymembers,Haudenosauneepeople,anthropologists(includingmyself),
andstudents,whohaveworkedtogetheroverthepastfouryearstoeducateaboutNativeAmericanculturesand
issues(Olson,Rossen,&Olson2001).AlloftheHaudenosauneeNations(Seneca,Cayuga,Onondaga,Oneida,
Mohawk,andTuscarora)havenationterritoriesintheirhomelandofNewYorkStateexcepttheCayuga.
SHAREhasworkedtohelpreconnectCayugaandHaudenosauneepeopletotheland(see
www.share.clarityconnect.com)throughtheacquisitioninAprilof2001ofa70acreorganicfarminUnion
Springs,N.Y.,aboutfortyminutesnorthofIthaca,andinthecenteroftheancestralCayugahomeland.The
 Page 7 of 9
SHAREfarmhasbeenthesiteformanyNativegatherings,andithasfeaturedaThreeSisters(corn,beans,and
squash)gardenoverthepasttwosummers.
SHAREsgoalsaretoeducateaboutNativeissuesandprovideasiteforprojectsthatsupportNative
cultureandaddressofconcern,suchasthepreservationofNativecropvarietiesandthereconnectionofthe
Cayugapeoplewiththeirhomeland.SHAREworkscollaborativelywithclanmotherssuchasBirdieHill,
chiefs,andfaithkeeperstosupportculturalrevitalizationandculturalwellness.AmaingoalofSHAREisto
raise$250,000topayoffthefarmandturnitovertoCayugapeoplefortheestablishmentofahomebasefor
thefirsttimeinover200years.Thistypeofrepatriationisasignificantcontributiontoculturalwellness
becauseoftheopportunitiesthatareprovidedfortheestablishmentofcommunity,thegrowingofmore
nutritiousNativecrops,therevivalofCayugaceremonies,andthereconnectionwithsacredplacesandsitesin
thearea.
Inthespringandsummerof2003,SHAREwillbelaunchingTheHaudenosauneeHerb&NativeFood
Project.Aprimaryobjectiveoftheprojectistheconstructionandmaintenanceofeducationaldemonstration
gardensattheSHAREFarm,whereNativeandnonNativepeoplecancometolearnabouttheroleofplant
medicinesandindigenouscropsinhealthcare.Tofacilitatethecommunityoutreachcomponent,three
workshopsonNativeplantsandfoodswillbescheduledforthesummer.Thisprojectrepresentsanintegralpart
ofculturalrevitalizationandwellnesspromotion,notjustinNativecommunities,butalsointhecommunities
surroundingCayugaLakewhowillhavetheopportunitytotourthegardensandattendworkshopsonplants,
Nativecrops,andhealthcare.
Conclusion

RecommendationsforImprovingNativeAmericanWellness

Educatecaregiversinallaspectsofhealthcareandwellnesspromotiontobecognizantoftheimpactof
colonization,assimilation,andgenerationaltraumaonNativeAmericans.

Empowerindigenousandlocalinitiatives.Thecomprehensiveconceptofculturalwellnessisalready
exemplifiedinmanyprogramsdevelopedandrunbyNativepeople

FurtherengageincollaborativeprojectsthataddressthebroadfoundationsandscopeofIndianhealth
problems

HealthpromotionforNativepeoplesneedstoencompassthelargerframeworkofculturalwellness,a
perspectivethatalsoresonateswiththewaysthatmanyNativepeopleviewhealth,essentiallyasaconceptthat
encompassesrelationswithkin,culture,andland.Theconceptofculturalwellnessisaholisticframework.To
fullyaddressit,thedeephistorical,social,andculturalinjusticesthatcompromiseditmustbeaddressed.This
includesanexaminationofthewaysinwhichtheUnitedStatessystematicallyattemptedtodestroyIndian
culturethroughfederalpoliciesofrelocation,theboardingschools,andinstitutionalizedracismineducation
andmedicine.Theseviewsareinadequatelyaddressedbyfederalandstatehealthcareprogramsthattakea
muchmoremyopicviewofhealthcarethatisindividualizedanddepoliticized.Importantstridesarebeing
madeatthelocallevelasNativeAmericansempowerthemselvestostartwellnessinitiativesintheirown
communitiesthatemanatefromtheirparticularhistoryandculture.FosteringculturalwellnessforNative
Americanscanalsobeachievedthroughcollaborativeeffortswithlocalgrassrootsorganizationssuchas
SHARE.
 Page 8 of 9
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