KEY POINTS TO REMEMBER WHEN
INTERVIEWING AN AMERICAN INDIAN
CUSTOMER

 

• American Indian people do not feel the same sense of urgency in arriving at meetings at their scheduled time as Caucasian people do.
  1. If they have something they believe is more important than the scheduled meeting, an Indian person may be late or not show up at all for the meeting.
  2. Events that may be considered more important than meetings often include the needs of family and friends, family crises, ceremonies, etc.
  3. Present rather than future time is emphasized, with a focus on daily activities instead of planning for future events.
• American Indian people communicate a great deal through nonverbal gestures.  For example, downcast eyes are a sign of respect and ignoring an individual is a sign of disagreement or displeasure with that individual. 
• Handshakes are generally done very gently and from the end of the fingers, instead of heartily and with the whole hand.  Again, a gentle handshake is usually seen as respectful, and not a sign of weakness.
• American Indian people may say truths or difficult messages through humor, and might cover great pain with smiles or jokes.
• It is often considered unacceptable for an American Indian to criticize another.  There is a common belief that people who have acted wrongly will pay for their acts in one way or another.
• There are some common practices that many professionals use when interacting with customers that may be counter-productive when working with American Indian customers.  Some of these practices include.
  1. The counselor should not present him or herself in formal dress or using formal professional jargon as a large amount of education is seen as a division between the counselor and the customer.  A sense of casual professionalism on the part of the counselor is likely to increase the customer’s willingness to cooperate in the planning process.
  2. Approach the customer in a humble way and not one of “absolute expertise”.
  3. Patience is a very important attribute to adopt when working with American Indian customers.  Change is likely to occur at a rate much slower than desired and “success” should be considered relative to the customer’s expectations not the counselor’s.
• Due to the history of misuse of signed documents, some American Indian customers may be unwilling to sign informed consent forms.  The customer may perceive verbal agreements as sufficient.
1. American Indians may be suspicious of the forms based on political and historical use of signed documents (treaties, etc.) being misused.
2. Consent processes may lead the customer to believe he or she is not being heard or is not considered competent.
3. Explain the purpose of the form, and answer any questions that the customer and/or family members may have about these forms.
• The ability to remain quiet and silent is valued.  Feelings of discomfort are frequently masked in silence to avoid embarrassment of self or others.
• Many American Indian people speak slowly, quietly and deliberately.  The power of words is understood; therefore, one speaks carefully, choosing words judiciously.  They tend to speak in concrete terms rather than abstract ideas.
• Being a good listener is highly valued, since Indian culture was traditionally passed on orally.
• American Indian people would prefer to contemplate and consider an action at their own pace, rather than make quick decisions and act immediately on them.

AMERICAN INDIANS IN MINNESOTA

• American Indian Minority Group

1. Nearly 82,000 people in Minnesota reported that they were American Indian or American Indian plus one other race.
2. More than 60% of this population lives in Greater Minnesota, particularly on reservations or in traditionally Indian areas in Northern Minnesota.  Cities in Greater Minnesota with significant American Indian populations include:  Duluth, Bemidji and Cloquet.
3. Of the remaining American Indian population (about 39%), the majority live in Minneapolis and St. Paul.

• Family Structure
  1. One of the main issues for American Indian families today is the conflict for family members in living in two worlds. An individual American Indian’s community and cultural life have been complicated by a number of factors including but not limited to living on or off a reservation, educational experiences, extended family influences, etc.
     1. American Indians may be described as belonging to one or a combination of the following cultural groups which, in turn, has an impact on the spiritual and mental health of an individual.
        1. Traditionalists:  Characteristics include:  strong cultural beliefs, strong spiritual base, responsible for passing on knowledge; traditionalists are a health society, and the one thing that makes these individuals unhealthy is their inability to adapt to new environments.
        2. Lost Identities:  Characteristics include:  vacillating between extremes, identity confusion, grief, epitomizes social problems (alcoholism, drug addiction, etc.), low economic level, poorly educated.
        3. Assimilated:  Characteristics include:  adoption of new norms, possesses technical skills, “me” identity, materialism, unable to be a role model for traditionalist, competitive, does not value native beliefs;  assimilated American Indians will often view traditionalists as “lost in the past”.  They are often more comfortable in non-Indian settings.
        4. New Traditionalists:  Characteristics include:  articulate, younger generation, open display (braids, ribbon shirt, etc.), mixture of belief systems from all sources, imposes values and beliefs on others, often unwilling to learn knowledge that goes behind belief system (from elders or medicine person);  New traditionalists often view assimilated American Indians with contempt.
        5. International Human Being:  Characteristics include: comfortable in both worlds, adaptable, accommodating, socially conscious.  These American Indians are few in number, have a healthy spirit and have a vision for the future.  They also value their own culture without putting down other cultures.
     2. The problem for American Indian families is that their membership may consist of several of the above categories which contribute to the family’s inability to inter-relate or communicate.
     3. An individual may have experienced more than one or a combination of two or three of the categories in the search for self.
     4. Since change is characteristic of growth, this may not be un-healthy as long as the individual does not get “stuck” in one identity.
  2. The concept of family may include immediate family, extended family (aunts, uncles, cousins and other blood and clan relatives), and community and tribal members.
  3. Any one person’s decisions may depend on how the family is affected because of the importance of group orientation.
  4. American Indian grandmothers are the hub of family activity and the glue that holds the clan together.  The mother or grandmother is often the family decision maker.
  5. The elders are honored; they are the wise ones, the storytellers.
  6. In many cases, extended family members, rather than biological parents, may hold primary responsibility for the care of the children.
  7. American Indian people have strong feelings of group solidarity and competition within the group is rare.
     1. The needs of the group are considered over those of the individual.
     2. This sense is so strong in many tribal communities that democracy means consent by consensus, not by majority rule.
  8. Harmony within the group is all-important, and balance and harmony are maintained by not imposing on an individual’s rights or beliefs.
  9. Children are afforded the same respect as adults.
  10. Children are encouraged to utilize the “family” for help and decision-making.

• Religion
  1. Spirituality is one of the four essential parts of the American Indian world view.
     1. Many Indian people believe that spirituality has been the cornerstone of survival through the generations of adversity and oppression.
     2. Given the abusive history that American Indians have suffered because of their spiritual practices, and the fact that it has only been legal for them to publicly display their religious practices since 1978 (American Indian Religious Freedom Act), many Indian people are very private and protective of their spiritual beliefs and practices.
  2. Although there are great differences among American Indians regarding their spiritual practices, most Indian spirituality consists of a respect for life, a connectedness with nature, and a belief in a spiritual existence after the physical body has died.
  3. Most Indian religions promote the idea that one must be balanced between their physical, mental, emotional and spiritual health.
     1. This is a holistic view of life in which people, community, nature and spirituality is interconnected and interrelated; this perspective views physical, spiritual, mental and emotional health in unity instead of as discrete categories.
     2. The Spiritual nature of all living things is recognized and respected.
     3. The mystical aspects of life are openly discussed.
     4. Ceremonies mark important times in people’s lives, such as children’s naming ceremonies or puberty rites.
     5. In some tribes, the medicine wheel is used to help understand the interconnectedness of the mind, spirit, heart and body.
  4. Indian spirituality believes that the “Power of the World” works in circles with the flowering tree as the living center of the circle which is nourished by the circle of the four quarters – east, south, west and north.
  5. Currently, many Indians practice Christian influenced religions or adapt and mix belief systems.
     1. It is common to see a variety of religious denominations including Catholic and protestant on a reservation or Indian community.
     2. Individuals and families may attend church, marry, hold funerals in these church settings, and/or practice their traditional ways.
        

• Languages Spoken
  1. There are about 250 American Indian languages spoken in the United States today.  These languages have been grouped into “families” based on linguistic similarities.
     1. A family is a collection of languages with a common origin and which is separated into different dialects and languages over the course of time.
     2. Ojibwe is part of the large Algonquian family of related American Indian languages which also includes Cree, Arapaho and Cheyenne.
  2. Most American Indian languages have ceased to exist or are spoken only by the elders.
     1. Ojibwe is spoken by 51,000 American Indians in the states of Minnesota, North Dakota, Montana and Michigan; and
     2. Dakota is spoken by 20,000 American Indians in Nebraska, North Dakota, South Dakota, Minnesota and Montana.

• Health Care and Religious and Cultural Beliefs
1. The most common diseases seen in the American Indian populations are:  heart disease, diabetes, cerebrovascular disease, chemical dependency, mental health and chronic liver disease.
2. The most common disabilities reported include:  spinal cord injuries, blindness, complications from diabetes, deafness, learning disabilities, etc.
3. A disabled person may be viewed as an individual who is in disharmony or who has failed to fulfill their role in the family or community.
   1. Most tribal languages do not have a word for handicap or disability.
   2. Most American Indian people with disabilities are not expected to work. However, if the person wants to work that would be okay         with the family.
4. Most American Indian religions promote the notion that one must be balanced between their physical, mental, emotional and spiritual health.
5. Many American Indian families may rely on their own health practices to assist a member of their community who is ill or disabled.
   1. The traditional healing practices followed by many families may have been passed down for centuries.
   2. these practices view medicine as a spiritual rather than a biological concept.
6. The medical practitioner for many American Indian groups is called the Shaman or medicine man.  The medicine man draws power from the Great Spirit in order to help her/his people.
7. There are many steps in the healing process, in which three different people will perform.
   1. The first person is the healer, and he/she may use herbs and spiritual powers to heal.
   2. Next is the “tied one” who uses the power of rawhide and stones in order to find a cure.
   3. Finally, there is the “conjurer”  who may excavate the evil in a person’s body.
8. Herbs, ceremonies, sun dances and sacred pipes are all methods than may be used to help an individual with problems or disability.
   1. One example of a healing ritual is that of “smudging” where a tribal elder uses a substance like sage or sweet grass which is burned and the smoke is fanned about the body with an eagle feather to cleanse the person of negative energies during an illness.
      1. Sage is an herb often associated with healing and cleansing.  Sage is used to “wash off” the outside world when entering ceremony or other sacred space.
      2. Sweet grass has a sweet vanilla-like scent and is viewed as breath of the Earth mother, bringing the essence of the blessing of Mother Earth’s love.
   2. The sweat lodge is another example of a health practice that American Indians may apply for healing purposes.
      1. The Sweat Lodge Ceremony is a traditional cleansing of both mind and body.
      2. This ceremony is performed in a structure such as an earth covered mound, willow frames covered with blankets or a bathhouse generally heated with hot rocks.
      3. It is customary to fast before going into the sweat lodge to pray for healing.
      4. Each tribe may have their own traditional practices.
9. For American Indians, the healing process is holistic incorporating the mind, body and spirit.  These beliefs about health and healing may directly or indirectly influence the way a family responds to illness and disability.
10. Many American Indians will incorporate the use of mainstream medicine and traditional practices; seeking assistance from clinics, doctors and other services in addition to consulting their medicine person and Elders.

• Occupational Background
  1. The Puritan work ethic is foreign to most American Indians since, in the past, with nature providing for one’s needs, little need existed to work just for the sake of working.
     1. Material accumulation was not important, therefore one worked to meet immediate, concrete needs.
     2. Adherence to a rigid work schedule was traditionally not an American Indian practice.
     3. It is important for American Indians to understand the value behind any work assigned, whether in school or on the job.
  2. American Indians bring some unique attributes to the workforce including:
     1. being natural team players;
     2. willing to help others; and
     3. giving back to their communities through volunteering.

RESOURCE LIST FOR AMERICAN INDIANS
IN MINNESOTA

About Sacred and Blessing Herbs; Taos Herb Company, 710 Paseo del Pueblo Sur – Suite J, Taos, New Mexico 87571; web site address:  http://www.taosherb.com/sacred-herbs.html.

American Indian/Alaskan Native Curriculum; National Multicultural Interpreter Project; El Paso Community College; produced with funding from the U. S. Department of Education Grant #H160c50004; Busby, Howard R., Editor; web site address:  http://www.epcc.edu/Community/NMIP/4B.pdf; 2002.

Cross-Cultural Considerations in Early Childhood Special Education:  Technical Report #14; University of Illinois at Urbana-Champaign; Early Childhood Research Institute on Culturally and Linguistically Appropriate Services; web site address:  http://clas.uiuc.edu/techreport/tech14.html; 2000.

Cultural Awareness:  A Handbook for Non-Native American Adult Educators; This publication was funded under Section 353, Special Demonstration and Staff Development Activities of the National Literacy Act of 1991 awarded to the Arizona Adult Literacy and Technology Resource Center, Inc.; web site address:  http://www.literacynet.org/lp/namericans/awareness.html; 1996.

Cultural Competency Guidelines for the Provision of Clinical Mental Health Services to American Indians in the State of Minnesota; Minnesota State American Indian Mental Health Advisory Council; web site address:  http://edocs.dhs.state.mn.us/lfserver/Legacy/DHS-4086-ENG; January 2003.

Culture and Ethnicity; Chapter 6 in the Timby – Fundamentals of Nursing; web site address:  http://connection.lww.com/products/timby-fundamentals8e/documents/ch06.pdf.

Culture Clues:  Communicating with Your American Indian/Alaska Native Patient; University of Washington Medical Center; web site address:  http://depts.washington.edu/pfes/cultureclues.html; September 2004.

Different Boundaries, Different Barriers:  Disability Studies and Lakota Culture; Disability Studies Quarterly; Volume 21, No. 3; Pengra-Morton, Lilah, Ph.D and Godfrey-Gingway, Joyzelle, B.S.; web site address:  http://www.dsq-sds.org/_articles_html/2001/Summer/dsq_2001_Summer_04.html; Summer 2001.

Diversity Matters:  Diversity News and Views that Matter to You; edited by Annette Merritt Cummings, Vice President, Bernard Hodes Group; web site address:  http://www.hodes.com/HRCommunities/pdfs/diversitymatters_nov2004.pdf; November 2004.

Four Cultures Have Four Views on Medical Care; Statesman Journal; Tom, Susan; web site address:  http://news.statesmanjournal.com/article.cfm?i=51952; November 17, 2002

Learning Module – Cultural and Spiritual Sensitivity:  A Quick Guide to Cultures and Spiritual Traditions; Association of Professional Chaplains; Wintz, Sue, BBC and Cooper, Earl P.; web site address:  http://64.233.167.104/search?q=cache:4iSXDVM_8qkJ:www.professionalchaplains.org/pdf/learning-cul...; 2002-2003.

Native American Languages; Rehling, John; web site address:  http://www.cogsci.indiana.edu/farg/rehling/nativeAm/ling.html; 1996.

Outreach Services for American Indians; Sanderson, Priscilla R., Director – American Indian Rehabilitation Research and Training Center; Northern Arizona University; web site address:  go to www.google.com; in the box labeled search, put in Outreach Services for American Indians – Priscilla R. Sanderson; click on the first article cited on the page; March 20, 1997.

The Preservation and Use of Our Languages:  Respecting the Natural Order of the Creator; Kirkness, Verna J.; web site address:  go to www.google.com; in the box labeled search, put in The preservation and Use of our Languages – Verna J. Kirkness; click on the first article cited on the page; 1999.

Program for Multicultural Health Cultural Competency Program Index by Health Topic; University of Michigan Medical School; web site address:  http://www.med.umich.edu/multicultural/ccp/topic.htm; 2004.

Seven Sacred Values of Life:  American Indian Commandments; LaBatte, Robert ‘Woableza’; web site address:  http://www.manataka.org/page494.html; 1996.

Some Indian Values, Attitudes and Behaviors, Together with Educational Considerations (from The American Indian:  Yesterday Today and Tomorrow, a Handbook for Educators, California Department of Education, Bill Honig, State Superintendent of Public Instruction, Sacramento); web site address:  http://www.literacynet.org/lp/namericans/values.html; 1991.

Traditional Native Culture and Resilience; University of Minnesota College of Education & Human Development, Center for Applied Research and Educational Improvement; HeavyRunner, Iris and Morris, Joann S.; web site address:  http://education.umn.edu/carei/Reports/Rpractice/Spring97/traditional.htm; Spring 1997.

2000 Census – Increasing Diversity:  Overview; McKnight Foundation; web site address:  http://www.mcknight.org/hotissues/overview_censusd.aspx; 2002.

The Words of the Past; Minnesota Public Radio; Stawicki, Elizabeth; web site address:  http://news.minnesota.publicradio.org/features/200107/02_stawickie_ojibwe/; July 2, 2001.