The Efficacy of Counseling with Native Americans Essay

The Efficacy of Counseling with Native Americans - Essay Example In this paper, an assessment of possibilities that contribute to certain observable counseling efficacy values among Native Americans is made. The challenges faced by this ethnic group will be used to create the link that counseling process seeks to establish in the discourse. Four questions attempting to answer issues touching on unique historical perspectives, counseling process complexities, cultural interaction issues and spirituality are used in the design. The research reveals that it’s necessary for therapists to consider Native American cultural history when establishing the counseling process. The research also details a number of specific actions that should be considered, including linguistic and body language elements that aid the counseling process. The counselors must also be aware of their own biases in relation to the client. Finally, it’s indicated that the incorporation of Native American spirituality could greatly aid the therapist in the counseling p rocess. The Efficacy of Counseling with Native Americans Introduction The context of Native Americans is created with an understanding of the ethnic group’s history and cultural setting. ... However, very little information is available regarding the Native American suffering at the hands of slave masters, when compared with the famous African slave trade. The sensitive developments that the political arena in the United States exposed this group to are still fresh in the memories of a majority of the Americans, which brings nasty reactions among them. Cases of rejection, neglect and discrimination from certain sections of their aggressors appear in the broader image of a Native American. For counseling clients with such a historical background, it becomes difficult to appreciate the impact of counseling in confronting such challenges, unless a bold journey is taken to discover such a past acting as an impediment to the counseling process. How do historical injustice and modern racial discrimination issues affect counseling processes among Native Americans? To shed more light on the tumultuous historical background that the Native Americans have had to experience would p erhaps facilitate an understanding that would assist therapists to carry out a comprehensive counseling process. As briefly observed above, scars of mistreatment in the hands of foreign aggression by the European-backed slave trade would perhaps act as one of the biggest hindrances to successful therapy. Due to a rich cultural heritage and traditional cohesion practices that bound this â€Å"minority† group, roots of bitter past must haunt them in the hands of public mistreatment and racial discrimination. According to Trabich (1997), there must be some form of remnant heritage that has facilitated passing on of old wounds to the current Native American community to bear witness of untold atrocities that were committed against them.

Herbert Croly :: Biographies Herbert Croly Journalism Essays

Herbert Croly At the turn of the 20th century, Herbert Croly – as far as the accelerating world was concerned – was a man without a name. Painfully shy and without many friends, he was admitted to Harvard in 1886 as one of 96 "special students" who would not be eligible for a degree. Perhaps the world should have realized he would one day be reckoned with when was given the former room of newspaperman William Randolph Hearst, who was expelled from Harvard a year before Croly entered its halls. But Croly remained aloof through his long stay at Harvard, which had more promising sons to look after. However, when in 1909 Croly published his first and most remembered book, The Promise of American Life, he was instantly recognized as a great political thinker. Eager to recognize him as one of its own, Harvard gave him his bachelor’s degree soon after the jubilant reviews were printed. Croly was born on Jan 23, 1869 and journalism was in his household, if not in his blood. His father, David Goodman Croly, immigrated to the United States from Ireland as a young boy and married Jane Cunningham, who journeyed to the states from England at age 12. Herbert Croly’s mother wrote for several newspapers under the name Jennie June and was an adamant feminist. Similarly, his father worked for several New York City newspapers and was a devout follower of the French philosopher Auguste Comte, a founder of sociology and positivism. In order to achieve progress, Comte created a Religion of Humanity that emphasized altruism and the destruction of organized religion. Comte’s teachings changed the way Herbert Croly looked at and envisioned life, but he did not devote himself to the Religion of Humanity. However, Croly’s belief that bureaucrats are good people who should be given enough power to improve the lives of their fellow citizens goes along with Comteâ₠¬â„¢s teachings. Croly admitted the dead Auguste Comte influenced how he envisioned living political systems. He wrote, "From my earliest years, it was his endeavor to teach me to understand and believe in the religion of Auguste Comte. Under such instruction it was not strange that in time I dropped instinctively into his mode of thinking."1 Still, there is no doubt that Croly’s positivism faded once he entered Harvard in 1886. He attended the school off-and-on, initially intending to become a philosophy teacher and taking classes with several notable professors, including William James, Josiah Royce and George Santayana.

High School and Different Political Changes Essay

In chapter 9 of Assault on Paradise Kottak discusses the different political changes that Arembepe went through as well as how it affected the villager’s everyday life, and how it could possibly change the way Arembepeiros live in the future and effect their future generations. Throughout the chapter Kottak discusses many things, but he hits on about 4 main topics, Welfare and Education, Public Health, Marriage and the State, and the sex Ratio and Female status. In the beginning of the Chapter Kottak describes that the Arembepian government lowered the age that people needed to be to be eligible for government pensions. They lowered the age from 65 to 60. This may seem like a small change but it actually can have a large effect on the government’s ability to pay for it. When looked at in comparison to the United States’ social security, one could see that 5 years could add a large amount of people taking away from the â€Å"pot† essentially. This could cause serious problems in the United States, so this is surprising to see this type of change in such a small and not so wealthy ethnic group. This is an example of Arembepe becoming a larger, more contributing society, or it even becoming a state of its own. The second political change that Arembepe went through was a national census. This was something that was very big for Arembepe; this pretty much solidified it as a state. Kottak explained that â€Å"the head of statistical services for the municipality told [him] about the plans for the national census. Scheduled to begin in September 1980.† (Kottak 130) In the early 1960s Arembepe was just a small tribe it seemed like, they had come so far. They now had town centers, one-way and two-way streets, supermarkets, a commercial center, several pharmacies, doctors’ offices, labs, and even other medical services! This was a completely different place than it had been just a few decades earlier. Another politic al change that occurred was that people now had to pay licensing fees to the municipality for their stores, bars, and restaurants. This was also a big deal, it seemed that all of the things Kottak states in the chapter up to this point all solidify the validity of Arembepe as a state, and even a nation. This new licensing was also a big contrast from the 1960s when only the owners of the two largest stores had to pay those fees. â€Å"Municipal officials inspected weights and measures, and there was regular mail delivery. The streets had formal names, street signs, and house numbers.† (Kottak 131) All of these are examples of just how much Arembepe had grown and how legitimized it was becoming. Now the rest of Brazil was seeing it in a different light. They were â€Å"pulling their own weight† now, essentially. They were being a contributing member, or a contributing band, to a much larger state. Documents that were never required before were, and are not required. â€Å"Full names were used in legal documents, and people were more familiar with the last names of fellow villagers. Most adults now had identity papers.† (Kottak 131) They were becoming a much more organized and legitimate society. Kottak even explained in the chapter that once they started using these documents that you could in fact be penalized, and even jailed if they were stopped by police and did not have a valid ID. Another pattern that the Arembepe people were doing was joining the armed forces. It was almost like â€Å"the thing to do,† or at least it was becoming that. Kottak explained that â€Å"after junior high school, many local boys now presented themselves to the army, air force, or navy.† (Kottak 131) He also explained that joining the military was almost something that was just done, almost an unsaid thing. Like getting married, or wearing socks. You just do it because your parents did it, and your friends do it. It is just part of their culture. It is almost like a diffusion of American culture. Or at least how American culture used to be. Kottak also explains that when you do join the armed forces in Arembepe and you are released, or leave. You have a better chance of getting a job, sometimes even a better job than those who weren’t in the armed forces. The fourth, and possibly the most important political change Arembepe went through was the Basic Education Reform Law of 1971. This law was extremely important to Arembepe because it mandated 8 years of education (in primary and junior high school). â€Å"The new law also set a national core curriculum of general studies, including practical courses to determine vocational aptitudes in grades five through eight,† Kottak explained on page 131. Kottak also describes that the main reason that they instituted this because they wanted to prepare these children, or young adults, for the workforce and employment. They had a new junior high school and two elementary schools, which had five competent teachers. By 1980, Arembepe had really buckled down on education. It was taken much more seriously and was given much more money. By this time they had to wear uniforms, pay fees, and buy books and supplies. Public health is the fifth political change Arembepe went through. They had improved a little bit but not by much. There was a clinic that was set up in Arembepe but the practicing doctor was only there 2 days a week. There were 2 nurses that were staffed. If there was an emergency the Arembepe people had to go to the Tibras, the city hospital. Sanitation problems still existed although they were trying to make it better. Arembepe was just very far behind in many things, but still had come a long way. Overall they were becoming a much more valid city, and state. From reading the beginning chapters to what they had changed they have been successful in many things. Although they still had a long way to go, they had come a long way from where they had started. When the government became more involved in Arembepe it really did a lot for the people there.

The Romantic Movement Of Mary Shelley s Frankenstein

â€Å"Did I request thee, Maker, from my clay To mould me Man, did I solicit thee From darkness to promote me?† (Important Quotes Explained). With Frankenstein being written in the early 19th century, the Romantic movement, being as popular as ever, was clearly evident in Shelley’s writings. Shelley’s mom, an active feminist, died during childbirth, leaving Mary to grow up with a radical political philosopher and novelist, William Godwin, as her father. Victor Frankenstein, the main character, has a strong desire for the pursuit of knowledge, which he eventually learns is more harmful than helpful. The creature of the story, who remains nameless, is Victor’s creation who although is seen to be evil by others, actually has a pure heart. Robert Walton is the narrator of the book, telling Frankenstein’s story, who also shares his dangerous desire for knowledge. If Mary Shelley’s 1818 novel, Frankenstein, has survived for nearly 200 years, it ma y be due to the historical context of the romantic movement, the way that the story stems from the author’s own personal life, and the characters who portray the idea that knowledge may be treacherous. Frankenstein was written in the 19th century, a time for new creative ideas. During this century, the Romantic movement become very prominent. This romantic period was a time of artistic, literary, and intellectual growth (Romanticism). It was a period of enlightenment and a time of questioning the world. Part of this movement was based offShow MoreRelatedThe Romantic Movement Of Mary Shelley s Frankenstein, And The Rime Of The Ancient Mariner1909 Words   |  8 PagesFrankenstein: Romanticism The novel, Frankenstein, by Mary Shelley, demonstrates many different romantic ideals such as, the adoration of nature, extreme location, nationalism and exaggeration of emotions. 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They believed that the individual was the most important part of society. Romantics rejected the Scientific and Industrial Revolution. They believed that cities prevented individuals from discovering the sublime. Mary Shelley’s Romantic and Gothic novel, Frankenstein, opens with a series ofRead MoreGothic Literature : A Dark Atmosphere967 Words   |  4 PagesCarleen Martinez Mrs. Schroder English IV Honors 8 December 2016 Gothic Literature Gothic literature has been popular since the 19th century and has given readers the opportunity to look at romantic movement that focuses on a darker horror like imagination. Some of these involve a combination of extreme landscapes, icy wastes, and extreme weather, horrifying events or the threat of such happenings, as well as supernatural manifestations, and presenting evil. 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