By Todd Sojonky
Who am I as a psychologist? This e-book examines the position of psychologists in pass- cultural settings and explores the price of self-knowledge within the perform of psychology. at the present time many indigenous everyone is nonetheless experiencing a colonial kind of remedy that's rooted in strength imbalances and a controlled healthiness care approach. via narrative, tale, poetry and psychotherapy this booklet indicates the significance of non-public development and informs the perform of being a ‘good psychologist’. It asks the reader to contemplate how cross-cultural studies effect expert psychology discourse and practices in addition to to discover the relationships among dominant psychology platforms and cultural enactments.
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Additional info for A self-study : being a white psychologist in an Indian world
I was involved in family crises, sentencing circles, ceremonies, funerals, committees and extensive program development. I was the only white person on many occasions. I did not see myself as white and I did not see my colleagues as Indian. But, the reality is that without institutional changes throughout government organizations and within academic institutions, my efforts will not stop the flow of privilege that I as a white person receive. James Scheurich, in a speech noted by Leonardo (2004), likens this type of privilege to walking down the street with money being put into your pant pockets without your personal knowledge of it happening.
These principles are reflected in the sacred circle. The circle holds significant meaning for First Nations people and includes togetherness, community and harmony. Respect begins with consultation of those involved in the various components of the research. In my narrative research, this consultation involved the elders’ committee that took responsibility to listen to and guide my writings and challenged me to consider new ideas and concepts of my self and my understanding of my role as a white psychologist in a First Nations community.
In my context as a psychologist in a First Nations world, this occurred on a regular basis. I spent seven years of my life trying to identify with and understand the people with whom I worked. I was involved in family crises, sentencing circles, ceremonies, funerals, committees and extensive program development. I was the only white person on many occasions. I did not see myself as white and I did not see my colleagues as Indian. But, the reality is that without institutional changes throughout government organizations and within academic institutions, my efforts will not stop the flow of privilege that I as a white person receive.