Liberation Psychology as the Path Toward Healing Cultural Soul Wounds

EduardoDuran,JudithFirehammer,andJohnGonzalez
Oppression resulting in soul wounding has afflicted indigenous communities and the counseling profession. Internalized oppression has become part of oppressive practices inflicted on communities served. The authors delineate a liberation psychology that leads toward the psychological and spiritual emancipation of individual clients, communities, and the counseling profession. The most potent weapon in the hands of the oppressor is the mind of the oppressed. StephenBiko(ascitedinWorldCulturalGeography,1998)

[Link],weareallpart [Link],wearealloppressedand woundedinwaysthatrequirehealingifwearetobecome [Link], itisimportanttorealizethatwehaveallbeenonbothsidesof theoppression/oppressorcoinatdifferentpointsinourlives. Itisalsoimportanttobecomeawarethataclearpathtoward healingmustbeundertakenbyindividualcounselorsaswell asbythementalhealthprofessionsasawholeifweareto realizenewanduntappeddimensionsofourindividualand [Link] healing path, counselors will be able to provide individual clientsandtheworldcommunitywithmuch-neededunderstandingofthewaytowardliberationandthefullnessoflife inamannerthatpromotesharmoniousinteractionswithinthe overallwebofthelifeworld. FromtheworkthatwehavebeendoinginIndiancountryfor manyyears,ithasbecomeapparentthatthereareparallelsinthe soul-woundingandsoul-healingprocessesthataremanifestedin theNativecommunityandthecounselingprofession,ofwhich [Link] [Link] with,eachperson,aswellasherorhisdescendants,isdoomed [Link],itisimportantthat counselorsunderstand(a)howhistoryaffectsthepresentmental well-beingofpersonsfrommarginalizedracial/culturalgroups in general and Native communities in particular and (b) how intrusionsbythecounselingprofession,ifnotdonewithcultural competenceandrespect,willpredictablycontributetothesoul sufferingthatisalreadypandemicinsocietiesacrosstheworld. Multicultural scholars have described the various ways thatthementalhealthprofessionshavebeenaninstrument

ofoppressionfromtheirearliestdayswhenthepowerofthe Churchwaspassedontothenewpriestsofthesociety(i.e., mentalhealthprofessionals)whocouldimposetheirwillon peoplefromdiverseculturalgroupsundertheguiseofbeing healers(Duran,2006;Foucault,1967).Thevariousformsof psychologicaloppressionthatcontinuetobeperpetuatedby manywell-meaningandgood-heartedcounselors,psychologists,andsocialworkersareby-productsofbroadereconomic, political,religious,andsocialmechanismsthathavehistoricallybeenusedtocolonizepersonsfromdiversegroupsand [Link] biasedviewsofmentalhealthandwhatareconsideredtobe appropriateinterventionstrategies,theseprofessionalsperpetuatevariousformsofinjusticeandinstitutionalracismby imposinghelpingparadigmsthatareoftenincongruentwith theworldviews,values,beliefs,andtraditionalpracticesthat havebeenusedtopromotethepsychologicalwell-beingof personsindiversegroups(Constantine&Sue,2006). Similartothosereligiousmissionarieswhoworkedtopromoteandmaintainaparticularworldviewandpoliticalstatus quo, contemporary mental health professionals have been criticized for primarily assisting clients from marginalized anddevaluedgroupstoconformtothesocial,economic,and politicalrealitiesthatcharacterizethedominantgroupinU.S. society(Ivey,DAndrea,Ivey,&Simek-Morgan,2007). Asthesayinggoes,everythingispolitical,[Link] counselorshaveintentionallyandunintentionallyusedtheir professional knowledge and skills to support the existing powerstructureinwaysthatadverselyaffectthelivesofmany personsfromdiverseracial/culturalgroupsisanindictment ofthecounselingprofession(Duran&Duran,1995). This indictment is, in part, linked to the perpetuation of ethnocentric practices in counselor education programs and [Link] people,theuseofethnocentricpracticesincounseloreducation programsandcounselingpracticesinadvertentlyresultsinthe woundingofthesoulsofmanyraciallyandculturallydifferent clientsaswellasthosemembersofthecounselingprofession

Eduardo Duran and Judith Firehammer, United Auburn Indian Community, Loomis, California; John Gonzalez, Department of Psychology, University of Alaska Fairbanks. John Gonzalez is now at Psychology Department, Bemidji State University. Correspondence concerning this article should be addressed to Eduardo Duran, United Auburn Indian Community, 3268 Penryn Road, Suite 100, Loomis, CA 95650 (e-mail: soulhealing16@[Link]). 2008 by the American Counseling Association. All rights reserved.

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Liberation Psychology Healing Cultural Soul Wounds whohavenotacquiredthepsychologicalliberationorcultural competencethatwouldenablethemtoworkrespectfully,effectively,andethicallywithdiverseclientpopulations. Thepsychologicaloppressionthatensuesfromthesepracticesresultsinvariousformsofinjusticethataretypically inflicted unintentionally by counselors who are genuinely interestedinhelpingclientsfromdiversegroupsandbackgrounds to realize new and untapped dimensions of their humanity. Despite the intention of many good-hearted and well-meaning counselors to help foster the mental health ofclientsfromdiverseracial/culturalgroupsingeneraland NativeAmericansinparticular,acarefulexaminationofthe counselinginterventionscommonlyimplementedbyculturally incompetent practitioners serve very different ends. Ratherthanpromotingthecollectivedignityandpsychologicalliberationofclientsinthesediverseculturalpopulations, Westerncounselinginterventions areinadvertentlyused to promotingthetypesofsocialcontrolandconformitythatare necessary to sustain the existing political/economic/social statusquo(Duran,2006). With this backdrop in mind, this article explores the meaningofthreeinterrelatedconceptsthatareofparticular importance in counseling persons in marginalized cultural groupsingeneralandespeciallywhenworkingwithmembers [Link] themeaningandrelevanceofpsychologicalliberation,the soul wound,andsoul healingintheworkcounselorsdo. [Link] toamovementawayfromaddressingclientsspiritualissues ingeneralandindividualssoulwoundsinparticularexceeds [Link],inourworkwithNative people,wehavecometotheopinionthatmanyindigenous andculturallydiversecommunitieswouldbenefitgreatlyfrom counselingservicesthatintentionallydirectattentiontothese importantaspectsofhumanfunctioning. By addressing issues related to clients spiritual needs andsoulwounds,counselorsarebetterpositionedtofostera greatersenseofpsychologicalhealth,well-being,andpsychologicalliberationamongpersonsingroupsthatcontinuetobe [Link], counselorswillneedtoundertakeaseriousself-examination oftheimpactoftheirprivilegedpositioninsocietythatoften leadsthemtoignoremanyofinjusticesthatunderlieclients soulwoundsandpsychologicaldistress. Becausethecounselingprofessionhas,inlargepart,held aprivilegedpositionintheUnitedStates,manycounselors havebeenunawareofandcomplacenttomanyformsofsocial [Link] of cultural oppression and social injustices that adversely affectthementalhealthofclientsfromdevaluedgroupsin [Link] Western-trained mental health practitioners is an essential componentoftheprocessofliberation psychology. Thetheoryofliberationpsychologyisgroundedinmany tenetsofliberation theologythathaveemergedfromgrassroots [Link] andspiritualguidanceinLatinAmericancountrieshavebeen particularlyvocalinbringingattentiontothelamentationofthe oppressedpoorthroughtheuseofpsychologicalliberationinterventionsinclinicalpracticeaswellasintheorydevelopment and critical pedagogy (Alcoff & Mendieta, 2000; Batstone, Mendieta, Lorentzen, & Hopkins, 1997; Dussel, 1997; Fals Borda,1988;Freire,1972;Gutirrez,1973;Kane2001). TheLatinAmericanliberationprocessisdeeplyinfluenced byFreires(1972)ideaofconscientiziation,essentiallymeaning [Link] of consciousness via ongoing deconstruction of the life experiencesofoppressedpersons,theentirecommunitythatis adverselyaffectedbysystemicformsofoppressionandinjustice canbegintoliberateitselfand,inthatprocess,liberatetheoppressor(Duran2006).AccordingtoFreire,thetransformation oftheoppressoraswellastheoppressedinvolvesagenuineact oflovethathasprofoundimplicationsfortheworkinwhich counselors are supposed to be engaged within a culturally diversecontemporarysociety. In our work with Native persons, we analyze and help clientsdeconstructtheirculturalhistoryinwaysthatliberatethemfromthetraumaticandoppressiveconditionsthat [Link]-

Psychological Liberation, the Soul Wound, and Soul Healing

Itisinterestingtonotethattherootmetaphorsofthecounselingprofessionalidentityarehistoricallygroundedinwhat hasbeenreferredtoasthe [Link] literallymeans thestudy [Link] counselors, who are knowledgeable of NativeAmerican perspectivesofmentalhealth,knowthattheprimarygoalof psychologicalhelpingisnotonlytoexploreissuesofrelevance toclientssoulsbutalsotohelpthemfindhealingandrelief frompsychopathologyorsoulsuffering. Thepsychologicalhealingtradition,aspracticedintheancient world,[Link],soulhealing wasthecentralinterestofthepriest/therapisttorestoreharmony [Link] profession,asexemplifiedinthehealingpracticesoftheAsklepiantraditioninancientGreece,[Link],thehealer(counselor)wouldaddressthe individualssoul,asapathtoendsuffering(Duran,2006). Although examples of similar counseling interventions thataddressindividualsspiritualneedsarestillinexistence in most traditional indigenous cultures today (Heilbron & Guttman,2000;Mohatt&EagleElk,2000;Roberts,Harper, Tuttle-EagleBull,&Heideman-Provost,1998),Westerncounselingapproacheshavemovedawayfromaddressingclients

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Duran, Firehammer, & Gonzalez sionhaslimitedthissortofdeconstructiontopersonal(intrapsychic)issues,thusleavingoutthesociohistoricalcontext, whichisofparamountimportancetoclientsmentalhealthand [Link],ithasalsobecomeexceedinglyclearthat thecounselingprofessionsunwillingnesstoaddressclients historicalcontextcontributestothepsychologicaloppression ofindividualclients,theirfamilies,culturalcommunities,as wellasthehelpingprofessionsthemselves. Ifcounselorsweretosimplyproceedwithmentalhealth practices in the fashion that has been prescribed by the counseling profession, marginalized cultural communities willsimplynotbenefitfromsuchculturallybiasedhelping interventions. Unfortunately, professional counselors are toooftentrainedtofurtherpathologizethemembersofsuch communities by refusing to address the historical context, injustices,andsubsequentsoulwoundsthatunderliemuch [Link],NativeAmerican clients are often labeled as resistant when they do not demonstrate an interest in continuing to participate in the counselingprocess. Thecounselingprofessionhasnothadthehumilitytocritically assessthedepthsoftheculturallybiasednatureofitshelping methodsnorthenegativeoutcomesthatcommonlyensuefrom imposing traditionalWestern helping theories and practices among clients from diverse groups and backgrounds (Duran & Duran, 1995). Liberation psychology advocates encourage counselorstodirecttheireffortstowardfosteringaliberation [Link] involvesanexplorationofclientsandthecounselingprofessions historicalcontextaswellastheircurrentlifeandprofessional challengesinculturallydiversecounselinginteractions. Advocates of this liberatory approach to helping and professionaldevelopmentemphasizethelatterpointintheir workbecausetheyarekeenlycognizantofthewaysinwhich manyculturallydiversepersonshavetoooftensufferedfrom variousformsofoppressioninthenameoftraditionalWestern [Link](2006)underscoredthis bypointingoutthefollowing:
Liberation discourse involves taking a crucial eye to the processesofcolonizationthathavehadadeepimpactonthe identityofOriginalPeoples;asaresult,anewnarrativeof [Link] instrumental in fostering the colonial ideation of Native [Link] bringingawarenesstothisprocess,[Link] a critical eye on our professional activities of healing, we liberateourselvesaswell.(p.1)

In the process of developing liberation psychology in Indian country, we have found early on that much of the availableWesternpsychologicaltheorywasnotusefulandat

timesirrelevantwhenusedamongculturallydiverseclients unless it was retheorized using appropriate cultural [Link],thelabelscounselorsandpsychologists commonlyusetodiagnoseclientsarereallymetaphorsfor describingacondition,andthesemetaphorsusuallydonot [Link],theetiologicalexplanationsformanypsychologicaldisorders,such asdepression,havefrequentlybeennotedtobeincongruent withtheclientsworldview,regardlessofherorhiscultural background(Duran,2006). WhenworkingwithNativeclientswhoaredepressed,we havefoundituseful,instead,toprovideaculturallyappropriatemetaphorbysuggestingthatthespiritofsadnessis [Link] clientstorelatetotheirpsychologicalconditionfromacultural perspectivethatleadstoseveraldifferentoptionsfortheclient [Link],aclientwhois depressedisabletoengageinaconversationwithoractively [Link], thespiritofsadnesscanrevealexistentialmeaningtotheclient andthereforeliberateherorhimfrombeingavictimofthe [Link] intherelationshipwiththespiritofsadnessasallindividuals [Link] relationshipwiththedisorderinsteadofbeingthedisorder,a newnarrativeemergesthatisliberatingtotheindividualand thecommunityofwhichsheorheisapart. Therecanbecountlessetiologicalexplanationsastowhy thisspiritisvisitingdifferentclients,allofwhichnecessitate [Link] [Link] formofliberationcounseling,weencourageclientstomakea tribalgenogramtofindtheirplaceinhistorywherethespecific [Link], theclientcanstopself-identifyingasadefectiveIndianand experienceagreaterlevelofpsychologicalliberationbymore accuratelyunderstandingthehistorical-contextualgenesisof herorhisexperiencewithdepressionorotherformsofpsychic disorders(Duran,2006). Anotherexampleofsuchliberatoryprocessescomesfrom [Link] groupsexperiencessevereabuse/trauma,itisbelievedthatthe individualssoulorspiritwillleavethebody,thusallowing anotherspirittoenter(i.e.,thespiritofsadness).Aspecific setofceremoniesisrequiredtocallbacktheclientsoriginal [Link] contextandbecomingknowledgeableastohowthispraxis leadstobetterwaysofunderstandingandworkingwithNative clients,anewtheoryofpsychologicalliberationcounseling forNativepeoplesbeginstoemerge. Furthermore, commenting on the process of liberation counseling,Martin-Baro(1998)pointedoutthatitshouldnt be theories that define the problems of our situation, but

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Liberation Psychology Healing Cultural Soul Wounds rathertheproblemsthatdemand,andsotospeak,selecttheir owntheorization(p.314).Suchanapproachtohelpingis amorerespectfulandeffectivewayofproceedingwiththe workofpsychologicalliberationandmentalhealthcarein multicultural contexts. Moreover, while working in Indian countrywithNativeclients,wequicklylearnedthatbysimply applyingexistingcounselingtheoriesandpracticesaddedto thefeelingsofalienationfeltbyindigenouspeoplestoward [Link] considerwhythishappens. ManyNativepeoplebelievetheyarelivinginalifeworld [Link],if someoneoffershelpusinganoppressivemythologyembedded withinthedominantculturalgroupthathasimposedsomuch historicalsuffering,itseemsonlynaturalthattheindividual orcommunity(subjectedtosuchoppressionandinjustice) [Link] becomesexacerbatedwhenacounselorofferinghelpfrom theoppressivetheoreticalmythologycontinuestolabeland pathologizethetargetedpersonorcommunitybecauseoftheir reluctancetoacceptthehelpthatisbeingoffered. ThefactthatNativepeoplewereresistanttomentalhealth professionalsinitialinvolvementinIndiancountrybecame therationaleforustoexplorenewnarrativesfortherapyand [Link], respectful, effective, and liberating, it became increasingly apparentthateventhemannerinwhichthefieldsofcounseling andpsychologycategorizementalhealthproblemsisculture [Link]-boundnatureofthediagnosticnosologyusedbymentalhealthpractitioners,referredto astheDiagnostic and Statistical Manual of Mental Disorders (4thed.,textrev.;AmericanPsychiatricAssociation,2000), servestoalienateNativepeopleandpersonsfromotherculturalgroupswhodonotunderstandoracceptaEurocentric worldviewofmentalhealthandpsychopathology. Tobeginthehealingnarrativeforalldiversecommunities,itisimperativethattheissueofhistorybebroughtinto therapeutic ceremonies that are aimed at fostering clients psychological liberation. Once historical honesty becomes anintegralpartofthecounseling/healingceremonysession, thefieldsofcounselingandpsychologywillthemselvesbegin thelong-neededhealingprocessthatenablescounselorsand [Link](2006)haswrittenextensively aboutthisimportantissue,noting,
Lack of understanding of the Native epistemological root metaphor (ways of being in the world which include the psychologicalandspiritualworlds)continuestohinderour [Link](thebeliefthatonesown system of thinking must be used to validate other cultural beliefsystems)continuestobeanissueintherelationship betweenNative/OriginalPeopleandthosewhoholdpowerin [Link] becausetheNative/Originalpersonisexpectedtofullyunderstandtheworldofthecolonizersimplybecausethecolonizer [Link] understandthelife-worldoftheNative/Originalperson,the colonizerbecomesverycreativeinhis/herdefensesinorder topreservehis/[Link] bookistoprovideabridgebetweenWesternandTraditional Nativehealingworldsandinthismannerbringhealingtothe historicaltraumathatallpeoplehavesufferedatonetimein theirhistory.(p.7)

Epistemological Hybridity
In developing a template for the work that lies ahead, we recommend that the fields of counseling and psychology implement a mind-set of epistemological [Link] epistemologicalhybriditythatwearecallingforisnothing less than the capacity to become enmeshed in the cultural [Link] whomcounselorsareplanningtoworkwithinthefutureis averydifferentapproachtoprofessionaldevelopmentthan [Link] becausemuchofwhathasbeendoneintheareaofcrossculturalandmulticulturalcounselingtraininghasbeenladen withpaternalisticattitudes(Duran,2006). Thesepaternalisticattitudescanbestbeillustratedbyan analysis into how mental health professionals are deemed [Link],itisthoughtthat athree-unitcourseincross-cultural/multiculturalcounseling sufficesinqualifyingcounselorstoworkwithpersonsfrom [Link] counseling/healingprocess,itissuggestedthatthislimited approach to multicultural counseling training needs to be supplementedwithwhatwerefertoasanenmeshing training process(Duran,2006). Thethirdauthorwaspreviouslyinvolvedinimplementing thissortofenmeshingtrainingprocessandwastherebypromotingthesortofepistemologicalhybriditydiscussedearlier [Link],allincomingstudentswererequiredtoattenda [Link] experienceinvolvedhavingstudentsinteractandengagein dailyactivitieswithNativeeldersandotherculturalexperts intheNativecommunity. Thebenefitsofthisimmersionexperiencearemanyand probablydifferforeveryone,[Link] participating in this enmeshing process include debunking stereotypes and establishing important relationships with community members, elders, and traditional healers. Studentsalsoquicklylearnsomeofthebasicculturalrulesof etiquettethatarecriticaltodevelopingpositive,respectful,

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Duran, Firehammer, & Gonzalez andpotentiallyhealingrelationshipswithpersonsintheNativecommunities. Followingthisenmeshingexperience,studentsenrollin their first required doctoral course called NativeWays of [Link] issues and challenges students to thoroughly examine the epistemologies of indigenous peoples as they relate to [Link]/enmeshingexperience andtheaforementionedcourseareintendedtosetthetone forthestudentsfuturetrainingbecausetheyopenstudents uptotheideaofepistemologicalhybridity,thusguidingthem throughaprocessofliberationfromorthodoxprofessional Westernpracticesasarecommonlytaughtinmostcounselor educationprograms. Asawaytofosterstudentspsychologicalliberationfurther, theyareexposedtoandareencouragedtoengageinintense [Link] TalkingCirclesgroupsfocusonmanyoftheissuesoutlined earlierinthisarticleaswellasothermentalhealthissuesthat [Link] toreflectandcommentontheseissuesastheyrelatetotheir professionaldevelopmentandtheworktheywanttodointhe future as they become the next generation of healers. By increasingtheirunderstandingofthewaysofbeingintheNativelifeworld,studentsareabletobeginthejourneytoward becoming more knowledgeable of the context of historical traumaandhowthistraumaaffectsthepresentlivesofNative personsintheUnitedStates. Althoughitisencouragingthatresearchershavebeenableto finallyvalidatethesefindingsempirically,itisunfortunatethat suchknowledgehastakensolongtobescientificallyprovenby [Link], acaseofpaternalismandlackofculturalhybridityisexemplified whenindigenousknowledgemustbevalidatedthroughWestern [Link] clinicalmethodscreatesafeelingofhelplessnessinindigenous communitiesandleadstountoldsufferingamongmanypeople inthesecommunitiesatthepresenttime.

Cultural Hybridism as Liberation

Freire(1972)describedthetheoryofliberationasaprocess that,oncesetinmotionbytheoppressed,willhavetheprofoundliberatingandhealingimpactontheoppressoraswellas thosevictimizedbyvariousformsofculturaloppressionand [Link],[Link] ofthisliberatedconsciousnessresultsintheunderstanding that,byremainingoppressed,personsinmarginalizedcultural groupshelptoperpetuateaninsaneanddehumanizingdance ofpsychologicalandspiritualsufferingthatadverselyaffects theoppressoraswellastheoppressedpersons. Insuchadynamicrelationshipbetweentheoppressedand theoppressor,thenegativeenergyofoppressionconsumes [Link] counselinginterventionsthatemergefromculturalhybridity, individuals are able to acquire a new historical-contextual awarenessoftheirindividualandcollectivedevelopmentand [Link] level of consciousness, psychological liberation, and soul healingthatcantransformthehealthandlivesofindividuals victimizedbyvariousformsofsocialinjusticeaswellasthose responsibleforperpetuatingsuchoppression.

Generations of Suffering
PresentlyinIndiancountry,itiswellacceptedthatthehistory ofviolenceandgenocideinflictedontheindigenouspersons ofthislandcontinuestohaveadeepimpactontheindigenous [Link] ofintergenerationaltraumathatcontinuestohaveanadverse impactonthementalhealthandpsychologicalwell-beingof manyNativepersons,contributingtomuchofthepsychopathologythatisencounteredinIndiancountry(BraveHeart, 1999;Duran&Duran,1995;Duran,Duran,BraveHeart,& YellowHorse-Davis,1998;Epstein,1979).Slowlybutsurely, mental health care providers and counseling programs are modifyingtreatmentstrategiesinwaysthatreflectagreater understandingandacceptanceoftheintergenerationaltrauma thatcontinuestoaffectpersonsinIndiancountry. Recently,researchershavecollectedempiricaldatathatshed newlightonwhattheNativeAmericancommunityhasknownfor decades;thatis,intergenerational/historicaltraumacontributesto manyofthebehavioralhealthconcernsandproblemsexperienced byNativeindividualsandcommunities(Whitbeck,Adams,Hoyt, &Chen,2004).Reportingontheseissuesfromtheirresearch endeavors,[Link] historicaltraumaassociatedwithemotionaldistress(anxiety,depression,anger)isroutinelymanifestedinwaysthatunderminetheindividualandcollectivehealthofmanypersonsinIndiancountry. 292

Healing Versus Curing

Healingandcuringareconceptsthatmeritdiscussionwhen [Link] Westernmind-setofcounselingandtherapy,themainintent oftherapeuticinterventionsistheremovalofsymptomsthat isaccomplishedwithinahelpingcontextoftenviewedin [Link]-meaninghelpers [Link] butisnotlimitedtothewarondrugs,thewaronpoverty,and thewaronterrorism,tonameafew. Usingthesemetaphorsasaguideintheirwork,mental health professionals identify target populations and define [Link]-

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Liberation Psychology Healing Cultural Soul Wounds mentionedimagesofhelpingtobeforeign,strange,inhumane, [Link] Nativeworldviewisprimarilyconcernedwithhelpingindividualslearnhowtheyfitintotheoverallcosmology. Beingaproductivememberofsocietyhasaverydifferent meaningintraditionalindigenouscultures,whicharemainly [Link], individualscanbeverydepressedandstillhavearelationship withtheirsoulandthewaytheirsoulharmonizeswiththe [Link],therearerevered artists, scientists, and other highly creative and productive personswhoarerecognizedfortheircontributionstotheworld soulwhiledealingwiththeirmentaldisorders. groups,theuseofthatparticulartheoreticalapproachisnot [Link] [Link],itisacknowledgedthatthereis meritinusingcognitive-behavioralapproacheswithpersons fromdiverseculturalgroupsingeneralandNativepopulations in particular (McDonald & Gonzalez, 2006; Renfrey, 1992; Trimble,1992).However,fromamulticultural/socialjustice counseling perspective, it is emphasized that such helping strategiesshouldneverbeusedofftheshelf withoutsome culturalmetaphormodification. The potential benefits of cognitive-behavioral counselingapproachesthathavebeenmodifiedtocomplementthe culturalworldviewsofdiverseclientsareunderscoredbythe recognitionthatthesehelpingconceptshavebeenpromotedby [Link],the BuddhistsystemusestheconceptofVipassana(seeingclearly)meditation(amethodofobservingthemindandthoughts astheymoveacrossthelandscapeofonesconsciousness)to fostermentalhealthandpsychologicalwell-being. SimilarWesterncognitive-behavioraltherapystrategiesare oftenusedwithclientsasawayofhelpingindividualscope moreeffectivelywithstressandalleviatingmentaldisorders. Oneofthecentraldifferencesbetweentheaforementioned BuddhistapproachandWesterncognitive-behavioralcounselingstrategiesisthattheformermethodispracticedtopromote mentalliberationandpsychologicalhealth,whereasthelatter is often aimed at ameliorating symptoms of psychological distressanddisorder. ManyNativeAmericantribessubscribetowhatWestern mentalhealthprofessionalscallcognitive-behavioraltechniquesbyfollowingculturalpreceptsthatencouragethemto watchtheirthoughtssothattheycanchangethosecognitive processes and ensuing behaviors that are not conducive to [Link] weretoproceedtousecognitive-behavioralhelpingstrategies in ways that accommodate this and other relevant cultural metaphors(e.g.,byencouragingNativeAmericanclientsto watchtheirthoughts),theyarelikelytoexperienceagreater levelofeffectivenessinfosteringthepsychologicalliberation ofclientsinthisculturalgroupthaniftheyweretousemore orthodoxWesterncognitive-behavioralcounselingapproaches (Duran,2006).

Empirically Tested Healing and the Future Possibilities

Presently, the mental health professions delineate how counseling/therapy/healing is to be delivered in order for counselorstopracticewithinthescopeofwhattheprofession deems appropriate and ethical. Funding sources, including third-partypayersandgovernmentalgrantsourcessupport, have empirically tested best counseling and therapy [Link] paradigmsthathavepassedtheWesternempiricaltestwhile disregardingconsiderationsofculturallyappropriateinterventionsthatareaimedatfosteringsoulhealing. Fromamulticultural/socialjusticeperspective,itissuggestedthatsuchanapproachtocounselingislargelydesigned toensurethatclientsbecomeaproductiveandconforming [Link] supraordinatesocietalforcesthatsignificantlydictatewhat peopleinthegeneralcitizenryareconditionedtobelieveare [Link] itisnotoftendiscussedinmainstreamprofessionalcounseling andpsychologypublications,thismasspsychologicalconditioningisclearlygroundedinasocial-politicalideologythat [Link] is further asserted that this general psychological ideology influencesboththeempiricallytestedinterventionscounselors arerequiredtouse,forreimbursementbythird-partypayers, andtheassumptionsandbeliefsthatunderliethediagnoses counselorsmakeofclientsmentalhealthstatus. Inmakingthesestatements,wearenotsuggestingthatwe [Link],we dobelievethatjustbecauseacounselingapproachhasgone throughthefiltersofempiricaltestingdoesnotmakeaparticular helpingtheoryatheoryofchoiceforallorevenmostclients [Link],theefficacy ofmanycounselingtheoriesissupportedbyclinicaltrialsand [Link],ifanempiricallyvalidatedapproach tohelpingisnotculturallyrelevanttoclientsfromdifferent

Moving Beyond Western Scientific Models of Research and Theory Validation

Whenitcomestotestingtheeffectivenessofanewtherapyor counselingintervention,itiscrucialthatthetestingprocessincluderesearchmethodsandwaysofknowingthatcharacterize thediverseclientpopulationsthatwillultimatelybecomethe recipientsofsuchhelpingservices(Allenetal.,2006;Fisher &Ball,2002;Mohatt,Hazel,etal.,2004).Unfortunately,most 293

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Duran, Firehammer, & Gonzalez researchthatisdoneinthisareaisconductedviaWestern [Link] historicallyreliedonquantitativemethodsofinvestigationto verifytheeffectivenessofvariousapproachestocounseling andpsychotherapy. Asaresultofadaptingtheseresearchmethodstodetermine thebestpracticesincounseling,counselorsandothersocial scientistshaveacceptedtheideathatifnumbersareinvolved inassessingtheeffectivenessofatheoreticalapproach,there [Link] advocateshavesacrificedtheirsoulsonthe12-stepscientific methodaltar,forgettingthatthereareotherprescribedways ofknowingthelifeworldthattranscendtheWesternresearch methodsthataretaughtingraduateschool. Counselingresearcherswhoareopentoalternativeresearch methods(e.g.,includingusingavarietyofqualitativeresearch modelsthathaveemergedintheprofessionoverthepastdecade)arebetterpositionedtohelpliberatethemselvesandthe professionfromthenarrowandculturallybiasedinformation thatistypicallygeneratedfromquantitativemethodsofinquiry. Bybreakingthechainsthatimprisontheirmindsasaresultof unquestionablyacceptingalogicalpositivistapproachtocounselingresearch,counselingresearchersareabletotranscendinto aworldinwhichtherearenoboundariesastheyusemultiple researchmethodsthathelpuncoverthemultipletruthspersons fromdiverseculturalgroupsembracewhenitcomestodefiningeffectivehelpingstrategiesthatfostertheirconstructions ofmentalhealthandpsychologicalliberation. Counselorscanbegindoingthisbyincludingqualitative methodsinallresearchendeavorsinwhichtheyareinvolved from the evaluation of professional training programs to [Link] notperfect,[Link] alsobeennotedthatqualitativeapproachesaremuchmore congruentwithNativeandindigenouswaysofknowingthan thequantitativeresearchstrategiesthatcontinuetopermeate thefieldsofcounselingandpsychology(Hill,Thompson,& Williams,1997;Mohatt,Rasmus,etal.,2004). Oneexampleofthepositivelessonslearnedfromusing qualitativeresearchmethodstoevaluatetheefficacyofmental healthservicesprovidedtoNativepersonscomesfromthe PeopleAwakeningProject,whichwasimplementedamong indigenous people inAlaska (Mohatt, Hazel, et al., 2004). This project included the recording of clients life stories thatweregatheredinnarrativeformatasawayofidentifying thepathwaystosobrietyandtheprotectivefactorsthathelp Alaska Native people deal with alcohol problems. Further workisbeingconductedbythePeopleAwakeningTeamto developandtestculturallygroundedtherapiesandcounselinginterventionsbasedonempiricallyderivedpathwaysand [Link] cultural communities and Native tribes as the counseling professionstrivestorealizeagreaterlevelofitsownpsy294 chologicalliberationbymovingbeyondtraditionalformsof empiricalresearchmethodology.

Conclusion
Wehavebrieflydelineatedhelpingprocessesthatencompassa differentapproachtohealingandcounselinginthelifeworld. Soulwoundinghasbeenofferedasapivotalissuethatisasserted tobeattherootofmanyofthepsychologicalproblemsfacing [Link] wound,itissuggestedthatthenotionofsoulhealingneedsto becomeacentralmetaphorthatguidesthedailyactivitiesof [Link] strivingtochangethewaymentalhealthprofessionalshavebeen traditionallytaught,byoperatinginthecounselinglifeworld andbyincludingthenotionofsoulhealing,theywillbeableto createaliberatingpsychologythatwillslowlybegintotransformtheclinicalandresearchareasofthecounselingprofession aswellaspositivelyaffectsocietyatlarge. Inordertomovetowardamorehumanemethodofsoul healingandpsychologicalliberation,counselorswillneedto createacertainlevelofchaosintheexistingarmamentarium of counseling theories, treatment strategies, and research [Link] tobecommonlyimplementedbypractitionerswhoarenot respectfulofnorresponsivetotheworldviews,expectations, values,andneedsofpersonsinculturallydiversecommunities, weurgecounselorstostop,reinvent,andmodifywhatthey havebeentrainedtodoandtodevelopnewhelpingstrategies thatfocusonsoulhealingthroughpsychologicalliberation. Implementationofthesenewmethodsandinterventions mayseemrandomandchaoticforsomepersonsinthecounselingprofessionwhosepsychologicalliberationisconstrained [Link],ifthecounselingprofessionisgenuinelycommittedto its own ongoing development and practitioners are willing todemonstratethecouragenecessarytocreatenewclinical and research paradigms that more effectively and respectfullyfosterhealthyhumandevelopmentfromamulticultural perspective,theneedtocreatetemporarychaosintheprofessionwillbeviewedaspositivenecessarystepsinpromoting soulhealingandtheliberationofindividualandcollective [Link] article,regardingtheneedtofostercounselorsandclients soul healing and psychological liberation, will help other membersofthecounselingprofessionbetterunderstandways inwhichtheycanassistinthetransformationofthemental healthprofessionsinwaysthatstimulateagreaterlevelof humandignityanddevelopmentthroughculturaldiversity.

References
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