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As Alice Kimiksana indicated, the Healing Circle or Healing Teams evolved to help First Nations people who attended residential schools deal with the aftermath of the abuse many of them suffered there. They use a variety of interventions, some traditional and some more Western in origin, for an innovative approach to a very serious problem. One technique developed by Western psychology, but very useful and adaptable in other cultural settings, is guided imagery or visualization. Often used for performance enhancement in sports, it is also applicable to other situations from medical settings to mental health treatment. In this presentation, Novaliinga Kingwatsiaq of Kingnait (Cape Dorset) led the audience through a modified version of a visualization used by her Community Healing Team. (During visualization one assumes a relaxed state with one’s eyes closed and imagines oneself in the context of a story told by the person guiding the imagery.) The imagery she chose is both symbolically and culturally appropriate. Most audience members were unfamiliar with the process of visualization, and several indicated that they were intrigued by the experience. Kumaarjuk Pii introduced Novaliinga Kingwatsiaq and translated for her.

Edith Turner has been studying healing as a sensitive, spiritually attuned participant-observer for a long time. Despite her academic background, experiential learning and knowing are important parts of Turner’s approach to research. Her efforts to understand healing have taken her on journeys to Africa, Mexico, Ireland, and more recently, Alaska’s North Slope. In these contexts, she has experienced healing offered by others, and learned to heal in various traditional ways herself. In her book, The Hands Feel It (1996), Turner focuses on the role that touch and spirit presence have in healing in a North Slope Iñupiat community. However, her book makes clear that narrative and storytelling are important parts of the healing process, as well. In this paper, Turner elaborates on some aspects of the connection between narrative and healing based on her North Slope experience.

Several presenters made the point that one cannot look at narrative alone, without taking into account the music, dance, and drumming that, in many settings, go along with it. One of these presenters was Marilyn Walker, who has had the good fortune to work with healers in Siberia. Although academic in approach, Marilyn’s paper also recognizes the importance of experiential ways of knowing. In her Quebec City presentation, she shared some of this experiential dimension by showing and commenting on videotaped segments featuring three Siberian healers. Walker’s paper discusses healing at several levels. In addition to several healing dimensions that she lists at the end of her paper, she mentions the physiological effects of music, dance, and drumming. Current research is leading to a better understanding of how trauma affects the brain and the body, and ways that various therapies, including new therapies focusing on sensorimotor effects, can promote healing. Along with these developments has come a greater appreciation and understanding among some mental health practitioners of some of the neuropsychological processes by which traditional practices such as narrative, singing, drumming, and dancing, may bring about healing.

For decades, Bible stories have been a source of both conflict and healing. In earlier days, Christian missionaries often went to considerable lengths to question the accuracy of traditional northern Native stories, especially those with supernatural dimensions, and to discredit traditional Native spiritual leaders, such as medicine men and women, angakoks, and shamans. The missionaries’ efforts often undercut Native culture and sometimes contributed to the intergenerational trauma that creates widespread hurt and pain in northern Native communities today. At the same time, a significant number of northern Native people derive considerable solace and support from their Christian beliefs and church affiliations, and many Christian religious organizations active in the North today no longer oppose traditional Native stories, practices, and values. Many northern Native people recognize that there is great value in both Native stories and the stories found in the Bible, but some still feel a tension in trying to reconcile acceptance of both. In his presentation, Walter Porter provided an interesting perspective on this issue, and his approach has considerable potential for healing.

For about 15 years, Carol Jolles has been traveling to St. Lawrence Island, Alaska to study the role faith plays in the lives of Sivuqaq (Gambell) residents. From the outset, she was aware of the strong presence of two Christian faith traditions in the community. She was present when people “spoke in tongues” (entered a spiritual state, sometimes identified as an altered state of consciousness), and she was aware that people relied on prayer, often uttered in a spiritually inspired context, to ease the pain of daily life and to find the strength to do difficult tasks. Many months passed, however, before she realized that many people relied on faith to heal. From the perspective of her long-term working relationships and friendships with community members, Jolles takes a fresh look at some of the situations from her early work where faith and healing were intertwined. She also looks at more recent examples to place faith-based healing in a more general context. In the process, she focuses on a few special individuals to highlight the components of faith and healing associated with illness and mental distress.

The session began with three presenters - LouAnn Benson, Walter Porter, and Lisa Dolchok - all of whom are or have been affiliated with the Circle of Healing Program at Southcentral Foundation in Anchorage, Alaska. The Southcentral Foundation is a Native Health Corporation that administers what used to be the Indian Health Service Hospital and Medical Center. In the Circle of Healing Program, the Southcentral Foundation has designed and implemented an approach to health care that allows its patients simultaneously to access Western medicine, traditional Native healing, and other alternative approaches to health care, such as acupuncture. An important figure in this effort is Dr. Robert Morgan, a psychologist who has worked with the program for several years, and who helped suggest presenters for this part of the program. Originally, Bob planned to be present in Quebec City, but family priorities meant a change in plans. Bob's absence had a silver lining, however, because in his stead he sent LouAnn Benson, one of his able colleagues, who talked about the program from the perspective of an insider.

Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story has become part of virtually every Native storyteller’s repertoire throughout the Arctic and Subarctic. One answer is that the main character and events of the story evoke the undeserved suffering that shapes the human condition everywhere. Much of the story’s power stems from its depiction of a ritual for healing the handicapped, thereby becoming a medicinal oral text. Additional power comes from the wide range of local and regional forms that adapt it to local sensibilities.

One of our goals in this session was, not just to talk about the healing power of narrative, but to experience it as well. Louise Profeit-LeBlanc is one of the presenters we invited specifically because of her skills as a storyteller. She has been heavily involved for several years as both an organizer and a participant in the Yukon Storytelling Festival, held every year in late May in Whitehorse. Woven into her presentation is a useful framework for differentiating various kinds of stories. As she tells us a series of stories, she takes us through a wide range of emotions from grief and loss to laughter and awe. For each of her stories, she gives us some personal contextual information that adds to the story’s meaning and helps us appreciate its significance. Her final story, in particular, is the kind of traditional story that has probably existed for a very long time. Such stories may be told with slightly different emphases, depending on the occasion, but they carry wisdom and value for every generation that hears them.

Southcentral Foundation had to overcome several organizational and procedural hurdles when developing their Circle of Healing program. Among these hurdles was finding a way to credential Alaska Native healers so the Foundation could be reimbursed for their services and pay the healers, and so the healers could work in the hospital along with the staff delivering Western and alternative medical treatment. Southcentral Foundation chose to develop a process for certifying Alaska Native healers as tribal doctors. Rita Blumenstein is the first such person to be certified. Lisa Dolchok is the second. An important strength of Lisa’s presentation is that she helps us broaden our understanding of healing from an Alaska Native perspective. So often we equate healing with curing, and while it can have this dimension, Lisa reminds us there is much more to it. She echoes LouAnn Benson’s presentation in asserting that healing can address illness of the spirit or wounds to the soul.