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Abstract
Conventional Euro-Canadian interventions have not adequately addressed the treatment needs of Aboriginal men who have assaulted their female partners. The utility and intersection of the Medicine Wheel and Wilber's transpersonal spectrum model of development for group treatment of Native men who have physically assaulted their female partner is demonstrated by a case study which illustrates partner violence issues and suggests interventions. Issues of violence, shame, identity and spiritual connection can be addressed using aspects of the Medicine Wheel and Wilber's spectrum of development, as together they inform the social worker of ways to acknowledge cultural imperatives while addressing partner violence.
Résumé
Les interventions euro-canadiennes conventionnelles n'ont pas abordé adéquatementlesbesoinsdetraitementdeshommesautochtonesquiontagressè leurs partenaires féminins. Les auteurs démontrent l'utilité et l'intersection du Cercle d'influences et du modèle de développement du spectre transpersonnel de Wilber pour le traitement en groupe des hommes autochtones qui ont agressé physiquement leurs partenaires féminins par le biais d'une étude de cas qui illustre les questions liées à la violence conjugale et suggère des interventions. On peut aborder les questions de violence, de honte, d'identité et de lien spirituel en utilisant des aspects du Cercle d'influences et du spectre de développement de Wilber, car tous les deux indiquent aux travailleurs sociaux des moyens de reconnaître les impératifs culturels, tout en combattant la violence conjugale.
Introduction
Searching for Effective Treatment Paradigms
Aboriginal peoples in Canada have relied on many culturally specific philosophic foundations and practices which have supported and guided their everyday activities. These cultural imperatives have provided guidance and support to those suffering from a plethora of psychosocial issues (Poonwassie and Charter, 2001). Such foundations and practices must be understood when working with Aboriginal people. Garrett and Herring suggest that to work effectively with Native adults, professionals must demonstrate a comprehensive understanding of their culture and practices. And while it has been acknowledged that differences do exist among bands, treaty areas, and tribes, some common Native values espouse a harmony with self, others, community, and the Creator (Olson, 2003; Garrett and Herring, 2001).
These values have been held in contrast to those found in mainstream society that allegedly place a premium on domination, competition, aggression, individualism, and the nuclear family (Herring, 1989). Cajete makes a similar distinction; he asserts that Native epistemologies...