19 Reconciliation and Decolonization: Indigenizing Psychology to Move Beyond Lip Service Towards Accountable Action

Reconciliation and Decolonization: Indigenizing Psychology to Move Beyond Lip Service Towards Accountable Action

The discipline of psychology is inherently colonial. Currently, psychology largely reflects a Eurocentric perspective that mainly centres on the experiences and perspectives of white people (Schmidt, 2019). There is currently very little room for Indigenous ways of knowing, being, and doing in the field of psychology. There are currently less than twelve Indigenous practicing or teaching psychologists in Canada, and the burden of decolonization is put on those few (Schmidt, 2019). A lack of understanding of Indigenous ways has led to those few professionals feeling alienated and, often, discriminated against. It is necessary to expand the psychological practice to incorporate Indigenous ways of knowing, being, and doing into psychology and other institutions. In order to do that, we must first acknowledge the extreme harm done to Indigenous people through colonization, explore Indigenous ways of knowing, being, and doing, and actively decolonize ourselves and the structural institutions that impact us. There is an imminent need to move beyond ‘lip service’ and surface understanding of reconciliation and decolonization to a much deeper level of embodied knowing that will lead to accountable action. The task has fallen on us as psychologists both in academia and practice to bring a seat at the table for Indigenous voices to weave the differing perspectives of wisdom to form a harmonious Two-Eyed way of seeing and being (Bartlett, Marshall & Marshall, 2012). The greatest challenge of modern psychology – accountable social action. Through incorporating these invaluable narratives into the ethos of psychology we can begin to undo the patriarchal and xenophobic harm our discipline has historically done until this day. The goal is to move forward together as a nation in the action of healing in a meaningful way that transforms this discipline and us in the process.

Historical Overview: Colonial Legacies and Indigenous Marginalization
To understand the current landscape of Indigenous psychology, cultural practices and the deep need for Canada’s accountable action on truth and reconciliation, we must examine the historical context leading up to this point in time. Indigenous psychology has often been marginalized due to oppressive systems which lacked respect for the rich wisdom of Indigenous ways of knowing. This calls for a more prominent and inclusive voice in shaping psychology moving forward. Prior to European settlers and the Crown’s involvement, Indigenous Peoples had lived on the lands now called Canada for thousands of years. They had thriving communities, rich cultural traditions, languages, and their own forms of self-governance and laws that valued leadership roles of women (Standing Senate Committee on Aboriginal Peoples, 2019). A huge component of this included the counsel of Elders, and values deeply engrained in truth, respect and loving kindness. The people and its land harboured a symbiotic relationship; their very identity revolved around nature, as did their sustenance and livelihood. Unfortunately, the arrival of European settlers led to the displacement of Indigenous people from their homeland (Standing Senate Committee on Aboriginal Peoples, 2019). Initially, the arrival of settlers during the 1500’s and 1800’s happened gradually, leading to a collaborative relationship between Indigenous Peoples and the newcomers. According to the Standing Senate Committee on Aboriginal Peoples (2019), this collaboration stemmed from the settler’s need for assistance in navigating and acclimatizing to the land. The mutually beneficial relationship was exemplified by endeavours such as the fur trade, which served as incentives for cooperation between the two groups. However, as larger numbers of settlers began to arrive in the late 18th century, the Crown desired greater access to these native lands to further their economic ambitions and expand settler territory. The crown created treaties that were signed between them and respective First Nations in order to fulfill this mission (Standing Senate Committee on Aboriginal Peoples, 2019). While these treaties appeared to be cooperative on paper, in reality, they led to the assimilation and erosion of Indigenous cultures, as evidenced by the Indian Act’s policies geared towards the Crown and government’s takeover of Indigenous culture and rights, forced assimilation, and the resulting long-term effects such as the loss of culture and language of Indigenous peoples (Milloy, 2008). According to Joseph (2018), the Indian Act of 1876 was fraught with impositions and limitations of the Indigenous Peoples. This included preventing Indigenous self-governance, being confined to reserves with controlled movement outside of reserves (often needing a permit from an Indian Agent to leave a reserve, which had its own complications for even accessing such a permit), enforcing enfranchisement leading to loss of Indian status, banning cultural ceremonies such as the potlatch, the creation of residential schools which was one of the most heinous components of the act by stripping children from their families and putting them into deplorable conditions and abusive treatment, and prohibiting Indigenous languages (Joseph, 2018). As well, child welfare policies, lack of voting rights until the 1960’s, and control over legal counsel led to further marginalization of Indigenous peoples (Joseph, 2018). Joseph (2018) also points out the loss of Indigenous women’s rights under the government’s patriarchal systems. For example, if an Indigenous woman was to marry a non-Indigenous man, both her and her children would lose their Indian status, whereas if an Indigenous man married a non-Indigenous woman, he would retain his status and his non-Indigenous counterpart would acquire Indian status (Joseph, 2018). Mind you, prior to the arrival of settlers, traditional Indigenous societies were matriarchal, where men and women were seen as equals. However, the Indian Act disrupted this balance. While there have been several revisions of the Indian Act since its inception, the Indian Act continues to affect Indigenous communities as the act’s very nature was to make Indigenous Peoples ‘wards of the state’ as the Crown and government viewed Indigenous Peoples as lacking a capacity to govern themselves (Truth and Reconciliation Commission of Canada, 2015). In reflection of the reverberating effects of policies such as the Indian Act on Indigenous communities, it becomes apparent how imperative indigenizing psychology and advancing truth and reconciliation relies on a deep acknowledgement and understanding of historical injustices. While the Indian Act has had several revisions since its inception, it’s purpose remains the same: to designate Indigenous peoples as ‘wards of the state’, and pushing old paternalistic governmental views that Indigenous Peoples lacked the capacity to self-govern (Truth and Reconciliation Commission of Canada, 2015). This notion of ‘inability’ of Indigenous Peoples led to a legacy of marginalization, and a suppression and devaluation of Indigenous psychology, culture and wisdom. And so, genuine reconciliation implores Canada as a whole to acknowledge the systemic barriers and to take action that is both meaningful and accountable as a way to honour and support Indigenous Peoples and their ways of knowing. Truth, Reconciliation, and Resilience Truth and Reconciliation Commission (TRC) Truth and reconciliation involves remembering and giving a voice to survivors of residential schools to share their stories, nurturing healing within the community, promoting resilience, and reclaiming and reviving traditions (Truth and Reconciliation Commission of Canada [TRC], 2015). It’s important to lay the groundwork of understanding in relation to the history that has gotten us to where we are now, and what actionable steps must be taken in order to move beyond superficial understandings of reconciliation and decolonization. By giving a voice to survivors of residential schools and incorporating their stories and wisdom into psychology, we pay respect to Indigenous perspectives, and grow our understanding. With an emphasis on community healing, deepening the roots of resilience and the celebration and revival of Indigenous traditions, that all contributes to social action. According to Linklater (2018), the Truth and Reconciliation Commission (TRC) was started in 2009 with the intention of providing a platform for those affected by residential schools to share their experiences, their wisdoms, and their stories. She explains that sharing and listening to these stories of both trauma and resilience acts as a source of healing for the survivors of residential schools, their families, community and, over time, paves a path towards reconciliation between Canada and Indigenous peoples. Historical Legacy of Colonialism: Residential Schools Truth-telling and taking responsibility includes addressing injustices forced upon Indigenous communities, especially those that have endured residential schools (TRC, 2015). To date, one of the most deplorable legacies of Canada’s Indian Act is the residential school system which sought out to ‘kill the Indian in the child’ (TRC, 2015). In the government’s eyes, Indigenous peoples were seen as inferior to the newcomers and that they must be educated in the way of the ‘white man’ in order to become civilized. The government realized that if the children were to remain with their parents, that their traditions, culture and identity would remain strong. The initial idea of having schools on reserves was scrapped for residential schools which created significant distance between the children and their parents. Children were sent far away to residential schools; boarding schools that were underfunded, festering grounds of tuberculosis and other diseases brought on by settlers, with little amenities, that were designed to assimilate the children into colonial society as well as to ‘christianize’ them (TRC, 2015). The use of Indigenous languages at residential schools was also prohibited. If a child were to speak their native tongue, they were subject to punishment, such as being beaten (TRC, 2015). As language is the backbone of culture, this enforced erasure of language led to an estrangement between the child and their family, as well as to their community and cultural identity. According to the TRC (2015), residential school children experienced many levels of oppression and mistreatment at the hand of the schools’ direction. It is no wonder that many children that survived residential school endured the weight of humiliation and resentment far into their adult lives (TRC, 2015). Some turned to substance abuse as a way to cope with their trauma, while others that were maltreated and were taught to see themselves as worthless ended up making up a disproportionate
majority in prisons (TRC, 2015). The TRC (2015) goes on to stress that the level of harm due to residential schools has had lasting repercussions due to children being torn away from their parents, community and culture, as well as being deprived of love and appreciation, and the intentional oppression of their cultural identity. Bonds with family over time were shattered irreversibly where not only were children disconnected from their parents, but they themselves found it difficult to form nurturing bonds when they themselves became parents due to trauma and alienation that they faced, leading to further intergenerational trauma (TRC, 2015). Additionally, Joseph (2018) explains that while residential schools began to slowly close during the late 1950’s, with the last residential school closing in 1996, a new system was already there to take its place. The Child Welfare Act allowed for social workers to remove children from their parents if the children were deemed neglected, abused or at risk (Joseph, 2018). The Sixties Scoop, around 1960’s to 1980’s, was a period where thousands of Indigenous children were forcibly removed from their homes and placed into care by non-Indigenous adoption and foster families (Joseph, 2018). This removal had deep and lasting effects on Indigenous children and their families. It is clear now, more than ever, that removing a child from their native community leads to a loss of one’s language, cultural identity and connection to traditions and that, moving forward, it is imperative that Indigenous children grow up in
culturally appropriate environments (Joseph, 2018).

Indigenous Resilience and Healing
The ongoing impacts of colonialism, the TRC’s call to action, and ways for implementing them are crucial components moving forward (TRC, 2015). It’s important to recognize that colonialism does not live in the past, that it continues to play a role in today’s society and policies. The TRC’s call to action highlights not only our need for greater understanding of history and its effects, but also the need for both reconciliation and decolonization, while honouring the strength and resilience within Indigenous communities. So, what does moving forward look like in terms of promoting resilience? According to the research of Dr. Amy Bombay, an Anishinaabe psychologist and researcher, one of the greatest protective factors of resilience for Indigenous peoples are Indigenous healing ceremonies which involves engaging with both culture and community (Aird & Berlis LLP, 2023). She goes on to express that by strengthening and relating to one’s cultural identity, this could help in lessening the impact of depression for survivors and those that have been affected by intergenerational trauma. Her research also goes on to show that the development of pride for one’s Indigenous culture also decreases internal levels of discrimination, which in turn, lowers depressive symptoms (Aird & Berlis LLP, 2023). Through Dr. Amy Bombay’s work, it goes to show how resilience can be nurtured and promoted within Indigenous communities through culturally appropriate psychological interventions, such as healing ceremonies, and community support systems. Funding and accessibility for Indigenous healing practices is crucial. Linklater (2018) echoes the need for allocating more resources to education, both on-reserve and off-reserve environments, as well as expanding language and cultural initiatives. Essentially, the Indigenization of psychology includes incorporating a holistic perspective that embraces Indigenous communities, cultures and traditions, with an emphasis on ceremonial practices. Linklater (2018) adds on that spirituality and prayer are also important components of Indigenous psychology, as well as the healing power of love. One thing is clear: family, community and all that culture brings, are essential for nurturing the development of Indigenous children as well as encouraging healing and wellness for the greater Indigenous communities (Aird & Berlis LLP, 2023). There is also a great need to bridge the gap in education and income of Indigenous peoples that has resulted from centuries of oppression and colonialism (TRC, 2015). While there have been apologies by both church and government to date,
actions must still be taken for reconciliation to move forward. In spite of everything, Dr. Amy Bombay’s reminder of Indigenous resilience amid historical trauma and cultural oppression calls for a redirection in Canada’s legacy towards acknowledging and rectifying injustices inflicted on Indigenous peoples, nurturing true reconciliation, and actively supporting the revival of Indigenous psychology, language, cultural pride, and collective healing (Aird & Berlis LLP, 2023). It is essential that Canada confronts hard truths, takes responsibility for injustices, and centres around the voices of survivors, with a commitment to healing, nurturing traditions, and accountable action. This includes recognizing the ongoing impacts of colonialism, especially regarding residential schools, which are at the core of today’s Indigenous health and social inequities (Aird & Berlis LLP, 2023). And so, guided by active effort towards truth, reconciliation and Indigenous resilience, we pave the groundwork for healing. Let’s empower survivor voices and integrate their wisdom into psychology, whilst supporting community healing, and committing to authentic reconciliation and allyship as we move forward together.

Influential Indigenous Figures in Psychology
Since the dawn of colonization and the Indian Act of 1876, there has been an obstruction placed on Indigenous healing and growing in Canada. With prominent limitations of the Indian Act being concerned with finding ways to get in the way of Indigenous prosperity, such a ripple effect has left us with over a century and a half of a lack of Indigenous representation. For the purposes of this section, we will mostly be focusing on the restrictions placed on Canadian Indigenous peoples in pursuing any kind of post-secondary education. As outlined in the Indian Act, those who do will be subjected to losing their Indian Status (Bleau et at., 2023). Being registered to have an “Indian Status” in Canada is not only one of the things required to be able to gain access to the already limited benefits available, but it is also a pillar in forming a sense of Indigenous community and togetherness. Because of this threat and limitation, Canada has been left with generations of absence in Indigenous scholars, and further, Indigenous scholarship.The large-scale, intergenerational trauma inflicted by colonization has meant a demand for Indigenous representation in the field of Psychology more than ever. Luckily for today’s generation, there
have been a few incredibly influential figures in Psychology who have paved the way for Indigenous representation in the field since then.

Dr. Joseph Couture
Early Life and Education: Dr. Joseph Couture (1930-2007) born in Edmonton, Alberta, was the first Indigenous person in Canada to ever receive a PhD in Psychology (Indspire, 2019). Couture, half French-Canadian half Cree, was raised in Fort McMurray for most of his life (Couture & McGowan, 2013). His educational background commenced when his father sent him to the Missionary Oblates of Mary Immaculate’s Collège Saint-Jean to learn French (Couture & McGowan, 2013). Eventually being introduced to “Indian
work” after being an Oblate father for seventeen years, he started working as principal and teacher in schools in Indigenous communities (Couture & McGowan, 2013). In 1968, he finally decided to leave the church and by 1972, had completed his PhD in educational psychology at the University of Alberta, being the first-ever Indigenous person to do so (Couture & McGowan, 2013).
Contributions: Along with his time as an educator, Dr. Couture’s wealth of knowledge has been made of use in many other areas as well. Having experience in some of Canada’s political initiatives, Couture has spent some time as the director of research for Alberta for the Canada NewStart Program from 1968-1970 (Couture & McGowan, 2013). This program entailed establishing federally supported organizations tasked with carrying out practical research initiatives within marginalized communities, notably focusing
on First Nations and Métis populations residing in isolated areas across the Prairie provinces (Couture & McGowan, 2013). Couture proceeded to work as a consultant within the Human Resources division of the provincial government, collaborating with various Native organizations such as the Alberta Indian Education Centre, where his responsibilities included drafting proposals and facilitating field programs for community development personnel (Couture & McGowan, 2013). In 1971, he assumed the role of director of research and training for the Indian Association of Alberta (Couture & McGowan, 2013). Because of having gained such experience, Couture was eventually able to work alongside figures like Stan Daniels, Harold Cardinal, Eugene Steinhauer, and Eugene Stiles and together, founded an Indigenous political movement in Canada aimed at advocating for the rights of Aboriginal peoples nationwide (Couture & McGowan, 2013). Couture’s arguably most notable political contribution came in 1969 in response to the Trudeau government’s “White Paper” on Indian policy, which threatened Indigenous rights. Couture played a very important role in drafting the counter-response, known as the “Red Paper,” that ultimately prompted the federal government to reconsider its stance and engage in dialogue with Indigenous leaders (Couture & McGowan, 2013). The Trudeau government’s “White Paper”, was established to turn all Indigenous peoples into Canadian citizens, ridding them of their Status (forcing assimilation), and consequently, their right to their land as well (Lagace & Sinclair, 2015). With the mask of wanting a “united front”, the Trudeau government did their best to continue to take the land and rights of Indigenous peoples even more, so it is with great gratitude that Dr. Couture put the work he did into creating the “Red Paper”, in order to preserve Indigenous autonomy.
Couture was always aware of the wealth of knowledge in Indigenous ways of healing, ceremony and spirituality and the importance of teaching them generationally through oral tradition and with the Alberta government having banned all Native ceremonies, Joe embarked on a new mission to fill the educational gap in healing he knew existed by explicitly excluding oral traditions (Couture & McGowan, 2013). From 1970-1972, Couture participated in Elder “think tanks”. This workshop created an opportunity for anyone “young” (under the age of 55) to ask questions of concern regarding Aboriginal communities with a focus on issues of cultural identity (Couture & McGowan, 2013). Experiencing watching the greatest “power Elders” share their knowledge in their own language was a very illuminating experience for Joseph, and it led him to develop a great deal of affinity for Elders which lasted throughout his career in education, always incorporating and inviting Elders to his classrooms (Mcleod, 2021).

Dr. Cornelia Wieman
Early Life and Education: Dr. Cornelia (Nel) Wieman, an Anishinaabe and a survivor of the Sixties Scoop, was born in Manitoba (Boyko ,2022). She is from the Little Grand Rapids First Nation, where she was raised quite poor with her adoptive family (Notman, 2023). After attending McMaster University and successfully graduating in 1993 (Boyko, 2022), she became Canada’s first Indigenous female psychiatrist (First Nations Health Authority, 2024). She stated that one of the reasons she chose to pursue psychiatry was because she had an interest in the art and science of medicine (Canadian Medical Association, 2022). Contributions: With the onset of her career mostly involving a focus on Indigenous mental health, suicide prevention among Indigenous youth, and providing her psychiatric services for members of the Six Nations of the Grand River (Notman, 2022), Wieman slowly expanded her advocacy work (Canadian Medical Association, 2022). Eventually making her way to Vancouver to work with the FNHA, she is still their Chief Medical Officer and has held this title since 2018 (Canadian Medical Association, 2022) (First Nations Health Authority, 2024). Some of her most notable work at the FNHA included her contributions in the Covid-19 pandemic, and the opioid crisis (Notman, 2022). From this role, she also started advocating for anti-racism and became a co-chair for the Cultural Safety and Humility Technical Committee along with co-chairman Gerry Oleman (First Nations Health Authority, 2024). Her advocacy work kickstarted in 1998 after she became a recipient of the Indspire Awards (Canadian Medical Association, 2022). Starting in 2004, she spent seven years as the co-director of the Indigenous Health Research Development Program at the University of Toronto, where she also taught at the Dalla Lana School of Public Health, Faculty of Medicine (Canadian Medical Association, 2022). She then served as a special consultant to the chief public health officer of the Public Health Agency of Canada, and this later led her to a position at the FNHA that she still holds today (Canadian Medical Association, 2022). In 2013, Wieman received the Queen Elizabeth II Diamond Jubilee Medal in recognition for all her contributions (Notman, 2022) however, her highest and most notable achievement is from recent years when she was selected to lead as president of the board of the Indigenous Physicians Association of Canada (IPAC) in 2018 (Notman, 2022). Still a Lack Despite the experiences and contributions of those like Dr. Couture’s and Dr. Wieman’s, there is still a big gap in Indigenous representation in Psychology. The tight grip of the Indian Act on Indigenous education has still left our nation in a deficit for Indigenous people in the field. Since 2018, it is estimated that we have less than 12 Indigenous peoples who are/have been practicing and/or teaching Psychology in Canada (Ansloos et al., 2019) and with such odds, there is even more weight put on the shoulders of these scholars to contribute as much as they can. Today, there are still many First Nations communities in Canada that do not have psychological services (Ansloos et al., 2019) and these mostly rural communities have not yet had anyone who could represent or even express them or their needs appropriately. Not only are we in incredibly dire need of more Indigenous representation not only in the field of Psychology but in other positions of authority. The generational scarcity of Indigenous
representation in academia has created not only a hindrance in Indigenous healing but also in non-Indigenous people having the opportunity to be educated on Indigenous histories and experiences adequately and appropriately in order to be able to meaningfully achieve truth and reconciliation. To conclude, not only is it crucial that an improvement is made in accessing Indigenous services, but it is also important to educate ourselves further to contribute to changing the negative, deep-rooted narratives in the field of Psychology around this matter. We commend Dr. Wieman and Dr. Couture for overcoming the many barriers we have discussed so far and reaching the great heights they did, but we must shift the responsibility on ourselves, on those with fewer barriers, in order to be able to fully heal the community.

Indigenizing Psychology & Celebrating Indigenous Scholarship
What is the main difference between settler and Indigenous cultures? Hierarchy. The APA recently issued a formal apology for perpetuating systemic racism and failing to challenge norms of human hierarchy in the U.S. (APA, 2021). Colonization imposes a value judgement on which cultures are superior and which are “savage” or inferior. The beauty of Indigenous cultures is the open-mindedness to other cultures and ways of knowing. There is an inherent collaborative nature to the discourse, and minds meet as equals much like the round table in Arthur’s court. It is no small wonder that the Catholic Church’s oppressive hand’s objective is to make people feel grossly inadequate in the eyes of God. To strip its subjects of any dignity, sovereignty, or independent governance. The Catholic Church to this day remains the second largest land holder of any non-governmental state in the modern world, second only to the Crown of England (Yahoo Finance, 2023). Colonial practices of the Crown and Church were designed to crush independent and empowered thought, to grind it into an abused and traumatized pulp, and reap the wealth and dominion as a result. The ethos and culture of academia is no exception.
The hierarchical structure of the rank-and-tenure system embedded in academia established in 1940 is informed by elitism and an in-group versus out-group (Metzger, 1973). This paper aims to decolonize these harmful systems of oppression so inherent in the social constructs that we operate within.

Two-Eyed Seeing
The concept of operating from a point of view that appreciates both Indigenous and Western wisdom in ways of knowing is called Two-Eyed Seeing as coined by Elder Albert and Murdina Marshall (Marshall & Marshall, 2004). The resulting Institute for Integrative Science and Health was a response to harm that he saw done to Indigenous communities stripped of their way of seeing the world and of being in it. The purpose is to protect traditional knowledge, to give spirit back to those communities (Marshall, 2004). Identity, dignity, and preservation of culture are the main objectives of this initiative. Albert does not take credit for the practice of Two-Eyed seeing because the act of perceiving something from different frameworks is something that Indigenous people have always done. Rather he named it, coined a term so that the practice could become more well known and the wisdom could help a greater number of Indigenous communities. The symbol for the institute is two puzzle pieces with eyes on them coming together. This is to symbolize that there is a multitude of Indigenous perspectives as there are many Western as well. The key is that there is a certain humility in knowing that each of us just has a small piece of the puzzle in terms of perceiving the contexts that we live within: social, economic, and environmental. The beauty of this is that traditional ways of knowing are generally passed down orally by the Elders, the knowledge holders. But how can change occur within the Western systems if traditional knowledge is discarded, devalued and disregarded as just an old native man talking? Eduardo Duran, a prominent Indigenous psychologist in the U.S. advises young aspiring native scholars to treat it like guerilla warfare. The system of academia rewards those that leave their individual sense of identity behind. Trading subjectivity and reflexivity for objectivity and “pure” science. Duran encourages his mentees to continue going through the system – write the papers, make your profs happy, check the academic boxes – while still maintaining their cultural identity by attending ceremony and continuing prayer. Then most importantly to publish. The Western route to knowledge production is through publication. Once something is in print, then it
ultimately becomes truth. Look at the Bible. By incorporating both ways of knowing, Indigenous voices can infiltrate and change the systems that clearly aren’t working and continue to oppress.

Healing the Soul Wound
Elder Albert and Duran’s perspectives work together quite harmoniously. Applying two-eyed seeing is exactly what Duran has done within his discipline of psychotherapy. Duran highlights how the Western medical model of diagnosis is a form of labeling that results in separation of the patient from others. Furthermore, the Western mode’s focus on taxonomy and the logical positivist approach is reductionist in nature. Saying that someone is depressed can be, in essence, a naming ceremony that results in the patient internalizing that diagnosis as their identity and thus acting the way they believe a depressed person should act. He prefers utilizing the verbiage in such a way that is more gentle, traditional, and healing in nature. Saying to a client that they are being visited by the spirit of sadness is a more holistic way of addressing the condition in a more helpful and less pathologizing way that fits within the Indigenous framework of wellness and disease (Duran, 2020). This is an important paradigm shift necessary in psychology to not tell people who they are as a static state. Indigenous language and ways of knowing are always in movement, changing and adapting to the environment. To look at it semantically, a noun is just a static verb. This new perspective frees us from the harmful identity changing and stigmatizing act of diagnosis. A more nuanced way of looking at mental disorder. This perspective came as a result of when Duran as a new psychologist went to offer treatment in Native communities. He was met with refusal for any Western practices. The community members were vehemently against any Western treatment methods that resembled colonization. He felt grossly inadequate in his formal training and sought guidance from the Elders. They told him to talk less and listen more. Describing things symptomology just didn’t fit within the Indigenous framework of illness in these communities. The clients during sessions wanted to talk about their dreams. Duran began the decolonization of his psychotherapy practice. Duran saw the need to validate the client’s culture, to speak using their terms, understanding and traditions. Through incorporating culture into treatment, validation of that person’s identity, history and ways of being becomes a form of soul retrieval. He saw such a need to incorporate the soul into practice because it was nowhere to be found in the empirical orientation of psychology. Shifting psychotherapeutic interventions to native metaphors engaged the client in such a way that it restored their soul. The phenomenon experienced by these clients reversed the conditioning imposed by cultural genocide and reframed their perception to value their heritage in a cherished and meaningful way. This individual soul restoration led to that of the community in a wholly gratifying yet slow process. The concept that we are a part of the Creator’s dream, that we are an integral part of that vision, transforms a depressed individual with low self-worth to see value in themselves (Duran, 2020). “Wow, I’m a part of the Creator’s vision? That sounds really important.” The significance is the patient believing that they belong to something bigger, beyond themself, that is congruent with cultural stories and knowledge. This is a reclaiming of cultural pride and retrieval of the soul. Duran was able to marry his heritage and cultural identity with his formal training in interventions to truly embody a Two-Eyed way of not only seeing but doing in practice.

Intergenerational Trauma and the Spirit of Violence
In order to break the cycle of abuse in communities Duran asks a very simple question. Where did you learn to do that? Or Where did that come from? Trace the energy of harm that went into that perpetrator’s body back to the source (Duran, 2020). This could be traced back two, three, four generations or more. Putting a name to the source of this harm is very powerful in that it diminishes its power, making it less mysterious. In a way, it humanizes the violence. Narrowing the focus to say that the initial violence was perpetrated by a human, rather than an unseen oppressive hand or institution. Naming who the spirit of violence came from takes the “ism” out of it. Duran talks about a radical concept of applying compassion in order to heal the perpetrator (Duran, 2006). This is a form of alchemy in which the pain of the individual that is inside their body and soul is transformed into something good, in other words, medicine. Healing in such a way stops the cycle of abuse because it eliminates the urge and impetus from within to want to reach out and harm someone. Applying this method within family systems and communities is essential and slow work that requires a great deal of compassion, open-mindedness and humanizing both the victim and the perpetrator. Duran talks further of naming the specific general or governor that came into a particular community in order to free that spirit from continuing the work of hate, harm and oppression. He posits that just because the physical body of the oppressor is gone, the spirit lives on to continue the mission of oppression. The story or dream of oppression continues to live on in those communities and is carried out by its community members through internalization of it. Naming the source allows for a new story to be introduced – forgiveness. Reclaiming identity through oral traditions is what Duran is calling for. He envisions storytelling, and traditional knowledge passing practices to be incorporated as a form of sciencing, a true marriage of these different ways of knowing and being. This is a way of rewriting the practice of science to include non-linear and narrative contributions as valid and true. The schism between science and spiritual truths can be mended. This is no easy or small task and will require cultural adeptness and a great deal of nuance in approach.

Moving Forward Harmoniously
Moving beyond ‘lip service’ to an embodied, two-eyed way of seeing in psychology must begin with students. As the future of psychology, students have the potential to enact great change and restructure the discipline as we know it. Decolonizing academia is not an overnight feat, it is a difficult, constant process that must take place both at an individual and structural level. Decolonization is also a vague term and difficult to give an operational definition to, but according to Fellner (2019) “Decolonizing is a verb. It is an active, intentional, moment-to-moment process that involves critically undoing colonial ways of knowing, being, and doing, while privileging and embodying Indigenous ways of knowing, being and doing” (p.284). It is critical that the decolonization of psychology is given great emphasis in academia, as those students will eventually become professionals in the industry and will be able to carry with them a more harmonious way of knowing, and by extension, carry it into their practice. As mentioned above, there is no “quick fix” for decolonizing academia as there are personal and structural barriers that impede progress. This section will attempt to deconstruct a few of those barriers and offer alternative practices that incorporate Indigenous practices with honour and respect. We will begin to look at decolonization efforts at an individual level, recognizing personal barriers non-Indigenous people may have in their efforts to decolonize themselves, before moving onto decolonization on a structural level. There are a number of personal reasons people hesitate when it comes to decolonizing themselves. Fear is a huge barrier for people; fear of coming off as appropriating or tokenizing is something that prevents non-Indigenous people from incorporating Indigenous ways of knowing into their lives. There is a worry of making mistakes and insulting Indigenous people by those missteps (Calvez & Cummings, 2022). Something that is important to remember is that making mistakes is okay, provided we are willing to learn from them and improve. It is critical that people in the process of decolonization proceed from a genuine place of humility and with the intention of improving understanding and appreciation of the strengths of Indigenous ways of knowing, while also acknowledging their own positionality and culture (Calvez & Cummings, 2022). The intention behind one’s actions is more important than their cultural background and knowing yourself in relation to others helps nurture acceptance of others, while demonstrating compassion to those in a different stage in their progress (Calvez & Cummings, 2022). Part of personal growth also involves challenging ideas of privilege. Many people don’t want to accept that changing their intentions and behavior to support decolonization will challenge the privileges they currently receive within their sphere; not seeing personal benefits is a barrier that prevents change. Personal decolonization is a lifelong, difficult process and one must practice humility and an ongoing willingness to learn if they are to be successful in their journey. A large obstacle that is difficult to overcome stems from uncertainty, as we have never experienced a decolonized version of our systems, so knowing where to even begin is a daunting task. The feeling that our personal efforts won’t result in meaningful change in a system that is firmly set in Eurocentric ideologies results in inaction. In that way, it is also essential to approach the institution itself to create a safe place for all students to learn through Two-Eyed Seeing; incorporating the strengths of Indigenous ways of knowing and the Eurocentric perspective in ways that complement each other. The current alienation of Indigenous students has led to many not completing their studies. The result is a very low number of Indigenous psychology professionals. The very few that do complete their studies and move on to the professional industry have an immense amount of pressure put on them to do the work of educating others about cultural safety, being culturally appropriate, Elder honorariums, colonial history, and more (Schmidt, 2019). Doing so takes them away from their own work, which includes nurturing Indigenous students and their own research (Schmidt, 2019). The onus should not be put on so few to do this work to “fit” Indigenous ways of knowing into academia, instead the entire structure of academia needs to be altered. There are concrete, achievable actions that can be taken to decolonize academia. Similar to personal decolonization, it is not an easy, overnight achievement and would take the support of many people over time to implement. Fellner (2018) shares three strands to decolonization that can be implemented in academic institutions: deconstructing, reconstructing, and action. Deconstructing what is not working looks at rethinking the competitive, individualistic nature of the current systems. Adopting a critical stance towards the material and finding ways to reconstruct it in a relatable way allows students to critically dismantle curriculum, and recognize barriers and harmful practices (Fellner, 2018; Schmidt, 2019). There is also the opportunity to Indigenize the classroom setting by allowing students to “co-teach”, have classes in circle, and use experiential learning (Fellner, 2018; Schmidt, 2019). Another idea is to introduce assignments that involve studying colonial practices and Indigenous history, helping students better understand the historical harm done to Indigenous people. (Schmidt, 2019). Curriculum must be updated to honestly acknowledge the ways in which psychology and allied disciplines have abused Indigenous people, both in the past and present. It is also important to update colonial policies in schools, for example smudging is not allowed in classrooms but is a very important aspect of Indigenous ways of being and doing, as well as restructuring the rooms themselves, for example rooms should be set up to be easily set up in circle (Fellner, 2018; Schmidt, 2019). Restor(y)ing colonial narratives involves incorporating Indigenous knowledge and involving Elders and local communities in updating curriculum and practices. It is important to ensure motivations and intentions are genuine and approach work with Indigenous communities from a place of respect. Both Fellner (2018) and Schmidt (2019) stress the importance of collaborating with local Indigenous communities to create a trusting and respectful brand of psychology that is specific to local culture. While it is important to recognize all Indigenous communities, working with local communities allows the acknowledgement that each community is diverse and local practices may be different from one another. In order to successfully work within the communities pan-Indigenizing must be avoided. Action towards community-based transformation engages students in bringing the process of decolonization to life (Fellner, 2018). The decolonization of curriculum introduces Indigenous ethics, standards, and practices to students, empowering them to successfully navigate colonial systems and apply Indigenous approaches to wellness (Fellner, 2018). Prioritizing community and ceremonial protocols directly involves students in social advocacy, which may lead to petitioning for structural
changes that support Indigenous ways of being, knowing, and doing (Fellner, 2018). Decolonization occurs through (re)claiming and (re)centering Indigenous traditions. Engaging students in holistic learning that involves talking circles, story telling, and land-based pedagogies and implements Indigenous protocols and ethics allows students to embody a new understanding of academia and decolonization (Fellner, 2018). It is not enough to preach Indigenization; we must actively decolonize ourselves and our surroundings to create a safe space for Indigenous students and faculty. We must always challenge power imbalances and institutional barriers. We must not be silent, even when it feels like our voice may be lost in the ether. These changes are difficult and time consuming but will only come about from a spirit of genuine intention and by raising our voices.

Transformation
Indigenization of psychology and decolonization of psychotherapy practice is a necessary undertaking. The benefit is in righting past wrongs that our systems harmed Indigenous communities. Decolonizing our identity and perceptions can be for all people living in oppressive constructs both Indigenous and non. At the core of it is a humanizing aspect, a making whole, an acknowledgment of the soul. Looking at the history of psychology which began with study of the supernatural and spiritual to where we are now, where did we lose our way? Psychology broken down semantically is the study of the soul and psychotherapy the healing of it. The insidious nature of colonialism is the competition of ideas,
theories, and ways of knowing that is inherent in academia. It has driven this discipline to only rely on empirically supported treatments and interventions. Neglecting and devaluing traditional knowledge in methods of healing. This separation of science and spirit is one of the biggest fallacies of modern knowledge generation. We have missed the mark on what matters in this field. It is not surprising when considering the influence and hypnotism that colonization has in keeping us under its spell. What we have learned from the precious few Indigenous scholars that have maintained their culture and humanity while going through the identity stripping process of acquiring their credentials, is that it can be done. Operating within multiple frameworks at once, or Two-Eyed seeing is possible. Infiltrating oppressive systems to rewrite the narrative, practice, protocol and method of knowledge production is a slow process but infinitely rewarding. One thing these scholars have in common is humour. Something so core to the Indigenous way of life. How effective is a psychotherapist if he cannot make his depressed patient laugh at least once during a session? Will that client ever come back through those doors? Warmth, humanity, pride in cultural identity, ceremony and the power of naming are all beautifully simple ways of Indigenizing psychology. The more we become culturally proficient in respecting difference, the better we will be at Indigenizing our practice. Because we are all Indigenous from somewhere. We all have a sense of identity tied to our home and place of origin, and we all deserve to have dignity in our cultural identity. In embodying these values we are modelling what it is to be a whole person in not just body and mind,
but more importantly in soul. Then we can truly engage in the important work of healing the soul wounds of those that need it most.

Definitions

Indian Act: The Indian Act of 1876 is a very controversial form of legislation between the Canadian government and Indigenous Peoples that includes Indian status and Indian reserve laws. This legislation has been used to assimilate, control and restrict Indigenous self-governance, forced communities into reserves, and attempted to eradicate Indigenous culture and language through the creation of residential schools that removed Indigenous children by force from their families. While some changes have been made since its
inception, the Indian Act continues to impact Indigenous communities by perpetuating institutional control and inequity.

Truth and Reconciliation Commission: The Truth and Reconciliation Commission (TRC) of Canada was created in 2008 as a platform for survivors of residential schools to share their experiences, wisdom and stories. The TRC documented Canada’s historical legacy of colonialism, with an emphasis on residential schools which attempted to assimilate Indigenous children, or “kill the Indian in the child”. The TRC members include Indigenous communities, survivors, commissioners, and other government officials. Overall, the TRC aims at celebrating the revival of Indigenous traditions, promoting resilience and taking steps forward towards healing and reconciliation.

Power Elder: The term refers to very respected elders in Indigenous communities who are known to have an extreme abundance of knowledge, experience, and wisdom. They are often the keepers of traditional and spiritual practices.

Indigenous Representation: This term refers to the presence and involvement of Indigenous individuals in various fields, particularly in academia and professional disciplines. It encompasses efforts to increase the visibility, participation, and contributions of Indigenous peoples within these domains.

two-eyed seeing: Point of view that utilizes both Indigenous worldviews as well as Western science, to simultaneously use both cultures to maintain society and steward the local ecological contexts.

alchemical healing: Transforming historical violence and oppression by naming the origin of that spirit of violence to the man. This allows for compassion and healing of that soul wound by acknowledging that harm came from a human. It takes the “ism” out of it and allows for accountability and letting that spirit of violence finally leave the place that it was oppressing.

Lip-Service: Advocacy that is expressed in words, but not backed by actions; something that is seen often in regards to working with Indigenous People. For example: despite promises to ensure updating, adding, and fixing necessary infrastructure, there are still many Indigenous communities who have not had safe drinking water for decades.

The First Strand of Decolonizing Academia: Deconstructing (Fellner, 2018): Rethinking the competitive, individualistic nature of the current Eurocentric systems. It is
Fellners first of three strands to decolonize academia. It includes adopting a critical stance towards material and reconstructing it in a relatable way. Doing so allows students to
recognize barriers and harmful practices. Indigenize the classroom, create assignments that involve studying colonial practices, and update curriculum to honestly acknowledge the abuse done to Indigenous people (past and present).

Discussion Questions

Can you explain the concept of Indigenous resilience in relation to historical trauma and cultural oppression, and what factors can support resilience within Indigenous communities?

A. Despite the historical trauma and cultural oppression that Indigenous peoples have faced at the hands of the Canadian government, Indigenous communities continue to preserve their traditions, languages, and cultural identity. Practices such as Indigenous healing ceremonies, revitalizing traditions, acknowledging intergenerational trauma, advocating for Indigenous rights and strong social/community networks that nurture a sense of belonging, all contribute to strengthening cultural identity and Indigenous resilience. Other protective factors that can support resilience includes culturally appropriate mental health services, commitment to reconciliation, allyship, and empowerment of Indigenous self-determination (autonomy).

Given the historical obstacles faced by Indigenous peoples in accessing education and the persisting gaps in Indigenous representation in fields like psychology, how can non-Indigenous individuals and institutions actively contribute to fostering greater inclusivity, equity, and representation for Indigenous scholars and perspectives within academia and professional disciplines?

A. Non-Indigenous individuals can take action by actively supporting Indigenous education initiatives, promoting Indigenous leadership and representation, centring Indigenous
knowledge and perspectives in institutions and academia, addressing systemic barriers and inequities (TRCs Calls To Action), and engaging in truth and reconciliation efforts. By taking these steps, non-Indigenous allies can play a role in creating more inclusive and culturally responsive learning and working environments while advancing Indigenous scholarship and leadership.

How can Dr Eduardo Duran’s teachings of psychotherapy in Healing the Soul Wound be applied to everyday practice for psychotherapy for both Indigenous and non-Indigenous
communities?

A. The principles in his book of healing the soul wound are universal. They were designed for healing Indigenous communities and uplifting them by retrieving their souls and helping them discover their dignity and worth. It is deeply humanizing work in that it humanizes not only the victim of the abuse but also the perpetrator of the violence. He has mastered the art of transmuting trauma and wounds into something good. Something worthwhile in these communities. He has become a master healer of the soul.

What are some things you can do in your life to practice decolonizing yourself, and carrying that spirit forward into your interactions with others?

A. There is no “correct” answer to this as it is reflective but may include:
– not being silent when seeing others being oppressed and challenging your own
(and other’s) privilege
– doing research to understand who’s land you are on and what their customs and
traditions include
– looking into your own history and learn where YOU come from
– being humble and compassionate
– having genuine intentions to learn, and continue learning through life while being
aware that mistakes do happen
Cultural Awareness leads to Cultural Sensitivity

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