“This is the Psychology we Need”: Maya immigrant views on mental health treatment

This paper engages the theme of psychological-physical-spiritual health among displaced Maya communities. To pursue knowledge about the communities’ visions for thriving in the United States, I worked with Maya leaders in Ohio to coordinate a series of dialogues utilizing a Participatory Action Research paradigm. Participants exposed ways in which Western institutions (including hospitals, mental health providers, and schools) reenact elements of colonialism and fail to offer culturally sensitive care. The participants emphasized a key missing element in their well-being: renewing the relationship with the Earth that they lost through colonization and forced migration. To separate physical/mental health from these elements would deny the current ecological realities at the heart of the migrants’ existence. It would also recreate Eurocentric false division among mind, body, soul, and spirit. Maya focus group participants claimed that a decolonial approach to healing could be initiated by returning land to the communities, which they could use for cultivation, community gathering, food sovereignty, and sacred practices. Praxis participants offered critical guidance in re-imagining health and healing in community with each other and with the Earth, which they identified as the sources of flourishing, identity, cultural history, belonging, and spiritual connection

“It's only sport” - the symbolic neutralization of “violence”

Within the commodified world of professional ice hockey, athletes sell their bodily performances in return for a salary. A central feature of this transaction is the very real risk of physical injury – a risk inherent within most contact sports, but particularly so within those that feature seemingly ‘violent’ confrontations between competitors, as ice hockey is widely reputed to do. Yet within the spectacle of sport, where physicality can be constructed as playful and unserious, it is possible for the consequences of such action to be concealed behind a symbolic, ludic veneer. Within this paper we explore this process with a particular focus on ice hockey spectators, for whom notions of sport violence as in some important way ‘mimetic’ of the ‘real’ enabled their propensity to both enjoy, and find moral validation through, potentially deleterious behaviours among athletes

Maya Migrants and Psychotherapy: Recommendations and a Case Study from Comunidad Sol in Canton, Ohio

This article approaches the question: How can non-Indigenous mental health practitioners work appropriately with Maya K’iche’ and Ixil communities in the United States? The authors are three Maya leaders and one non-Indigenous psychotherapist, the four of whom have worked together for several years. Psychological treatment rooted in Euro-American paradigms can be minimally helpful—if not harmful—to many Indigenous communities (Dudgeon & Bray, 2016). Traditional approaches such as cognitive-behavior therapy continue the colonial preoccupation with individual pathology and the separation of mind, body, spirit, and nature. The authors suggest that more appropriate approaches would include acknowledging structural oppression and centering the K’iche’ and Ixil cosmovision, which are oriented toward community and Mother Earth. In addition, cosmic health processes consistent with the communities’ lifeways work from a non-hierarchical relationality based on dialogue and shared power. The authors discuss a case example with an Ixil man which demonstrates such a re-orientation toward cosmic wellness

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