This document provides an overview of a symposium on conceptual contributions to developing and delivering wellness interventions for persons of African descent. It introduces PEaCE (Person-Environment-and-Culture-Emergence) theory, which is a comprehensive meta-theoretical model for conceptualizing human experience and functioning that meaningfully integrates culture. The symposium incorporated three African-inspired conceptual ideas - Ubuntu consciousness, positive womanist life principles, and Adinkra wisdom symbology - to explore PEaCE-informed interventions. PEaCE theory views human experience as emerging from transactions between the person, environment, and culture and emphasizes culturally-syntonic practice.
The document introduces the Multidimensional Well-Being Assessment (MWA), a new measure of well-being developed to be more inclusive and culturally informed. It was created based on a model that considers well-being across five contexts - psychological, physical, relational, collective, and transcendent. The 160-item MWA was validated in a diverse sample and showed strong reliability and validity. Initial results suggest it comprehensively measures well-being dimensions not fully covered in other assessments, such as community belongingness and sociocultural identity. The MWA is presented as an improved tool for assessing well-being outcomes in diverse populations.
This document outlines Shelly P. Harrell's presentation on her Person-Environment-and-Culture-Emergence (PEaCE) Theory. Some key points:
- PEaCE Theory proposes that well-being outcomes emerge from dynamic transactions between multidimensional persons, multilevel environments, and the intersection of cultural processes.
- Culture is infused in all elements of human functioning from the biological to the social-ecological.
- The theory aims to provide a framework for understanding factors that promote wellness at individual and community levels by accounting for the contextualized and culturally embedded nature of human experience.
Implications and scope of Cross cultural psychologyLaiba Aftab Malik
Cross-cultural psychology involves the comparative study of human behavior and mental processes across different cultures. It emerged in response to criticisms that early psychology research overly relied on Western subjects and generalized findings to all cultures. Cross-cultural psychologists aim to identify both universal behaviors and unique cultural influences on areas like family, education, and social experiences. They employ emic and etic approaches - studying cultures from insider and outsider perspectives. The field also examines ethnocentrism and seeks to rectify biases in psychological research. Cross-cultural psychology continues to grow through investigating cultural differences and establishing principles like recognizing culture-specific phenomena versus universal traits. Its overarching goal is removing bias and promoting understanding of other cultures on their own
Communal, Contemplative, and Empowerment Processes: Culturally-Syntonic Pract...Shelly Harrell
This document discusses culturally-informed approaches to psychotherapy. It introduces three central processes - communal, contemplative, and empowerment - and asks how each can be strengthened in practice. Specifically, it asks how connectedness, awareness, and transformative action can be facilitated for clients. The document advocates for a "culturally syntonic" approach that is attuned, harmonious and resonant with clients' cultural contexts and expressions. It argues that psychological practice should reflect sociocultural and psychocultural processes to enhance engagement and effectiveness.
Introducing the Multidimensional Well-Being Assessment (MWA)Shelly Harrell
The document introduces the Multidimensional Well-Being Assessment (MWA), a new measure of well-being developed to be more inclusive and culturally informed. The MWA assesses well-being across 5 contexts - psychological, physical, relational, collective, and transcendent - using 160 items. Initial testing with over 1,000 participants from diverse backgrounds found strong reliability and validity. The MWA shows potential as a more comprehensive and culturally sensitive measure of well-being.
Cross-cultural research at the borders of language, the body, law and the sta...RMBorders
Presentation by Prue Holmes from Durham University (with Jane Andrews, The University of the West of England, Mariam Attia, Durham University and Richard Fay, The University of Manchester) at the Centre of Applied Cross-cultural Research of the Victoria University of Wellington, 26 July 2016
This document provides an introduction and outline for a course on cross-cultural psychology. It discusses key topics like cross-cultural research methods, and how culture influences development, cognition, perception, language, and social interactions. Cross-cultural psychology aims to identify universal human behaviors as well as how culture shapes thought and behavior. It examines similarities and differences in psychology between cultural groups, and relationships between psychology and socio-cultural factors. The goals are to test psychological theories in different cultures and integrate universal and culture-specific findings into a broadly valid psychology.
The document introduces the Multidimensional Well-Being Assessment (MWA), a new measure of well-being developed to be more inclusive and culturally informed. It was created based on a model that considers well-being across five contexts - psychological, physical, relational, collective, and transcendent. The 160-item MWA was validated in a diverse sample and showed strong reliability and validity. Initial results suggest it comprehensively measures well-being dimensions not fully covered in other assessments, such as community belongingness and sociocultural identity. The MWA is presented as an improved tool for assessing well-being outcomes in diverse populations.
This document outlines Shelly P. Harrell's presentation on her Person-Environment-and-Culture-Emergence (PEaCE) Theory. Some key points:
- PEaCE Theory proposes that well-being outcomes emerge from dynamic transactions between multidimensional persons, multilevel environments, and the intersection of cultural processes.
- Culture is infused in all elements of human functioning from the biological to the social-ecological.
- The theory aims to provide a framework for understanding factors that promote wellness at individual and community levels by accounting for the contextualized and culturally embedded nature of human experience.
Implications and scope of Cross cultural psychologyLaiba Aftab Malik
Cross-cultural psychology involves the comparative study of human behavior and mental processes across different cultures. It emerged in response to criticisms that early psychology research overly relied on Western subjects and generalized findings to all cultures. Cross-cultural psychologists aim to identify both universal behaviors and unique cultural influences on areas like family, education, and social experiences. They employ emic and etic approaches - studying cultures from insider and outsider perspectives. The field also examines ethnocentrism and seeks to rectify biases in psychological research. Cross-cultural psychology continues to grow through investigating cultural differences and establishing principles like recognizing culture-specific phenomena versus universal traits. Its overarching goal is removing bias and promoting understanding of other cultures on their own
Communal, Contemplative, and Empowerment Processes: Culturally-Syntonic Pract...Shelly Harrell
This document discusses culturally-informed approaches to psychotherapy. It introduces three central processes - communal, contemplative, and empowerment - and asks how each can be strengthened in practice. Specifically, it asks how connectedness, awareness, and transformative action can be facilitated for clients. The document advocates for a "culturally syntonic" approach that is attuned, harmonious and resonant with clients' cultural contexts and expressions. It argues that psychological practice should reflect sociocultural and psychocultural processes to enhance engagement and effectiveness.
Introducing the Multidimensional Well-Being Assessment (MWA)Shelly Harrell
The document introduces the Multidimensional Well-Being Assessment (MWA), a new measure of well-being developed to be more inclusive and culturally informed. The MWA assesses well-being across 5 contexts - psychological, physical, relational, collective, and transcendent - using 160 items. Initial testing with over 1,000 participants from diverse backgrounds found strong reliability and validity. The MWA shows potential as a more comprehensive and culturally sensitive measure of well-being.
Cross-cultural research at the borders of language, the body, law and the sta...RMBorders
Presentation by Prue Holmes from Durham University (with Jane Andrews, The University of the West of England, Mariam Attia, Durham University and Richard Fay, The University of Manchester) at the Centre of Applied Cross-cultural Research of the Victoria University of Wellington, 26 July 2016
This document provides an introduction and outline for a course on cross-cultural psychology. It discusses key topics like cross-cultural research methods, and how culture influences development, cognition, perception, language, and social interactions. Cross-cultural psychology aims to identify universal human behaviors as well as how culture shapes thought and behavior. It examines similarities and differences in psychology between cultural groups, and relationships between psychology and socio-cultural factors. The goals are to test psychological theories in different cultures and integrate universal and culture-specific findings into a broadly valid psychology.
Indigenous,Cultural,And Cross Cultural Psychology1DINGJINGYAN
This document discusses indigenous, cultural, and cross-cultural psychology by analyzing different theoretical approaches, concepts of culture, and epistemological perspectives. It addresses the universality of psychological theories, importance of understanding culture from within, influence of ecology on cultural adaptation, limitations of using philosophies to explain behavior, and need for integrating ideas with people's lived experiences. The key points made are that psychology imposed a natural sciences model that distorted phenomena, theories assumed universality without consideration of context, and indigenous approaches advocate liberation from external impositions to understand cultures from an internal perspective.
The speaker discusses his experience living between different cultures as someone who is half-English and half-Italian living in Norway. He talks about how people are often judged based on their accents and communication styles when in cross-cultural situations. Even small cultural differences like queueing etiquette can vary significantly between cultures and be misperceived. The key to overcoming these differences is developing curiosity to learn about other cultures rather than making assumptions, as what is accepted behavior differs in every culture.
Indigenous,cultural,and cross cultural psychologyDINGJINGYAN
This document discusses indigenous, cultural, and cross-cultural psychology by analyzing culture, ecology and cultural adaptation, epistemology, and phenomenology. It describes three approaches to explaining cultural differences - universalist, contextualist, and integrationist. The integrationist approach involves either indigenizing theories from without through external imposition, or from within through an indigenous bottom-up approach. Culture is analyzed using either a derived etic top-down approach or an indigenous bottom-up approach. Ecology and human adaptation to the environment also influence cultural differences. Epistemology and phenomenology vary widely across cultures. The document advocates for indigenous psychologies to develop theories internally and understand phenomena from an insider perspective rather than imposing external frameworks.
Incorporating “Culture” in psychology research from the indigenous perspective - based on the paper “Indigenous, cultural, and cross-cultural psychology: A theoretical, conceptual, and epistemological analysis” ( Uichol Kim, 2000)
The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Tran...RMBorders
Huang, Z.M., Fay, R. (University of Manchester) and White, R. (University of Liverpool), The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Transcreation. Paper presented at the 19th CultNet, hosted by Durham University, April 21st-23rd, 2016.
The document discusses inclusive cultural empathy as an alternative to individualism in psychotherapy. It proposes developing a more relationship-centered approach based on Asian models that considers behavior in its cultural context. The author argues for incorporating non-Western assumptions and inclusive worldviews into psychotherapy to move beyond a focus on Western perspectives. The conclusion advocates for constructing a balanced approach in counseling that manages both similarities and differences between Asian and Western perspectives without prematurely resolving ambiguities.
Cultural psychology is a relatively new field that studies the mutual influence between people and their cultures. It challenges the assumption held in general psychology that human behavior is universally driven by innate, biological factors alone. Cultural psychology examines how cultures shape human thinking, beliefs and actions through shared systems of meaning. It also considers how different levels of analysis, from evolutionary influences to visible cultural practices, can provide insights. Some examples discussed are how cultural values like individualism vs. collectivism relate to disease prevalence, the role of religion in enabling large societies to cooperate, and cultural differences found in attribution biases. While still developing rigorous methods, cultural psychology offers an important perspective for understanding human diversity.
Introduction, Aim, Objectives and Scope of Cross Cultural PsychologyBilal Anwaar
This document provides an introduction to cross-cultural psychology, including its aim, objectives, and scope. Cross-cultural psychology compares human psychology across cultural groups and examines both differences and universals. It aims to study cultural differences and similarities using research methods, and applies findings in fields like clinical and organizational psychology. Key objectives include testing theories across cultures, understanding cultural variations, integrating results into a universal psychology, and exploring phenomena in cultural contexts. The scope of cross-cultural psychology broadly covers topics related to development, cognition, gender, emotion, language, personality, psychopathology, self and identity, social behavior, and its applications.
Research Methodologies In Cultural PsychologyBenjamin Cheung
Cultural psychologists face difficulties studying cultural differences due to limitations of various research methodologies. Questionnaire studies using explicit questions are simple but prone to reference group effects and response biases. Implicit measures avoid some biases but have questionable validity. Behavioral studies objectively measure values but are difficult to define and implement. Cultural product analyses reflect cultural influences but lack generalizability. The best approach uses multiple complementary methodologies to overcome individual limitations and validate findings.
The document discusses adherence to healthy behaviors. It defines adherence as a person's ability and willingness to follow recommended health practices. It discusses various methods for measuring adherence, including asking practitioners, patients, family members, objectively monitoring behavior, and examining biochemical evidence. Factors that predict adherence include the severity of the disease, treatment characteristics like side effects and complexity, personal factors like age and personality, and environmental factors like social support and cultural norms. The document also discusses theories of health behavior like the health belief model, self-efficacy theory, theory of planned behavior, and stage theories like the transtheoretical model.
1. Behavioral science is the study of human behavior through the lenses of psychology, sociology, and anthropology. It examines how individuals and groups act, think, and make decisions.
2. Understanding behavioral science is important for healthcare as it provides insights into patient behaviors, physician-patient interactions, and social and cultural factors that influence health and healthcare delivery.
3. Applying concepts from behavioral science such as perception, attitudes, values, and decision-making can help healthcare providers develop effective strategies and recommendations to address patient risk factors and health conditions.
This document provides an overview of anthropology and its branches. It defines anthropology as the scientific study of humanity, both past and present. The key branches of anthropology discussed are biological/physical anthropology, which studies human adaptation and evolution; archaeology, which analyzes material remains to understand past cultures; linguistic anthropology, which examines human communication and language; and cultural anthropology, which is the focus of the seminar and analyzes systems of meaning across societies. The document emphasizes that anthropology promotes understanding of human diversity and cultural differences.
WPPA 2014 Re-Visioning Strengths and VirtuesShelly Harrell
Shelly Harrell presented on re-visioning strengths and virtues from a multicultural and feminist perspective. She discussed how positive psychology has been criticized for its lack of cultural considerations. Multicultural, feminist, and community psychologies emphasize strengths and well-being in historically oppressed groups. Harrell proposed eight positive concepts from these fields, and developed the Positive Womanist Life Principles framework, which identifies strengths and virtues through a culturally embedded lens informed by womanist theory. The framework aims to better understand and promote well-being for women of color.
Harrell - Revisioning Strengths and Virtues in the Context of Gender and CultureShelly Harrell
Shelly Harrell presented on re-visioning strengths and virtues from a multicultural and feminist perspective. She discussed how positive psychology has been criticized for its lack of cultural considerations. Multicultural, feminist, and community psychologies emphasize strengths and well-being in historically oppressed groups. Harrell proposed eight positive concepts from these fields, and developed the Positive Womanist Life Principles framework, organizing 40 strengths within spirituality, love, balance, justice, and empowerment. This provides a culturally embedded approach to character strengths for women of color.
This document provides a summary of a learning plan on cultural relativism, Filipino values and traits, and stages of moral development. It discusses key concepts of cultural relativism such as understanding cultures on their own terms rather than judging them based on one's own culture. It also outlines positive and negative Filipino values and traits identified by researchers, such as pakikipagkapwa-tao (getting along with others) and colonial mentality. Finally, it describes Lawrence Kohlberg's theory of six stages of moral development from a pre-conventional to conventional to post-conventional level.
This document discusses Madeleine Leininger's theory of transcultural nursing. It provides definitions of key terms like culture, ethnicity, and acculturation. Leininger established transcultural nursing as a formal area of study in the late 1960s to address the need for culturally competent care. Her theory, depicted in the Sunrise Model, aims to understand healthcare from diverse cultural perspectives to provide caring practices that are culturally congruent.
CO-EXIST for Wellness Workshop - SCRA 2015Shelly Harrell
This document summarizes a workshop on the CO-EXIST approach for addressing social justice and wellness. CO-EXIST emphasizes communal and contemplative practices to promote interconnectedness, critical awareness, and empowerment. It incorporates insights from fields like liberation psychology, indigenous knowledge, and contemplative practices. The workshop utilizes reflection, meditation, art, and discussion to enhance understanding of oppression and cultivate compassion through strengthening connections between people and with nature. The overall aim is to support individual and social transformation toward greater fulfillment of our shared humanity.
CO-EXIST for Wellness: Communal and Contemplative Practices for Affirming Div...Shelly Harrell
This document summarizes a workshop on the CO-EXIST approach for addressing social justice and wellness. CO-EXIST emphasizes communal and contemplative practices to promote interconnectedness, critical awareness, and empowerment. It incorporates insights from fields like liberation psychology, indigenous knowledge, and contemplative practices. The workshop utilizes reflection, discussion, and exercises to introduce participants to CO-EXIST's focus on experience, meaning-making, and transformation both individually and collectively.
This document provides information on transcultural nursing concepts and models. It discusses Madeleine Leininger's theory of transcultural nursing, which introduced the concepts of cultural care preservation, accommodation, and repatterning. It also describes Joyce Geiger and Ruth Davidhizer's transcultural assessment model, which identifies six cultural phenomena to assess: communication, space, social organization, time, environmental control, and biological variations. Finally, it examines cultural values and care meanings and actions for several cultures including Anglo-American, Mexican American, Haitian American, African American, and North American Indian cultures.
Indigenous,Cultural,And Cross Cultural Psychology1DINGJINGYAN
This document discusses indigenous, cultural, and cross-cultural psychology by analyzing different theoretical approaches, concepts of culture, and epistemological perspectives. It addresses the universality of psychological theories, importance of understanding culture from within, influence of ecology on cultural adaptation, limitations of using philosophies to explain behavior, and need for integrating ideas with people's lived experiences. The key points made are that psychology imposed a natural sciences model that distorted phenomena, theories assumed universality without consideration of context, and indigenous approaches advocate liberation from external impositions to understand cultures from an internal perspective.
The speaker discusses his experience living between different cultures as someone who is half-English and half-Italian living in Norway. He talks about how people are often judged based on their accents and communication styles when in cross-cultural situations. Even small cultural differences like queueing etiquette can vary significantly between cultures and be misperceived. The key to overcoming these differences is developing curiosity to learn about other cultures rather than making assumptions, as what is accepted behavior differs in every culture.
Indigenous,cultural,and cross cultural psychologyDINGJINGYAN
This document discusses indigenous, cultural, and cross-cultural psychology by analyzing culture, ecology and cultural adaptation, epistemology, and phenomenology. It describes three approaches to explaining cultural differences - universalist, contextualist, and integrationist. The integrationist approach involves either indigenizing theories from without through external imposition, or from within through an indigenous bottom-up approach. Culture is analyzed using either a derived etic top-down approach or an indigenous bottom-up approach. Ecology and human adaptation to the environment also influence cultural differences. Epistemology and phenomenology vary widely across cultures. The document advocates for indigenous psychologies to develop theories internally and understand phenomena from an insider perspective rather than imposing external frameworks.
Incorporating “Culture” in psychology research from the indigenous perspective - based on the paper “Indigenous, cultural, and cross-cultural psychology: A theoretical, conceptual, and epistemological analysis” ( Uichol Kim, 2000)
The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Tran...RMBorders
Huang, Z.M., Fay, R. (University of Manchester) and White, R. (University of Liverpool), The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Transcreation. Paper presented at the 19th CultNet, hosted by Durham University, April 21st-23rd, 2016.
The document discusses inclusive cultural empathy as an alternative to individualism in psychotherapy. It proposes developing a more relationship-centered approach based on Asian models that considers behavior in its cultural context. The author argues for incorporating non-Western assumptions and inclusive worldviews into psychotherapy to move beyond a focus on Western perspectives. The conclusion advocates for constructing a balanced approach in counseling that manages both similarities and differences between Asian and Western perspectives without prematurely resolving ambiguities.
Cultural psychology is a relatively new field that studies the mutual influence between people and their cultures. It challenges the assumption held in general psychology that human behavior is universally driven by innate, biological factors alone. Cultural psychology examines how cultures shape human thinking, beliefs and actions through shared systems of meaning. It also considers how different levels of analysis, from evolutionary influences to visible cultural practices, can provide insights. Some examples discussed are how cultural values like individualism vs. collectivism relate to disease prevalence, the role of religion in enabling large societies to cooperate, and cultural differences found in attribution biases. While still developing rigorous methods, cultural psychology offers an important perspective for understanding human diversity.
Introduction, Aim, Objectives and Scope of Cross Cultural PsychologyBilal Anwaar
This document provides an introduction to cross-cultural psychology, including its aim, objectives, and scope. Cross-cultural psychology compares human psychology across cultural groups and examines both differences and universals. It aims to study cultural differences and similarities using research methods, and applies findings in fields like clinical and organizational psychology. Key objectives include testing theories across cultures, understanding cultural variations, integrating results into a universal psychology, and exploring phenomena in cultural contexts. The scope of cross-cultural psychology broadly covers topics related to development, cognition, gender, emotion, language, personality, psychopathology, self and identity, social behavior, and its applications.
Research Methodologies In Cultural PsychologyBenjamin Cheung
Cultural psychologists face difficulties studying cultural differences due to limitations of various research methodologies. Questionnaire studies using explicit questions are simple but prone to reference group effects and response biases. Implicit measures avoid some biases but have questionable validity. Behavioral studies objectively measure values but are difficult to define and implement. Cultural product analyses reflect cultural influences but lack generalizability. The best approach uses multiple complementary methodologies to overcome individual limitations and validate findings.
The document discusses adherence to healthy behaviors. It defines adherence as a person's ability and willingness to follow recommended health practices. It discusses various methods for measuring adherence, including asking practitioners, patients, family members, objectively monitoring behavior, and examining biochemical evidence. Factors that predict adherence include the severity of the disease, treatment characteristics like side effects and complexity, personal factors like age and personality, and environmental factors like social support and cultural norms. The document also discusses theories of health behavior like the health belief model, self-efficacy theory, theory of planned behavior, and stage theories like the transtheoretical model.
1. Behavioral science is the study of human behavior through the lenses of psychology, sociology, and anthropology. It examines how individuals and groups act, think, and make decisions.
2. Understanding behavioral science is important for healthcare as it provides insights into patient behaviors, physician-patient interactions, and social and cultural factors that influence health and healthcare delivery.
3. Applying concepts from behavioral science such as perception, attitudes, values, and decision-making can help healthcare providers develop effective strategies and recommendations to address patient risk factors and health conditions.
This document provides an overview of anthropology and its branches. It defines anthropology as the scientific study of humanity, both past and present. The key branches of anthropology discussed are biological/physical anthropology, which studies human adaptation and evolution; archaeology, which analyzes material remains to understand past cultures; linguistic anthropology, which examines human communication and language; and cultural anthropology, which is the focus of the seminar and analyzes systems of meaning across societies. The document emphasizes that anthropology promotes understanding of human diversity and cultural differences.
WPPA 2014 Re-Visioning Strengths and VirtuesShelly Harrell
Shelly Harrell presented on re-visioning strengths and virtues from a multicultural and feminist perspective. She discussed how positive psychology has been criticized for its lack of cultural considerations. Multicultural, feminist, and community psychologies emphasize strengths and well-being in historically oppressed groups. Harrell proposed eight positive concepts from these fields, and developed the Positive Womanist Life Principles framework, which identifies strengths and virtues through a culturally embedded lens informed by womanist theory. The framework aims to better understand and promote well-being for women of color.
Harrell - Revisioning Strengths and Virtues in the Context of Gender and CultureShelly Harrell
Shelly Harrell presented on re-visioning strengths and virtues from a multicultural and feminist perspective. She discussed how positive psychology has been criticized for its lack of cultural considerations. Multicultural, feminist, and community psychologies emphasize strengths and well-being in historically oppressed groups. Harrell proposed eight positive concepts from these fields, and developed the Positive Womanist Life Principles framework, organizing 40 strengths within spirituality, love, balance, justice, and empowerment. This provides a culturally embedded approach to character strengths for women of color.
This document provides a summary of a learning plan on cultural relativism, Filipino values and traits, and stages of moral development. It discusses key concepts of cultural relativism such as understanding cultures on their own terms rather than judging them based on one's own culture. It also outlines positive and negative Filipino values and traits identified by researchers, such as pakikipagkapwa-tao (getting along with others) and colonial mentality. Finally, it describes Lawrence Kohlberg's theory of six stages of moral development from a pre-conventional to conventional to post-conventional level.
This document discusses Madeleine Leininger's theory of transcultural nursing. It provides definitions of key terms like culture, ethnicity, and acculturation. Leininger established transcultural nursing as a formal area of study in the late 1960s to address the need for culturally competent care. Her theory, depicted in the Sunrise Model, aims to understand healthcare from diverse cultural perspectives to provide caring practices that are culturally congruent.
CO-EXIST for Wellness Workshop - SCRA 2015Shelly Harrell
This document summarizes a workshop on the CO-EXIST approach for addressing social justice and wellness. CO-EXIST emphasizes communal and contemplative practices to promote interconnectedness, critical awareness, and empowerment. It incorporates insights from fields like liberation psychology, indigenous knowledge, and contemplative practices. The workshop utilizes reflection, meditation, art, and discussion to enhance understanding of oppression and cultivate compassion through strengthening connections between people and with nature. The overall aim is to support individual and social transformation toward greater fulfillment of our shared humanity.
CO-EXIST for Wellness: Communal and Contemplative Practices for Affirming Div...Shelly Harrell
This document summarizes a workshop on the CO-EXIST approach for addressing social justice and wellness. CO-EXIST emphasizes communal and contemplative practices to promote interconnectedness, critical awareness, and empowerment. It incorporates insights from fields like liberation psychology, indigenous knowledge, and contemplative practices. The workshop utilizes reflection, discussion, and exercises to introduce participants to CO-EXIST's focus on experience, meaning-making, and transformation both individually and collectively.
This document provides information on transcultural nursing concepts and models. It discusses Madeleine Leininger's theory of transcultural nursing, which introduced the concepts of cultural care preservation, accommodation, and repatterning. It also describes Joyce Geiger and Ruth Davidhizer's transcultural assessment model, which identifies six cultural phenomena to assess: communication, space, social organization, time, environmental control, and biological variations. Finally, it examines cultural values and care meanings and actions for several cultures including Anglo-American, Mexican American, Haitian American, African American, and North American Indian cultures.
Culture is an attractive piece of our lives.docxstudywriters
Culture can significantly influence mental health in several ways. Cultural stigma around mental illness may make it harder for those struggling to seek help. Understanding of symptoms and available resources may also be impacted by culture. Effective communication that is culturally sensitive, congruent, and transparent can help improve healthcare access and quality by accounting for these cultural influences. Mental health professionals need cultural competence to recognize these impacts and provide appropriate care.
This document discusses anthropological perspectives on the self. It begins by outlining the objectives of understanding how culture influences self-concept from an anthropological lens. It then examines how anthropology views the self as both a biological and cultural entity shaped by one's environment and experiences. The document explores different cultural influences on the formation of self-concept and identities. It analyzes the concepts of material and non-material culture and how they shape perceptions and behaviors. Finally, it discusses two anthropological views of the self - the egocentric view and socio-centric view - and how culture influences our body image and sense of self.
This document discusses anthropological perspectives on the self. It begins by outlining the objectives of understanding how culture influences self-concept from an anthropological view. It then examines how anthropology sees the self as culturally constructed rather than innate. The document explores different dimensions of culture, including material and non-material aspects, and how culture shapes various aspects of the self like memories and body image. It analyzes two anthropological views of the self - the egocentric view and socio-centric view - and discusses how culture is a broad concept that illuminates ways of life and forms our identities.
Cross-cultural psychology involves the systematic comparison of psychological variables across cultures to understand how culture influences human behavior. It examines both observable behaviors and covert behaviors like thoughts and beliefs. While some research emphasizes differences in psychological functioning between cultures, reflecting diverse "modes of being", other work stresses common underlying psychological processes shaped by local culture. Definitions and approaches within the field have evolved, with ongoing debates around issues like universalism vs. cultural relativism.
NUR 4551 UP Mitigating Bullying and Lateral Violence Presentation.docxwrite30
This document discusses cultural diversity in healthcare and provides guidelines for incorporating cultural aspects into nursing leadership and management. It describes how to capitalize on a diverse workforce and support cultural differences to improve efficiency. The chapter presents concepts of transculturalism and techniques for managing a culturally diverse workforce. It emphasizes respecting different lifestyles and discusses how diversity affects staff performance.
Behavioral sciences in public health dentistryNidhi Singhal
This document provides an overview of behavioral sciences in dentistry. It discusses various topics related to behavior including psychology, sociology, anthropology, economics and theories of child development. Key concepts covered include the psychoanalytic, psychosocial and cognitive theories of child psychology. Factors influencing patient behavior like culture, environment and past experiences are also examined. The document concludes that understanding behavior through these sciences helps dentists promote healthy lifestyles and optimal oral health.
Cultural Views Toward Health Behavior.docxstudywriters
This document provides instructions for an assignment asking students to research the views of a selected cultural or ethnic group toward either tobacco use or dieting. Students are asked to choose a health behavior issue and cultural group, research their views on that issue, and explain how those attitudes may pose challenges for implementing behavior change programs. The document lists required resources for the assignment, including readings on examining cultural appropriateness in prevention programs, the role of identity in health behaviors, tailoring interventions to ethnic identity, disparities in health among racial/ethnic groups, health education models for multicultural populations, and a video on the influence of race, ethnicity, and culture on health behaviors.
Lesson in Introduction to Philosophy of Human Person
"Join me on my YouTube channel for more insightful topics! Don't forget to hit the subscribe button and share with your friends to stay updated on all the latest content!"
https://www.youtube.com/@JehnSimon
Write a two to three-page paper (excluding APA title page and refe.docxodiliagilby
Write a two to three-page paper (excluding APA title page and reference pages), comparing Freud, Mahler, and Adler. Compare and contrast the developmental models of Freud and Mahler; then, contrast these two developmental theories to Adler’s theory. Be sure to also address the following:
1. A brief description of each theory. Which perspective appeals to you more, and why?
2. What are some ways that the Adlerian approach can be applied to group counseling? What are some advantages of using a group format with this approach?
3. What concepts from these psychoanalytic approaches do you see as being potentially useful in your work as a nurse psychotherapist? Describe.
Adier's Need to Belong as the Key for Mental Health
Rachel Shifron
Abstract
According to Adier's (1932) Individual Psychology the inability to belong or to
connect with others results in pathology. In this essay the author presents several
case studies that highlight the need to belong as a primary issue in therapy. The case
descriptions include therapy with an individual, a couple, a client with addiction
issues, a cross-cultural couple, and a mother and daughter-in-law. The case materi-
als presented in this article reveal that individuals with psychological disorders can
lessen their psychopathology by learning more effective methods to promote belong-
ing. Adlerian methods and interventions to promote belonging are discussed.
In Adier's (1932, 1991) Individual Psychology every child is born with
the need to belong and with the ability to connect with others. Acquiring
the methods of connecting involves a learning process. This kind of learning
is the key for well-being. It is essential that one belongs and is connected
to three significant groups in one's circle of life. I expand Adier's descrip-
tion of the life tasks (Dreikurs, 1950) to refer to these significant groups as
being family, friends, and work associates. Feeling a sense of belonging to
these groups is the primary universal issue of mental health. Individuals with
psychological disorders can lessen their psychopathology by learning more
effective methods to belong.
This article reflects my many years of counseling and therapy from an
Individual Psychology perspective (Shifron, 2006, 2008). My clinical experi-
ences have shown me the universality of the need to belong, and I believe
this paper offers an exceptional opportunity for clinicians from different
theoretical approaches to learn more about Adier's optimistic and brilliant
perspective. Adier's Individual Psychology is based on the conceptualization
that psychopathology results from the lack of feeling belonging. This is an
optimistic view, because the absence of feeling belonging is a curable situ-
ation. According to Adier's theory (Ferguson, 2006), every individual makes
choices. In this paper I focus on the belief that every individual is capable
and creative and that by making different kinds of choices, each person can
learn how to feel belongi ...
Similar to Harrell et al - Conceptual Contributions to Developing and Delivering Wellness Interventions for Persons of African Descent (20)
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
The event will cover the following::
Walmart Business + (https://business.walmart.com/plus) is a new shopping experience for nonprofits, schools, and local business customers that connects an exclusive online shopping experience to stores. Benefits include free delivery and shipping, a 'Spend Analytics” feature, special discounts, deals and tax-exempt shopping.
Special TechSoup offer for a free 180 days membership, and up to $150 in discounts on eligible orders.
Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
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ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Discover the Simplified Electron and Muon Model: A New Wave-Based Approach to Understanding Particles delves into a groundbreaking theory that presents electrons and muons as rotating soliton waves within oscillating spacetime. Geared towards students, researchers, and science buffs, this book breaks down complex ideas into simple explanations. It covers topics such as electron waves, temporal dynamics, and the implications of this model on particle physics. With clear illustrations and easy-to-follow explanations, readers will gain a new outlook on the universe's fundamental nature.
The simplified electron and muon model, Oscillating Spacetime: The Foundation...
Harrell et al - Conceptual Contributions to Developing and Delivering Wellness Interventions for Persons of African Descent
1. Conceptual Contributions to Developing
and Delivering Wellness Interventions for
Persons of African Descent
Shelly P. Harrell, Ph.D.
Ashley Coleman, M.A.
Tyonna Adams, M.A.
Cheryl Grills, Ph.D.
1
Symposium Presented at the Annual Convention
of The Association of Black Psychologists
July 25, 2015
Las Vegas, NV
2. ➢Dysfunctional and oppressive contexts
can block the natural human tendency
toward optimal development and
impede healthy functioning and well-
being by
○ compromising and confusing
personal and collective identity,
○ suppressing or misdirecting health-
promoting behaviors
Introductory Remarks
2
3. ❖Introduction to PEaCE Theory and its
implications for intervention
❖Incorporate three African-inspired
conceptual ideas to explore PEaCE-
Informed Interventions for persons of
African descent
● Ubuntu Consciousness
● Positive Womanist Life Principles
● Adinkra Wisdom Symbology
Overview of the Symposium
3
4. Presentation #1:
“PEaCE Theory and Ubuntu Consciousness:
Person-Environment-and-Culture-Emergence as a
Framework for Culturally-Syntonic Interventions”
Authored and Presented by Shelly P. Harrell, Ph.D.
Pepperdine University
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved. 4
6. Person-Environment-and-Culture-Emergence
Developed to provide a foundation for the
meaningful integration of culture into the practice
of psychotherapeutic and preventive interventions
A comprehensive, holistic, culture-infused meta-
theoretical model that is inclusive of the multiple
dimensions and contexts of human expression and
experience
What is PEaCE Theory?
6Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
7. ➢Dissatisfied with lack of substantive attention to
culture and context in the dominant theories of
psychology and psychotherapy
➢Need for a comprehensive meta-theory that
allows for the centering of culture in the analysis
of human behavior that can be utilized as a
culture-centered conceptual framework for
psychological practice
➢Wanted a way to center the interconnected nature
of human experience in how we talk about
functioning and transformation
Why PEaCE Theory?
7Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
8. Culturally-Sensitive Culturally-Appropriate
Culturally-Relevant Culturally-Intentional
Culturally-Adaptive Culturally-Alert
Culturally-Responsive Culturally-Informed
Cultural Humility Culturally-Competent
Culturally-Grounded Culturally-Centered
Culturally-Infused Culturally-Congruent
Cultural Attunement Cultural Resonance
Culturally-Syntonic (Harrell, 2008)
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
Some Terminology for Incorporating
Culture in Psychological Research &
Practice
8
9. Two approaches that do NOT meaningfully integrate
culture
Cultural Categorization – Label or identify diverse
participants without any modifications to methods or
consideration of cultural variability
Cultural Comparison – Include diverse participants
for the purpose of comparing groups on universal
constructs
Culture in Psychological Research
& Practice
9Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
10. ➢CENTERS culture by starting with the premise that
culture is infused in all human activity and
incorporates culturally-syntonic constructs,
strategies and methods with an ongoing awareness
of sociopolitical and historical dynamics
➢Two types of Cultural Infusion Approaches
● Cultural-Adaptation - Start with presumably
universal constructs, strategies and methods and
then make cultural adaptations that are
grounded in the target culture
★ Cultural-Specificity – Start with a specific culture-
carrying group and design strategies that emerge
from constructs authentic to the target group;
should occur in all phases of the work
The Cultural Infusion Approach
10Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
11. In the context of psychological and preventive
interventions, culturally-syntonic practice involves:
processes, activities, relationships, and experiential
presence
that reflect attunement, harmony, and resonance
with relevant dimensions of collective cultural
elements (reflecting sociocultural processes) and
their individual expressions (reflecting
psychocultural processes)
such that engagement with, and the effectiveness
of, interventions is enhanced and optimized.
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
What is Culturally-Syntonic Practice?
11
12. ● Syn – with or together
● In harmony with; emotionally in harmony with one’s
environment -Collins English Dictionary
● Normally responsive and adaptive to the social or
interpersonal environment -Merriam Webster’s Medical Dictionary
● Describes somebody who is normally attuned to the
environment; used to describe behavior that does not conflict
with somebody’s basic attitudes and beliefs –Microsoft Encarta
College Dictionary
● Characterized by a high degree of emotional responsiveness
to the environment; Of or relating to two oscillating circuits
having the same resonant frequency -American Heritage Dictionary
Why Syntonic?
12
13. African-centered/Black Psychology
Multicultural Psychology & Diverse Cultural Psychologies
Community Psychology
Humanistic-Existential Psychology
Interpersonal Neurobiology
Primary Influences on the Development
of PEaCE Theory & Practice
13Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
14. IDEAS AND CONSTRUCTS EMBEDDED IN PEaCE THEORY
• NTU: Spirit energy and life force that flows through and
enlivens all living things
• Ubuntu: Interconnected nature of life and centrality of
relationship and community
• 7 Principles of Ma’at: Truth, Balance, Harmony, Justice, Love,
Order, Propriety
• The Maafa & Post-Traumatic Slave Syndrome: Historical trauma
of enslavement and the ongoing retraumatization of racial and
cultural oppression that violate our human beingness (the
underlying source of stress for African Americans)
• Optimal Psychology (Linda James Myers)
• Community of Self (Na’im Akbar)
• Extended Self (Wade Nobles)
• Culturecology (Wade Nobles and Lawford Goddard)
• Diunital Thinking: “both-and”
Foundations in African-Centered/Black Psychology
14
15. “I am because we are and,
therefore because we are I am”.
Ubuntu is a South African Zulu principle which
defines the essence of being human as a spiritually-
infused interconnectedness and interdependence
such that the foundation for living optimally and
manifesting our highest humanity comes from the
nature of our relationships with others in the
context of being in community (see Washington’s work)
Ubuntu: The relational nature of our humanness
15
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
16. ➢ An Ubuntu Consciousness is an internalized and lived
appreciation of the spiritually-infused, interdependent
nature of our humanity
➢ An Ubuntu Consciousness is about understanding that the
essence of being fully human and the optimal expression of
the fullness of our collective humanity is fundamentally
about interconnectedness
○ The most basic and necessary conditions for optimal
health and well-being lie in our connectedness with
others, with community, with nature, and with the
transcendent.
➢ An Ubuntu Consciousness must inform how wellness is
defined, understood, and promoted.
An Ubuntu Consciousness for Wellness
16
17. OTHER INFLUENTIAL IDEAS IN THE DEVELOPMENT OF PEaCE THEORY
➢ Multicultural and Cultural Psychologies: Worldview, Cultural Values, Cultural Identity,
Collectivism, Intersectionality, Cultural Socialization, Acculturation, Historical Trauma,
Oppression Theory, Liberation Psychology, Cultural Soul Wounds, Espiritismo,
Nonduality, Enlightenment, Heart-centered Transformation, Interdependent Self, Jeong
➢ Socioecological and Systems Theories: Community Psychology: Community, Wellness,
Social Justice, Social Ecology; Embeddedness in layers of social contexts, Dynamic
Systems Theory; Complexity Science
➢ Humanistic and Existential Theories: Concern with the nature of the human condition
and its challenges; Authentic relationship and human connection as the “soil” for the
emergence of optimal growth and functioning; Value on the experiential and
phenomenological; transpersonal experience
➢ Interpersonal Neurobiology: The mind as relational and understood as patterns of flow
of energy and information; exchanged between people; the nature of relationships
effect the flow of energy and information; Health is conceptualized as integration and
balance.
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved. 17
18. 1. Interconnectedness and Relationality
o Inseparability of Person, Culture, and Context
2. Multiple Levels of Analysis &
Complex Systems Thinking
o The Flow, Shifts, and Exchange of Energy within
and between Systems
3. Wellness-Focused
o Counters the deviance and pathologizing
orientation of Western psychology
Core Tenets of PEaCE Theory & Practice
18
21. The ongoing interrelationships between
Person, Environment and Culture can
be thought of as a “Transactional
Field” where interconnected physical,
psychological, relational, communal,
and spiritual energies are always
flowing within and between person,
environment, and cultural systems.
21
22. The PEaCE Transactional Field as Energy
“Energy is everything and that’s all there is to it.” -Albert Einstein
Many cultural and spiritual traditions have some type of concept of an
interconnecting essence of life, a dynamic energy that flows through and connects
everything.
-Ntu (African) -Chi (Taoist/Chinese) -Pi (Japanese)
-Wakan (Lakota) -Prana (Indian) -Holy Spirit (Christian)
Energy can be understood as a potentiality for action that is in constant circulation.
Particular energies can be felt in the atmosphere of our individual, relational, and
collective lived experience. Energy flows and is exchanged in the ongoing “Being-in-
Culture-in-the-World” transactions between and within persons, environments, and
cultures.
Energy is always flowing within and across the five Modalities of Daily Experience
(MODEs): Sensing, Thinking, Doing, Relating, and Transcending.
An important property of energy is that it shifts. The movement of energy in one
place affects energy patterns somewhere else. It is within the shifting of energies
that the potential for human agency and transformational change is created.
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved. 22
23. ➢The energy field of living human
experience where person, environment
and culture are inseparable
➢Where “lived experience” is created
through transactions (flow of energies)
between and within Persons,
Environments, and Cultures
➢Where the capacity for human agency
(purposeful, self-determined action) is
created
“Being-in-Culture-in-the-World”
23
24. ➢ Pathogenic Transactions
○ Decrease the likelihood that the positive wellness
outcomes of resilience, wellbeing, thriving, and
optimal functioning will emerge
○ Increase the likelihood that the negative wellness
outcomes of distress, dysfunction, disorder, and
disease will emerge
➢ Wellness-Promoting Transactions
○ Increase the likelihood that the positive wellness
outcomes of resilience, wellbeing, thriving, and
optimal functioning will emerge
○ Decrease the likelihood that the negative wellness
outcomes of distress, dysfunction, disorder, and
disease will emerge
Two Primary Types of PEaCE Transactions
24
25. ➢Stress is major contributing factor to the negative Wellness
Outcomes of Distress, Dysfunction, Disorder, and Disease
➢Stressors are conceptualized as types of “Being-in-Culture-
in-the-World” transactions that emerge at the intersection
of biopsychorelational dimensions of the person,
socioecological levels of the environment, and cultural
dynamics
➢The experience of stress, “The Stress Response” can be
manifested at multiple dimensions of the
biopsychorelational person system (e.g., somatic,
emotional, cognitive, spiritual, etc.)“Being-in-Culture-in-
the-World” transactions
Pathogenic Transactions and Stress
25
26. ● The Stress Response is an evolutionary response to threat or danger and signifies
compromised wellness; “Fight” or “Flight” (Walter Cannon)
○ Recent research has expanded this to include “Freeze” (hypervigilance),
“Fright” (immobility), and “Faint” (collapse) as additional evolutionary
responses to stress (Freeze-Flight-Fight-Fright-Faint)
○ I add “Freak-out” (disorganized and dysregulated behavior)
● The Stress Response is triggered when one’s resources for “survival” (i.e., coping)
have been taxed or exceeded
● Reactivity to the subjective experience of stress can lead to additional pathogenic
transactions resulting in a vicious spiral of accumulating stressors and chronic
stress responses
● Sustained or chronic stress can do significant damage to health and well-being
through its impact on systems in the body (brain (through neurochemical activity),
autonomic nervous system (ANS; sympathetic and parasympathetic systems),
hormonal activity through the hypothalamic-pituitary-adrenal (HPA) axis, immune
system functioning; organ damage (heart, etc.)
● Oppressive transactions create a context where persons of African descent
frequently experience The Stress Response due to the ongoing threats and
assaults on our personhood and lives
The Stress Response
26
27. We can lessen the occurrence and severity of The Stress
Response and impact Wellness Outcomes by modifying
PEaCE Transactions
Wellness-promoting PEaCE Transactions create energies
that can generate an enlivening vitality that facilitates
human agency and contain potentialities for action.
Since the shifting of energy in one place affects energy
patterns somewhere else, when wellness-promoting
energies are activated, the energy created can be felt by
persons and in the atmosphere of a setting.
Promoting Health and Wellness
“From Stressed-Out to Energized Within”
-Harrell (2013)
27
28. Essential Wellness-Promoting Energies
Six Essential Wellness-Promoting Energies can be identified and
understood as emergent properties of activity in the PEaCE
Transactional Field. The energies of Adaptability, Acceptance,
Centering, Interconnectedness, Openness, and Empowerment
circulate and are exchanged in the ongoing transactions between
person, culture, and environment.
These energies emerge from wellness-promoting PEaCE
transactions and are expressed as individual, relational, and
collective ways of “Being-in-Culture-in-the-World”
Activating Essential Wellness Energies involves the modification of
PEaCE Transactions (i.e., “Being-in-Culture-in-the-World”) and
enables movement toward well-being, thriving, and optimal
functioning in the presence of the socioecological stressors.
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved. 28
29. ESSENTIAL WELLNESS ENERGIES OPTIMAL HEALTH AND WELLNESS THEMES (OHWTs)
for PEaCE-Informed Interventions
Adaptability Flexibility, Creativity, Liberation
Empowerment Authenticity, Engagement, Intentionality
Centering Groundedness, Affirmation, Faith, Transcendence
Interconnectedness Wholeness, Relationality, Compassion, Forgiveness
Openness Release, Receptivity, Inclusion, Sharing
Acceptance Presence, Patience, Gratitude
Copyright 2015. Shelly P. Harrell, Ph.D..
All Rights Reserved.
Essential Wellness Energies
and Associated Themes for Interventions
30. The multiple historical, sociopolitically-situated, and
organizing systems of meaning, knowledge, and living
in the world that:
➢ consist of patterns of being, believing, bonding,
belonging, behaving, and becoming (see the works of
Wade Nobles and Daryl Rowe)
➢ emerge and transform over time through cumulative
and adaptation-oriented person-environment-
culture transactions
➢ are maintained and transmitted through collective
memory, narrative, and socialization processes
Integrated Definition of Culture
(from Harrell, 2015)
30
31. These patterns of being, believing, bonding, belonging,
behaving, and becoming
➢Provide the foundational frames for developing
worldviews, interpreting reality, and acting in the world
➢For a group of people who share common ancestry,
social location, group identity, or defining experiential
contexts;
➢But for whom, as individuals or intersectional
subgroups, elements of a particular cultural system
may be embraced, internalized, and expressed
differently
Understanding How Culture is Manifested
31
32. Cultural systems are essentially dynamic energy
patterns of being, believing, bonding, belonging,
behaving and becoming and are
-embedded in social and institutional contexts,
-internalized as patterns of meaning and identity,
-expressed through actions and relationships, and
-interactive with co-existing cultural systems that
reflect the multiple dimensions of human
diversity that carry culture (the intersectional nature
of culture).
Cultural Systems are Dynamic Energies
32
35. BECAUSE…
➢The focus of analysis is human experience is
“Being-in-Culture-in-the-World”
➢Culture is infused of ALL person and
environment processes through
Psychocultural and Sociocultural Processes
➢Thus, any understanding the Person or the
Environment MUST include the
consideration of Culture
PEaCE as a Framework for Culturally-Infused
Approaches and Culturally-Syntonic Practice
35
36. The goal of interventions grounded in PEaCE Theory is to create
and strengthen PEaCE Transactions that promote individual,
relational, and collective wellness
Rather than starting with a traditional theoretical orientation
(e.g., psychodynamic) or treatment protocol (e.g., ACT) and
considering culture after the orientation is chosen, PEaCE-
Informed Intervention BEGINS by understanding “Being-in-
Culture-in-the-World” such that the intervention approach
emerges from the analysis of the PEaCE Transactional Field.
Utilizing PII can inform the selection and implementation of
culturally-syntonic treatment and prevention strategies that
come from diverse schools of theory and practice, as well as the
creation and development of original strategies specific to the
particular application
PEaCE-Informed Intervention (PII)
36
37. ➢ Conceptualization of the PEaCE Transactional Field and analysis of
presenting issues with reference to the three systems:
○ The Biopsychorelational “Person”
○ The multilevel Socioecological “Environment”
○ The multiple dimensions and expressions of “Culture”
➢ Identification of culturally-syntonic intervention strategies that
optimize Person-Environment-Culture Fit via the mobilization of
Wellness Energies that facilitate the creation and manifestation of
wellness-promoting ways of “Being-in-Culture-in-the-World”
➢ Implementation of interventions that serve Ameliorative,
Protective, and Transformative functions, and facilitate movement
towards Positive Wellness Outcomes
Basics of PEaCE-Informed Intervention
37
39. PEaCE-Informed Intervention (PII) Strategies
Culturally-Diverse “Communal and Contemplative Practices”
+ Social Justice and Empowering Practices
COMMON THEMES ACROSS DIVERSE CULTURES:
= “Connectedness”, “Consciousness”, “Commitment”
Understandings of Health, Healing, and Humanity
Indigenous Psychologies & Diverse Cultural Contexts
Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved. 39
41. ➢ Primary Target of Change in PII
○ Increase Positive Wellness Outcomes of Resilience, Well-
Being, Thriving, & Optimal Functioning
➢ Three primary Change Processes are hypothesized to lead to
enhancement of Positive Wellness Outcomes
○ Communal Processes (change mechanism = relatedness)
○ Contemplative Processes (change mechanism = awareness)
○ Empowerment Processes (chance mechanism = agency)
➢ Change occurs as a result of creating or strengthening
Wellness-Promoting PEaCE Transactions using strategies and
practices that involve Communal, Contemplative, and/or
Empowerment Processes (i.e., increase relatedness,
awareness, and agency)
PEaCE-Informed Intervention (PII) Change Model
41
42. CoCos are a culturally-diverse family of methods involving
the intentional creation of temporal, physical, mental,
emotional, relational space to
create and nurture interpersonal relatedness and
sense of community
practice sustained and directed attention, and
facilitate intimate connection with internal, relational,
and/or spiritual experience,
thus creating the conditions for empowered action,
transformation and optimal well-being to develop.
Foundational PEaCE-Informed Intervention Strategies:
Communal and Contemplative Practices (CoCos)
42
43. Facilitate connection with persons,
groups, communities, culture,
nature, spirit
Facilitate communal bonding and
shared experience
Create and nurture relationality and
belongingness
Objectives of Communal Practices
43
44. •Creating Opportunities for Interpersonal Relationships to form or
deepen
•Creating Relational Conditions for Optimal Growth and Actualization
(Rogers)
•Healing and Transformation Through Dialogue, “Giving Testimony,
and Bearing Witness”
•Developing and Strengthening Healing and Growth Alliances (HGAs)
•Community Development and Building Sense of Community
•Group Experiential & Expressive Activities
•Communing with Nature
•Rituals and Collective Spiritual Practices
Ways of Activating Communal Processes
44
45. Contemplative Practices can be thought of as
encompassing a variety of strategies for
deepening and expanding experiential and critical
awareness by bearing witness to one’s own
experience, both internally and in the world.
In PII, contemplative practices are a culturally-
diverse group of meditative and consciousness
practices that involve experiencing and directing
Mind-Body-Spirit energies.
Contemplative Practices
45
46. ➢ “Culture” because there are diverse contemplative practices in
many cultural and religious traditions and the resonance and
effectiveness of any meditative or contemplative approach is a
function of its congruence with values, beliefs, and cultural
worldview
➢ “Context” because contemplative practices such as meditation, like
all human behavior, occurs in multiple ecological contexts and these
must be understood to maximize the potential effectiveness of any
particular meditative or contemplative practice
➢ “Liberation” because the meaningful core of all contemplative
practices is freedom in the context of the challenges and boundaries
of the human condition such that the effectiveness of the practice is
enhanced when it remains connected to this ultimate purpose of
liberation
Contemplative Practices involve
Culture, Context, & Liberation
46
47. Practice sustained and directed
attention
Deepen and expand experiential and
critical awareness of internal and
external experience
Facilitate processes to enhance insight,
understanding, higher levels of
consciousness
Objectives of Contemplative Practices
47
48. Meditation refers to a culturally-diverse family of methods
involving the intentional regulation of attention to
facilitate intimate connection with internal, relational,
and/or spiritual experience, thus creating the conditions
for transformation and optimal well-being to develop.
(Harrell, 2013/14)
As a type of Contemplative Practice, meditation occurs
within the context of larger values-centered,
transformative and liberatory purposes with the
intention of being manifested in how we live individually,
relationally, and collectively.
Meditation as a Contemplative Practice
48
50. Close your eyes and open your heart-mind-spirit.
Exhale into the present here-and-now moment.
Notice your internal experience by observing (without evaluating)
what is going on physically, mentally, emotionally, and spiritually.
Trust in what matters most to you by bringing it to consciousness
using a meaningful word, an affirmation, proverb, sacred text
passage, image, symbol,
Explore your choices.
Release what does not serve your highest purpose and return to the
situation more centered.
The “reCENTERing” Meditation
50Copyright 2015. Shelly P. Harrell, Ph.D.. All Rights Reserved.
51. “Meditation is to see deeply into things, to see
how we can change, how we can transform
our situation.”
“Meditation is not to escape from society, but
to come back to ourselves and see what is
going on. Once there is seeing, there must be
acting.”
Thich Nhat Hanh Quotes on
Meditation
51
52. ➢Empowerment Practices are what we DO in the World
➢Empowerment Practices are the “action” implications of
Communal and Contemplative Practices
➢Empowerment Practices involve activating and manifesting
Wellness Energies in our relationships, communities, and
daily life toward positive transformation and change
➢They are characterized by active movement toward
individual, relational, and collective well-being, thriving, and
optimal functioning
➢Because “power” can be abused and distorted, it is
important to implement CO-COs prior to or simultaneously
with Empowerment Practices
Empowerment Practices:
Acting in the World
52
53. Ability/capacity to do or act; capability of doing or accomplishing
something; exercise of one’s authority; Energy and power as often cited
as synonyms
Expressions of Power
○ Power Over – act ON others, control and dominate
○ Power To – act TOWARD something, pursue goals and opportunities
○ Power From – act AWAY FROM something, resistance
(from Riger, 1993)
○ Power Of - act GUIDED BY deeply held principles that are actively
and openly expressed; often accompanied by social justice actions
● Satyagraha – Power of Truth (Gandhi)
○ Power With- act WITH others, capacity to build groups, bring people
together, create community, engage in collective action
Understanding Power
53
54. ➢ Empowerment involves the affirmative and transformative
exercise of power within an ubuntu consciousness of
interconnectedness and can be manifested as “POWER TO…”,
“POWER FROM…”, “POWER OF…”, and/or “POWER WITH…”.
➢ Empowerment is experienced and expressed through multiple
MODEs as an affirmative and transformative energy that
reflects having the internal and external resources, as well as
the personal and collective efficacy and will to affect
culturally-syntonic changes in self, relationships, and contexts
that enhance the well-being of individuals, groups, and
communities.
➢ To facilitate empowerment means to nurture that affirmative
and transformative energy within an ubuntu consciousness
➢ Necessary for creating community and social change
Power and Empowerment
54
55. Ultimately, PEaCE Theory and PEaCE-
Informed Intervention (PII) are tools to
facilitate liberation of the human spirit
and expression of our highest
collective humanity from the effects of
pathogenic “Being-in-Culture-in-the-
World” transactions that dehumanize
us, make us sick, and suppress our
divine and spirited nature.
Summary Remarks
55
56. Presentation #2:
“Womanist Psychospiritual Strengths and Virtues:
Empowering Wisdom from the Lived Experience of
Women of African Descent”
Authored by Ashley Coleman, Shelly Harrell, & Tyonna Adams
Presented by Ashley Coleman, M.A.
Pepperdine University
56
57. I’m a woman
Phenomenally.
Phenomenal woman,
That’s me.
Now you understand
Just why my head’s not bowed.
I don’t shout or jump about
Or have to talk real loud.
When you see me passing,
It ought to make you proud.
I say,
It’s in the click of my heels,
The bend of my hair,
the palm of my hand,
The need for my care.
’Cause I’m a woman
Phenomenally.
Phenomenal woman,
That’s me.
Phenomenal Woman Excerpt (by Maya Angelou)
57
59. ● To describe a framework of identifying
strengths and facilitating wellness for Black
women, as well as for women from diverse
racial/ethnic backgrounds
● To introduce the Positive Womanist Life
Principles (PWLP) developed by Dr. Harrell and
described a PEaCE-Informed Intervention
based on the principles and inspired by the life
and work of Dr. Maya Angelou.
Presentation Objectives
59
60. To counter the deficit-oriented,
pathologizing, and marginalizing
tendencies of the science and practice
of psychology
To highlight strengths, assets, and
resources in the context of the
intersectionality of women’s
oppression
Positive Womanist Life Principles
Why “Positive”?
60
61. ● “Womanist” term coined by Alice Walker in
1983 that describes the heart and behavior
of a woman who is empowered, loving,
spirited and strong
● Grounded in the lived experience of Black
women
● Challenged white supremacy embedded in
White feminism, the patriarchy of the African
American church and the dominance of male
voices in Africentric theory
Positive Womanist Life Principles
Roots and Overview of Womanism
61
62. Walker’s four-part conceptualization of
a womanist:
o Courageous, audacious, wants to
know more;
o Commits to love and wholeness of
all people;
o Cherishes and celebrates life;
o Embodies strength, intensity and
passion (as purple is to lavender)
Positive Womanist Life Principles
Who is a Womanist?
62
63. ● WT has been utilized across disciplines as a
way to enhance the lives of African
American women
● WT affirms spirited living and calls for
expression of one’s truth in the service of
the liberation of self and humanity
● WT is a way of understanding the struggle
for wholeness among women who refuse to
collude with the invisibility of their
personhood demanded by gender, class,
sexuality, and racial oppression
Womanist Theory (WT)
63
64. Generally, principles are meant to guide us and
provide a grounding place from which we can
navigate our lives
The Positive Womanist Life Principles offer a
culturally- embedded framework for identifying,
enhancing and building the strengths and gifts of
women of African descent.
These Principles are meant to reconnect us to a
culturally-rooted understanding of of positive
womanhood.
Positive Womanist Life Principles
Why Life Principles?
64
65. ➢The structure of the Positive Womanist Life
Principles integrates work from Positive
Psychology to develop a system for categorizing
positive human behavior referred to as the
Values-In-Action (VIA) Character Strengths and
Virtues
➢Positive Psychology converges with African-
centered/ Black Psychology and other cultural
psychologies, community psychology, and
humanistic psychology in its emphasis on
strengths, assets, well-being, and optimal
functioning.
The PWLPs and Positive Psychology
65
66. (1)Extended ways of knowing (Wisdom)
(2)Spirited and Inspired living (Transcendence)
(3)Loving Interconnectedness (Humanity)
(4)Balance and flexibility (Temperance)
(5)Liberation and Inclusion (Justice)
(6)Empowered Authenticity (Courage)
➢ Forty specific strengths and gifts are organized within the six
life principles. (Harrell, 2014)
The Six Positive Womanist Life Principles
66
67. Positive Womanist Life Principle #1:
Extended Ways of Knowing
67
Womanist “Wisdom”: Extended Ways of Knowing
1.1 - Intuitive, Spiritual, and Relational Knowing (through signs, symbols, body, etc.)
1.2 - Historical and Contextual Perspective
1.3 - Nonlinear and diunital thinking; Understands co-existence of seeming
opposites
1.4 - Creativity - Resourcefulness; ingenuity (making a way out of no way)
1.5 - Seeks to “know more and in more depth”; Questioning, interrogates reality
1.6 - Insight and Understanding; Critical consciousness; Understands the “big
picture”; broader perspective
1.7 - Teaches, passes lessons down; Holder of wisdom; Mentor; advice giver
1.8 - “Mother wit”; Common- sense
68. Positive Womanist Life Principle #2:
Spirited and Inspired Living
68
Womanist “Transcendence”: Spirited and Inspired Living
2.1 - Reverence for the spirit-infused essence of all life - humans, animals, plants,
nature, etc.
2.2 - Soulfulness; Feels deeply; Being “moved”; Passionate aliveness in joy and pain
2.3 - Hope in adversity; transcendence of limitations and barriers; possibility of change
2.4 - Faith - supreme confidence that God/Spirit is always there and will protect and get
you through hard times
2.5 - Personal and intimate relationship with God, Nature, Ancestors
2.6 - Expressiveness and improvisationality through music, dance, poetry, art, orality;
Celebration
2.7 - Life-giving and renewing; birthing and re-birthing; transformative energy
2.8 - Sense of purpose and “calling”
69. Positive Womanist Life Principle #3:
Loving Interconnectedness
69
Womanist “Humanity”: Loving Interconnectedness
3.1 - Collective; interdependent, and unitive consciousness; Ubuntu- “I
am because we are and because we are I am”
3.2 - Hospitality, welcoming, sharing (what’s mine is yours”)
3.3 - Communal nurturance and caring; participates in growth and
development of others
3.4 - Compassionate presence; witnessing; being “with” the experience
of others
3.5 - Sisterfriend relationships; Lifts up, encourages, supports others
3.6 - Healer; provides healing where there is suffering
70. Positive Womanist Life Principle #4:
Balance and Flexibility
70
Womanist “Temperance”: Balance and Flexibility
4.1 - Harmony and balance; understanding and patience with cycles of life
and natural order
4.2 - Forgiveness and mercy
4.3 - Purposeful sacrifice and discipline; responsible, takes care of business;
does what is needed
4.4 - Flexible and adaptive when necessary; role flexibility; can change
directions if the situation calls for it
4.5 - Acceptance and surrender; seeing “what is” and “turning it over”
4.6 - Discernment, judgment, sees through insincerity; prioritizing based on
values
71. Positive Womanist Life Principle #5:
Liberation and Inclusion
71
Womanist “Justice”: Liberation and Inclusion
5.1 - Respect for the worth and dignity of ALL people in the context of
honoring differences; universalism, egalitarianism
5.2 - Movement toward wholeness within self; movement towards
inclusiveness across persons
5.3 - Resists oppression; stands up against exploitation and violence in any
form; protects the weak and downtrodden
5.4 - In-charge and serious; initiative; “Do it yourself” spirit
5.5 - Collective responsibility and participatory action; mobilizes and brings
people together for common cause
5.6 - Moral - spiritual responsibility for the conduct of self and others; doing
the right thing for humanity
72. Positive Womanist Life Principle #6:
Empowered Authenticity
72
Womanist “Courage”: Empowered Authenticity
6.1 - Self-determination; self-defining; self-affirming; “loves
herself...regardless”
6.2 - Audacious, willful, outrageous when necessary
6.3 - Speaks truth to power; truth-telling; straightforward communication;
giving testimony
6.4 - Conviction, standing one’s ground; follows beliefs; integrity, “walks
her talk”; capability
6.5 - Perseverance, endurance, “can do” attitude
6.6 - Transgressive and revolutionary; risk-taking; subversive; acts for a
higher cause
73. The Positive Womanist Life Principles can
be used to inform and organize the
development of strengths-based
interventions for women of African
descent. The principles may also
resonate with other women of color.
Positive Womanist Life
Principles
73
74. ● Phenomenal Women Rising (PWR) is a group
intervention in development that is guided by the lived
experiential wisdom of Black women as represented in
our Positive Womanist Life Principles
● Inspired by Dr. Maya Angelou’s life and body of work,
particularly her poems “Phenomenal Woman” and “Still
I Rise”
● PWR’s mission is to empower, to uplift, to reconnect to
our authentic African American womanhood, and to
enhance the well-being of its participants
● PWR was initially conceptualized as a weekly support
group, but its format can be amended to accommodate
other audiences (e.g. workshops and retreats)
Phenomenal Women Rising (PWR)
74
75. Informed by the PWLPs, PWR aims to
provide opportunities for its participants to
identify and fortify existing strengths, to
develop new strengths and to utilize
existing strengths in new ways
This process can be healing as participants
can use their new strengths to combat the
internalized “isms” and negative
stereotypical characterizations of Black
women’s emotional reactions and behavior.
The Benefits of PWR
75
76. The target outcome of the PWR intervention
is WELLNESS defined as Resilience, Well-
Being, Thriving, and Optimal Functioning
Considering Person, Culture, and
Environment are each critical for
understanding and enhancing wellness
among women of African descent
The three primary change processes involve
o Communal Practices
o Contemplative Practices
o Empowerment Practices
PWR as a PEaCE-Informed Intervention
76
77. -The “I Rise” activity utilizes Poetry Therapy
techniques and draws upon Testimony
Therapy, an African-centered narrative therapy
developed by Akinyela
-The activity incorporates all of the PEaCE-
Informed Intervention change processes:
Communal, Contemplative, and Empowerment
-The PEaCE-Informed Communal Practice of
“Giving Testimony and Bearing Witness”
provides the structure for the activity
An Example of a PWR Intervention Strategy
77
78. ➢ Facilitation of the process of giving the testimony of one’s
lived experience, telling one’s story, and expressing one’s
experiential truths
➢ Group members bear witness to each others experiences by
the willingness to be emotionally and relationally present
during the testimony and by engaging in empathic, active,
and responsive listening. As a “Call and Response” process,
the component of bearing witness is a “connected witnessing”
rather than a dispassionate observing.
➢ In a group intervention context the facilitator encourages
group members to both “give testimony” of their own
experience by telling their story to the group, as well as to
actively “bear witness” to the stories of others.
“Giving Testimony and Bearing Witness”
78
79. Community Reading of the Poem
Brief meditation on the word “rise” and
contemplative reflection on “what I am
rising from”
Giving Testimony and Bearing Witness:
Participants stand and declare what they
are rising from. Other group members
actively demonstrate their listening and
affirmation of the testimony.
Overview of The “I Rise” Activity
79
80. You may write me down in history
With your bitter, twisted lies,
You may tread me in the very dirt
But still, like dust, I’ll rise
Does my sassiness upset you?
Why are you beset with gloom?
‘Cause I walk like I’ve got oil wells
Pumping in my living room.
Just like moons and like suns,
With the certainty of tides,
Just like hopes springing high,
Still I’ll rise.
Dr. Maya Angelou’s Testimony: Still I Rise
80
81. Did you want to see me broken?
Bowed head and lowered eyes?
Shoulders falling down like teardrops.
Weakened by my soulful cries.
Does my haughtiness offend you?
Don’t you take it awful hard
‘Cause I laugh like I’ve got gold mines
Digging in my own backyard.
You may shoot me with your words,
You may cut me with your eyes,
You may kill me with your hatefulness,
But still, like air, I’ll rise.
Does my sexiness upset you?
Does it come as a surprise
That I dance like I’ve got diamonds
At the meeting of my thighs?
Dr. Maya Angelou’s Testimony: Still I Rise
81
82. Out of the huts of history’s shame
I rise
Up from a past that’s rooted in pain
I rise
I’m a black ocean, leaping and wide,
Welling and swelling I bear in the tide.
Leaving behind nights of terror and fear
I rise.
Into a daybreak that’s wondrously clear
I rise.
Bringing the gifts that the ancestors gave,
I am the dream and the hope of the slave.
I rise.
I rise.
I rise.
Dr. Maya Angelou’s Testimony: Still I Rise
82
83. Brief Meditation
and Contemplative Reflection
on the Word “Rise”
and the Experience of
“Rising”
Copyright 2015. Shelly P. Harrell, Ph.D..
All Rights Reserved.
83
84. Giving Testimony (Call)
“I” am rising from
__________________.
Copyright 2015. Shelly P. Harrell, Ph.D..
All Rights Reserved.
84
Bearing Witness (Response)
“My Sister/Brother,
I See You Rising”
86. Presentation #3:
“Themes for a Culture-Centered
Stress Management Intervention:
The Wisdom of Adinkra”
Authored by Tyonna Adams, Shelly Harrell, & Ashley Coleman
Presented by Tyonna P. Adams, M.A.
Pepperdine University
86
97. Imperialism leaves behind germs of
riot which we must clinically detect
and remove from our land but from
our minds as well.
~Frantz Fanon
97
98. The images powerfully portray the threats to
our humanity as persons of African descent
living in the United States of America
We must reclaim our humanity for ourselves
These ongoing threats to our human beingness
are the underlying sources of stress for African
Americans
Humanization and Our Collective Humanity
98
99. To describe a PEaCE-informed approach
to stress management that reflects the
unique needs of individuals of African
descent.
To illustrate how integration of the
wisdom embedded in Adinkra symbols
and proverbs can help promote
communal and contemplative practices
for wellness enhancement.
Presentation Objectives
99
100. Sources of stress are invariably linked
to the struggle for an empowered
existence, in a society infused with
assumptions of African inferiority.
Historical, transgenerational, and
contemporary trauma are barriers to
the affirmation of our humanity as
Black persons
The Struggle to “BE” as a Source of Stress
100
101. “Stress management” for African Americans
is NOT simply about discrete coping
behaviors or problem-solving.
Managing stress is about accessing the
cultural wisdom within to reclaim our
humanity, affirm our existence, and
manifest our highest potentialities.
How Can We Heal?
101
102. Instead of relying on a Eurocentric treatment
paradigm, culturally-syntonic practices are necessary
PEaCE Theory and Practice was derived from various
healing and transformative practices taken from
diverse cultures outside of the European and North
American cultural perspectives.
Traditional and contemporary African philosophical
perspectives are valuable sources of wisdom for
stress management in the context of oppression
PEaCE Theory and African Philosophy
for Stress Management
102
103. ● As a thread in contemporary African Philosophy,
African existentialism emphasizes the struggle to
express one’s authentic self and to simply “be” within
contexts that actively work against validation and
affirmation of Black persons and communities.
● African existential thought brings the notion of “being
in the world” to the forefront:
○ What it means to be human.
○ The meaning of freedom and liberation.
○ The degradation of humanity and dehumanization of persons.
Contemporary African Philosophy
103
104. For people of African descent, existential questions relate
primarily to issues of identity and liberation in the context of
oppression, objectification, dehumanization and
expendability.
Themes of African existentialism are seen prominently in the
works of Ralph Ellison, Franz Fanon, and James Baldwin
African existentialism also considers the importance of
transpersonal experience (experience “beyond” the personal
and material), as well as the relationship between the human
and spiritual realms, in addressing questions of human
existence.
For more on African Existentialism, see the work of the African
American scholar Lewis Gordon
African Existentialism
104
105. African wisdom traditions, such as that
which is embedded in Akan Cosmology,
provides us with a “way of being” in the
context of oppression that is wellness-
promoting and affirming of our
humanity
How should we “BE” in the world?
105
106. ● Akan cosmology affirms the centrality of
God (Nyame) within the universe.
● Akan use cultural symbols to portray their
belief about God, their attitudes towards
God and His Creation and their
understanding of their relationship to God
and His Creation.
Traditional African Philosophy:
Akan Cosmology and Adinkra Symbols
106
107. Adinkra are visual symbols created by the Akan
to represent concepts and aphorisms.
Adinkra symbols embody various aspects of an
African cosmology, such as the centrality of the
spirit and interconnectedness.
Each symbol has a distinct meaning to convey
particular wisdom and values, many have
associated proverbs or sayings.
Adinkra Wisdom Symbology
107
108. Symbols, proverbs and metaphors can serve
ameliorative, protective and transformative wellness
functions.
Symbols help to anchor us in what we need to
remember and activate for wellness
Symbols can create, change, maintain, and transmit
socially constructed realities.
Symbols carry energy and particular energies are felt
from symbols
o Symbolism is embedded throughout African-
centered psychology
The Important Role of Symbols
108
109. ● As described in Dr. Harrell’s presentation,
PEaCE-Informed Interventions identify 6
Essential Wellness Energies including:
Interconnectedness, Acceptance, Centering,
Adaptability, Empowerment and Openness.
● The integration of Adinkra Symbology serves to
intensify the meaning and expression of
wellness energies for persons of African descent
Essential Wellness Energies
109
110. ● Boa Me Na Me Boa Wo (Cooperation,
Interdependence)
● Mpatapo (Peacemaking, Reconciliation)
The Energy of Interconnectedness
110
111. ● Adwo (Peace, It is finished)
● Nokore (Truth Cannot Hide, Veracity)
The Energy of Acceptance
111
112. ● Sankofa (Learn from the Past,Heritage)
● Gye Nyame (Omnipotence of God)
The Energy of Centering
112
113. ● Ananse Ntontan (Creativity, Wisdom)
● Aya (Versatility, Perseverance)
The Energy of Adaptability
113
114. ● Gyawu Atiko (Bravery, Courage)
● Wawa Aba (Determination, Strong Purpose)
The Energy of Empowerment
114
115. ● Matie Masie (Learning, Deep Listening)
● Sesa Woruban (Transformation, Change)
The Energy of Openness
115
116. PEaCE Informed Interventions can be tailored
to resonate with people of African descent by
integrating Adinkra symbols into Communal,
Contemplative, and Empowerment Practices.
Connecting people to the linked proverbs,
metaphors and meanings of the symbols
facilitates communal and contemplative
practices for stress management and
wellness enhancement.
Using Adinkra Symbols in PEaCE-Informed
Intervention Strategy
116
117. Using the chart on the handout,
write down the meaning of your
Adinkra Symbol on the back of the
card
Look at the Adinkras that you chose.
Select one of your symbols for your
“Living Wisdom” first name and one
for your “Living Wisdom” last name.
The Adinkra “Living Wisdom” Activity
117
118. Select your “Living Wisdom” middle name from
the following “activating” words:
Illuminating Affirming Manifesting Mobilizing
Expressing Igniting Revealing Creating
Amplifying Radiating Liberating Engaging
Write down your “Living Wisdom” Name on the
back of one of your cards.
The Adinkra “Living Wisdom” Activity
118
119. Stand and Proclaim Your “Living
Wisdom” Identity
I am
_______________.
119
Reflect on how you would orient toward the stress in
your life if you were to manifest the energy embedded
in your “Living Wisdom” identity?