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  Traditional Indian Medicine (TIM) 
Breakout Session
Cam Workshop, November 2006
Polly Olsen
Terry Maresca, MD


FACTOIDS
MNEUMONICS
RESOURCES

Take Home Message:

  1. Most traditional healers are willing to work with Western-trained doctors if approached in a respectful collegial manner. They want what is best for their patients too.
  2. Expand your ICM 2 mediciation/herbal and CAM history to include this aspect of care.
  3. Get comfortable asking about spiritual practices during social histories with your patients.
  4. It's OK for you to ask diplomatically about TIM, but also OK for the patient to refuse to discuss this.
Small Factoids Worth Knowing:
  1. 24% of the nation's American Indians/Alaskan Natives live in our WWAMI region.
  2. TIM use, definitions, and practitioners vary widely among the over 200 Alaska Native villages and 41 tribes in our WWAMI states.
  3. Urban natives use TIM, although it appears to be more common in reservation settings and among elders, those who speak their Native language, and those with strong cultural connections to their tribe.
  4. The community decides who its healers are - not a Federal/State licensing body.
  5. Tribal doctors have a long and rigorous training process, with many similarities to yours.
  6. Traditional healer advice is generally seen as more valuable than that of physicians for those who seek both services [Marbella et al, Arch Fam Med, 1998].
  7. The Veteran's Administration system has a formal agreement with Navajo Nation to pay Medicine Men for certain ceremonies performed on behalf of veterans.
  8. The Medicine Wheel concept (mental, physical, spiritual, emotional) has been widely adapted by many Native and non-Indian communities to promote wellness.
  9. Spirit and community are core elements of healing for many Native people.
  10. Divulging TIM practices assumes a high level of trust between patient and doctor.
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Spiritual History Mneumonics:
FICA
Faith, belief, meaning; Importance/influence in health care decision making; Community (spiritual community as the patient defines it); Address/action in a treatment plan.
[Puchalski C, Romer AL, J Palliat Med 2000]

HOPE
Sources of Hope, Organized religion, Personal spirituality, Effect on medical care and end of life issues.
[Anandarajah G, Hight E, Am Fam Physician 2001]

SPIRIT
Spiritual beliefs, Personal beliefs, Integration with spiritual community, Rituals, Implications for care, and Terminal care.
[Maugans TA, Arch Fam Med 1996]

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Resources
Seattle Indian Health Board (Seattle, WA)  
http://www.sihb.org
Karl Anquoe, Traditional Health liaison
206-324-9360

South Central Foundation Traditional Healing Program (Anchorage, AK)
http://www.scf.cc/tradhealing.cfm
907-729-4958

Indian Health Service
http://www.ihs.gov

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