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Traditional Indian Medicine (TIM)
Breakout Session
Cam Workshop, November 2006
Polly Olsen
Terry Maresca, MD
Take Home Message:
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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.
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Expand your ICM 2 mediciation/herbal
and CAM history to include this aspect of care.
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Get comfortable asking about
spiritual practices during social histories with your patients.
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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:
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24% of the nation's American
Indians/Alaskan Natives live in our WWAMI region.
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TIM use, definitions, and practitioners
vary widely among the over 200 Alaska Native villages and 41 tribes in
our WWAMI states.
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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.
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The community decides
who its healers are - not a Federal/State licensing body.
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Tribal doctors have a long and
rigorous training process, with many similarities to yours.
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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].
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The Veteran's Administration
system has a formal agreement with Navajo Nation to pay Medicine Men for
certain ceremonies performed on behalf of veterans.
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The Medicine Wheel concept (mental,
physical, spiritual, emotional) has been widely adapted by many Native
and non-Indian communities to promote wellness.
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Spirit and community are core
elements of healing for many Native people.
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Divulging TIM practices assumes
a high level of trust between patient and doctor.
-TOP-
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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