Thank you to Lyle Noisy Hawk, Jim Allen, Nate Mohatt, Jeff King, Dale Dinnel, Lanen Vaughn,and the Center for Cross-Cultural Research at Western Washington University

“What factors lead an individual on this planet to assess himself or herself as satisfied with life.

They (Michael Bond &Vivian Miu- Chi Lun) argue that four aspects of an individual’s ‘life as lived’ will contribute to life satisfaction in any national culture: sound health, satisfaction with one’s finances, a sense of autonomy, and happiness” (p. 158).

“The meaning we attribute to our life will be informed by the cultures of our family…institutions…current social contexts,

including the residential area we share with others, the organization for which we work,

and the community in which we live out our lives” (p. 159).

*Bond, M.H. (2013). The pan-culturality of well-being: But how does culture fit into the equation? Asian Journal of Social Psychology, 16, 158–162.

Dyff & Keyes (1995). Propose the following dimensions: self-acceptance; personal growth; purpose in life; environmental mastery, autonomy; positive relations to others.

Diener & Diener (1995) SWB can be defined as “a person’s evaluative reactions to his or her life–either in terms of life satisfaction (cognitive evaluations) or affect (ongoing emotional reactions)” (p. 653). They identified three hallmarks of the SWB construct: resides within the experience of the individual; includes positive measures, and involves global assessment of all aspects of a person’s life.

Seligman (2011) Proposes PERMA as a means to understand happiness and well-being: positive emotion; engagement; meaning; accomplishments; and relationship.

*Ryff, C.D., & Keyes, C.L.M. (1995). The structure of psychological well-being revisited. Journal of Personality and Social Psychology, 69, 719-727.*Diener, E., & Diener, M. (1995). Cross-cultural correlates of life satisfaction and self-esteem. Journal of Personality and Social Psychology, 68(4), 653-663.*Seligman, M.E.P. (2011). Flourish: A visionary new understanding of happiness and well-being. New York, NY: Free Press.

Selected Theoretical Approaches to Well-Being*

- My personal experience is: meaningful and purposeful to very purposeful and meaningful (65%)

- My life is: exciting sometimes to running over with excitement (65%).

- If I should die today, I would feel that my life has been: somewhat worthwhile to very worthwhile (80%).

- Every day is: sometimes new and different to constantly new and different (64%).

- Life to me seems: exciting to always exciting (56%).- I am usually: enthusiastic to always enthusiastic (51%).- In life I have: somewhat clear goals and aims to very clear goals

and aims (54%).- In achieving life goals I have: progressed to partial fulfillment to

progress to complete fulfillment (52%).*Trimble, 1987

Awareness of Connectedness*

Interrelated welfare of the individual One’s extended family One’s community The surrounding natural environment

*Mohatt, N.V., Fok, C.C.T., Henry, D., & Allen, J. (2011). Assessment of awareness of connectedness as a culturally-based protective factor for Alaska Native youth. Cultural Diversity and Ethnic Minority Psychology, 17(4), 444-455.

9. I Believe That if I Give I Will Receive Abundantly.10. I Give Without Expecting Anything in Return.

2. When I am Hurting, my Family Hurts With me.4. My Family’s Happiness Is Part of my Happiness.

5. My Community Believes I am Important.6. My Community’s Happiness Is Part of my Happiness.8. The Energy I put into the Community Comes Back to me.11. I Believe I Have a lot to Give my Community.

1. I Feel Connected to Nature.3. I Treat Nature With Respect Like a Family Member.7. Mistreating Nature Is the Same as Mistreating Myself.12. We Come From the Land and Will Return to the Land.

*Mohatt, N.V., Fok, C.C.T., Henry, D., & Allen, J. (2011). Assessment of awareness of connectedness as a culturally-based protective factor for Alaska Native youth. Cultural Diversity and Ethnic Minority Psychology, 17(4), 444-455.

Yup’ik – Awareness embodied in concepts such as Ellam-iinga (the eye of the awareness); ellanaq (the process of becoming aware); and ellangneq(awarenesss of consequences)

Lakota - mitakuye oyas’in (“all of my relatives”). This word, which is central to Lakota spirituality and is used to close every prayer, refers to everything that is, has been, or ever will be created.

Muscogee - a healthy individual - ho-nondawgii ahthlot tzeemonadzitheenlee hahdzii doeezh, meaning, “This person is there, a person of good repute, around and available to help.”

Lakota - -healthiness - tiwahe eyecinka egloiyapi nahan oyate op unpi kte, meaning “the family moving forward interdependently while embracing the values of generosity and interdependence.”

Tewa, the term is ta e go mah ana thla mah - “This person is of good demeanor, kind and empathetic to the people and generous to those in need, including the animals.”

Navajo (Dine) – sa’ah naaghaii bi’eh hozho – hozho –balance and beauty- it is all about health, long life, happiness, wisdom, knowledge, harmony, the mundane, and the divine.

Four Worlds – Northern Plains American Indian ConceptsFor Living Life Well

Animal and Environmental

Interpersonal Relationships

Individual’s Personal World

Ideal World

.The goal of life is to be in the center

Place and Meaning in Mental Health*

Land, or country, is central to the formation of identity in Aboriginal people; it provides a guide for all human interaction.

Country is not seen as something separate from the self. Country forms one aspect of the self and the identity of the individual and the group.

Country is perceived as being alive and capable of thought and reflection.

Country also provides a sense of wellness - the wellness of the people reflects the wellness of the country – if the country is sick, then so are its people - if the country is well, then so are its people.

Within the Aboriginal world-view, health is conceptualized in terms of wellness within all aspects of life.

*Bishop, B.J., Vicary, D.A., Mitchell, J.R., & Pearson, G. (2012). Aboriginal concepts of place and country and their meaning in mental health. The Australian Community Psychologist, 24(2), 26-42.

Stand still.The trees ahead and the bushes beside you are not lost.Wherever you are is here, and you must treat it as a

powerful stranger,Must ask permission to know it and be known.Listen: the forest breathes andIt whispers, "I have made this place around youthat, leaving it, you may come back saying 'here'."Are any two trees the same to raven? Are any two branches the same to wren?If what trees do or branches do is lost on you then you are truly lost.Stand still.The forest knows where you are.You must let it find you.-- Cree (anonymous)