By Gregory Phillips
Addictions and therapeutic in Aboriginal state establishes a framework for figuring out the problems pertinent to Indigenous addictions to alcohol, gunga and playing and its after-math in a single neighborhood, significant River (a fictitious identify for a true community).
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182 Problematic Alcohol Usage—Aetiologies and Explanatory Models Various groups and models within alcohol and other drug fields have come up with a range of explanations and terminology for problematic alcohol and other substance usage. Table 2 provides an overview of the various models and concepts of problematic usage and/or addiction. A feature of the table is that a kind of fluidity occurs between models in that they are, at times, willing to acknowledge, and refer individuals to, programs and treatments more widely used by models other than their own.
I could feel it and see it just leaving my guts and about to start floating up out of me. I was that shit scared eh, I grabbed that thing and pulled it back down into me! I didn’t want that to leave me, eh. Gee that frightened me! Ever since then, no more, no more drinking for me. This brother believed that his drinking caused him sickness—although he had periods of doubt about that relationship—and that his spirit was leaving his body because he was drinking. When this spiritual experience happened, he no longer doubted that his drinking had caused him sickness.
I haven’t seen this belief about the spirit child in any other culture, even Indigenous ones. We come from this earth, we are born from the earth. We believe that the whole of life is a spiritual experience and that we as Aboriginal people are actually more spirit than matter ... I really believe that emotions can create chemical reactions in the body. If we don’t face those emotions, it can create sicknesses ... So for Aboriginal people, the whole of life is a spiritual experience, and so the whole of sickness is a spiritual process.