Development of a Culturally Valid Instrument Examining HPV Knowledge and Beliefs of Lakota Women on the Pine Ridge Reservation

Introduction The aim of this article is to describe the modification of an instrument to secure cultural validity using cognitive interviewing to adequately examine and address health issues in a diverse population. Method Cultural experts ( n = 8) on the Lakota reservation were identified to provide input on cultural items of an instrument. Two rounds of cognitive interviewing ensued with each expert. The instrument items ( n = 40) were reviewed and revised as indicated. Results The results of this project were twofold; a culturally valid instrument was developed, and a process was delineated to ensure cultural validity. Content validity was supported by the 100% consensus among the Lakota cultural experts on every item. Discussion This article describes how cognitive interviewing was applied for instrument modification to obtain cultural validity resulting in a relevant instrument which may useful to researchers when working with diverse populations that have unique needs.

Terytorium rezu. Symbolika oraz kulturowe konteksty krajobrazu indiańskiego rezerwatu we współczesnym północnoamerykańskim kinie i komiksie

DOI 10.24917/20837275.9.4.3Ubogie domostwa, rozsiane po pustkowiu przyczepy zamieszkane przez zdegenerowanych ludzi, pokryte kurzem drogi, po których poruszają się zdezelowane samochody – pejzaż indiańskiego rezerwatu we współczesnej kulturze audiowizualnej naznaczony jest świadectwami upadku. Równocześnie jednak przestrzeń, w której tak wyraziście manifestują się liczne problemy społeczne, na czele z alkoholizmem oraz bezrobociem, stanowi część dyskursów dotyczących marginalizacji, nietolerancji, alienacji i społecznej stygmatyzacji. Filmowy i komiksowy pejzaż „rezu” stanowi krzywe zwierciadło oficjalnej amerykańskiej kultury, symbolizowanej przez Mount Rushmore, w której cieniu kryje się rezerwat plemienia Lakota w Pine Ridge. Analizując wybrane przykłady filmowe oraz komiksowe, autorka ukazuje różne aspekty symboliki i kulturowych kontekstów „rezu”. Z jednej strony – w filmach takich jak Skins Chrisa Eyre’a lub Za głosem serca Michaela Apteda oraz w komiksowej serii Skalp Jasona Aarona i R.M. Guéry – mamy do czynienia z wizją rezerwatu stanowiącego krajobraz nieomalże apokaliptyczny, utożsamiający ciemną stronę Ameryki; z drugiej – w realizacjach pokroju Sygnałów dymnych Eyre’a czy Piętna przodków Michaela Linna – rezerwat jawi się jako przestrzeń mityczna, obszar kontaktu ze wcześniejszymi pokoleniami.Rez territory. Symbols and cultural contexts of Indian reservation landscape in contemporary Northern American cinema and comic booksPoor houses, trailers scattered in wilderness, inhabited by degenerated people, dusty roads full of old cars – the landscape of Indian reservation in contemporary audiovisual culture is marked with symptoms of degradation. In the same time, places where social problems – especially alcoholism and unemployment – have been so vividly manifested, become a part of various discourses of marginalization, intolerance, alienation and social stigmatization. “Rez’s” landscape in film and comic books becomes a dark mirror for the official American culture symbolized by Mount Rushmore, in whose shadow lies the Lakota Pine Ridge reservation. In her analysis of selected films and comic books, theauthor shows different aspects of rez’s symbols and cultural contexts. In such films as Chris Eyre’s Skins or Michael Apted’s Thunderheart and Jason Aaron and R.M. Guéra’s comic book series Scalped, Indian reservation is shown almost as an apocalyptic territory and – in the same time – as a dark side of America. On the other hand, in Eyre’s Smoke Signals or Michael Linn’s Imprint, rez is a mythic place of cross-generation encounters.

Ian Condry on Kristin Solli

This essay is a response to Kristin Solli’s contribution in this book, Global Perspectives on the United States. Drawing on comparisons with experiences vis-à-vis Native Americans on Pine Ridge Reservation in South Dakota, Condry reminds readers of the multiple levels of “Americanization,” a point Solli makes quite effectively. Condry argues that key to Solli’s essay is that the forces of “Americanization” and “Europeanization” can be understood only by attending to the specific localities of interest and desire, a reminder that local particulars make all the difference in interpreting the power of culture, not as a thing, but as something invoked in an effort to do something. It is clear in Solli’s essay that “Americanization” is a process that is not in the hands of Americans and that it is operated by others who are caught in their own complicated circumstances. Solli’s essay reminds us of the importance of fieldwork among a community and an openness to seeing what “American culture” means to them, in their worlds.