**6. Decolonizing wellness: re-defining the dominant narratives in the global village**

Over the years, in discussions and application of wellness models, the dominant narratives have identified six dimensions: social wellness, spiritual wellness, physical wellness, emotional wellness, intellectual wellness and occupational wellness [9]. Osei-Tutu et al. [65] note that standard concepts of wellness tend to align with the WEIRD—that is, Western, Educated, Industrialized, Rich and (supposedly) Democratic [66]—minority of people within a cultural sphere of modern individualism. A model of global wellness that attempts to bring meaning to diverse communities, must be open to appreciating all cultures and their approaches to these and other unknown dimensions and concepts. The idea is not to have a one-size-fits-all model of wellness given the complexity of cultures and associated meanings.

Our efforts to promote health and wellness can be blinded by the perceived superiority of medical care, physician and health provider autonomy and the dominance and persistence of western health care models. Within all of this, we run the risk of paying little attention to indigenous knowledge and practices and creating epistemic injustice. This can be viewed as 'a harm done to a person in his or her capacity as an epistemic subject (a knower, a reasoner, a questioner) by undermining his or her capacity to engage in epistemic practices such as giving knowledge to others (testifying) or making sense of one's experiences (interpreting)' [67]. Whose wellness are we therefore really pursuing?

While there is a growing literature on the health of indigenous people and the deep interconnections that exist between the physical, spiritual, emotional and mental dimensions of health and well-being, [68–70], there must be a realization, that such concerns are not unique to indigenous populations. Wilson et al. [71] have noted that indigenous peoples have gone from being relatively healthy and prosperous to living with inequitable social marginalization, racism and health disparities compared to those residing in their respective countries. The psychology of oppression which has persisted across many communities, indigenous and not so-called, requires understanding the ways in which political, cultural and social systems shape the health of populations. It involves exploring the interplay among colonial legacies, identity and mental well-being, while addressing the unique challenges and traumas faced by different cultural groups.

Additionally, by exploring cultural relevance, we can challenge dominant wellness narratives, empower marginalized communities, and foster a deeper understanding of diverse cultural practices and healing. This approach of decolonizing wellness will deepen the value and effectiveness of interventions as it brings greater acceptance by communities and individuals, a factor which in itself is likely to enhance wellness outcomes and the emotional resilience needed for expression and healing and for achieving wellness. Colonization with its complex systems of control producing dispossession, displacement and confinement led to the ostracizing of indigenous persons their land, kinship, cultural practices and knowledge systems, which resulted in a limiting of their ability to pursue healthy and fulfilling lives [72–75]. Relearning the context of these health practices and knowledge systems within the respective cultures is critical for promoting and maintaining wellness in our communities whether they are seen as marginalized or not.

By bringing the above issues to the fore, we are creating an epistemic space for the lived experience of wellness. This is an important contribution to knowledge and appropriately complements the phenomenological study of the wellness experience. If we recognize the psychology of oppression, while nurturing emotional resilience, fostering political and economic agency and addressing epistemic injustice, we can begin to build a more inclusive and culturally relevant approach to wellness.

#### **Acknowledgements**

The Editors acknowledge the following contributions to this book project: Mrs. Audra Williams of The UWI School of Nursing, Mona in her role as Assistant to the Editor, for her technical support and contributions to the completion of this book project.

*Introductory Chapter: The Global Framework for Wellness – Concepts, Theories, Measurements… DOI: http://dx.doi.org/10.5772/intechopen.112547*

To all the authors of the chapters included in this body of work, for making a notable scientific contribution to the field of wellness research.

To the scientific community at large, we trust this work will be of great value in enhancing the study of health and well-being in a global context.
