2013 2 GarrowFlies Away PDF

HEALING TO WELLNESS COURTS: THERAPEUTIC
JURISPRUDENCE +
Joseph Thomas Flies-Away & Carrie E. Garrow∗
2013 MICH. ST. L. REV. 403
TABLE OF CONTENTS
INTRODUCTION ........................................................................................... 404

I. HEALING TO WELLNESS COURTS, DRUG COURTS, AND
THERAPEUTIC JURISPRUDENCE ........................................................... 409
II. THERAPEUTIC JURISPRUDENCE + ........................................................ 424
A. The Sphere: The Spirituality of Law Analysis—The
Warrior of Law Approach ........................................................... 425
B. Components and Considerations of the Sphere ........................... 427
1. The Citizen and Community Axis (Will and E = Earth)........ 428
2. The Cooperation and Conflict Axis (Reason and
L = Lightning) ....................................................................... 429
3. The Conscience and Collective Conscience Axis
(Morality) .............................................................................. 430
4. The Culture/Custom/Common Practice and
Common Law/Codes/Constitutions Axis (Law) .................... 431
5. ELDR (Earth—Lightning—Dream—Rain) ........................... 433
6. The Past, the Present, and the Possible (HVC) .................... 434
C. People, Policy, Place, and Pecuniary Possibilities ...................... 435
D. A Warrior of Law Approach ....................................................... 436
III. WELLNESS, WHOLENESS, PEACE: HUMAN RIGHTS AND
INDIGENOUS VALUES ........................................................................... 439
∗ Joseph Thomas Flies-Away is an Appellate Justice for the Hualapai Nation

Court of Appeals and tribal governance consultant. Carrie E. Garrow is the Chief Judge of
the St. Regis Mohawk Court of Appeals and the Executive Director of the Center for Indige-
nous Law, Governance & Citizenship. The authors thank Jerry Gardner and the Tribal Law
and Policy Institute team for the opportunity to learn and teach about tribal drug courts. We
value and honor the knowledge and wisdom imparted from wellness court judges and team
members during site visits and at conferences and training. We are grateful to Professor
Wenona Singel for her invitation and challenge to think about the protection of human rights
and Chris Lattuca for his dedication and assistance with this Article. Judge J. Flies-Away
appreciates comments offered to an earlier draft by Rebecca Tsosie, Sandra Day O’Connor
College of Law, Caroline Cooper, Director, Justice Programs Office, American University,
and David Wexler, Professor of Law University of Arizona and University of Puerto Rico,
and Aaron Arnold and Robert V. Wolf of the Center for Court Innovation.
404 Michigan State Law Review 2013:403
IV. IN SUPPORT OF JURISPRUDENTIAL SPIRITUAL REVOLUTIONS:

SHAPING INSTITUTIONS THAT HELP HEAL AND SUSTAIN
HUMAN RIGHTS ................................................................................... 447
[G]iven the complexity of our species—in particular, the fact of our having
thoughts and emotions as well as imaginative and critical faculties—it is obvious
that our needs transcend the merely sensual. The prevalence of anxiety, stress,
confusion, uncertainty, and depression among those whose basic needs have been
met is a clear indication of this. Our problems, both those we experience external-
ly—such as wars, crime, and violence—and those we experience internally—our
emotional and psychological sufferings—cannot be solved until we address this
underlying neglect. That is why the great movements of the last hundred years and
more—democracy, liberalism, socialism—have all failed to deliver the universal
benefits they were supposed to provide, despite many wonderful ideas. A revolution
is called for, certainly. But not a political, an economic, or even a technical revolu-
tion. We have had enough experience of these during the past century to know that
a purely external approach will not suffice. What I propose is a spiritual revolu-
tion. 1
INTRODUCTION
The institutionalization 2 of healing to wellness courts 3 suggests that a

spiritual revolution swirls amid indigenous peoples and nations. Something
stunningly spiritual 4 is happening to indigenous North American jurispru-
dence. In this Article, further described below, the term spiritual or spiritu-
ality is used to convey the relatedness and connectedness human beings
share with all Creation and with each other by way of fundamental human
and inherent rights and characteristics. For indigenous peoples, sensitivity to
elemental relationships with the world around them helps depict and define
1. HIS HOLINESS THE DALAI LAMA, ETHICS FOR THE NEW MILLENNIUM 16-17
(1999).
2. The term institutionalization was first used in the context of healing to wellness
courts in 1998. Joseph Thomas Flies-Away, Address at the National Association of Drug
Court Professionals 4th Annual Training Conference (June 4-6, 1998); see also Caroline S.
Cooper, Drug Courts: Current Issues and Future Perspectives, 38 SUBSTANCE USE &
MISUSE 1671, 1702 (2003); Joseph Flies-Away, Institutionalization, in DRUG COURTS:
CURRENT ISSUES & FUTURE PERSPECTIVES app. 1 at 273-75 (Lana D. Harrison et al. eds.,
2002).
3. Name adopted by the Tribal Advisory Committee (TAC) to describe and identi-
fy Department of Justice funded tribal drug courts. Members of the TAC felt the moniker
healing to wellness court, or wellness court, stated better the objectives of this kind of pro-
cess and procedure. See DRUG COURTS PROGRAM OFFICE, U.S. DEP’T OF JUSTICE, HEALING TO
WELLNESS COURTS: A PRELIMINARY OVERVIEW OF TRIBAL DRUG COURTS 1-2, 4 (1999),
available at http://www.tribal-institute.org/download/heal.pdf.
4. See MERRIAM-WEBSTER’S COLLEGIATE DICTIONARY 1137 (9th ed. 1983) (defin-
ing spiritual as “related or joined in spirit”).
Therapeutic Jurisprudence + 405
who they are. 5 These relationships are often characterized, commemorated,

and, thus, remembered in creation stories and ceremonies. The surviving
stories and ceremonies serve to authenticate one’s existence and purposes in
life, as well as to substantiate individual and collective rights and responsi-
bilities. 6
Unfortunately, years of interaction with domineering cultures have
caused many indigenous peoples to neglect or conceal this coalescing
awareness and appreciation. 7 Recently, however, there seems to be a rever-
ent revival and renaissance of traditional and enlightening ways that rekin-
dle this old and respectful knowledge, some of which have found a voice in
the United Nations Declaration on the Rights of Indigenous Peoples.8 This
Article proposes that a jurisprudential spiritual revolution swirls increasing-
ly more among tribal communities and is partly personified in the planning,
development, and operation of tribal healing to wellness courts. This revival
manifests further in the growing number of culturally accordant methods or
institutions tribes are building to confront conflict and/or address discord
and discrimination.9
For Indian nations, this revolutionary movement is like the berthing
from one world to the next—reminiscent of those creation myths that tell of
the destruction of old worlds and the dawn of new ones, 10 the emergence of
5. See PEGGY V. BECK, ANNA LEE WALTERS & NIA FRANCISCO, THE SACRED:
WAYS OF KNOWLEDGE, SOURCES OF LIFE 11-12 (redesigned ed. 1990); infra Part III.
6. See infra Section II.A, Subsection II.B.4.
7. See JUSTIN B. RICHLAND & SARAH DEER, INTRODUCTION TO TRIBAL LEGAL
STUDIES 59-91 (2d ed. 2010); BECK, WALTERS & FRANCISCO, supra note 5, at 145; RUPERT
ROSS, DANCING WITH A GHOST: EXPLORING ABORIGINAL REALITY 98 (1992).
8. E.g., Declaration on the Rights of Indigenous Peoples, G.A. Res. 61/295, Annex,
Art. 11(1), U.N. GAOR, 61st Sess., Supp. No. 49 (Vol. III), U.N. Doc. A/RES/61/295 (Vol.
III), at 19 (Sept. 13, 2007) (“Indigenous peoples have the right to practise and revitalize their
cultural traditions and customs.”).
9. Culturally accordant methods or institutions means all traditional and cultural
ways of thinking from indigenous cultures to Judeo-Christian cosmology that make a differ-
ence. In the area of indigenous law, see FRANK POMMERSHEIM, BRAID OF FEATHERS:
AMERICAN INDIAN LAW AND CONTEMPORARY TRIBAL LIFE 194-96 (1995); RUPERT ROSS,
RETURNING TO THE TEACHINGS: EXPLORING ABORIGINAL JUSTICE 279-86 (2d ed. 2006)
(providing an example of indigenous spiritual revolutions in justice); BECK, WALTERS &
FRANCISCO, supra note 5, at 158; RICHLAND & DEER, supra note 7, at 73-91; STEPHEN
CORNELL, THE RETURN OF THE NATIVE: AMERICAN INDIAN POLITICAL RESURGENCE 43 (1988);
and Joseph Thomas Files-Away, Carrie Garrow & Miriam Jorgensen, Native Nation Courts:
Key Players in Nation Rebuilding, in REBUILDING NATIVE NATIONS: STRATEGIES FOR
GOVERNANCE AND DEVELOPMENT (Miriam Jorgensen ed., 2007).
10. See FRANK WATERS, BOOK OF THE HOPI 3-22 (1963); DAVID ADAMS LEEMING &
MARGARET ADAMS LEEMING, ENCYCLOPEDIA OF CREATION MYTHS 123-31 (1994) (providing
an example of creation stories, which note that one way in which creation occurs is by
change of worlds).
which indicates big changes of context and circumstance.11 These indige-

nous community spiritual revolutions not only positively affect individuals
and citizens due to their support of reconnection and healing, but also they
are of big consequence and concern to their peoples’ collective paths from
tribes to nations. 12 And though it is safe to say that these “native” revolu-
tions do not employ a military “call to arms” strategy, they do demand the
thoughtful application of recycled ancient indigenous intellect and modern
innovation to the instant, incessant, and intricate community and nation-
building campaigns Indian tribes are engaged in. 13 These fights are not only
about supporting safe and peaceful communities, which can lead to saving
lives and families; they are waged to help rid the indigenous psyche of the
remaining symptoms common to a conquered and cowed people.14 These
lingering symptoms of conquest include, but are not limited to, substance
abuse and addiction, 15 and the attendant devastating crime, delinquency,
child abuse and neglect, and other misconduct. 16
Consequentially, these symptoms cause tribal court judges to hear and
handle a huge number of alcohol and drug related cases and controversies,
11. See id. See generally WALKING THUNDER, WALKING THUNDER: DINÉ MEDICINE
WOMAN (Bradford Keeney ed., 2001).
12. See Joseph Thomas Flies-Away, Tribes to Nations—Reservations to Peace:
People, Policy, Place & Pecuniary Possibilities i-vi (Nov. 2003) (unpublished manuscript)
(on file with author).
13. Community and nation building are defined here as the multifaceted process of
empowering human capital to contribute to the nation’s organizational (institutional), com-
munity infrastructure/environmental, and economic development. See Joseph Thomas Flies-
Away, Warrior of Law 4-5 (2000) (unpublished manuscript) (on file with author); Stephen
Cornell & Joseph P. Kalt, Reloading the Dice: Improving the Chances for Economic Devel-
opment on American Indian Reservations, in WHAT CAN TRIBES DO? STRATEGIES AND
INSTITUTIONS IN AMERICAN INDIAN ECONOMIC DEVELOPMENT 1-5 (Stephen Cornell & Joseph
P. Kalt eds., 1992). See generally REBUILDING NATIVE NATIONS: STRATEGIES FOR
GOVERNANCE AND DEVELOPMENT, supra note 9; AMERICAN INDIAN CONSTITUTIONAL
REFORM AND THE REBUILDING OF NATIVE NATIONS (Eric D. Lemont ed., 2006).
14. See Bonnie Duran, Eduardo Duran & Maria Yellow Horse Brave Heart, Native
Americans and the Trauma of History, in STUDYING NATIVE AMERICA: PROBLEMS AND
PROSPECTS 60 (Russell Thornton ed., 1998); EDUARDO DURAN & BONNIE DURAN, NATIVE
AMERICAN POSTCOLONIAL PSYCHOLOGY (Richard D. Mann ed., 1995).
15. LAURENCE ARMAND FRENCH, ADDICTIONS AND NATIVE AMERICANS 35-50
(2000).
16. See Nat’l Survey on Drug Use & Health, Substance Use Among American Indi-
an or Alaska Native Adolescents, NSDUH REPORT, Oct. 4, 2011, available at
http://www.samhsa.gov/data/2k11/WEB_SR_005/WEB_SR_005.htm; Nat’l Survey on Drug
Use & Health, Substance Use Among American Indian or Alaska Native Adults, NSDUH
REPORT, June 24, 2010, available at
http://www.samhsa.gov/data/2k10/182/AmericanIndian.htm; DARRYL S. WOOD, U.S. DEP’T
OF JUSTICE, A REVIEW OF RESEARCH ON ALCOHOL AND DRUG USE, CRIMINAL BEHAVIOR, AND
THE CRIMINAL JUSTICE SYSTEM RESPONSE IN AMERICAN INDIAN AND ALASKA NATIVE
COMMUNITIES (2009), available at https://www.ncjrs.gov/pdffiles1/nij/grants/231348.pdf.
many of which result in great personal and public injury. Sadly, a large
number of these defendants, respondents, or otherwise court-involved per-
sons return to court over and over again on similar charges or petitions,
most of which involve the abusive use of alcohol and other substances, all
of which cause extensive physical, intellectual, emotional, and spiritual
harm. 17 From our observation and experiences in criminal matters, it is clear
that standard sentencing schemes of incarceration and/or a fine do not effec-
tively deter abusive drinking. Many defendants are not averse to spending a
short period of time in jail and/or paying a fine. Though tribal criminal pub-
lic intoxication provisions of law and order codes 18 are useful, some do not
have the desired impact.19 Standard criminal penalties do nothing for an
individual whose addiction is long term; they do not address the underlying
problems—the emotional, psychological, and social difficulties many de-
fendants, respondents, or petitioners face in their daily lives that foster their
desires to drink and drug destructively. 20
Encouragingly, the alternative legal procedures and processes found in
tribal healing to wellness courts provide participants facilitated access to
treatment and supervised support for sobriety. These specialized court
dockets enhance government response to substance-related devastations of
the human spirit, most of which are preventable and needless. Designed
with and from tribal, team, collaborative, and imaginative perspectives,
healing to wellness courts help heal and mend human depressions and decay
that hinder tribal community and nation building. The healing effect and
revolutionary spirit of these innovative institutions, we contend, are nur-
tured by Therapeutic Jurisprudence (TJ) 21 and a powerful plus (+), a spiritu-
al component that promotes the revitalization or generation of lost or new
positive connections, associations, and links. It is within this spiritual aspect
where we see ties with human and indigenous rights as founded and articu-
lated in the Universal Declaration of Human Rights, and subsequently rec-
ognized by the United Nations Declaration on the Rights of Indigenous
Peoples. 22 Specifically, we see healing to wellness courts as institutions that
17. See Flies-Away, supra note 13.

18. HUALAPAI LAW AND ORDER CODE § 6.21(A) (1996) (amended July 2004 to §
6.278).
19. The Hualapai Tribal Council believed the law would deter more profoundly.
Interview with Sheri Yellow Hawk, Hualapai Tribal Council Member (Sept. 1999).
20. See David B. Wexler, Inducing Therapeutic Compliance Through the Criminal
Law, 14 LAW & PSYCHOL. REV. 43, 45 (1990).
21. For an overview of TJ, see Peggy Fulton Hora, William G. Schma & John T.A.
Rosenthal, Therapeutic Jurisprudence and the Drug Treatment Court Movement: Revolu-
tionizing the Criminal Justice System’s Response to Drug Abuse and Crime in America, 74
NOTRE DAME L. REV. 439 (1999).
22. Universal Declaration of Human Rights, G.A. Res. 217 (III) A, U.N. Doc.
A/RES/217(III) (Dec. 10, 1948); Declaration on the Rights of Indigenous Peoples, supra
note 8, at 19.
support and secure a stable standard of living for individuals facing a debili-
tating illness—addiction. By strengthening individuals, healing to wellness
courts (in turn) empower families, which are fundamental to indigenous
cosmology and centerpieces of Native societies. 23 We present this Article
based on our experiences as tribal court judges and healing to wellness court
advocates and technical assistance providers. We hope this text, our analy-
sis, the paradigm, and the stories here initiate career-long conversations and
debates about the judiciary’s and judge’s role as community and nation
builders and champions for healing and wellness. We wish to show what is
possible in judicial systems and legal procedures when spirituality, rights,
and law are considered in tandem, and together, when collaboration and
teamwork are persistently practiced. We address, but certainly do not limit,
these words to those who are making a difference in the healing to wellness
court, drug court, and TJ movements. We write to encourage all citizens and
communities who engage each and every day in their own spiritual revolu-
tions, wherein they endeavor to promote balance, seek unity of oppositional
and adversarial forces, and try forcefully to support positive relationships
and links. And amid all related efforts and like intentions we hope these
words push us all closer towards being more powerful, healthy, and formi-
dable human beings, people, citizens, communities, and nations.
In Part I we define healing to wellness courts as tribal renditions of
drug courts and describe the connection or relationship to TJ. We offer a
short review of common challenges in healing to wellness court planning
and operations as well as highlight a few choices and ideas that some courts
exploited that show innovation, imagination, and resolve in the fight against
substance abuse and addiction. We hope to leave a few lessons learned that
might help other Indian nations in their development, community, and na-
tion-building endeavors. These examples and stories of institution building
and programming, we believe, cultivate the kind of connections and rela-
tionships that help heal and contribute to peaceful, civil societies and ade-
quate standards of living for tribal citizens.
In Part II we describe and discuss what we see and deem the plus (+):
spirituality. We relate indigenous perspectives of what this often fuzzy con-
cept means or manifests when applied in a tribal context by sharing exam-
ples of indigenous spiritual designs, “traditional” understanding of human
connection and relatedness. In addition, and in order to place and make
more concrete the notion of spirituality in a demonstrative context, we pre-
sent a paradigm that joins spirituality, rights, and law with other considera-
tions, which creates a tool that helps to analyze issues, protect and promote
rights, and resolve conflict. Most importantly, we assert that healing re-
23. See generally Ian Freckelton, Therapeutic Jurisprudence Misunderstood and

Misrepresented: The Price and Risks of Influence, 30 T. JEFFERSON L. REV. 575 (2008) (dis-
cussing critiques and potential misuse or application of TJ).
sults—and human rights are secured—when lost connections are revitalized

or new ones made and when a spiritual concept is coupled to TJ in tribal
court forums such as healing to wellness courts.
In Part III we depict the correlation and draw the connection between
healing to wellness courts and human rights. By focusing specifically on a
few of the rights articulated in the Declaration of Human Rights and by us-
ing the Sphere as a lens, we illustrate the connection between spirituality,
law, healing, and peace. We posit that healing to wellness courts and similar
tribal institutions must be sought and secured as they promote the accounta-
bility and sustainability of fundamental aspects of human life as adopted
and pronounced in internationally accepted standards of “living together
well.”
Finally, in Part IV we contend that tribal governments and the federal
government must support, build, and systematically institutionalize healing
to wellness courts. Funds from the federal government, and money, muscle,
and minds from tribal governments must join together to build these courts
and others like them because they contribute to indigenous community and
nation building and support basic human rights. They do this by helping to
support stronger individuals—citizens—who collectively provide a greater
source of human capital for their communities, to their tribes, and help cre-
ate the environment for more than adequate standards of living. Tribal heal-
ing to wellness courts are vital to the visions and hopes of indigenous fu-
tures as they cause the lost to become found, the disconnected to become
linked, and the disinterested person to become a vibrant citizen who can
reinvest himself back into his family, her community, and his or her nation
in useful and productive ways.
I. HEALING TO WELLNESS COURTS, DRUG COURTS, AND THERAPEUTIC

JURISPRUDENCE
Tribal Healing to Wellness Courts bring together community-healing resources with the
tribal justice process, using a team approach to achieve the physical and spiritual healing of
the participant and the well being of the community. 24
Healing to wellness courts, or wellness courts, are tribal versions of

drug courts. 25 Debuting in 1989 in Florida, the moniker “drug court” charac-
24. PATRICIA RIGGS ET AL., TRIBAL LAW & POLICY INST., U.S. DEP’T OF JUSTICE,
TRIBAL HEALING TO WELLNESS COURTS: PROGRAM DEVELOPMENT GUIDE 6 (2002), available
at http://www1.spa.american.edu/justice/documents/427.pdf.
25. For an overview of drug courts, see id.; Hora, Schma & Rosenthal, supra note
21; DRUG COURT CLEARINGHOUSE & TECHNICAL ASSISTANCE PROJECT, U.S. DEP’T OF
JUSTICE, LOOKING AT A DECADE OF DRUG COURTS (1999) [hereinafter LOOKING AT A DECADE
OF DRUG COURTS], available at http://www1.spa.american.edu/justice/documents/2049.pdf;
JAMES L. NOLAN, JR., REINVENTING JUSTICE: THE AMERICAN DRUG COURT MOVEMENT
(2001). The Department of Justice Drug Courts Program Office was established in 1995 to
terizes the initial criminal concentration of these judicial innovations.26 Ear-

ly drug court cases involved criminal offenders who faced extensive prison
terms for substance-related crimes. 27 Prison offered these inmates little or no
treatment or rehabilitation in overcrowded facilities, even though, for many,
addiction was at the root of their criminal behavior.28 Consequently, the
drug court approach was conceived with specialized court processes devel-
oped for non-violent drug cases in order to better address both the offend-
ers’ well-being as well as community infrastructure and capacity concerns.29
The Office of National Drug Control Policy (ONDCP) found that the
costs of drug abuse to this country and various municipalities are immense,
estimated at over $143.4 billion in 1998. 30 Calculated in the costs include
health care, productivity losses, and other monetary costs.31 This calculus
undoubtedly does not include intangible costs to individuals, families, and
communities that over time tear apart valuable relationships and spirit that
support growth and development. Sadly, substance abuse unnecessarily
costs all communities a great deal, wherein a better world these resources
could be utilized in different and more stimulating ways. Drug courts and
wellness courts developed and evolved in response to these issues as a
means to systemically address and deter these and other drug and alcohol
related crimes and dysfunctions and their attendant social catastrophes.
implement and support Title I, Subchapter XVI of the Omnibus Crime Control and Safe
Streets Act of 1968, 42 U.S.C. §§ 3797u−97u-8 (2006), which authorizes the Attorney Gen-
eral to make grants to States, State courts, local courts, units of local government, and Indian
tribal governments for the establishment of drug courts in response to increased numbers of
nonviolent, substance-abusing adult and juvenile offenders who contribute to the pervasive
problems of prison and jail overcrowding and the high recidivism rate of those offenders. See
DRUG COURTS PROGRAM OFFICE, U.S. DEP’T OF JUSTICE, DRUG COURTS PROGRAM OFFICE:
ABOUT THE DRUG COURT PROGRAM OFFICE, available at
http://www.chesco.org/DocumentCenter/View/1447. The Drug Courts Program Office,
Office of Justice Programs, United States Department of Justice administers the Drug Court
Grant Program, through which it provides financial and technical assistance, training, related
programmatic guidance, and leadership. Id.
26. LOOKING AT A DECADE OF DRUG COURTS, supra note 25.
27. Id.
28. Bruce J. Winick, Therapeutic Jurisprudence and Problem Solving Courts, 30
FORDHAM URB. L.J. 1055, 1056-57 (2003).
29. LOOKING AT A DECADE OF DRUG COURTS, supra note 25; 2 C. WEST
HUDDLESTON, III, DOUGLAS B. MARLOWE & RACHEL CASEBOLT, NAT’L DRUG COURT INST.,
PAINTING THE CURRENT PICTURE: A NATIONAL REPORT CARD ON DRUG COURTS AND OTHER
PROBLEM-SOLVING COURT PROGRAMS IN THE UNITED STATES 2 (2008), available at
http://d20j7ie7dvmqo0.cloudfront.net/sites/default/files/ndci/PCPII1_web%5B1%5D.pdf.
30. OFFICE OF NAT’L DRUG CONTROL POLICY, EXEC. OFFICE OF THE PRESIDENT, THE
ECONOMIC COSTS OF DRUG ABUSE IN THE UNITED STATES: 1992-2002 xiii (2004), available at
https://www.ncjrs.gov/ondcppubs/publications/pdf/economic_costs.pdf.
31. Id. at 1-2.
Utilizing a team approach, drug courts offered a novel alternative to

the typical criminal court process where the participants’ treatment was the
primary collective focus, and the responsibility for monitoring participant
progress was shared amongst a team. 32 Over time, the success of adult drug
courts led to the development of other types of drug courts: family depend-
ency treatment courts, juvenile drug courts, DWI courts, reentry drug
courts, campus drug courts, tribal healing to wellness courts, federal
reentry/drug courts, and veterans’ treatment courts.33 And like their counter-
part criminal drug courts, these courts are tailored to serve particular popu-
lations. These courts offer participants a stronghold to take cover, arm, pre-
pare, defy, and then hopefully defeat the stalwart and staunch adversary,
addiction. 34
Specialized drug courts, such as juvenile 35 and family wellness
courts, 36 have been identified by tribes as priorities given the number of
family issues and the amount of community distress experienced in Indian
country. 37 Though these tracks require a heightened level of collaboration
and planning, they share the original purpose for which juvenile courts were
created. 38 The research notes a separate court track for battling addiction
stating:
The major differences between juvenile treatment court and traditional juvenile
court case processing include having a more systematic framework for frequent ju-
dicial monitoring; more formal linkages between the court and community treat-
ment providers; and a case management team that works collaboratively to regular-
ly assess the ongoing and changing needs and strengths of the youth and the fami-
ly, develop a service plan, and monitor compliance with all court mandates. 39
32. 2 HUDDLESTON, MARLOWE & CASEBOLT, supra note 29, at 2.

33. WEST HUDDLESTON & DOUGLAS B. MARLOWE, NAT’L DRUG COURT INST.,
PAINTING THE CURRENT PICTURE: A NATIONAL REPORT ON DRUG COURTS AND OTHER
PROBLEM-SOLVING COURT PROGRAMS IN THE UNITED STATES 23 (2011), available at
http://dwicourts.org/sites/default/files/nadcp/PCP%20Report%20FINAL_0.PDF.
34. See Hora, Schma & Rosenthal, supra note 21, at 472-73; HARRISON ET AL., supra
note 25, at 17; Peggy Fulton Hora, A Dozen Years of Drug Treatment Courts: Uncovering
Our Theoretical Foundation and the Construction of a Mainstream Paradigm, 37
SUBSTANCE USE & MISUSE 1469, 1470 (2002).
35. See BUREAU OF JUSTICE ASSISTANCE, U.S. DEP’T OF JUSTICE, JUVENILE DRUG
COURTS: STRATEGIES IN PRACTICE (2003), available at
http://www.ncjfcj.org/sites/default/files/16%20strategies.pdf (stating its purpose to be “a
guide to planning, operating, and implementing juvenile drug courts”).
36. See Nicolette M. Pach, An Overview of Operational Family Dependency Treat-
ment Courts, 6 DRUG CT. REV. 67 (2008).
37. TRIBAL LAW & POLICY INST., U.S. DEP’T OF JUSTICE, TRIBAL WELLNESS COURTS
NEEDS ASSESSMENT 30 (2011), available at http://www.tribal-
institute.org/download/BJAReview/WellnessNeedsAssessmentAB.pdf.
38. Pamela Linden et al., Developing Accountability in the Lives of Youth: Defining
the Operational Features of Juvenile Treatment Courts, 7 DRUG CT. REV. 125, 131 (2010).
39. Id. at 131.
Though research regarding juvenile drug courts is in its infancy, “evidence

is mounting that JDTCs can be effective at reducing delinquency and sub-
stance abuse[. Moreover,] the field is just beginning to identify the factors
that distinguish effective from ineffective programs.” 40
Guided by Ten Key Components, drug and wellness courts are found-
ed on holistic and collaborative principles. 41 The Tribal Key Components,
based upon the Drug Court Key Components, 42 are specifically crafted to
serve the needs of tribal communities and integrate basic community and
nation building concepts. 43 The Ten Key Components propose the funda-
mental framework of wellness courts, and not only promote, but also require
collaborative government, teamwork, and cooperation both within and out-
side of the court’s jurisdiction. 44 The Ten Key Components prompt the de-
termination of what types of cases and participants enter 45 the court and are
eligible 46 for its treatment services.47 They promote a shared case manage-
ment role by the team, one that necessitates detailed record keeping and data
collection, 48 intensive supervision including random drug testing, 49 and swift
40. DOUGLAS B. MARLOWE, NAT’L ASSOC. OF DRUG COURT PROFESSIONALS,

RESEARCH UPDATE ON JUVENILE DRUG TREATMENT COURTS (2010), available at
http://www.nadcp.org/sites/default/files/nadcp/Research%20Update%20on%20Juvenile%20
Drug%20Treatment%20Courts%20-%20NADCP_1.pdf.
41. BUREAU OF JUSTICE ASSISTANCE, U.S. DEP’T OF JUSTICE, DEFINING DRUG
COURTS: THE KEY COMPONENTS 1 (2004 ed.), available at
http://d20j7ie7dvmqo0.cloudfront.net/sites/default/files/nadcp/Key_Components.pdf.
42. Id. at iii.
43. BUREAU OF JUSTICE ASSISTANCE, U.S. DEP’T OF JUSTICE, TRIBAL HEALING TO
WELLNESS COURTS: THE KEY COMPONENTS (2003) [hereinafter THE KEY COMPONENTS],
available at https://www.ncjrs.gov/pdffiles1/bja/188154.pdf.
44. Id. at 1. Key Component 1 states: “Tribal Healing to Wellness Courts bring
together community-healing resources with the tribal justice process, using a team approach
to achieve the physical and spiritual healing of the participant and the well being of the
community.” Id.
45. Id. at 3. Key Component 2 states: “Participants enter the wellness court program
through various referral points and legal procedures while protecting their due process
rights.” Id.
46. Id. at 7. Key Component 3 states: “Eligible substance abuse offenders are identi-
fied early through legal and clinical screening for eligibility and are promptly placed in the
Tribal Healing to Wellness Program.” Id.
47. Id. at 9. Key Component 4 states: “Tribal Healing to Wellness Programs provide
access to holistic, structured and phased, substance abuse treatment and rehabilitation ser-
vices that incorporate culture and tradition.” Id.
48. Id. at 17. Key Component 8 states: “Monitoring and evaluation measure the
achievement of program goals and gauge effectiveness to meet three purposes: providing
information to improve the Healing to Wellness process; overseeing participant progress; and
preparing evaluative information for interested community groups and funding sources.” Id.
49. Id. at 11. Key Component 5 states: “Participants are monitored through intensive
supervision that includes frequent and random testing for alcohol and other substance use.”
Id.
responses to participant conduct.50 Maintaining a primary role, the judge is

relied on to facilitate respectful communication51 throughout the whole col-
laborative process, a practice that forces a change of attitude and mindset.
Not only are expectations high for the continual learning and training52 of
all team members, but the Components also purport that sustainability and
longevity compel the court to forge partnerships with critical stakeholders
as well as prepare and review policy documents frequently. 53
Unique to the drug court approach is the use and work of a drug court
team. A team of normally adversarial associates is assembled to provide
collective case management of participant treatment plans that are closely
and regularly monitored for progress and impediments with the help of in-
dividual team members. 54 For example, a team is typically comprised of a
judge, coordinator, prosecutor, public defender, probation officer, substance
abuse counselor, and a mental health counselor.55 For most jurisdictions,
prior to working as a team in drug or wellness court, its members may have
had little or no interaction with one another. A major facet of a wellness
court’s personality and healing potential depends on how well the team
works to not only solicit and connect with treatment and other useful re-
sources, but also to support and supervise the components of participant
treatment plans. 56
Teams help develop participant treatment or “wellness” plans and in-
clude not only probation-like requirements and counseling programs, but
also consist of various ancillary and human services, life skills courses, and
other wellness promoting activities.57 Moreover, wellness court treatment
plans may include cultural activities that help reconnect the participant with
the culture and traditional ways of life of his people. 58 Each plan prescribes
a rigorous and time-consuming schedule that requires a participant’s full
attention and focus. Providing a source of structure and support, a wellness
50. Id. at 13. Key Component 6 states: “Progressive consequences (or sanctions) and
rewards (or incentives) are used to encourage participant compliance with program require-
ments.” Id.
51. Id. at 15. Key Component 7 states: “Ongoing judicial interaction with each
participant and judicial involvement in team staffing is essential.” Id.
52. Id. at 21. Key Component 9 states: “Continuing interdisciplinary education
promotes effective wellness court planning, implementation, and operation.” Id.
53. Id. at 23. Key Component 10 states: “The development of ongoing communica-
tion, coordination, and cooperation among team members, the community and relevant or-
ganizations are critical for program success.” Id.
54. NAT’L DRUG COURT INST., EXEC. OFFICE OF THE PRESIDENT, CRITICAL ISSUES
FOR DEFENSE ATTORNEYS IN DRUG COURT 3 (2003), available at
http://d20j7ie7dvmqo0.cloudfront.net/sites/default/files/ndci/Mono4.CriticalIssues.pdf.
55. THE KEY COMPONENTS, supra note 43, at 1 (addressing Key Component 1).
56. Id. at 1, 9-10, 17-18 (addressing Key Components 1, 4, and 8).
57. Id. at 9, 11 (addressing Key Components 4 and 5).
58. Id. at 9-10 (addressing Key Component 4).
plan keeps a participant very busy moving towards a goal of sobriety, which
leaves less chance for idle time to allow temptation and enticement that
cause costly detours. A wellness plan not only provides intelligence and
strategies to aid participants in their battle with addiction while in the court,
but it also acts as the first coat of armor for perpetual defense in the ongoing
battle after graduating from the wellness court.
Drug and wellness court participation is not easy. There are many re-
quirements, expectations, and responsibilities involved in court compliance.
Much time and focus is needed to maintain the busy schedule these process-
es expect of participants. In our work, wellness court team members recount
that a common complaint of participants is that the court requires “too
much” of them, that they did not expect to spend so much time complying
with program requirements. Fortunately, some participants come to see the
time as well spent. For instance, Judge Flies-Away was heartened to hear
from a Hualapai Wellness Court participant many years after participating
that her busy schedule kept her out of trouble, kept her from thinking about
drinking. He then explained to her that was exactly why they were kept
busy.
The wellness court process incorporates a phased system where the
participant works to meet certain requirements and milestones in order to
move to the next phase and ultimately graduate.59 Each phase prescribes
various therapeutic and self-improvement activities and expectations. The
initial phase is usually the busiest as participants have obligations almost
every day of the week and the weekend. The load becomes lighter for par-
ticipants as they move through the phases. Participants in the Hualapai
Wellness Court and three other tribal mentor courts similarly stated that
their success in finishing the program provided a certain level of satisfaction
and pride. 60 Others, unfortunately, do not comply with all requirements or
violate rules and are terminated or discharged from the wellness court. They
then face a term of detention and other penalties.
Stability and continuity is critical for participants. For each partici-
pant, successful treatment—true healing—is going to take a long time, per-
haps as long as three years, or even an entire lifetime. Long-term addicts
may need a period of detoxification even before any substantive treatment
can begin to address the underlying issues and neglect causing his or her
abusive behavior. Drug and wellness courts, however, last for a relatively
short period of time, and a participant may require more support after he
graduates. Sadly, without long-term support and encouragement, not every
participant fully recovers. They cannot maintain sobriety and may commit
59. Id. at 9 (addressing Key Component 4).

60. See generally KAREN GOTTLIEB, U.S. DEP’T OF JUSTICE, LESSONS LEARNED IN
IMPLEMENTING THE FIRST FOUR TRIBAL WELLNESS COURTS (2010), available at
https://www.ncjrs.gov/pdffiles1/nij/grants/231168.pdf.
another crime or engage in consequential negative conduct that brings them

back to court.
Each jurisdiction determines independently the conduct that triggers
referral to a healing to wellness court. Based on the eligibility criteria de-
termined for participation in drug court, referred candidates are legally and
clinically screened for suitability. Each must not only meet the legal qualifi-
cations for entry such as a type of charge, conduct, or circumstance; they
must also present the type or level of substance abuse or addiction for which
the court is capable of providing help. 61 Many courts also inquire as to the
level of motivation or whether the participant is ready to change behavior as
a requisite for participation. Upon acceptance, a participant’s problem or
addiction is comprehensively assessed, and a plan is created in a phased
format that allows for clear and sequenced steps and requirements to ad-
vance and complete the court’s program.
The range of drugs or substances—both illegal and legal, such as al-
cohol and prescriptions—used by drug and wellness court participants is
diverse. As a matter of treatment, some courts struggle with the issue of
whether to require participants to completely abstain from legal drugs, in-
cluding over-the-counter cold medication and prescriptions. This issue forc-
es a difficult conversation for these drug and wellness court teams. The phi-
losophy and sentiment differs from jurisdiction to jurisdiction, which ulti-
mately direct a team’s policy and approach. It becomes a more complicated
conundrum in the treatment of recovering heroin addicts. The norm appears
to share the opinion that “[j]ust as psychiatrists are not expected to with-
draw depressed patients from their antidepressant medication . . . methadone
patients should not be required to withdraw from a medication that im-
proves their quality of life.” 62 On another hand, there appears to be less dif-
ficulty with allowing, or perhaps in perceiving there is even a problem with,
the use of caffeine and nicotine by participants. Though legal and widely
used, no doubt by team members themselves, they are both still drugs that
affect the body and brain.
Each jurisdiction responds to the drugs of choice of their participants
and the needs of their communities. Place and proximity to distribution hubs
and production are factors on which the court concentrates its efforts. For
example, in some places, the popularity of ecstasy among middle-class
Americans is the focus. The unfortunate loss of life by some first-time teen
users made that drug a priority in some communities and sounded an alarm
61. THE KEY COMPONENTS, supra note 43, at 5, 7-8 (addressing Key Components 2
and 3).
62. MARK W. PARRINO & LAURA MCNICHOLAS, NAT’L DRUG COURT INST., DRUG
COURT PRACTITIONER FACT SHEET—METHADONE MAINTENANCE AND OTHER
PHARMACOTHERAPEUTIC INTERVENTIONS IN THE TREATMENT OF OPIOID DEPENDENCE 1
(2002), available at http://www.ndci.org/sites/default/files/ndci/MethadoneFactSheet.pdf.
to families from medium- to high-income communities that the drug or sub-

stance abuse problem affects the full spectrum of American life. Metham-
phetamine has become prevalent in rural and lower-income areas of the
United States, which causes an array of harm in their communities and has
also become problematic for many Native nations.63
Not unexpectedly, drug courts in large metropolitan areas tend to hear
cases involving the “harder” drugs such as heroin, powder and crack co-
caine, ecstasy, and others that one expects to find in city jurisdictions.64 One
study notes that “[m]ethamphetamine abuse was twice as prevalent among
rural Drug Court participants as compared to urban and suburban partici-
pants. Cocaine/crack abuse was far more prevalent among urban Drug Court
participants than rural and suburban participants.” 65 Tribal wellness courts
may see more matters involving marijuana, methamphetamine, and most
often alcohol. Tribes identify that incidences of alcohol offenses or miscon-
duct are prevalent and cite voluminous and repeated charges of public intox-
ication, disorderly conduct, drunk driving (DWI or DUI), and domestic vio-
lence involving extensive drink. 66
While these underlying human motivations and legal processes are
similar for drug court and wellness court judges, they operate under distinct
governmental power and structures. The extent and power over its citizens
that the courts of the two sovereigns exercise determines the distinction. For
example, Indian nations can exercise criminal jurisdiction over natives on-
ly. 67 Their sentencing authority has been limited by the Indian Civil Rights
Act to one year, or possibly three years, with certain restrictions imposed by
the Tribal Law and Order Act. 68 Many tribes do not have detention facilities
or run their own law enforcement programs. 69 Behavioral health programs
may be under the direction of the federal Health and Human Services’ Indi-
an Health Service. 70 Moreover, tribes are limited in both financial and hu-
man resources. These and others factors cause challenges for wellness court
63. BUREAU OF INDIAN AFFAIRS, U.S. DEP’T OF JUSTICE, INDIAN SERVICES

CONNECTOR (2007), available at http://www.bia.gov/idc/groups/public/documents/text/idc-
001820.pdf.
64. HUDDLESTON & MARLOWE, supra note 33, at 31 (2011).
65. Id. at 2.
66. TRIBAL LAW & POLICY INST., supra note 37, at 6.
67. See Oliphant v. Suquamish Indian Tribe, 435 U.S. 191, 212 (1978) (holding that
Indian nations had been implicitly divested of their criminal jurisdiction over non-Indians).
68. Indian Civil Rights Act of 1968, 25 U.S.C. §§ 1301-1303 (2006); Tribal Law
and Order Act of 2010, Pub. L. No. 111-211, 124 Stat. 2279 (2010) (codified as amended at
25 U.S.C. §§ 1301-1303 (2010)).
69. See generally U.S. DEP’T OF INTERIOR & U.S. DEP’T OF JUSTICE, TRIBAL LAW
AND ORDER ACT (TLOA) LONG TERM PLAN TO BUILD AND ENHANCE TRIBAL JUSTICE
SYSTEMS (2011), available at http://www.justice.gov/tribal/docs/tloa-tsp-aug2011.pdf.
70. Behavioral Health, INDIAN HEALTH SERV. (Jan. 2013),
http://www.ihs.gov/newsroom/factsheets/behavioralhealth/.
development and operations and in how these judicial institutions process

and manage participants. Still, tribes continue to collaboratively and crea-
tively design healing to wellness courts amid complicated circumstances
with the limited resources they possess. 71
Though more studies are required in regards to healing to wellness
courts, the passing of time has allowed drug courts to be scrutinized and
studied further. By 2008, it became possible to present evidence-based prac-
tices of drug courts that improve practice and performance, particularly in
improving graduation rates. To name a few, these practices involved drug
court screening, relapse prevention, cultural competency, co-occurring dis-
orders, and the application of sanctions. 72 Today, it is claimed that “[t]he
effectiveness of adult Drug Courts is not a matter of conjecture. It is the
product of more than two decades of exhaustive scientific research.”73
The first study to show the benefits of drug courts appeared in 1998. 74
By 1999, drug courts were beginning to prove beneficial and were produc-
ing outcomes beyond their original goals.75 For example, communities were
seeing the birth of more drug-free babies, the reunification of families, and
even judges quickly volunteering to take on more responsibilities for these
alternatives to the status quo of adjudication. 76
Moreover, an overarching achievement of drug courts is found in their
contribution to collaborative government. 77 For both states and tribal gov-
ernments, drug courts have “generated new levels of program coordination
within the criminal justice system, created partnerships with community
organizations, fostered collaboration between governmental agencies, in-
spired judicial leadership, forged innovative linkages with law enforcement,
and earned the commitment and dedication of program staff.” 78
As of May 2001, there were 483 adult, 158 juvenile, 38 family, and 9 combination
adult/juvenile/family drug courts in operation, for a total of 688, with an additional
71. DRUG COURTS PROGRAM OFFICE, supra note 3, at 2.

72. NAT’L DRUG COURT INST., EXEC. OFFICE OF THE PRESIDENT, QUALITY
IMPROVEMENT FOR DRUG COURTS: EVIDENCE-BASED PRACTICES 5, 25, 45, 53, 109 (2008),
available at http://www.ndci.org/sites/default/files/ndci/Mono9.QualityImprovement.pdf.
73. DOUGLAS B. MARLOWE, NAT’L ASS’N OF DRUG COURT PROF’LS, RESEARCH
UPDATE ON ADULT DRUG COURTS (2010), available at
http://www.leg.state.nv.us/Session/76th2011/Exhibits/Assembly/WM/AWM167F.pdf.
74. See Steven Belenko, Research on Drug Courts: A Critical Review, NAT’L DRUG
CT. INST. REV., Summer 1998, at 10.
75. LOOKING AT A DECADE OF DRUG COURTS, supra note 25.
76. Id.
77. JEFF TAUBER & C. WEST HUDDLESTON, DEVELOPMENT AND IMPLEMENTATION OF
DRUG COURT SYSTEMS (1999).
78. Id.
432 drug courts in the planning process . . . [. A]mong these [were] 31 operational
Tribal drug courts, with another 49 in the planning process. 79
As of June 30, 2012, there were 2,734 drug courts in the United States, 80 of
these 89 were healing to wellness courts.
A formidable challenge for any new governmental innovation, service,
or program is to keep it going, to institutionalize it for the long term. 81 Pri-
marily, but not exclusively, this means finding the dedicated financial back-
ing to sustain the court and the services it provides its participants. 82 Fortu-
nately, both drug courts and wellness courts have found logical and creative
ways to keep their courts afloat and institutionalize them. Jurisdictions have
enacted laws, refined administrative structure, assessed fees, and crafted
collaborative partnerships in order to sustain and enhance their judicial in-
novations. 83
Compared to good theatre where stories are imagined, written, and be-
come a really good play, drug courts and healing to wellness courts find
favor for their roles in confronting the crime and conflict caused by sub-
stance abuse. Judges in particular find:
More than any other judicial assignment, running a drug court docket will give the
judge the opportunity to serve the community by restoring offenders to being pro-
ductive members of society . . . and to transform the addict from a drain on the sys-
tem to an employed, law abiding contributor to the community and his or her fami-
ly. 84
In comments to graduates of her Massachusetts drug court, Judge Diane

Moriarity took the opportunity to further support and encourage them. Judge
Moriarity said:
A time comes in your life when you finally get it . . . when, in the midst of all your
fears and insanity, you stop dead in your tracks and somewhere the voice inside
your head cries out ENOUGH!!! . . . Enough fighting and crying or struggling to
hold on. And, like a child quieting down after a blind tantrum, your sobs begin to
subside, you shudder once or twice, you blink back your tears and begin to look at
the world through new eyes. 85
79. STEPHEN BELENKO, NAT’L CTR. ON ADDICTION & SUBSTANCE ABUSE AT

COLOMBIA UNIV., RESEARCH ON DRUG COURTS: A CRITICAL REVIEW 5 (2001), available at
http://www.drugpolicy.org/docUploads/2001drugcourts.pdf.
80. HUDDELSTON & MARLOWE, supra note 65, at 1.
81. NAT’L DRUG COURT INST., EXEC. OFFICE OF THE PRESIDENT, ENSURING
SUSTAINABILITY FOR DRUGS COURTS: AN OVERVIEW OF FUNDING STRATEGIES 5, 93 (2008),
available at http://www.ndci.org/sites/default/files/Mono8.Sustainability.pdf.
82. Id. at 1.
83. Id. at 5-12, 61-62, 84.
84. NAT’L DRUG COURT INST., EXEC. OFFICE OF THE PRESIDENT, THE DRUG COURT
JUDICIAL BENCHBOOK 214 (Douglas B. Marlowe & William G. Meyer eds., 2011).
85. Diane Moriarity, Judge, Quincy, Mass. Dist. Court, Speech at Drug Court Grad-
uation (June 7, 2012).
The judge’s sentiment and advice represents a compassionate and commit-

ted approach that drug and wellness court judges espouse.
Both public and personal benefits are becoming clear as the burgeon-
ing research and reviews of these courts are generally positive and promis-
ing. The attractiveness of these courts is like the buzz of a popular movie
that lures others to come see what’s going on. Some jurisdictions, in fact,
finding that they do work and are effective, have committed operational
funding from general funds or taxes. 86 By providing citizens and communi-
ties a powerful defense and tool—weapons, in fact—to fight the potent and
pervasive adversarial forces of addiction and dysfunction, wellness courts
support stronger, safer, and more peaceful communities. 87 Drug and well-
ness courts work because they approach a critical civic concern through an
institutionalized process that not only deals with substance-related miscon-
duct and crime, but the process also considers the impact the institution has
on a participant’s well-being. 88 By healing disconnection and distress, these
judicial institutions therapeutically and forcefully motivate and move the
“people to gather ground and grow.”
Therapeutic jurisprudence seeks to apply social science to examine law’s impact on the
mental and physical health of the people it affects. . . . [L]aw functions as a therapeutic
agent, bringing about therapeutic or antitherapeutic consequences. 89
Therapeutic jurisprudence (TJ) is a legal theory that explores how law

can be helpful, therapeutic, even healing. A more positive and collaborative
approach, TJ places the major emphasis on ascertaining the relationship
between legal arrangements and therapeutic outcomes.90 David Wexler, TJ’s
founding father, explains that TJ “concentrates on the law’s impact on emo-
tional life and psychological well-being” and maintains that TJ is concerned
about how legal people, procedures, and paradigms have therapeutic or anti-
therapeutic results. 91 Related to legal realism, 92 TJ derives from and has
roots in mental health law.93
86. DENNIS A. REILLY & ATOUNDRA PIERRE-LAWSON, NAT’L DRUG COURT INST.,
ENSURING SUSTAINABILITY FOR DRUG COURTS: AN OVERVIEW OF FUNDING STRATEGIES 23-27
(2008), available at http://www.ndci.org/sites/default/files/ndci/Mono8.Sustainability.pdf.
87. THE KEY COMPONENTS, supra note 43.
88. Id.
89. BRUCE J. WINICK, THERAPEUTIC JURISPRUDENCE APPLIED: ESSAYS ON MENTAL
HEALTH LAW 3 (1997).
90. Id. at 15.
91. David B. Wexler, Welcome, INT’L NETWORK ON THERAPEUTIC JURISPRUDENCE,
http://www.law.arizona.edu/depts/upr-intj/ (last visited July 1, 2013).
92. See David Finkelman & Thomas Grisso, Therapeutic Jurisprudence: From Idea
to Application, 20 NEW ENG. J. ON CRIM. & CIV. CONFINEMENT 243, 245 (1994).
93. David B. Wexler & Bruce J. Winick, Therapeutic Jurisprudence as a New Ap-
proach to Mental Health Law Policy Analysis and Research, 45 U. MIAMI L. REV. 979, 981
(1991).
Since its inception, TJ-based ideas and notions have impacted many
important areas of law. Criminal law, family law, and juvenile law all have
taken a little wisdom from TJ 94 in issues such as suicide in prison 95 and sex
offenders in the plea process. 96 In a preventive law context, TJ is used to
“emphasize[] the lawyer’s role as a planner and proposes the careful private
ordering of affairs as a method of avoiding the high costs of litigation and
ensuring desired outcomes and opportunities.” 97 Moreover, “[t]herapeutic
jurisprudence advocates the study of the[] consequences” or the impact of
law using “tools of the behavioral sciences [to] better understand law and
how it applies.” 98
Applications of TJ continue to expand as awareness of TJ grows. “The
number of articles explicitly endorsing [TJ’s] approach within the short time
TJ has existed testifies to the hunger for a new interdisciplinary way of
looking at law [and applying law].” 99 This hunger materializes at confer-
ences such as the International Therapeutic Jurisprudence Conference,
where new ways to approach crime and conflict and problem-solving pro-
cedures are discussed. This activity demonstrates a desire for law to be a
more positively connecting force in our lives; that law can be applied to
have a therapeutic effect and make things better.100 The interest is global and
adapts to a wide range of applications and cultures. Bruce Winick notes that
“therapeutic jurisprudence can be more international and comparative in
scope, allowing for greater opportunities for interchange between scholars
of different nations.” 101 Important for our discussion, TJ recognizes the im-
94. See David B. Wexler, Therapeutic Jurisprudence and the Criminal Courts, 35
WM. & MARY L. REV. 279 (1993) (discussing therapeutic jurisprudence and criminal law);
Dennis P. Stolle, Professional Responsibility in Elder Law: A Synthesis of Preventive Law
and Therapeutic Jurisprudence, 14 BEHAV. SCI. & L. 459 (1996) (discussing TJ and elder
law); Kathryn E. Maxwell, Preventive Lawyering Strategies to Mitigate the Detrimental
Effects of Clients’ Divorces on Their Children, 67 REV. JUR. U.P.R. 137, 137 (1998) (dis-
cussing TJ and family and juvenile law).
95. See Fred Cohen & Joel A. Dvoskin, Therapeutic Jurisprudence and Correc-
tions: A Glimpse, 10 N.Y.L. SCH. J. HUM. RTS. 777, 792-803 (1993).
96. Wexler, supra note 94, at 284-91.
97. Dennis P. Stolle et al., Integrating Preventive Law and Therapeutic Jurispru-
dence: A Law and Psychology Based Approach to Lawyering, 34 CAL. W. L. REV. 15, 15-20
(1997); ROBERT M. HARDAWAY, PREVENTIVE LAW: MATERIALS ON A NON ADVERSARIAL
LEGAL PROCESS 4 (1997).
98. Bruce J. Winick, Therapeutic Jurisprudence and the Treatment of People with
Mental Illness in Eastern Europe: Construing International Human Rights Law, 21 N.Y.L.
SCH. J. INT’L & COMP. L. 537, 542 (2002).
99. Christopher Slobogin, Therapeutic Jurisprudence: Five Dilemmas to Ponder, in
LAW IN A THERAPEUTIC KEY 763, 792 (David B. Wexler & Bruce J. Winick eds., 1996).
100. See Flies-Away, supra note 13, at 2.
101. Bruce J. Winick, The Jurisprudence of Therapeutic Jurisprudence, 3 PSYCHOL.
PUB. POL’Y & L. 184, 204 (1997).
portance of due process and rights and does not suggest that therapeutic
goals trump rights. 102
Hora, Schma, and Rosenthal found the TJ lens useful in explaining the
drug court movement. 103 They found it so useful framing their efforts that
they proposed that TJ be the drug court movement’s “jurisprudential foun-
dation.” 104 By adopting the TJ lens and recommending it be the basis of fu-
ture development, the overarching concern and consideration is devoted to
understanding how law—wound up in the justice system—should result in
healing rather than dysfunction. Given that the drug court movement was
instigated by tying treatment to the justice process, this shows an intent to
want to do more for individuals and society. The focus on helping citizens
results in their ability to make better contributions to their families and
communities.
To refine and focus the scope of TJ’s inquiry, Wexler employs four
considerations, or angles, of the TJ lens. These perspectives help to capture
and reveal images that show: “(1) the role of the law in producing psycho-
logical dysfunction, (2) therapeutic aspects of legal rules, (3) therapeutic
aspects of legal procedures, and (4) therapeutic aspects of judicial and legal
roles.” 105 Here, we will concentrate on images involving wellness courts and
how the drug court approach helps shed light and clarity on these images.
The first consideration is inclusive and broad, and questions how law
contributes to non-therapeutic outcomes or “‘juridical psychopathology.’” 106
This inquiry seeks to “identify and, to the extent such a course of action
would be compatible with objectives of justice, to minimize law-produced
dysfunction.” 107 Using confidentiality laws as an example, Wexler’s analysis
concludes that laws that restrict protection cause some individuals who re-
quire treatment to not seek it.108 To some degree a similar situation exists for
voluntary participants of wellness court who must agree to allow a ream of
persons to have access to their information, rather than only one or a few.
Does less or restricted confidentiality cause an eligible participant to choose
not participate in wellness court? Many similar questions await the fast de-
veloping legal infrastructure forming around the drug court approach. Simi-
lar queries about how these novel legal systems foster therapeutic results
present extensive opportunities for further research and investigation. Ap-
102. See Bruce J. Winick & David B. Wexler, Drug Treatment Court: Therapeutic
Jurisprudence Applied, 18 TOURO L. REV. 479, 484 (2002).
103. See Hora, Schma & Rosenthal, supra note 21, at 440.
104. Id.
105. David B. Wexler, An Introduction to Therapeutic Jurisprudence, in ESSAYS IN
THERAPEUTIC JURISPRUDENCE 17, 19 (David B. Wexler & Bruce J. Winick eds., 1991).
106. Id. at 19.
107. Id. at 20.
108. Id.
plications of TJ, therefore, offer great potential to stimulate and inspire

change and enhancement in the justice system.
The next two perspectives—the therapeutic aspects of legal rules and
legal procedure Wexler proffers—specifically examine the impact of rules
and procedures on people within the justice system. For our purposes here,
we consider rules to be the guidelines that teams employ to the direct team
responses to participant conduct in both the positive and negative sense.
These include the Key Components discussed above, as well as team hand-
books, court rules, and any policies the teams or courts have employed to
guide their decision-making process.
Using the team approach, based on the Key Components, illustrates a
holistic and comprehensive rule that is derived from the goal to positively
impact participant lives. Quite different from the adversarial court process,
the team approach provides legal, counseling, career, education, and cultural
components. This process embodies TJ as it focuses on healing the partici-
pant. Other rules, such as which individuals may be accepted into court,
what sanctions to apply and when to apply them, and whether to require
drug testing and court appearances, are implemented by the team and are
focused on healing the participant. These rules, in their operation, have a
therapeutic impact as they are based upon the goal of addressing addiction.
Drug and wellness courts, though fundamentally similar, may take on
slightly different forms. All procedures and processes, however, are geared
towards promoting wellness and sobriety amongst its participants. 109 The
referral process, status hearings, staffing meetings, termination hearings,
and graduations are a few drug court procedures practiced daily in drug and
wellness courts everywhere. 110 Each step of the court process is undertaken
with the intent to help individual participants move to healthier and happier
situations and circumstances. Drug testing, for example, is done to support
abstinence, accountability, and responsibility. Its intent is to assure the par-
ticipant does not use drugs, and though sanctions are imposed on those who
violate the rule through the drug testing procedure, the court still is consid-
erate as to what is the best therapeutic, rather than punitive, response. 111
Moreover, the nurturing nature of TJ has adapted to juvenile and fami-
ly court procedures, which help fashion family and juvenile drug and well-
ness courts. In these civil procedural courts, the goal is to positively affect a
family or juvenile by providing comprehensive support, discipline, and en-
couragement. These procedures take dysfunctional family members and
force them from comfortable crevices where they do not change or grow.
The treatment process and regiment is created to address whatever wounds
109. THE KEY COMPONENTS, supra note 43.

110. See James L. Nolan, Jr., Redefining Criminal Courts: Problem-Solving and the
Meaning of Justice, 40 AM. CRIM. L. REV. 1541, 1542-45 (2003).
111. THE KEY COMPONENTS, supra note 43, at 13.
they have by bringing them out into the open, where they are forced to deal
with whatever deep-rooted issue surfaces that causes difficult feelings and
thoughts that hamper life. When crafted to provide families the opportunity
to get to the roots of problems, wellness courts provide greater chances for
reconciliation and repair. Wellness court teams and practitioners consistent-
ly state the belief that helping families helps the whole community, the
whole tribe. If this contention is correct, then as more families become
whole and secure, the standard of living improves, and life is better for eve-
ryone.
The fourth perspective focuses on the therapeutic aspects of the judi-
cial roles of judges and lawyers, and their impact on the people participat-
ing, voluntarily or not, in the justice system. A clear operational distinction
from the adversarial adjudication process, the wellness court team actually
broadens the cadre of contributing characters. The frequency of contact be-
tween a team and participant is significant. There is much more space for
connections and relationships to be made between them. Depending on local
court rules, team members offer input at team meetings (staffings) and re-
view hearings. Operationally and as a matter of practice, while a team of
folks offers a wider range of knowledge, experience, and expertise, and can
generate more suggestions and ideas, it can take a lot of time for the team to
process each member’s input and reach conclusions. Team members do not
have a lot of time.
The judge, however, is still the captain and coach of the team. In either
capacity or circumstance the judge’s role in wellness court is critical. The
judge interacts directly with participants at hearings and is the first to con-
gratulate or chastise publicly. 112 Participants come to court with the expecta-
tion of interacting with a judge and how the judge engages the participant
matters tremendously. It is clear to us that not all judges can serve profi-
ciently as a wellness court judge. There are personality requirements that
appear counterintuitive for the usual judicial character. Moreover, adminis-
trative responsibilities expand with an additional docket, and there is a
greater extra-judicial burden (to take on) in dealing with leaders and the
community. Consequently, in the wellness court arena judges can encour-
age, if not cause, therapeutic results.
The four considerations of Wexler’s inquiry are easily applied to well-
ness courts. They provide a useful and appropriate framework to parse and
study the impact of the wellness court approach as manifested in each juris-
diction. Interestingly, wellness courts, the approach, and indeed the very
first drug court, are products of a coerced needs analysis, which was
prompted by apparent systemic inadequacies in both case processing and
detaining defendants/inmates, and in the lack of treatment or healing pro-
112. See Nolan, supra note 110, at 1542-43.

vided to them. 113 The very nature or intent of the new rules, procedures, and
roles of drug courts and healing to wellness courts were and are therapeutic.
There are conceivably many potential applications of TJ in justice and
law. Its cutting edge 114 nature looks deeper into the justice system, its co-
hort, and how they affect citizens, people, communities, and nations. The
growth of drug and wellness courts not only strengthens the assertion that
TJ is the foundation that Judge Hora and others suggest, but they also ap-
pear to be forming and solidifying it.
II. THERAPEUTIC JURISPRUDENCE +

To heal something or someone is to ‘make it whole’ . . . . To heal, therefore, is to bring to-
gether the component parts of any system—be it a human, animal, plant or ‘inanimate’ sys-
tem—in an including rather than excluding way. When we do this we bring about true heal-
ing rather than just the kind of ‘healing’ which is concerned with fixing pain, disguising
discord or in some way treating the symptom rather than the cause. 115
In Part I we described the basic tenets of TJ and explained TJ’s rela-

tionship with drug and wellness courts. Here in Part II we describe, define,
and illustrate the “Plus” (+) and attempt to prove the TJ + equation. We
explain how the + works like an adhesive, helping stabilize form, frame,
and foundation of not only principles and processes, but also persons. We
assert that a clear wellness court programmatic mission, design, and vision
grounded in TJ + invigorate and sustain a wellness court participant’s heal-
ing journey. The TJ + equation, which includes family and community as
key factors, causes wellness courts to be viable and valuable tribal institu-
tions.
Simply stated and as specifically defined and described further below,
the + is spirituality. Spiritual or spirituality here includes how an individual
perceives, accepts, finds, defines, and nurtures connections and relation-
ships with others—both animate and inanimate. A person’s spirituality is
the expression of how she feels or does not feel related to a part of the
world—the environment—around her. Spirituality does not need to only
equate to a particular religious dogma or doctrine, though one’s faith is in-
fluential and a primary connection and basis of a person’s morality. Spiritu-
ality incorporates the basic correlations one finds amongst or within Crea-
tion, the common myriad of links that connects a person in empowering
ways to “all that is.”
Passing of time, contact with others, and “civilization” forced many
indigenous cultures to suppress or forget focal and formal traditional beliefs,
113. Hora, Schma & Rosenthal, supra note 21, at 17.

114. CUTTING EDGE LAW, http://www.cuttingedgelaw.com (last visited Sept. 25,
2013) (offering a forum for a group of lawyers advocating peace).
115. WILL PARFITT, THE ELEMENTS OF THE QABALAH 101 (Element Books 1993).
customs, and other spiritual links that were esteemed and essential in the
indigenous past. Various circumstances caused many indigenous peoples to
lose appreciation for “old” wisdom that these beliefs possess and preserve.
Many lost connection to original teachings about those things that keep “the
people” tied together; they no longer told the stories about the things that
make the people whole. Discouragingly, after conquest or “contact” with
outsiders, many customs and traditional knowledge were repressed, ulti-
mately forgotten. This drastic change or loss of culture became a contrib-
uting factor of what some call historical trauma. 116
A remedy or response to this condition, we assert, requires the rejuve-
nation of personal and collective spirit. This includes reconnecting to one’s
roots and collective history, and remembering that which keeps the people
strong. Among Indian nations, one manifestation of this rejuvenation, or
what His Holiness refers to as a spiritual revolution, materializes in healing
to wellness courts. This revolution is partly fueled and energized by TJ +, a
blend of reactivated “lost” understanding and knowledge with contempora-
neous insight and fortitude. For wellness court participants, the resulting
mixture cultivates the self-esteem that helps repair, build, nurture, and sus-
tain essential and empowering relationships. Wellness courts are institutions
that work to identify and promote like beneficial connections for their par-
ticipants and encourage long-term connectivity to sources of support. By
doing this, wellness courts nurture communities and nations that can pro-
mote human rights and sustain adequate standards of living for their citi-
zens.
A. The Sphere: The Spirituality of Law Analysis—The Warrior of Law

Approach
To illustrate and illuminate one understanding and application of the

term spirituality, an understandably fuzzy and incoherent concept, we align
it with other significant and meaningful aspects or components of life in the
116. See generally Eduardo Duran et al., Healing the American Indian Soul Wound,
in INTERNATIONAL HANDBOOK OF MULTIGENERATIONAL LEGACIES OF TRAUMA 341 (Yael
Danieli ed., 1998); Spero M. Manson, The Wounded Spirit: A Cultural Formulation of Post-
Traumatic Stress Disorder, 20 CULTURE MED. & PSYCHIATRY 489 (1996); Robert W. Robin
et al., Prevalence and Characteristics of Trauma and Posttraumatic Stress Disorder in a
Southwestern American Indian Community, 154 AM. J. PSYCHIATRY 1582 (1997); Alf Walle,
Native People and the DSM IV-TR: Expanding Diagnostic Criteria to Reflect Minority
Trauma, 3 J. ETHNICITY SUBSTANCE ABUSE 49 (2005); Robert W. Robin, Barbara Chester,
and David Goldman, Cumulative Trauma in PTSD in American Indian Communities, in
ETHNOCULTERAL ASPECTS OF POSTTRAUMATIC STRESS DISORDER: ISSUES, RESEARCH AND
CLINICAL APPLICATIONS 239 (Anthony J. Marsella et al. eds., 1996).
Sphere. 117 In the Sphere, spirituality is tied and connected to other critical
life components and considerations. The Sphere places Law and Spirituali-
ty/Spirit together on the same axis. In other words, in the Sphere, Law and
Spirituality are synonymous. The Sphere acknowledges that “Legal” con-
nections are expressed and captured in at least two different ways: positive-
ly, like in a code or common law, or through conduct, such as in custom or
common practices. At first, this joining may not be readily understood or
realized. The spherical analyses below intend to bring greater clarity to
these relationships, which are the basis of our theory of healing and connec-
tion, which also secures the tie to fundamental human rights and responsi-
bilities, freedoms, and obligations. 118
The Sphere in its most practical sense is a tool. It serves the needs of a
jurist, a community and nation builder, a court, a participant, or a person.
When used to solve problems, disagreements, or disputes the Sphere guides
the Spirituality of Law Analysis (Analysis). When used as a development
device, it directs the Warrior of Law Approach (Approach). The Analysis
and Approach facilitate the formulation of personal and collective visions
and provide structure from which to produce roadmaps and guides for stra-
tegic responses. Functioning as an analytical tool, the Sphere provides a
context for these considerations to be examined together in a structured and
holistic way. Allowing analysis from various perspectives and from a big
picture to a smaller picture and vice-versa, the Sphere unites what we be-
lieve are fundamental associations, connections, and links that human be-
ings and human enterprises and institutions share. These relationships estab-
lish responsibilities towards one another and create expectations and assur-
ances that all responsibilities are respected and adhered to.
The Sphere’s Analysis and Approach presume the inherent relatedness
of things—that life, lives, and circumstance are connected and related to one
another in specific and useful ways. By identifying and honoring this con-
nectivity, the Sphere’s Analysis and Approach 119 conjure a ceremonial con-
text rather than a routine opportunity for contextual consideration. The
Sphere encompasses ceremony because it provides a format and configura-
tion to mark and remember important events, situations, happenings, and
phases of a process. The visioning and picturing derived in the Spherical
117. Flies-Away developed the Sphere after being asked by a minor how he made
decisions. In thinking about the question, it easily fit with another tool Flies-Away created as
the Planner for Hualapai Nation, where he helped the people to gather ground and grow. The
planning tool was one dimensional. The consideration for decision making fit comfortably
with the planning elements, and it became the Sphere.
118. See AMARTYA SEN, THE IDEA OF JUSTICE 357-87 (2009).
119. We acknowledge that there exist many designs or paradigms that offer useful
perspectives and possibilities for which to observe and perceive life. Using the Sphere in the
manner presented adds depth and breadth to the analysis and conversation.
Analysis and Approach are intended to strengthen and make life whole and
meaningful, which are objectives of personal and public ceremonial prac-
tice.
Showing connection or disconnection, the Sphere symbolizes how life
consists of countless ways people and things are connected or not connected
to one another. A spiritual understanding is mindful that some connections
can create problems and that problems and conflicts can arise when im-
portant connections are threatened or lost. The most important goal of a
spherical application, or ceremony, is to move closer to the possibility of
peace—to think and devise schemes, plans, means, and paths that promote
peace. And given that peace requires balance among contributing and com-
peting components, it promotes wholeness, which is healing. Thus, the
Sphere as a tool supports health and wellness, and sustains community and
nation building, which ultimately promote and protect basic human rights.
To stimulate restoration and healing, the Analysis and Approach em-
ploy versions of TJ +. The formula is pursued in order to increase under-
standing, develop answers, and invigorate healing by pursuing balance and
proportion between the Sphere’s components and considerations. In apply-
ing both intuitive and learned knowledge of these constituents, one is able to
address and approach issues, conflicts and quarrels, plans, projects, and
proposals in a positive and all-encompassing way.
B. Components and Considerations of the Sphere
The Sphere’s components and considerations provide the framework

and strategy for the Analysis and Approach. Tenants of TJ are inherent in
the Sphere. They are personified in specific components that seek to realign
individuals to strengths inside and outside of themselves, a process associat-
ed with ceremony. These considerations are then connected and linked to
spirituality and law, which is the Sphere’s primary element. First, we de-
scribe the Sphere’s components and considerations. We then describe the
Analysis and Approach and briefly apply them to healing to wellness courts.
But because the ways and manners the Sphere can be applied are far too
numerous for this Article, we provide a few examples for illustration.
The merging and fusing of four axes form the Sphere. 120 Each axis is
identified and named specifically and will be described in turn as will its
analytical and developmental significance. The ends of each axis represent
two opposite or varying points of view of a primary social principle and
human attribute (eight poles all together). Each “pole” and the other consid-
erations in the Sphere also relate to key aspects of being human. Three of
the four axes appear only once in the sphere (ELR), while the fourth (D)
120. Refer to Figure 1 as you read these two paragraphs.

makes up the rest of the Sphere and is the basis for the Analysis and Ap-
proach.
Figure 1: The Sphere
The first axis is horizontal and at one end (the pole) is Citizen and at
the other end is Community. This axis is named Will and E (E = Earth). The
second axis is vertical. It is named Reason and L (L = Lightning). The
“north” pole on this axis is called Cooperation. The “south” pole is called
Conflict. The third axis is also horizontal and perfectly crosses the first
(perpendicular). This axis is called Morality and R (R = Rain). Its poles are
designated Conscience on one end and Collective Conscience on the other.
And the last axis, whose numbers are many and create all the rest of the
Sphere, is called Law and D (D = Dream). On one end of the axis Law is
Dream are Culture, Custom, and Common Practice. On the other end are
Common Law, Codes, and Constitutions. The spectrum between the “poles”
of Law distinguishes between that which is written and that which is done.
1. The Citizen and Community Axis (Will and E = Earth)
One of the most difficult challenges for any human is to recognize and
then balance his or her place as a person in the midst of many people. Indi-
viduals are challenged all through life in finding balance between his or her
individuality and that of the people he or she belongs with. Some cultures
more than others require that responsibilities to one’s people and communi-
ty supersede personal aspirations and interests. Others promote the very
opposite, wherein personal gain is of greater significance. The Citizen–
Community axis—Will and E—reminds the human being to consider the
spectrum between oneself and the various communities he or she is a part
of. It invokes the exercise, perhaps pain, of stretching, forcing the study of
an issue from an individual and collective perspective.
Wellness courts promote the wellness of individual citizens so that
they can become powerful and contributing members of the communities
and groups that they belong to, including their families. Within this process,
they protect citizens’ rights, such as requiring consent and providing due
process, and they also promote rights to both a healthy lifestyle and to be a
part of a family and community. Parents are provided greater skills and sup-
port to be better moms and dads to their children. Children or minors are
encouraged and redirected to better paths and to make better choices, ac-
cepting the love and discipline of their parents. The process engaged by
wellness courts that engages citizens to embark on healing journeys leads to
empowered human capital that has the ability to stand on their own two feet
and thrive, giving the participant the power to continue on his or her own
and in tandem with the community in which they are a part.
2. The Cooperation and Conflict Axis (Reason and L = Lightning)
Human existence and history is full of examples and precedent of co-

operation and conflict. Rather, it is more reasonable to say that each situa-
tion or incident in history, or in one’s life, shares aspects of both coopera-
tion and conflict. Every person, almost daily, finds himself somewhere
along this spectrum between Cooperation and Conflict, sometimes experi-
encing more of one than the other. The Cooperation–Conflict axis—Reason
and L—presents a constant challenge in life that forces a person to respond
and handle the stress or responsibility of what each brings. The goal may be
to live life in a way that promotes a medium between these forces and their
extremes. It should not be the goal to attain, or reach, total cooperation—
though there are times this happens. Life would not provide very many les-
sons if everyone always cooperated. In fact, in considering this and all the
poles, components, and concepts of the Sphere, it is important to recognize
that every place in the Sphere is valuable and significant. There is no perfect
position on the Sphere, perhaps just a better one.
Wellness courts take on personal conflict, or dysfunction, cooperative-
ly. They also take on and resolve conflicts between individual rights within
the criminal justice system and the community’s right to a safe place to live.
Thus, the power of a team, which is mostly configured of tribal citizens,
collectively supports participants in their confrontation against addiction.
The notion of joint venture is generally a tribal strategy, such as a hunting

party, war party, and the like. The team helps the participant fight his or her
battle. The problems a wellness court participant faces can be so extreme
that it requires a collection of resources, tools, or weapons to defend oneself
or fight back. Gathering healing resources and then managing them, howev-
er, presents a number of issues for wellness courts that take time to work
through. The number of people involved in the court and team may become
overwhelming to coordinate, particularly if a wide spectrum of services is
provided to the participant. Many wellness courts struggle with understand-
ing and assuring confidentiality and lessening participants’ concern that so
many know of their situation. Working collaboratively to assist participants
with their problems takes much trial and error, but nevertheless is the opti-
mal approach in a tribal context.
3. The Conscience and Collective Conscience Axis (Morality)
The Conscience–Collective Conscience axis—Morality and R—

creates great confusion and imbalance for individual citizens and communi-
ties. Morality can make one stumble and lose footing. The two poles of Mo-
rality show the spectrum from an individual belief of right and wrong to a
group belief. The group possibilities are numerous. It might present itself in
the form of one’s peers, family, community, nation, faith, and a host of oth-
ers. Depending on the attendant circumstance, the singular conscience is
usually one’s own, in contrast to a group that he or she is engaged in. At
other times, the two perspectives are single perspectives compiled by a huge
number of others: a collective perspective so large that it seems impossible
to calculate. Determining what the points of view are involved in an issue
and how there may be compilations of others requires extensive reflection.
A simpler example is an individual’s belief countered with that of his fami-
ly. Early in life a considerable overlap may exist between one’s conscience
with that of her family. Perspectives change, however. As the person grows
and develops, he forms his own unique beliefs and understanding of the
world around him.
Conflict between the Citizen and Community poles is expected. And
conflicts occur with each group or community an individual is connected to.
The distances between two perspectives may be wide, and thus conflict res-
olution and reconciliation is more complicated. Discernment of the various
perspectives will help build greater understanding and appreciation of the
many motivations that guide and direct one’s steps and conduct. Mastery of
the Morality axis requires intense reflection and study of the bases of indi-
vidual and group beliefs. Extensive and diligent effort here will make it
easier to negotiate beneficial compromises and propose useful strategies
when confronted with similar moral controversies.
Wellness courts represent another group perspective, albeit a powerful

one, for a participant to relate to. Suffice it to say, the team’s collective un-
derstanding of right or wrong will prevail or else the participant is terminat-
ed from the court. What presents a conundrum is efficient and fair decision
making. The team comes with a collective conscience of the value of a hu-
man and his or her right to a healthy life and family. The difficulty is now
coming to a collective conscience on what plan or path is needed to achieve
that right. A wellness court team consists of a wide range of persons and
disciplines that come from different varying perspectives and philosophies
of what is right or wrong, or what a person needs to pursue wellness. Social
workers may tend to seem soft to police officers. Probation officers may
seem harsh to counselors. The various approaches each team member might
take as an individual are impacted by the input of the rest of the members of
the team. The judge, however, who serves as the captain or coach, is re-
sponsible for consolidating opinions and channeling consensus. The only
caveat is that community will is considered and accounted for in the team’s
conclusion. Here, the primary individual requirement is that the participant
is afforded the due process guaranteed to him by law.
4. The Culture/Custom/Common Practice and Common

Law/Codes/Constitutions Axis (Law)
The Culture/Custom/Common Practice and Common

Law/Codes/Constitutions Axis (C–C axis)—Law and D—is the most im-
portant axis due to its spiritual or legal consequence. The D axes taken all
together make up the bulk of the Sphere and contain the variant images of
the heterogeneous human condition or human family. The points on each
axis reflect the different aspects or configurations of a community, citizen,
and family, and represent the mass of spiritual links that tie the human fami-
ly together. Moreover, the Law axis signifies the spectrum from what is
written to what is done, or put in another way, the difference and distance
between text and tradition. The Law (D) poles acknowledge that law is writ-
ten or not written. Either way, law in its two forms serves as a spiritual in-
strument or conduit because it helps either to bring people or things togeth-
er, or causes them to move apart. An important aspect of the analysis or
goal here includes figuring out where on the axis to be. Where is it most
comfortable? Are written words needed? Or does the attendant situation
require only a verbal declaration to be followed by example and consistent
practice?
Law, whether customary (conduct) or positive (words), is crafted to
define relationships and delineate the bounds of human interaction. Many of
these defined relationships are between individuals (organizations as indi-
viduals included), while others are between individuals and groups or socie-
ty. Law prescribes and prohibits conduct for a person, polity, or govern-
ment. In the spherical context, law includes rules, regulation, guidelines,

policies, and procedures. Consequently, in all manners or forms where offi-
cial guidance and direction is given and the expectation is that it be fol-
lowed, it results in either promoting the relatedness or un-relatedness of
persons, citizens, people, groups, and other entities. While there is a certain
level of connection a law inspires and creates, there are the unintended ef-
fects and consequences, i.e. disconnections, a law unfortunately can pro-
voke.
Deriving from an oral tradition, writing sometimes does not come
smoothly or easily for indigenous people, particularly for those with lan-
guage challenges. Nevertheless, many cultures have moved from an oral
tradition to a textual one, where written contracts replace a handshake or
verbal promise, and books replace stories told at night. Moreover, modern
judicial processes are heavily text based. Constitutions and codes are drafted
and judges are expected to issue written orders and opinions directing be-
havior and explaining the law. This must be balanced with the past where
law (ways of life, expectations, and responsibilities) was modeled and spo-
ken about in story and tale. Creation stories, for example, relate to individu-
als and their history and ancestry, as well as explain their connection and
responsibilities to it and each other. They highlight the benefits one receives
for honoring these connections and relationships and how harmony, peace,
and good things are derived from following the rules. The security and ben-
efits promised for all “the people” reflect the sentiments of modern and in-
ternational articulations of human rights.
And just as it is as difficult for nations of the Earth to all agree on
what written human rights should say, healing to wellness court teams are
challenged by finding the proper balance of written and verbal policies to
guide their court processes and procedures and protect and promote partici-
pants’ rights. While it is necessary to put as much as possible in writing,
many situations are unforeseeable, and they must occur before they can be
addressed. This practice and experience induces courts and teams to craft
necessary text when needed, when they arise. At other times, teams seem to
proceed with one goal in mind, which is to promote a better way of living
for a participant and family. This standard serves to bring the team together
to assure the law is protecting the participant from an overbearing criminal
and civil justice system while assuring civil and human rights.
5. ELDR (Earth—Lightning—Dream—Rain)
As outlined above, the four primary axes of the Sphere are co-named
ELDR. 121 ELDR is a lens that focuses attention on four compliments of a
being human. These compliments are also useful in review of issues and
projects that are related to human interaction. The four aspects are: the
physical (E = Earth), the intellectual (L = Lightning), the spiritual (D =
Dream), and the emotional (R = Rain). Acknowledging ELDR implications
is important for citizens, communities, families, and nations in making plans
or solving problems. A balanced ELDR perspective helps identify distinc-
tions and find relationships between physical realities, intellectual abilities,
spiritual links, and emotional possibilities that a situation and circumstance
may produce, or that a person may evoke.
The material, the tangible, and corporeal are included in E (Earth).
Human beings have bodies and a physical place, an environment in which
their bodies grow and experience life. Physical health and well-being, mon-
ey and budgets, the economy, community infrastructure and facilities (such
as buildings), and weather are a few physical realities that affect citizens
and communities. L (Lightning) includes the intellectual, creative, psycho-
logical, and thoughtful attributes: the abilities of humans to think, imagine,
and remember. L allows the capacity for people and groups to realize ideas
into form—to create. Planning, writing, speaking, and education are L tools.
D (Dream), which is the most important in Spheritual analyses, symbolizes
the way people feel connected to Creation, to Creator, to whatever one de-
fines as “all that is.” Spirituality is how one feels connected or unconnected
to and included, or not, in total Creation. And finally, R (Rain) is repre-
sentative of emotions; water symbolizes tears, or the pain or other feelings
induced when one feels disconnected, angry, and alone, or the opposite feel-
ings when one feels totally connected and apart: joy, ecstasy, etc. For a hu-
man, it is impossible to be unemotional and unfeeling; therefore, emotions
must be acknowledged. Still they must be managed, as unchecked emotions,
like a broken dam or levy, cause floods and devastation. Lingering sadness
and despair can create sickness and disease. The ELDR perspective reviews,
not always in this order: the physical, the intellectual, the spiritual, and the
emotional nature, effect, potential, requirements, and other aspects of a pro-
ject, situation, circumstance, person, etc.
As noted above, Wexler states that TJ “focuses on the law’s impact on
emotional life and on psychological well-being” 122 of the people involved in
the justice system. Here, R (emotions) and L (intellect) are specifically iden-
121. ELDR was initially developed and applied by Flies-Away as a planning & de-
velopment tool during his tenure as a Tribal Planner. Its considerations are incorporated here
as complements to the Sphere’s complexity.
122. Wexler, supra note 91.
tified as focuses of consideration. An E (physical element, such as an act or

conduct) is implied given the person would not be in court but for some
challenged behavior. In criminal law there must be an act and the requisite
mental state along with specific conduct for finding a crime, unless strict
liability applies. TJ takes the analysis one step further. E and L of ELDR
represent the actus reus and mens rea requirements, but because TJ consid-
ers a psychological and emotional impact or aspects, its formula or calcula-
tion becomes ELR. ELR acknowledges the impact on one’s emotions (R)
from a situation and how judicial people handle or respond to them impact
defendants, victim(s), or the community in various ways. Because human
beings generally feel something in regards to crime or conflict, they will be
further affected by how an institution, court, or team works to address the
conflict or situation.
Thus, TJ + is revealed by how wellness courts weigh and evaluate
spiritual considerations (D), the connective or dis-connective quality of acts
and conduct, and the manner in which they are addressed or resolved. The
resulting TJ + formula, ELDR, becomes more inclusive and considerate to a
larger, more complete, whole, incorporating an appreciation of ceremony.
Including a further element, TJ + is mindful not only of the act, crime, or
conduct that causes one to be referred to wellness court, but it also fully
consider the sickness or addiction of the participant (E). An entire treatment
and healing regimen is prepared, taking into consideration the participant’s
chemical and physical nature of addiction (E), state of mind (L), and emo-
tional situation (R). The comprehensive and phased treatment approach of
wellness court is intended to (re)connect the person to treatment, wellness
activities, and positive situations; to provide better connections and relation-
ships that promote healing; and to disconnect the negative ones (R). Each
jurisdiction is individually responsible for ascertaining what the positive
connections are based on the mores and culture of the people of its commu-
nity.
6. The Past, the Present, and the Possible (HVC)
A tri-consideration of the Sphere is HCV—History, Present, Clarity,

and Vision. HCV is a tool and ceremony to assure that lessons and wisdom
of the past guide our present steps toward a bold and prosperous future. This
analysis is common: a regular analytical process, amongst people, perhaps
intuitive, to consider the past, the present, and future when planning or con-
fronting conflict. Challenge and hardship are natural and expected along
one’s entire life path and journey. They will undoubtedly cause misdirection
or even a fall at different junctures. For some, miserable memories consume
their being and negatively affect their heart, mind, body, and soul. But una-
ble to forget all the bad things, they are stifled and they lose momentum.
The goal of HCV, however, is not to relive and retain bad memories but to
acknowledge and accept any lessons learned from past experiences, to find
resources that will help one move forward. The main purpose here is to cre-
ate or develop a vision and then, with all known resources, to take the requi-
site steps to move in that direction, realize the vision, and seek the possible.
Other Spherical components help to identify these resources.
Our technical assistance experiences have taken us to many Indian na-
tions who share similar, yet very different, histories, stories, and visions. It
is not always easy, however, to work together to take the best from the past,
merge with contemporary circumstances, and determine a vision that all can
clearly see and share. There are tribes, such as Hualapai, who have devel-
oped a wellness court and after federal dollars ceased, the court no longer
processed wellness court cases. But because there is something familiar
about working together for the benefit of the whole, or tribe, at Hualapai
and other jurisdictions general excitement and enthusiasm persist to re-
establish their wellness courts. Unfortunately, the difficult social and eco-
nomic situations tribes face tend to discourage and derail development. For-
tunately, what remains and fosters change is the desire for health and well-
ness, better standards of living, and safe and peaceful communities.
C. People, Policy, Place, and Pecuniary Possibilities
People, Policy, Place, and Pecuniary Possibilities are a set of consid-

erations applied in community and nation-building efforts or development
projects. The P’s are: human capital development, organization-
al/institutional development, community infrastructure develop-
ment/environmental support, and economic development, or what is alterna-
tively stated: the people gather, ground, and grow. The P’s are reviewed in
various ways and in conjunction with the other components of the Sphere.
Here, we ask the question of what is needed in terms of the P’s for wellness
courts to thrive. Another way, which patterns Wexler’s observations, is to
look at the effect of these institutions on them. 123
The P’s needs analysis explores what is required to accomplish some-
thing; that is to determine what is needed in terms of people, policy, place,
and pecuniary possibilities. Thus, the question is what is needed in order to
develop a wellness court? What staff is needed and what relationships need
to be established to support the court’s functions? What experience and ed-
ucation is required of these individuals? Second, similar to above, what or-
ganizational needs or advances in legal infrastructure are necessary? Does
an ordinance need to be promulgated? What new policies, procedures, and
court rules must be put in place? Does the court need to develop formal
relationships with other arms of government or foreign governments where
123. Wexler, supra note 105, at 19.

Memoranda of Understanding (MOU) are required to outline the relation-

ship and responsibilities outside agencies will have to the court and vice
versa in order to provide services to participants? And finally, is there fund-
ing to support a wellness court? How is the court to operate? While grants
can help in the initial development of a wellness court, long-term sustaina-
bility requires a plan for continued support. These are just a few questions
that illustrate the needs analysis line of considerations the P’s invoke, which
can be applied to almost any institution that is being contemplated and dis-
cussed. Finding that wellness courts serve to sustain human rights, it is rea-
sonable to consider that a similar line of structured questions can be applied
to begin thinking how an institution might be designed specifically to ad-
dress that purpose.
D/Lakota philosophy states that everything was in pairs of opposites . . . . To have
one without the other would cause an imbalance. So they were given ceremonies to
maintain a balance. . . . Traditional D/Lakota belief was that man’s purpose on
earth was to return to the center, and the method for doing this was to walk the Red
Road (maintain a balanced life). 124
D. A Warrior of Law Approach
The Warrior of Law Approach (Approach) concentrates on moving

people—both individuals and groups—projects, and issues towards con-
cord, accord, or peace. One primary means to move towards peace is by
seeking balance in all aspects and areas of life. The Sphere incorporates a
number of these critical areas and in fact identifies opposing energies that
are common to life and for the most part necessary. Of course, exact balance
is not usually attainable, nor is it always practicable. Take for example con-
flict and cooperation. There will always be both throughout one’s life and
accepting this fact is an example of balance. The Approach is similar. When
dealing with an issue or development possibility, one must consider what all
the negatives and positives are or who they are. Ascertaining, for example,
where a matter initially sits on the Reason (L) axis in the Sphere provides
simple information about its mood. Is conflict or cooperation lacking or
superfluous?
Take another example, crime, more specifically drug or alcohol relat-
ed crime. If you were to place it somewhere on the E axis, where would you
put it? Does the issue of crime fit more towards the community pole or citi-
zen pole? Crime definitely is a community issue, but the conduct is carried
out by an individual, and they are afforded rights. Finding a balance be-
tween the appropriate government response and the rights afforded the indi-
vidual has been a constant struggle ever since societies began. The commu-
nity must be protected, and the individual must be made to realize how his
124. ALLEN ROSS, MITAKUYE OYASIN: “WE ARE ALL RELATED” 185 (1989).
conduct hurts others. On the other hand, if a matter is already too people- or
government-based and taking too much from the individual, efforts are
made to move the other way. Moreover, each individual comes with a dif-
ferent perspective. Every person is unique. The center of the Sphere is the
place where all the components and considerations are balanced and propor-
tional. An equal expression and supply of the components are available at
this central point—the nucleus, so to speak. This is why the most important
point, but not most perfect, is at the Sphere’s center. At the center of the
Sphere are Confrontation, Communication, Compromise, and Accord.
Confrontation means that the controversy, situation, or goal must be
identified and ultimately addressed, in whatever manner, form, or process
the forum prescribes. Communication is sharing and the exchange of
knowledge, development of ideas, debate, and discussion in the manner
prescribed or practiced. Compromise is give and take, a negotiation that
must take place so as to continue balancing the Spheritual components. And
lastly, at the core of the Sphere is concord or peace. The Warrior of Law
Approach teaches that it is powerful to come from the center, in order to
promote peace and healing.
Healing to wellness courts are institutions designed to confront a seri-
ous and debilitating force that cripples tribal nations. These courts are de-
veloping into many different varieties and configurations based upon the
same fundamentals and framework. Each court is constructed to communi-
cate or process the issue in a team approach, which undoubtedly forces
compromises to old ways of doing things that sometimes are not easily ac-
cepted. They require people to work together and share information, which
results in formidable challenges and checks on a participant’s efforts given
he or she is being monitored collectively and intensely. Though both are
forced to give things up to receive something better, the wellness court and
client are driven by a desire to achieve wellness, seek security, and find
peace.
Tribal healing to wellness courts embody TJ +. As TJ “focuses on the
law’s impact on emotional life and on psychological well-being . . . and is
concerned about how legal people, procedures, and paradigms have thera-
peutic or anti-therapeutic results,” the + is defined to include connections,
relations, and links. The + represents the supplemental value of seeking out
those relationships that nurture and sustain life, and recognizing where there
exist disconnecting, damaging, and destructive ones. The combination of TJ
and spirituality (the +) hence support healing and wellness.
TJ alone already supports the efforts of drug courts by providing valu-
able insight as to how participants are affected by the court’s attempt to
redirect them away from a path of addiction. Tribal wellness courts can con-
sider other results by adding a spiritual ingredient to the mix, thereby creat-
ing variations of the TJ + formula. Many wellness courts incorporate what

they call a spiritual aspect into their procedure and processes. 125 Whether it
is conducting talking circles, sweats, or smudging ceremonies and prayer,
tribal wellness courts apply culturally accordant ways to reconnect their lost
members back to the tribe, the people.
Healing to wellness courts have great potential because they help to
restore, rejuvenate, or re-create lost connections between misplaced com-
munity members and their relatives or other citizens. Spirit is what ties hu-
man beings together 126 and what empowers human relationships. The result-
ing connections or reconnections promote wholeness; they help return lost
and disconnected individuals back onto a good path and healing journey. 127
Connections and links that may have been abandoned due to suppression,
neglect, or non-use enable one to envision a future, a vision, or a belief that
the future holds promise, contentment, and peace. Wellness court partici-
pants have simply lost sight of personal and collective goals and aspirations
due to circumstances that make life difficult for them. Without vision, they
are lost and have nothing to look forward to. Wellness courts provide mech-
anisms to support reconnections and make beneficial associations and links;
they restore or create connections that facilitate the formation of vision that
empowers, rejuvenates, and is ultimately healing.
As connectedness is what makes something spiritual and since cere-
mony is carried out to support reconnection, 128 the notion of ceremony is
inherent in the healing to wellness court process. This process, like ceremo-
ny, is a journey, 129 which can be described as a special and solemn process,
one that can be reflective and responsive to healing and rejuvenation, and
one that can even help to restore a community’s “healing myths.” 130 Well-
ness courts serve to reconnect individuals back to the community, to the
family, and even to themselves—which is a spiritual activity. Conflict reso-
lution and problem solving are achieved by finding relationships or connec-
tions between that which appears to be unrelated and maneuvering a balance
between competing points of view.
The spiritual supplements found in healing to wellness courts, espe-
cially if they are reinvigorated with ancient knowledge, provide extra poten-
125. See THE KEY COMPONENTS, supra note 43, at 1.

126. MERRIAM-WEBSTER’S COLLEGIATE DICTIONARY 1137 (9th ed. 1983) (defining
spiritual as “related or joined in spirit”).
127. THE KEY COMPONENTS, supra note 43, at 23.
128. See Joseph Flies-Away, Ceremony 2 (1988) (unpublished manuscript) (on file
with the author).
129. Key Component 1 states, “The overall goal of Tribal Healing to Wellness Courts
is the healing of individuals, families, and communities by directing participants onto a heal-
ing journey.” THE KEY COMPONENTS, supra note 43, at 1.
130. CARL A. HAMMERSCHLAG, THE THEFT OF THE SPIRIT: A JOURNEY TO SPIRITUAL
HEALING WITH NATIVE AMERICANS 28 (1993).
cy to their healing process. As shown above, wellness courts have infused

various spiritual aspects in their efforts to realign a lost, disoriented, and
disconnected participant back on to a healing journey. As spiritual traditions
remain very strong among indigenous people, it seems appropriate that they
be expressed in influential and useful institutions such as a wellness court.
In time and after further practice, more applications of TJ and TJ + will de-
velop as drug courts and wellness courts adapt and improve their ways of
doing things. For now, as the total sum of TJ +, wellness courts are sources
of healing and reconnection for human capital that Indian nations require in
order to support their ongoing community and nation-building campaigns.
Healing to wellness courts are revolutionary institutions that command the
requisite force to powerfully push indigenous people to gainfully gather,
ground, and grow, and to sustain basic human rights that are afforded to all
citizens and peoples.
Analyzing with the components and considerations of the Sphere in
their totality illuminates the Spirituality of Law, i.e., the knowing there is a
“relatedness of things.” It aids in identifying important relationships and
connections that serve your goal and objective. When using the Sphere
physically, it is mindful that depending on where you place something on
the Sphere, you need to find that which moves you closer to the center. It
forces one to think from alternative perspectives that promote balance and
equity in the task at hand. Due to their balancing and holistic natures, the
Spirituality of Law Analysis and Warrior of Law Approach, we assert, sus-
tain principles that promote the wholeness, thus, healing. They help human
beings find or fix important and essential relationships that make one whole
and sustain aspects of life that should be afforded to everyone, individually,
in families, and in nations.
III. WELLNESS, WHOLENESS, PEACE: HUMAN RIGHTS AND INDIGENOUS

VALUES
The field of international human rights has achieved the comprehensive and elevated global
quality of preferred world public policy. It supplies a framework for a world order of human
dignity. 131
Rights are a critical component of TJ +. TJ does not ever trump rights

or advocate their violation. Rather by advocating for the use of law that has
a better impact on a person, TJ inherently promotes rights. TJ + seeks to
promote rights even further. Rights, dictated by law and spirituality, define
our connections, relations, and responsibilities to one another. And wellness
courts seek to strengthen the rights, connections, or relations of its partici-
131. Human Rights as an Agenda for Preferred World Policy, in HUMAN RIGHTS IN
THE WORLD COMMUNITY: ISSUES AND ACTION 5 (Richard Pierre Claude & Burns H. Weston
eds., 2d ed. 1992).
pants. Rights can also define what governments may or may not do to help
its citizens live better lives. And importantly for our topic, rights encompass
a right to life or an adequate standard of living and the right to one of our
main connections—our families.
There is no universal agreement on the nature or definition of human
rights. 132 Burns H. Weston asserts there are five interrelated hypotheses that
assist in determining the nature of human rights, while noting they are not
without dispute. First, human rights represent individual and group demands
for “the shaping and sharing of power, wealth, enlightenment, and other
cherished values in community process, most fundamentally the value of
respect and its constituent elements of reciprocal tolerance and mutual for-
bearance in the pursuit of all other values.” 133 Second, human rights refer to
a “wide continuum of value claims ranging from the most justiciable to the
most aspirational,” 134 including legal and moral issues. Third, human rights
are “quintessentially general or universal in character, in some sense equally
possessed by all human beings everywhere, including in certain instances
even the unborn.” 135 Fourth, most rights “are qualified by the limitation that
the rights of any particular individual or group in any particular instance are
restricted as much as is necessary to secure the comparable rights of others
and the aggregate common interest.” 136 Finally, human rights encompass
“‘fundamental’” as opposed to “‘nonessential’” claims. 137
Additionally, scholars Myres S. McDougal, Harold D. Lasswell, and
Lung-chu Chen argue that eight values supply the “menu for global human
rights study and action”: respect, power, wealth, enlightenment, well-being,
skills, affection, and rectitude. 138 They believe, “Human rights, conceived in
terms of these eight values, involve the underlying concerns of a world pub-
lic order of human dignity, and they delineate the focus for intellectual in-
quiry and appraisal in the field we have come to call human rights.” 139
Despite the lack of a definitive definition, human rights can be traced
to natural law, which some believe is a law higher than the positive or writ-
ten law of states. 140 However, historically, state sovereignty, or states’
132. Burns H. Weston, Human Rights, in HUMAN RIGHTS IN THE WORLD COMMUNITY:
ISSUES AND ACTION, supra note 131, at 14, 17.
133. Id.
134. Id.
135. Id.
136. Id. at 18.
137. Id.
138. MYRES S. MCDOUGAL, HAROLD D. LASSWELL & LUNG-CHU CHEN, HUMAN
RIGHTS AND WORLD PUBLIC ORDER: THE BASIC POLICIES OF AN INTERNATIONAL LAW OF
HUMAN DIGNITY 90 (1980).
139. International Human Rights: Overviews, in HUMAN RIGHTS IN THE WORLD
COMMUNITY: ISSUES AND ACTION, supra note 131, at 1, 6.
140. WEISSBRODT ET AL., INTERNATIONAL HUMAN RIGHTS: LAW, POLICY, AND
PROCESS 2 (4th ed. 2009).
rights, acted as a bar to any protection of individual rights until World War
II, which initiated the beginning of the modern human rights movement. 141
After World War II, the United Nations Charter was established to incorpo-
rate human rights as an international matter of concern. Article 1 of the
Charter states the creation of the United Nations is to “achieve international
co-operation . . . in promoting and encouraging respect for human rights.”142
Article 68 calls for the creation of a Commission on Human Rights, and the
first task of the Commission was drafting the Universal Declaration of Hu-
man rights to “provide an authoritative definition of the broad human rights
obligations of the member states.” 143 After discussion and debate, the Uni-
versal Declaration was adopted in 1948 by the U.N. General Assembly “ar-
ticulating the importance of rights which were placed at risk during the dec-
ade of the 1940s.” 144 There are no enforcement provisions contained within
the Declaration and it is not a treaty, but rather a common standard of
achievement for all nations. 145 However, in application, the Declaration has
“acquired a status juridically more important than originally intended. It has
been widely used, even by national courts, as a means of judging compli-
ance with human rights obligations under the UN Charter.” 146
Prior to colonization, the culture, traditions, laws, and infrastructure of
American Indian nations worked together to protect the rights of their citi-
zens. However, indigenous rights do not always resemble or even encom-
pass European rights as defined by Western law, such as the Universal Dec-
laration on Human Rights. Cultural relativists also concur that “even if, as a
matter of customary or conventional international law, a body of substantive
human rights norms exists, its meaning varies substantially from culture to
culture.” 147 For example, indigenous rights often focus on communal rights
and individual duties, rather than on individual rights. 148 The introduction of
Western law causes friction within the Indian nations as the nations’ defini-
tion of rights often clashes with the understanding of rights within Western
law. Mohawk scholar Taiaiake Alfred notes, Western concepts of rights
introduce a tension between individual and collective rights into indigenous
societies.
The concept of “rights,” especially in the common Western sense, leads nowhere
for indigenous peoples because it alienates the individual from the group. By con-
141. Id. at 8.
142. U.N. Charter art. 1, ¶ 3.
143. WEISSBRODT ET AL., supra note 140, at 13.
144. Id.
145. Weston, supra note 132, at 25.
146. Id.
147. Fernando R. Tesón, International Human Rights and Cultural Relativisim, in
HUMAN RIGHTS IN THE WORLD COMMUNITY: ISSUES AND ACTION, supra note 131, at 42, 43.
148. 2 Carrie E. Garrow & Sarah Deer, TRIBAL CRIMINAL LAW AND PROCEDURE 202
(2004).
trast, the tension between individual and collective rights is a mainstay of discus-
sions about justice in Western societies, which conceive of rights only in the con-
text of a sovereign political authority because the law that defines and protects
them depends on the existence of a single sovereign. . . . Native people respect oth-
ers to the degree that they demonstrate respect. There is no need, as in the Western
tradition, to create political or legal uniformity to guarantee respect. . . . Internally,
instead of creating formal boundaries and rules to protect individuals from each
other and from the group, a truly indigenous political system relies on the motif of
balance; for the Native, there is no tension in the relationship between the individ-
ual and the collective. Indigenous thought is based on the notion that people, com-
munities, and the other elements of creation coexist as equals. The interests and
wants of humans, whether as individuals or as collectives, do not have a special
priority in deciding the justice of a situation. 149
Thus, to avoid creating friction or conflict, it is imperative at the outset

to determine if Western law and Western human rights comport with an
Indian nation’s definition of law and rights.150 This discussion manifests
differently for each nation.
For example, the international political philosophy of the Six Nations
Confederacy or Haudenosaunee 151 is based upon the Two Row Wampum or
Guswentah, a treaty entered into with the Dutch in 1610. The Two Row
Wampum includes two parallel purple rows of wampum beads signifying
that the Haudenosaunee Nations and the Dutch Nation are separate and
equal sovereigns and agreed they would not interfere in each other’s gov-
ernments. 152
The United Nation’s Declaration on the Rights of Indigenous Peoples
(UNDRIP) is compatible with this political philosophy, as it respects each
nation’s freedom and ability to govern itself. 153 UNDRIP incorporates the
Universal Declaration of Human Rights 154 by affirming that all peoples have
the right to full enjoyment, as a collective or as an individual, to the rights
and freedoms recognized in the Charter of the United Nations, the Universal
Declaration of Human Rights, as well as international human rights law.155
Thus, applying most provisions of UNDRIP or the Universal Declaration of
149. TAIAIAKE ALFRED, PEACE, POWER, RIGHTEOUSNESS: AN INDIGENOUS MANIFESTO

140-41 (1999).
150. See Carrie E. Garrow, The Freedom to Pass and Repass: Can the UN Declara-
tion on the Rights of Indigenous Peoples Keep the US−Canadian Border Ten Feet Above
Our Heads?, in INDIGENOUS RIGHTS IN THE AGE OF THE UN DECLARATION 172, 172-73 (Elv-
ira Pulitano ed., 2012).
151. The Six Nations consist of the Seneca, Cayuga, Tuscarora, Oneida, Onondaga,
and Mohawk Nations.
152. CHIEF IRVING POWLESS JR., TREATY OF CANANDAIGUA 1794: 200 YEARS OF
TREATY RELATIONS BETWEEN THE IROQUOIS CONFEDERACY AND THE UNITED STATES 23 (G.
Peter Gemison & Anna M. Schein eds., 2000).
153. See Garrow, supra note 150, at 179-82.
154. Universal Declaration of Human Rights, supra note 22.
155. Declaration on the Rights of Indigenous Peoples, supra note 8, at 1.
Human Rights would not create conflict within the Haudenosaunee Nations,
as they are respective of Haudenosaunee sovereignty, or the right to govern
themselves.
In our examination of how a spiritual revolution is exemplified by the
work of healing to wellness courts, it became apparent these courts are pro-
moting and protecting many rights embraced by the Western world in the
Universal Declaration on Human Rights 156 as part of TJ +. Here we focus on
two rights specifically: Article 25 and Article 16(3), embraced by the Uni-
versal Declaration.
Article 25 protects a person’s right to a
standard of living adequate for the health and well-being of himself and of his fam-
ily 157 including . . . necessary social services, and the right to security in the event
of unemployment, sickness, disability, widowhood, old age or other lack of liveli-
hood in circumstances beyond his control. 158
Commonly accepted as an illness or disease, some forms of addiction

are considered a disability that warrants protection under the American Dis-
abilities Act. 159 Regardless of legal arguments, providing treatment to ad-
dicted persons, in lieu of incarceration or fines, ultimately supports a better
standard of living.
Our experience and observations with wellness courts show us that
these healing-focused institutions, based upon TJ +, embrace this right and
collaboratively work to help an individual to achieve a standard of living
adequate for his or her health and well-being and that of his or her family’s
health or well-being. Wellness courts provide necessary services that ad-
dress or counter the disability, disease, or affliction. Team members view
the participant not simply as an addicted criminal defendant or civil re-
spondent but as a human being with various rights and entitlement to assis-
156. Healing to wellness courts also protect many of the collective rights contained in
the Declaration on the Rights of Indigenous Peoples, such as Article 3 (the right to self-
determination); Article 4 (the right to self-government); Article 5 (the right to maintain and
strengthen their legal institutions); and Article 7 (the right to life, and physical and mental
integrity). Id. at 4-5. For a discussion of the impact of UNDRIP on Indigenous nations, see
generally INDIGENOUS RIGHTS IN THE AGE OF THE UN DECLARATION, supra note 150.
157. Again noting the importance of family.
158. Universal Declaration of Human Rights, supra note 22, at 5.
159. Americans with Disabilities Act, 42 U.S.C. § 12114 (2006). The Americans with
Disabilities Act (ADA) extends to addictions if the person is addicted to drugs, has a history
of drug use, or is regarded as having an impairment under the law that poses a substantial
limitation on one or more major life activities. Id. However, to be protected under the ADA
in one’s employment, the employee cannot currently be using illegal drugs. See DISABILITY
RIGHTS SECTION, U.S. DEP’T OF JUSTICE, QUESTIONS AND ANSWERS: THE AMERICANS WITH
DISABILITIES ACT AND HIRING POLICE OFFICERS (1997), available at
http://www.ada.gov/copsq7a.htm; Laurence M. Westreich, Addiction and the Americans with
Disabilities Act, 30 J. AM. ACAD. PSYCHIATRY & L. 355, 357-59 (2002) (discussing the
ADA’s coverage of addictions and the exclusion of many addicted individuals).
tance, which ultimately helps the participant achieve an adequate standard

of living. Through a team approach, services are provided to participants,
including substance abuse counseling, mental health counseling, job train-
ing or school, life skills, and cultural teachings, to help them work towards
achieving an adequate standard of living. As many participants have battled
addiction for years, burning family relationships and taxing the patience of
government workers, the teams are often the participants’ last hope in
fighting addiction and achieving a standard of adequate living, which is a
basic human right.
From a Spherical, or Spheritual, perspective, we see how wellness
courts work to promote and protect a right to an adequate standard of living.
On the Will axis, 160 wellness courts focus on addressing the disease and
disability of addiction and restoring the individual to his or her community
of family, extended family, and nation. He or she has a right to this commu-
nity, but perhaps more important in indigenous communities, the communi-
ty has a right to the participant. As an addict, the participant cannot fulfill
his duties as a citizen and contribute to the community. Without him or her,
there is a hole within the family and community. Wellness courts pull to-
gether all necessary social services to restore the participant and make him
functional within his community. Thus, not only does the participant exer-
cise his right to an adequate standard of living, but the community also ben-
efits and grows from the addition of a healthy citizen within the community.
On the Reason axis, 161 we see the team coming together in coopera-
tion, mobilizing to develop and implement a wellness plan to promote and
protect the right to an adequate standard of living. Wellness team members
come together within a team, often overcoming conflict about treatment
plans, imposition of sanctions and incentives, and how to share confidential
information, realizing that conflict within the team will not help the partici-
pant. Thus when conflict arises within the team, they work together to over-
come the conflict and focus on cooperating to help the participant battle his
or her disease and addiction. Moreover, the wellness courts teach the partic-
ipant to overcome the conflict in his or her life, or triggers, that often result
in using drugs and alcohol. They focus on teaching the participants to use
reason, often a skill that has become buried and unused due to addiction, to
overcome challenges in his or her life.
Focusing on the Morality axis, 162 we witness individual team members
with individual opinions working together to develop a collective opinion,
focused on helping participants achieve a healthy lifestyle. The team, led by
160. See discussion supra Subsection II.B.1 (defining and discussing the Will axis).
161. See discussion supra Subsection II.B.2 (defining and discussing the Reason
axis).
162. See discussion supra Subsection II.B.3 (defining and discussing the Morality
axis).
the tribal court judge, works to share individual opinions and form a collec-
tive opinion about the correct treatment plan, sanctions and incentives, and
graduation from both phases and the court. Often, individual team members
come to wellness court with well-defined individual opinions based upon
their training and expertise. Through cross-team trainings and developing
better understandings of each team member and the healing to wellness
journey, the individuals are able to form a collective opinion focused on
overcoming addiction and achieving an adequate standard of living. Moreo-
ver, the participant often comes into wellness court with his or her own
opinion about his or her addiction and often feeling that he or she is not able
to climb the steep path to wellness. However, with assistance from team
members, the participant’s opinion changes and he begins to see the team’s
collective vision of the path towards wellness and begins to work harder to
achieve that goal.
Finally, the Law axis 163 notes the continuum between written law and
oral law. Both are critical components to protecting the participant’s right to
an adequate standard of living. Oral law, or custom and tradition, is the ba-
sis of wellness courts as they embrace the indigenous understanding of re-
storing the individual to health. Indigenous peoples often came together to
problem solve and help individuals overcome unhealthy lifestyles. Tradi-
tionally, punitive forms of justice were last resort efforts if restorative prac-
tices did not work. Moreover, custom and traditional laws are often used by
wellness courts to help the participant heal. Traditional healers, whether
medicine men, clan mothers, or elders, often participate on the team or are
additional resources used by the team to assist the participant achieve a
healthy lifestyle. As elders and healers work with participants, they learn or
relearn oral law that helps reconnect them to their culture and nation. Writ-
ten law is used first to protect the participant’s rights within the justice sys-
tem. Written law is also used to keep the participant on the path, as the
court’s rules and guidelines are given and continually reviewed with partic-
ipants to ensure they know the consequences of breaking the wellness court
rules.
The second right we focus on is encompassed in Article 16(3), which
states that “[t]he family is the natural and fundamental group unit of society
and is entitled to protection by society and the State.” 164 Significantly, the
Declaration does not define family, allowing each nation to define family
based upon its culture. A critical part of that healing is re-establishing fami-
ly ties that may have been damaged by substance abuse. Adult healing to
wellness courts typically do not exercise jurisdiction over the family, yet
encourage participants to work on strengthening family ties. For example,
163. See discussion supra Subsection II.B.4 (defining and discussing the Law axis).
164. Universal Declaration of Human Rights, supra note 22, at 3-4.
one wellness court is based upon the principles of individual, family, com-
munity, and nation, acknowledging that the participant is not alone in his or
her battle against addiction. 165 Moreover, the family is critical to the nation
and entitled to protection. Another wellness court judge in court hearings
continually encourages a participant to redevelop ties to his children by en-
gaging in visitations finally allowed due to his abstinence.166 Reminding the
participant that re-establishing ties to his children is part of his path to well-
ness helps protects that family and ensures that one day ties will be
strengthened and a healthy individual and family will emerge from wellness
court. Other wellness courts are family-based models, exercising jurisdic-
tion over the entire family to ensure wellness of all family members.
On the Reason axis, 167 team members recognize the conflict within the
participant and the family. This may be due to the participant’s addiction
but may also be due to other family members’ addictions. Teams work col-
laboratively to identify steps for the participant to address conflict within his
or her family and rebuild ties to his or her family. And if the court is able to
exercise jurisdiction over the family, the team may require family members
to participate in the treatment plan. Team members understand the partici-
pant is not alone, but is an integral member of a family, and that family is
entitled to help and protection. Thus, the team does not solely focus on the
conflict within the individual, but addresses conflict within the family. By
helping the participant identify triggers and address conflict within the fami-
ly, the team helps the participant develop a good family life based on coop-
eration rather than conflict.
On the Morality axis, 168 we see the participant is often in conflict with
his or her family over his addiction. Or often, wellness court participants
belong to families who also battle addiction, which increases the conflict
within the family. Regardless, the participant is often at odds with his or her
family, and there is no family collective conscience about how to operate as
a family. Also, the team works towards a collective conscience, developing
a treatment plan. The treatment plan focuses primarily on the individual, but
by moving the individual towards wellness, he or she is able to reconnect
and rebuild family relations, moving towards a family collective conscience.
As noted above, one wellness court judge continually requires participants
to reconnect with children. Moreover, family wellness courts focus on the
165. Penobscot Indian Nation Healing to Wellness Court Phases (on file with au-
thors).
166. It is not our practice to name the individual healing to wellness courts or nations
we visit, as the courts are based on confidentiality, and we do not want to make any com-
ments that might reveal a person’s identity.
167. See discussion supra Subsection II.B.2 (defining and discussing the Reason
axis).
168. See discussion supra Subsection II.B.3 (defining and discussing the Morality
axis).
entire family wellness, creating a path towards a wellness for the entire fam-
ily.
Within the Law axis, 169 custom, common practice, and culture define
and protect the role of the family. Some written laws may protect the fami-
ly, such as court-ordered restrictions on visitation with children. To protect
the family, the team may encourage or even require the participant to spend
time with an elder or other appropriate person to learn or relearn custom,
common practice, and culture. Part of this learning process is understanding
the role of family, the role of the participant within his family, and what is
needed of the individual to help protect his or her family—whether it be
helping other family members address addictions or being a better parent or
child. This learning process, fostered by the team, protects and strengthens
tribal families, an essential unit to all indigenous nations.
Wellness courts, recognizing the importance of each participant and
his or her rights, focus on more than the law’s impact on the participant’s
psychological well-being. Included in their decision-making process is the
participant’s spiritual well-being, which includes his or her rights and ties to
his or her community. Using the Will axis, Reason, Morality, and Law or
Spirituality, teams embrace a participant’s rights, including the right to an
adequate life and the right to a family. They spend numerous hours helping
the participants reclaim and exercise their rights and rebuild their connec-
tions to the community. With this focus, the team overcomes conflict to
assist the participant to conquer the conflict within his own life.
IV. IN SUPPORT OF JURISPRUDENTIAL SPIRITUAL REVOLUTIONS: SHAPING

INSTITUTIONS THAT HELP HEAL AND SUSTAIN HUMAN RIGHTS
In the twenty-first century, the struggles and terrors 170 facing indige-
nous peoples—individually and collectively—are as much internal as they
are external. 171 In this new millennium citizens of indigenous nations must
work together to develop strong, cohesive, and cooperative communities
and build solid frames and forms of government. 172 Sadly, conflict and
crime caused by alcoholism and drug abuse complicate this struggle. Sub-
stance-related offenses and misconduct that interfere with community peace
present difficult challenges to all jurisdictions. Costly to adjudicate, it is
169. See discussion supra Subsection II.B.4 (defining and discussing the Law axis).
170. See HAMMERSCHLAG, supra note 130, at 28 (“To restore some healing myths to
our own lives and to the world, we can revive old powerful rituals that have sustained peo-
ples for centuries. And we can create new ones to meet the terrors of today.”)
171. These terrors are both internal to the individual and internal to the nation. See
Flies-Away, supra note 12 (commenting on both the internal and external struggles facing
modern tribes); Cornell & Kalt, supra note 13, at 1-3 (discussing the internal struggles of
tribes, including tribal development and economic hardship).
172. See Flies-Away, supra note 12, at xii-xiii.
difficult to provide the balance of treatment and supervision that offenders

and addicts need in order to alter and mend attitudes, minds, and hearts.
Fortunately, healing to wellness courts are assisting nations in this task and
battle by defending and promoting peace and spawning spiritual revolutions
for positive and prosperous change.
Nations are only as strong as the sum of their human capital. Indian
nations require a citizenry that is able and willing to contribute to their fami-
lies and their community and nation-building campaigns. Unfortunately,
alcohol abuse among the indigenous people of the United States is extreme.
One study notes that “[d]eath rates from alcohol-related causes are more
than three times higher than other groups.” 173 Another study notes that
“[a]mong tribes with high rates of alcoholism, reports estimate that 75 per-
cent of all accidents, the leading cause of death among American Indians,
are alcohol related.” 174 Many of these accidents occur when driving off dry
reservations to the closest non-reservation town to purchase the liquor. 175
Moreover, arrests among American Indians for alcohol related offenses are
“more than double that found among all races.” 176 These and other social
problems reduce or limit the human capital needed to sustain strong native
nations.
Wellness courts offer tribes a novel yet familiar strategy to address the
dysfunction and disruption caused by substance abuse and addiction. As
collaborative and creative institutions, wellness courts confront conflict
from a stronger base of knowledge and experience gathered together and
coordinated in a team or teams. The cooperative and team approach of the
wellness court is culturally compatible or accordant to indigenous practice,
which makes it a more viable and powerful process to help tribal citizens
move towards visions of wellness and peace. As lost tribal citizens need
help finding something important to connect to in order to gain strength and
healing, directing energy and resources to developing wellness courts in
Indian nations can contribute to stronger indigenous futures.
The wellness court process is not just a court—it is a healing technol-
ogy, tool, and judicial system. Wellness courts reinvigorate and reinforce
traditional ways of thinking and working together and in tandem as a people
173. NAT’L CLEARINGHOUSE FOR DRUG & ALCOHOL INFO., PREVENTION PRIMER: AN
ENCYCLOPEDIA OF ALCOHOL, TOBACCO, AND OTHER DRUG PREVENTION TERMS 10 (1993).
174. FRENCH, supra note 15, at 51 (quoting Nat’l Inst. on Alcohol Abuse & Alcohol-
ism, U.S. Dep’t Health & Human Servs., Medical Consequences and Alcohol Related Trau-
ma, ALCOHOL ALERT, Jan. 1994, at 1, available at
http://pubs.niaaa.nih.gov/publications/aa23.htm.
175. See id. at 45-47 (describing incidences of violence facing Native Americans in
border towns).
176. LAWRENCE A. GREENFIELD & STEVEN K. SMITH, U.S. DEP’T OF JUSTICE,
AMERICAN INDIANS AND CRIME vii (1999), available at
http://bjs.ojp.usdoj.gov/content/pub/pdf/aic.pdf.
for the benefit of the tribal community. The phased format and team-based
approach of wellness courts operate like revived rituals that provide respite
and remedy for those terrors that result from alcohol and drug abuse. These
rituals are intended to help move participants to a more productive future
partly by holding on to strengths and insights from culture and traditions
from long ago. The less-adversarial, wellness-focused, and team approach
found in wellness court we believe contributes to a more comprehensive
confrontation of participants’ illnesses and addictions. While the regular
adversarial process functions well to adjudicate crime and misconduct, the
wellness court approach seeks judicial resolutions that result in restoration
and healing. 177 Wellness courts tackle today’s terrors by promoting healing
and reconnection. 178
The formula for TJ + promotes healing and wellness because it em-
phasizes reconnection and reclamation. The plus symbolizes more than the
addition of something. It represents balance, peace, and wholeness; it signi-
fies connections, relationships, responsibilities, and rights. The plus is a
spiritual symbol, a notation identifying a specific purpose: to promote con-
nection, secure links, relationships, and rights with and between all that is,
and with and between all persons with whom life is shared. The plus indi-
cates that an effort at reconciliation is going to be made by assisting and
guiding a lost individual back onto a more productive path. The plus is what
promotes enhanced therapeutic results for tribal wellness court participants
and ultimately serves to advocate for and to protect participants’ human
rights.
Along with other culturally accordant, re-created processes and con-
temporary ceremonies, wellness courts represent one form of revival of the
“old powerful rituals that have sustained peoples for centuries.” 179 They are
a means to affect healing, rights, and reconnection of lost and disconnected
people. The innovative application of TJ + of wellness courts contributes to
positive therapeutic outcomes by utilizing a culturally accordant, spiritual,
and team-based approach that requires personal accountability and respon-
sibility in participants’ healing journeys. 180 Moreover, these specialized
courts are institutional models that support basic and fundamental rights of
all members of a community by contributing to adequate standards of living
and safe environments for citizens to thrive.
Due to their enormous potential to contribute to stronger and more
healthy native communities, federal and tribal governments must find a
177. THE KEY COMPONENTS, supra note 43, at 1, 23 (discussing Key Components 1
and 10).
178. See id.
179. HAMMERSCHLAG, supra note 130, at 28.
180. For a comprehensive summary of TJ +, see supra notes 75-97 and accompany-
ing text.
means to institutionalize them. Tribal governments should think about con-

ducting strategic planning on substance abuse in their communities and
whether a wellness court will help them address this problem. Tribal lead-
ers, including wellness court teams, should examine their customs and tradi-
tions and ensure they are appropriately part of either planning or running a
wellness court. Tribal governments can examine their funding and commit
funds to the wellness courts. Tribal councils can enact legislation to support
the development and implementation of wellness courts. Tribal councils can
direct their agencies to develop MOUs to ensure participation by appropri-
ate agencies on the wellness court teams. Tribal leaders can also develop
relationships and MOUs with non-tribal jurisdictions to incorporate non-
tribal agencies on the team and implement the transfer of state or county
court cases into tribal court so those individuals can benefit from the well-
ness courts. Federal and state governments can support these MOUs. More-
over, federal governments can assist with providing financial resources and
training.
A less adversarial approach and holistic legal process, not centered on
punishment and retribution, healing to wellness courts are concerned with
healing (treatment), personal responsibility, and accountability. With these
and other powerful attributes, wellness courts can contribute to more dy-
namic and disciplined indigenous community and nation building. Tribal
governments must continue to support their development and growth be-
cause they result in the healing of citizens, which promotes the positive
change and spiritual revolutions our tribal communities need. These and
other therapeutic processes restore lost ties and connections that help heal
the disconnected, idle, and dysfunctional human beings who are needed in
order to grow Indian nations. By encouraging reconnection and reconcilia-
tion, wellness courts signal the dawn of a revolutionary healing spirit, a
spirit generated by TJ +.

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HEALING TO WELLNESS COURTS: THERAPEUTIC

2013 MICH. ST. L. REV. 403

INTRODUCTION ........................................................................................... 404

∗ Joseph Thomas Flies-Away is an Appellate Justice for the Hualapai Nation

IV. IN SUPPORT OF JURISPRUDENTIAL SPIRITUAL REVOLUTIONS:

The institutionalization 2 of healing to wellness courts 3 suggests that a

who they are. 5 These relationships are often characterized, commemorated,

which indicates big changes of context and circumstance.11 These indige-

17. See Flies-Away, supra note 13.

23. See generally Ian Freckelton, Therapeutic Jurisprudence Misunderstood and

sults—and human rights are secured—when lost connections are revitalized

I. HEALING TO WELLNESS COURTS, DRUG COURTS, AND THERAPEUTIC

Healing to wellness courts, or wellness courts, are tribal versions of

terizes the initial criminal concentration of these judicial innovations.26 Ear-

Utilizing a team approach, drug courts offered a novel alternative to

32. 2 HUDDLESTON, MARLOWE & CASEBOLT, supra note 29, at 2.

Though research regarding juvenile drug courts is in its infancy, “evidence

40. DOUGLAS B. MARLOWE, NAT’L ASSOC. OF DRUG COURT PROFESSIONALS,

responses to participant conduct.50 Maintaining a primary role, the judge is

59. Id. at 9 (addressing Key Component 4).

another crime or engage in consequential negative conduct that brings them

to families from medium- to high-income communities that the drug or sub-

63. BUREAU OF INDIAN AFFAIRS, U.S. DEP’T OF JUSTICE, INDIAN SERVICES

development and operations and in how these judicial institutions process

71. DRUG COURTS PROGRAM OFFICE, supra note 3, at 2.

In comments to graduates of her Massachusetts drug court, Judge Diane

79. STEPHEN BELENKO, NAT’L CTR. ON ADDICTION & SUBSTANCE ABUSE AT

The judge’s sentiment and advice represents a compassionate and commit-

Therapeutic jurisprudence (TJ) is a legal theory that explores how law

plications of TJ, therefore, offer great potential to stimulate and inspire

109. THE KEY COMPONENTS, supra note 43.

112. See Nolan, supra note 110, at 1542-43.

II. THERAPEUTIC JURISPRUDENCE +

In Part I we described the basic tenets of TJ and explained TJ’s rela-

113. Hora, Schma & Rosenthal, supra note 21, at 17.

A. The Sphere: The Spirituality of Law Analysis—The Warrior of Law

To illustrate and illuminate one understanding and application of the

B. Components and Considerations of the Sphere

The Sphere’s components and considerations provide the framework

120. Refer to Figure 1 as you read these two paragraphs.

Figure 1: The Sphere

1. The Citizen and Community Axis (Will and E = Earth)

2. The Cooperation and Conflict Axis (Reason and L = Lightning)

Human existence and history is full of examples and precedent of co-

The notion of joint venture is generally a tribal strategy, such as a hunting

3. The Conscience and Collective Conscience Axis (Morality)

The Conscience–Collective Conscience axis—Morality and R—

Wellness courts represent another group perspective, albeit a powerful

4. The Culture/Custom/Common Practice and Common

The Culture/Custom/Common Practice and Common

ment. In the spherical context, law includes rules, regulation, guidelines,

tified as focuses of consideration. An E (physical element, such as an act or

6. The Past, the Present, and the Possible (HVC)

A tri-consideration of the Sphere is HCV—History, Present, Clarity,

C. People, Policy, Place, and Pecuniary Possibilities

People, Policy, Place, and Pecuniary Possibilities are a set of consid-

123. Wexler, supra note 105, at 19.

Memoranda of Understanding (MOU) are required to outline the relation-

D. A Warrior of Law Approach