Date: Tue Oct 31 2006 - 10:35:41 AST
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Gift From Within
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"Utilizing First Person Story with Trauma Survivors in Bosnia and
Sri Lanka: Metaphors create a symbolic congruence that is ‘inclusive’ and
universal across cultures."
by Danica Anderson, MA.
Their stories weave the thread of life. In the last hundred years life
on the planet has been rife with continuous wars and natural catastrophes
compiling never before told ‘first person’ stories on a horrific scale.
What is a first person story? In essence, it is the ‘unplugged’
version of one’s first hand experience that weaves itself into one’s
her/history. Nowhere is this more evident than when one re-counts the
traumatic events of their lives. Germaine Greer states that first person is
in actuality ‘feminism.’
Books, journals and other media venues have not arrayed a collection
on women’s first person stories unless it can be reduced to a ‘sound bite’,
300 hundred word essay or the normal victim role for women bathed in
silence.
"We are confronted with the slaughter of Eve, a systematic gendercide
of tragic proportions,” expresses author Theodore Winkler of “Women in an
Insecure World."1
We are discovering how trauma is a normal day and fear ridden night
for most females globally since there is a reported 200 million shortfall of
women as a result of gendercide2 . The research, studies and the carefully
calculated numbers do not speak their first person stories. Yet, it is their
stories that contain the key to living with trauma and evolving rather than
to submit to the voracious violence.
The arbitrary form of trauma studies, research and statistics erases
the human being’s life experience. Ironically, the purpose of the trauma
studies and research are to heal traumatic events and to understand trauma.
Grappling with the ever widening abyss between what is reported in strict
scientific measures and genocidal slow justice systems do not partner the
truth that trauma is best healed through first person story and
witnessing/hearing the trauma survivors’ life experience. It is only in
speaking and sharing one’s life experiences to others who can actively
listen that commences the healing process.
Frank Ochberg’s Counting Method includes the trauma survivors’ first
person story in a psychological science field stuffed with all the arbitrary
forms found in studies/research which neuter the first person story content,
readdresses the imbalance. Despite the neutering process, the Counting
Method ensures its viability in the treatment of trauma. Certainly, when in
the field (Africa, Bosnia, India, Sri Lanka) the ‘Counting Method’ confronts
denial and allows the stark reality of the trauma survivors’ life experience
to become an intensive learning cycle/phase for the individual and for all
who bear witness to it.
The Counting Method allows expression of silence and reflection into
first person story and narrative. Frank Ochberg stated, “I would point out
that the counting method is not really a first person narrative, but the
silent experience of trauma, relived by the survivor in the presence of the
therapist. Memory "speaks" without words. Then, afterward, the survivor and
the therapist together review what has just been experienced.”
It appears the foremost approach is to deny or silence first person
stories’ values within the scientific methods and logodial media that are
aimed at avoidance to listening and metabolizing first person stories. Often
couched as polite backing away or “not the right data’ for science methods
or rule of law justice systems, the worshipped methodology only serves to
enforce the professional distance towards any description of the
drama/trauma or first person story through;
1.. the avoidance methods are found in mountains high paper work,
proper sterile environment such as having a desk or certifications between
the professional and individual or approved vocabulary contained in lectures
and rule of law that is not that of the individual with their first person
story;
2.. the denial methods that silences first person story and
maintains the worthless ranking in our sciences to obscure the potency found
in expressing life experiences. All women’s experiences are personal and
political so a statement such as – ‘we do not speak politics’ silences women
’s first persons’ story sealing their fate.
If Trauma therapists and those who would bear witness to first person
stories knew that they were able to manifest a healing culture by
understanding how trauma is actually an intensive breakthrough learning
cycle/phase, what would our learning approaches and healing practices look
like. If approached with the deep knowing that trauma is a wounding that
leads to new possibilities and evolving life, the intensive learning
instructs through the meaningful and empowering drama/trauma involving four
interactive cardinal points often observed as:
1.. guilt
2.. shame
3.. martyrism
4.. fear
The four interactive cardinal points observed in the field work that I
have done in- Africa, Bosnia, India and Sri Lanka -- if embraced sets up an
immediate intensive learning environment where each individual is paying
great and acute attention. It does not matter that the appearance of
intensive learning occurs without a structured classroom, walls of a
building. Instead within the four interactive cardinal points the intensive
learning is erected instantly stabbing into the red dust of Africa as the
mothers protects their children or in Bosnia after the elderly grandmother
stabs her hoe into the field surviving on the harvest.
In describing their trauma in Bosnia and Sri Lanka I have observed how
the word trauma cross-culturally can be identified as ‘wounding or wounds.”
Hailing from the Germanic word ‘wunde’ linguistics have traced its origins
to the Indo-European base ‘wen’ meaning to stab. As I circle the globe
working trauma through first person story I am startled by the realization
that trauma does stab us into immediate present moment.
Stabbed into the interconnected nature of trauma’s intensive learning
environment my mother tongue- Serb-Croatian understands and has heard in
their first person stories the word wound in Bosnian as ‘raniti’ meaning to
wound and to stab.
When approaching the trauma’s intensive learning instructions in its’
interactive cardinal points of guilt, shame, martyrism and fear, I have
discovered how metaphors and metonymy (specifies both similar and unlike
parts in the metaphor) sets up a symbolic congruence that is ‘inclusive’ and
universal across cultures. Treating trauma/dramas through first person
stories enrolls the individual into a pedagogical model that differentiates
while interconnecting the senses, emotions, feelings and the body with the
intention to disclose and to activate deep knowing within intensive learning
cycles/phases.
First Person Stories that involve guilt, shame, martyrism and fear are
universal across the globe. The faces in Africa, Bosnia, India and Sri Lanka
all have expressed guilt in their first person stories both spoken and
unspoken. In Africa I witnessed the ebony black females bundling their
infants on their backs as they walked miles for food or water.
To be resigned to one’s fate is to be a walking victim and target-this
is not to lend blame rather it is to identify the places and points of women
’s lives that perpetuate the intergenerational trauma. Those miles of
walking are intensive learning and development stages for young children
exposing them to worthlessness of their mother’s status.
Every night in the deepest of Africa (Chad, Congo, Sudan and Uganda)
whole villages have their children escape the murdering raids that kill,
maim and enslave youth into the insurgent’s army by walking miles to the
safe camps.
The guilt across the faces of the mothers is apparent without a
translator as they describe to journalists and helping aid staff how they
used to have dinner each night together and how their children are too tired
for school if they are fortunate enough to go to one, and if the child can
rise early despite a sleeplessness night in the safe camp. Torn and divided
the dignified mothers transfigured the trauma/drama by reacting with a
nightly march to safe camps wallowing in guilt leading to shame and
eventually a martyrism as the mothers go without food or shelter to provide
for their children.
Fear-based decisions predominate their traumas to an ever increasing
catastrophic level. A healthy fear system operating within individuals moves
to caution not fright or flight stages apparent in traumatic stress
disorder. By viewing the trauma event as the intensive learning cycle/phase,
caution approaches reality with curiosity, wonder and awe. However, the
evolving movement found in caution is stymied with many fear based programs
and articulation found in policies and approaches in not just the science
fields but how violence and conflicts are handled.
It is most likely a very calculated terminology with the recent war
efforts by US forces (an all global armed forces in reality) when the
military operation titled as ‘Shock & Awe” paired the healing performance
and meaning of awe found in caution with the traumatic stress word of shock.
As we see in Africa and other conflict regions across the globe, the
relentless trauma cycle is regenerated endlessly within governments,
military operations and media. What this describes is how each and everyone
one of us is retraumatized or traumatized by world events of conflict,
catastrophes and violence simply by how it is reported and how women’s first
person stories are handled into proscribed victim roles or erased.
Fear-based decisions and approaches steep all into the systematic
traumatic stress disorder becoming intergenerational and often cited as
‘cultural’ or ‘sanctioned approaches’ rather than identified for what it
truly is; a form of violence. This is evident in policies/politics that rule
women’s lives in war and violent regions across the globe which are not
engendered, leaving little room for the women and mothers to navigate
through the pitfalls of traumatic distress.
I came across an intense first person story high in the mountains of
Bosnia, Gorni Vauf, with a large elderly round woman who was immersing a
dead chicken into scalding hot water.4 She did not want pictures taken of
her because she felt shame with each hot tear that like the scalding hot
water in her bucket mapped her cheeks and chin.
“Why my two sons, why me?” hushed the elder Croatian Mother. Turning
the large white bowl of scalding water until the contents spilled into the
green but drought laden land, the Croatian Mother sighs numerous times as
she describes how the war killed two of her sons.
I have encountered “Why me” across the globe finding guilt and shame
as its house of horrors. It is certainly an archetype of mega proportions
for the catastrophic fear and violence that saturates the world today.
Martyrism follows instantly as evidenced with the Croatian Mother who
does the major work of the large farm. Her husband sits on the rickety chair
with a wobbly table bearing a beer bottle every day and night according to
her. Her red gnarled hands and painful gait portrayed the burdens of work
across her body and lands in the fashion of the great martyrs.
The stabbing “why me?’ questions from traumatized individuals are in
actuality unfolding instructions that accompany life events prompting us to
be in our truth and in the moment. Instead I have observed how that very
question leads to the self-blame and guilt. As in Africa, Bosnia and Sri
Lanka, blame and guilt supports the females’ sense of low self worth in
their global second class citizenry leading to extreme examples of martyrism
to have surviving children.
Conforming to the female devalued status, women think they avoid being
the next targets of violence but it is an illusion since their low
self-worth and victim stance only invites in more violence and more traumas.
And this is not to blame the victim. It is to sort through the inherent bias
found in dangerous belief systems that perpetuate trauma and violence.
Recognizing their participation in events is not at all about being
responsible for the violent encounters that lead to trauma. When we embrace
the instructional nature of trauma we find we are evolving. Rather if the
stabbing ‘why me’ was embraced as instructional, we would be facing the
truth of ‘what do we feel about ourselves?’ At this point, we can change our
perception and look up to see the whole world has changed.
In Sri Lanka, the lithe young social worker involved in the Kolo
(Serbo-Croatian for circle or to dance) trauma and conflict evolution
training enacts a drama from her childhood that describes brother and sister
incest. Facing twenty-nine of her colleagues, the Sri Lankan social worker
spoke of bravely moving past her fears into the only expression that could
convey its meaning and impact on her life.
Without a word and only through body movements swirling in the Hindu
dance, authentic tears were flung into the audience as she danced past the
“why bad things happen to good people.” The Sri Lankan males wrestled with
shame evidenced with their hanging heads and refusal to witness her
drama/trauma Hindu dance. Afterwards, the Sri Lankan social worker
proclaimed liberty and that a heavy burden is no longer for her to shoulder.
Challenging me directly, the young social worker asked how her Hindu
dance would be translated into the research and studies. “Tell me what
actual number or testing instrument – written words- will have my unique
fingerprint or describe my story that I danced?” demanded the Sri Lankan
social worker.
My cautious response was to speak of how each fingerprint like
snowflakes is non-repeating and how each first person story is expression
all in the same league. Science has only a database of fingerprints and
perhaps it is time that science has a storehouse of first person stories.
Moving through my guilt that I have not endured what she has and
survivor guilt when working catastrophic conflict regions I told her how the
impact of each story has left a permanent mark upon me. The Sri Lankan
social worker understood at that moment that she was my teacher. And in that
exact moment I understood how my role as the therapist/trainer distanced and
divorced me away from the intensive learning environment.
I became very alert to two important principles after being immersed
in my intensive learning environment such as shame or guilt; understanding
and observing play critical role for attaining awareness and consciousness.
What I discovered was how observation often came to move the guilt, shame,
martyrism and fear into the intensive learning cycle/phase found in each
traumatic first person story.
I would encounter meaning in what was tragic, painful and devastating.
I found myself enrolled in the intensive learning cycle/phases presented in
the trauma survivors’ first person stories and bearing witness to their
lives was bearing witness to my life.
Later I learned by reflecting on all the observable, repeated
universal responses in my field work, that bearing witness is a life skill
that heals trauma within oneself and with others. I observed how traumatic
and catastrophic events are the most intensive learning environments more
critically important and ever evolving than academia as we know it today.
Slowly, I learned to not judge others for not wanting to enroll into
the intensive learning program. Listening and hearing first person stories
of women, therapists and helping professionals are fully participating
instead of being a spectator to the traumas filling our world. Hearing first
persons stories offers a guarantee that we are certainly going to be
re-traumatized over and over again simply by bearing witness. Only when we
get to a point where we realize how reading the journal research or studies
are spectator approaches that barely scratch the surface of traumatized
person’s life experiences will we enroll and hunger for the intensive
learning environment.
Compiling the truth from what I learned in the field I conclude the
following:
a.. Bear witness each time you or individuals question ‘why me.’ Use
your inquiring presence to ask with great interest ‘what to do with what I
have heard, witnessed and learned.’
b.. Note when you felt moved and ‘stabbed’ by the first person
stories. This signals a movement through fears and tears into caution,
curiosity and inquiry healing the traumas through wisdom gathering. The
freedom and liberty is indeed a lifting of great burdens that I and others
can only arrive at after channeling the energies of guilt, shame, martyrism
and fear.
c.. Observation has us realizing how we all are traumatized and
highlights how we participate (intensive learning environment) or remain the
spectator (logodial –avoidance) in the traumatic events.
d.. Trauma enrolls us into storied instructions; the most intensive
learning environment on the face of the planet whenever we do inquiry and
not seek the answers whatsoever. This moves us into profound meaning and
truth. Remember truth is first person stories and all of the elements are
confronting and ‘stabbing.’
e.. Step away from the debilitating need to be the hero, the healer
or the protector. Understanding that life is a mystery to be lived and to
unfold an ever evolving first person story, we immediately have a deep
knowing that it is about hearing first person stories and witnessing our
lives so that we can author and manifest peace and healing; we evolve and
accept life as a mystery that requires no solving or the need for heroes.
In the end, I discovered that I do not want to be protected from first
person stories or trauma found in arbitrary forms, statistics or studies.
The safest place is that sense of self and sense of place given in our first
person stories.
Danica Borkovich Anderson is a Certified Clinical Criminal Justice
Specialist 16713, Fellow in the Academy of Trauma Experts and a
Psycho-social Gender Victims Expert for the International Criminal Court in
the Hague, The Netherlands. Her non-profit is The Kolo: Women’s Cross
Cultural Collaboration- www.kolocollaboration.org
FOOTNOTES
1 Larry Fine, Reuters, “Many women victims of ‘gendercide’”, November
18, 2005
2ibid
3Kevin Sites, http://hotzone.yahoo.com/
4Danica Anderson,
http://www.kolocollaboration.org/Articles/Danica/TheWidowGoddess.htm
