Transforming Historical Harms - Coming To The Table
TransformingHistorical HarmsPresented by:A project of Eastern Mennonite University’sCenter for Justice and Peacebuilding
2 Transforming Historical Harms Eastern Mennonite University
Transforming Historical Harms3Transforming HistoricalHarmsbyDavid Anderson Hooker &Amy Potter Czajkowski Eastern Mennonite University
4 Transforming Historical Harms Eastern Mennonite University
Transforming Historical Harms5Table of ContentsAcknowledgements6Section I: Overview, Context andUsing the Manual7Section II: The THH FrameworkTheoretical UnderpinningsGlossary of TermsOverview of the THH ApproachThe STAR Trauma LensHistorical Trauma and HarmsLegacy and AftermathThe THH ApproachDimensions of the THH ApproachFacing HistoryMaking ConnectionsHealing WoundsTaking ActionSection III: Practices of theTHH ApproachNarrative ApproachesOther ApproachesRichmondAustralia14Section V: Tools and Resourcesfor Practicing theTHH ApproachFacing HistoryMaking ConnectionsHealing WoundsTaking Action69AppendixHealing QuestionsCambodia Case Study84Works Cited9441Section IV: Analysis and ProcessDesign52The Historical TraumaCurrent IndicatorsCultural NarrativesEvents, Legacies and AftermathOn-going Harms and Blocks to HealingActivities that Contribute to HealingChoosing an Entry PointGoalsResourcesYour Strategy Eastern Mennonite University
6 Transforming Historical HarmsAcknowledgmentsThere are more people than can be mentioned who have contributed to thedevelopment of the Transforming Historical Harms concepts and manual. Thefaculty, staff and students at CJP and STAR, as well as the many theoristsand practitioners whose work influenced the content, were all critical in thiseffort. The two linked descendants who first proposed Coming to the Table(CTTT) and the many others who joined them provided first-hand experiencein addressing historical harms and personal legacies that influenced theTHH approach. Staff members at Hope in the Cities were partners at severaljunctures in the development of CTTT and provided wisdom and experiencefrom similar efforts in which they were involved. Other partners whoprovided training at CTTT events contributed to the conceptual developmentof this model. The staff at CJP directly contributed to the work of CTTTthrough administration and program development, keeping the programafloat in order to support the development of this manual. Finally, the staffsof the Fetzer Institute and the Kellogg Foundation deserve much gratitudefor believing in this work and making it possible through their financialsupport. Many thanks to this extended community. May each person heartheir own and each other’s voices and experiences in the messages thismanual conveys. Eastern Mennonite University
Transforming Historical Harms7Section I:Overview, Context andUsing the ManualAfricans were brought to the United States to be sold as propertyand to have their uncompensated labor utilized to develop aninfrastructure and stable economy for people of European descent.In order to maintain this arrangement, laws were passed thatcreated divisions based on the concept of “race” and a belief inracial inequality. Despite a civil war, the passage of laws designedto create equality and many years spent trying to level the playingfield, large racial divisions persist across the country. This historicalarrangement laid the groundwork for racial disparities andanimosity for the generations that would follow - even those whoseancestors were not in the US during the time of enslavement. Beliefsabout superiority and inferiority based on skin color, as well assystems and policies that established or maintained correspondinginequalities in education, healthcare, prison populations andeconomic status remain in most places in the United States. And inspite of the nation’s multiethnic population, healthy, cooperativemultiethnic communities are rare. The trauma of the inhumanesystem of slavery has not been handled and continues to get passedon to the next generation.In Cambodia, many years of overwhelming events, including attacksby neighbors, French colonization and wars in Vietnam, culminatedin the 1970s when Cambodia experienced a horrific genocide.This took the lives of nearly 25 percent of the population throughexecution, disease or exhaustion. Most survivors were forced torelocate to small, rural villages, further destroying concepts ofcommunity and social ties that had already been made fragile bynearly a century of civil war and colonization. Today, Cambodiansstruggle with poverty, government corruption, tax evasion, lackof access to healthcare, dwindling social ties, and high rates ofpsychosocial problems related to Post Traumatic Stress Disorder.In Australia, following colonization by Europeans, many policies andpractices were enacted by those of European descent to assimilatethe indigenous Aboriginal Australians and normalize European Eastern Mennonite University
8 Transforming Historical Harmsculture, values and dominance. Policies were designed to destroyAboriginal language, culture and identity. One of the policies insupport of forced assimilation was to remove Aboriginal childrenfrom their homes to live in foster homes or institutions. Results ofthese policies have been significant and continuing disparities inhealth, education and rates of incarceration between Aboriginaland non-Aboriginal Australians. Even though the policies have beeneliminated and the beliefs that were initially used to justify thepolicies have been discredited, the disparities continue.Each of these cases describes a society that is suffering the impact ofhistorical trauma. The manifestations may look the same or be quitedifferent, and could include poverty, ongoing violence, unequal access tohealthcare and education, or human rights abuses. In all cases, myths,legends, folklore, wisdom, biases, and other narrative and ritual expressions(collectively, we refer to this as the “legacy” of historical trauma) are offeredto articulate the reasons for the conditions and structures (which we call the“aftermath”) that maintain the effects of historical trauma. We call thesemodern day effects or manifestation of historical trauma “historical harms.”In each situation, individuals and communities have been and will need tocontinue facing historical harms, so that they do not continue to get passedon and obstruct people’s ability to survive and thrive. The TransformingHistorical Harms framework is offered to help those who are seeking touncover the “legacy” and undo the “aftermath” of historical trauma at thepersonal and community levels. Each of the above cases will be revisitedlater in the manual for further analysis. At the outset it is important to saythat this work is not exclusively the work of targeted communities that areexperiencing the obviously negative reverberations of the historical trauma.In the manual we seek to reinforce the understanding that every aspectof a society is negatively impacted by the failure to provide appropriateredress for the experiences of historical harm. It is also important toacknowledge the strengths and resilience developed in response totraumagenic circumstances. Examples of those who have overcome difficultcircumstances offer hope and grounding for the work that is still before us.The THH FrameworkThe Transforming Historical Harms (THH) manual articulates a Framework foraddressing the historical harms mentioned above as well as the many otherspresent in societies around the world. The framework looks at historicalinjustices and their present manifestations through the lens of traumaand identifies the mechanisms for the transmission of historical trauma:legacies and aftermaths. These are the beliefs and structures responsiblefor transmitting trauma responses and traumagenic circumstances betweengenerations. The framework then offers a comprehensive approachto transforming historical harms through Facing History; Making Eastern Mennonite University
Transforming Historical Harms9Connections; Healing Wounds; and Taking Action. Transforminghistorical harms must occur through the practice of all these dimensions. Theorder in which they are engaged can be different, but none can be omitted.This approach will be the primary focus of the manual. Finally, the frameworkincludes the levels at which healing needs to occur, which range from theindividual to the international level. For the sake of simplicity, we will refer toanalysis and interventions at the individual and group levels.The framework we offer in this manual is unique in several ways. The fourpart THH Approach is holistic because each dimension is interconnectedwith the others and the approach only works when all the dimensions arepresent. The framework introduces specific understandings of the concepts oflegacy and aftermath, and transformation is considered incomplete unlessboth beliefs and structures have been addressed that have been responsiblefor perpetuating historical trauma and harms. The THH framework includesall groups that have participated in and have been touched by thehistorical trauma and harms rather than focusing exclusively on the groupor groups that have been named the “victims.” There is clear and ampleevidence that in the context of massive and historical trauma, those whowere victimized, those who perpetrated, those who were bystanders ANDthe descendants of each group are all effected. It is our assumption thatparticipation and healing is required at some point for all groups in orderfor the approach to be effective. Not only is it requisite for all groups toparticipate, but for consideration to be made for the unique manifestationsof trauma across generations for each group and for healing interventions tooccur at the individual and group levels.Context and BackgroundThe context in which the THH framework was developed is also uniquein the sense that both theory and practice informed every aspect of itsevolution. The elements of the framework were articulated in the Practiceand Training Institute of Eastern Mennonite University’s Center for Justiceand Peacebuilding in partnership with individuals committed to addressingthe manifestations of enslavement in the United States in their families andcommunities.Healing Historical Harms represents an evolution of the Strategies forTrauma Awareness and Resilience (STAR) program (located at in theCenter for Justice and Peacebuilding’s Practice and Training Institute) withapplication of trauma healing theory to a specific set of circumstances,namely, multigenerational harm at the personal and communal levels.The STAR program was developed in response to the events of September11, 2001, by the faculty and staff of Eastern Mennonite University’s Centerfor Justice and Peacebuilding. The seminars were originally designed as Eastern Mennonite University
10 Transforming Historical Harmsan educational and self-care program for “front-line care givers” in theperiod after the collapse of the World Trade Center and the plane crashesin Pennsylvania and Virginia. It was thought that if front-line caregiversand first responders (emergency personnel, clergy and faith leaders,counselors and municipal workers) were trained in trauma and traumahealing principles, they would be more prepared to care for those directlyexperiencing trauma, care for themselves and support the healing of theirwhole communities.The STAR program rapidly expanded to include people from around theworld who had experienced personal and societal trauma of all sorts. Overthe first 10 years of the program, STAR seminars have been offered in awide variety of contexts, and the learnings have proved applicable in casesof personal and generational family trauma, school shootings, collapseof infrastructure, destruction of entire cities or towns, cultural trauma,international conflicts, natural disasters, ongoing civil wars and communitiesenveloped in long-term trauma from circumstances as diverse as diseaseepidemics, congregational conflicts, drug wars, high levels of violent gangactivity and multigenerational poverty (Yoder & Zook Barge, 2011). STARtheory and practices have also been applied to specific populations thatare likely to have high levels of exposure to traumagenic experiencesincluding: seminarians, youth and youth workers, soldiers returning fromwar and people emerging from decades of war and underdevelopment.“Traumagenic” is a term coined by David Anderson Hooker to describeTrauma as a response to events rather than the event itself because allpeople will not respond to an event in the same way. Traumagenic describesa situation in which many, but not all people, will exhibit trauma reactions.(See glossary for a complete definition).Among the many groups that found STAR principles valuable was a group ofindividuals of both African American and/or European American descent whowere historically linked to one another as descendants of enslaved peopleand enslavers from the same plantation or forced labor system. Theseindividuals, who had been looking for a way to draw more sets of “linkeddescendants” together, began working with the STAR program. This markedthe birth of Coming to the Table (CTTT), the program responsible for thedevelopment of this manual.Coming to the Table was founded to support African American and EuropeanAmerican descendants whose ancestors were linked by an “enslaved/enslaver” relationship in building relationships and exploring their own andAmerica’s collective legacies of slavery. The project’s name, “Coming to theTable,” is drawn from Rev. Dr. Martin Luther King Jr.’s August 1963 speechat the March on Washington during the Civil Rights movement in the United Eastern Mennonite University
Transforming Historical Harms11States. In his speech, Dr. King envisioned a time in the United States when“the sons of former slaves and the sons of former slave owners would beable to sit down together at the table of brotherhood.” Since 2006, CTTT hasbeen developing theories and engaging in practices to face the history ofenslavement, make connections across historical divides and move towardshealing for individuals and communities still characterized by division andinequality based in slavery’s legacies. A growing group of individuals hasbeen meeting together to address the historical trauma of slavery in theUnited States.STAR and CTTT were primarily developed at Eastern Mennonite University’s(EMU) Center for Justice and Peacebuilding. EMU is a small, private,Christian-based liberal arts college grounded in the peace church tradition.Many of the principles and assumptions about human beings that arethe foundation of our work were directly and indirectly influenced by theinstitutional values embedded and manifested in the work of the university’sCenter for Justice and Peacebuilding (CJP). Most of the earliest CTTT workwas tested among U.S. residents, and most participants in the early workwere either middle or upper middle class and identified as African American,European American, or a mix of the two.Even with this limited testing field, we are confident that the theories,principles and practices articulated herein are applicable to a wide arrayof circumstances of unresolved historical trauma. Our confidence derivesfrom the fact that the foundational theories and practices in trauma, traumahealing, restorative justice and community building have been developedand applied in multiple cultural settings and circumstances, and refinedover time. Further, the STAR program has been well-received and foundapplicable in a wide variety of contexts, including Boston, Bosnia, the MiddleEast, Western Europe, Southern Asia and throughout North America, SouthAmerica and Africa. The theories have had universal resonance, and thepractices, with specific cultural adaptations, can find applicability in mostcultures.The Transforming Historical Harms framework, originally designed for CTTT,has been broadened and modified in this manual to better include groupsworking on other historical harms. This is especially true for people who areworking in contexts of multigenerational trauma that has been perpetuatedand maintained through institutions, systems, policies and the systematicdissemination of legends, myths and outright lies to justify the disparateexperiences of different groups. Eastern Mennonite University
12 Transforming Historical HarmsUsing the ManualHow to use this manual:The intention of this manual is to provide value to those trying to addressthe personal, familial, communal and/or societal remnants of traumagenichistorical experiences that continue to hurt or limit the lives of individuals,groups, societies and nations. The pain or limitation could result fromovert violence such as enslavement, war, colonialism or genocide, or moresubtle forms of violence like discrimination, poverty and personal or societalexclusion.Objectives: Those using this manual will:1. Learn how historical harms, which are current challenges in our livesand communities, are rooted in large-scale historical traumas.2. Identify how Legacy and Aftermath describe the transmission of historical trauma and harms.3. Apply the Transforming Historical Harms Approach that includes:a. Exploring approaches to facing history that help identify ways tomove forward;b. Learning how making connections -- building relationships acrosshistorical divisions -- can create partnerships capable of workingtowards effective change;c. Identifying the importance of creating spaces and methods thatwelcome and support healing wounds (mind, body and spirit) fromtruama both individually and collectively; andd. Taking action to address beliefs, behaviors and structuresresponsible for ongoing harms.4. Explore historical trauma and harms in specific contexts, and learnabout strategies for using the THH approach in these situations. Eastern Mennonite University
Transforming Historical Harms13This manual is composed of five sections and an appendix.Section 1 includes how to use this manual (you are here), an overview andmap of the contents, and the contextual background behind the THH frameworks. Use section 1 to understand the overview and purpose of themanual.Section 2 Provides an overview of the THH framework and its theoreticalunderpinnings: The Lens of Trauma and Historical Trauma; the transmitters of historical truama, Legacy and Aftermath; and the THH Approachof facing history, making connections, healing wounds, and taking action.Section 2 also includes a glossary of terms that are used throughout themanual. Read Section II to better understand the THH framework andits theoretical underpinnings.Section 3 focuses on the THH Approach in practice. The narrative practices that relate to each dimension are described as well additional practicesand examples of processes in two contexts that include each dimension ofthe THH Approach. Read section 3 to understand how each dimensionlooks in practice.Section 4 includes frameworks for analysis and creating action strategies. This chapter invites the reader to identify historical harms in his or hercontext, how harms have been passed down through legacy and aftermathand, how healing approaches are being used and could be further implemented. Finally, the reader has the opportunity to identify a plan of action.Read Section 4 to help analyze your own context of historical harms.Then create a strategy for beginning to address the indicators youidentified.Section 5 includes additional suggestions, resources and tools for designing a strategy to use the THH approach both at the individualand group levels. Processes, organizations, programs and other materialsare listed along with websites and references for more information. Refer tosection 5 while you are designing your strategy for addressing historical harms.The Appendix includes The Healing Questions, which have been designedfor an individual to reflect on his or her own healing
Historical Harms framework is offered to help those who are seeking to uncover the “legacy” and undo the “aftermath” of historical trauma at the personal and community levels. Each of the above cases will be revisited later in the manual for further analysis. At the outset it is important to say
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