The Possible Ways of Healing Historical Trauma

The Possible Ways of Healing Historical Trauma

Abstract

Colonialism and imperialism have played several roles in the sacred history of Chinese Asia. Colonialism is a community establishment from the people’s origin society. It is the formation of new territory through the engagement of the original society. Imperialism, on the other hand, is the formation and maintenance of an empire which aims at controlling distant communities. This paper examines the sacred history of Asia, its impact on the Asia historical trauma, and the possible ways of overcoming the historical traumas (Dellios, Rosita, 9430). Besides that, it incorporates various scholarly journals and articles which explain the sacred history of Asia, examples of historical traumas facing the different regions, and some of the methods that can aid in their healings. Generally, a glimpse of what the Asian communities think to have about the impact of colonialism and imperialism on social, psychological, and cultural well-being is also explained. This henceforth introduced the historical traumas associated with the rule of the colony. Indeed, it examines additionally how the medical healthcare personnel and the use of media can play a critical role in generating practices that aid in healing historical traumas.

Introduction

The Sacred History of Asia, specifically via Central Asian Towns, describes some of the most sacred practices employed by families, communities, and nations. For instance, the historical writings which were considered as sub-genres, through their combination with city history and hagiography, blessings, origins, and contributions of eminent natives, were combined to the holy town catalog (Schori-Eyal, Noa, et al., 550). The practices were, however, tempered with through the introduction of colonialism and imperialism. Both eliminated some of the national boundaries, as well as the sacred identity of the Asian, causing historical trauma to them. The goal of this essay is, therefore, to further elaborate on the possible ways of historical healing trauma possess by Asians as a result of Colonialism and imperialism.

Asia, through its sacred history, explains several acts relative to religion such as Hinduism, Christianity, Sikhism, Confucianism, and Taoism, among others, such as Zoroastrianism. However, as a result of imperialism and colonialism, the sacred history of Asians was tempered with in relation to practices such as slavery, war, migration, and the introduction of Christianity, among others. In the long-run, adjustments were made in the social, economic, and political history of Asia due to colonial rulings, which resulted in historical trauma.

Colonialism is a domination and subjugation technique of one person to another, and just like imperialism, it consists of economic and political persuasion on the dependent territory. Even with the historical trauma experienced by citizens in Asia, moral and political philosophers since time-immemorial have raised different concerns in relation to the negative effects associated with the two (Lam, Kevin, 217). The families, communities as well as Asian nations via the harsh sovereignties have had to abolish or eliminates some of their sacred history methods to fit the obligations formulated
In Asia, historical trauma has manifested itself in various ways. As a result of trauma experienced from creed, races and ethnicity, families, communities, and nations from the souls of their descendants, trauma has threatened the vibrancy of every Asian culture as a result of massive killings due to resistance to the colonial ruling as well as migration. Primarily, Asian descendants due to imperialism and colonialism have indicated high rates of depression, suicide, anxiety, and substance abuse through the affiliated people. It is, therefore, essential to consider the possible ways of historical healing trauma for better future results (Quinn, Ashley, 220). Generally, historical trauma, according to the Historical Trauma Theory, is that individuals are subjected to historical mass trauma colonialism in addition to other implications such as war, genocide, slavery, among others, which tend to affect the health of the people affected by it.

Historical Trauma, abbreviated as “HT,” can manifest itself via several methods. It is believed to be not only an accumulative but also a multigenerational collection of experiences which, have resulted in psychological and emotional injury. Most of the time, the descendants have turned against traditional ways of carrying out activities such as the childbearing, structure of the family, or even relationships as a result of Christianity introduction or integrations.

Due to unsolved HT, self-destructive behaviors are seen, such as family violence, thoughts of homicidal, addiction, or suicide. In the end, intergenerational traumas are denoted, leading to other outcomes such as community violence, natural disasters, medical illness or injury, traumatic grief, or neglect of the respondent. Hence, even as we are about to see the possible ways of healing historical trauma in Asia, it is mandatory to treat the afflicted people in relation to their beliefs, cultures, values, and self-image. This is possible through introducing personnel such as counseling therapists who have the needed fundamentals for healing processes.

Even though, as historical trauma has got deep cuts, promising interventions such as the “Long-Running” intervention adapted by National and Native American describes the success of this Evidence-Based Program which has its background from Lowa State University. Primarily, its core objectives, among others, are to improve family communications and end family conflicts due to historical traumas. In other words, it incorporates resistance skills towards the living pasts as a result of acts facilitated in colonialism and imperialism, such as the loss of sensitivity and meaning to the sacred history of Asia. Communities who have participated in this program have explained how they have blacked techniques to support the next generation regardless of their creed, ethnicity, or religion.

In the clinical setting, the promising intervention of incorporating parents and children to learn about the importance of peace and harmony, among others, has necessitated growth and development among members. The use of the “Survival Program,” for instance, which applies the genogram methodology, adapts features like pictures to promote psychotherapy to highlight family relationships and initiating health and psychological patterns ( Maffini, Cara, and Alfonse Pham, 585). Communities have pensively learned from it, and those majorities have managed to deal with transgenerational traumas. Genogram methodology has indeed helped grandchildren and children from Asia to handle the historical trauma as an ancestral life lesson and never to surpass the anger to the future groups.

Besides, one of the many possible ways of dealing with historical trauma is through the incorporation of simple tools used by psychotherapy specialties to help victims manage anger, numb reactions, or overwhelmingness. In such incidences, the victims are encouraged to name the challenge they are experiencing. In the end, they embrace self-care techniques like mindfulness or any other nurturing method to reduce exposures or prominent triggers. They have indeed been taught how to address present-day traumas such as racism through the engagement of the right tools of communication most of the time applied by the parents.

Correspondingly, to curb the outcome associated with historical trauma and how to heal from it, it is essential to involve the healthcare personnel who can productively apply the modern epidemiology in order to eliminate the racial or ethnic disparities associated with historical traumas. The biomedical model, which is used to understand the population determinants in health, is applied in historical trauma analyzation. It is used to analyze the risk factors connected to historical trauma such as physical violence and that transitional social behaviors in relation to it should be destroyed.

The conceptualization of historical trauma took place in the 1960s, and it is in that particular time that various scholars decided to come up with various ways of dealing with it. Even as it is qualitative and theoretical, it is important to use the media to produce video discussion and questions on the impact of historical traumas and how to overcome it (Blaustein, Margaret, and Kristine Kinniburgh, 30). Through comprehensive lists which conjoins various starter questionnaires, victims are asked on their perception of historical traumas associated with colonialism and imperialism. In addition to that, they can explain how it is perpetuated today. With time, victims open up who are later helped by the mental health personnel on the healing processes.

Precisely, the groups affected by historical traumas are taught on the relationship between mental health, well-being, and hot to cope with HT. Indeed, they can, in the process of counseling, connect with families or communities for collective development.

In some cases, in order to heal historical trauma, renewing the destroyed culture is essential and, that also adds to the spiritual beliefs, customs, and family connection. Focusing on self-image reaffirmation and one’s place in the Asian community is essential. Besides, renewal and well-being reaffirmation comes with using the public press to educate the public on the essence of peace and harmony between nations, which at one particular time participated in colonialism or imperialism (Connell, Jordan Jess, 7). In the end, they are reminded of safety in the ongoing traumatic condition and seeking help, if any. Also, through the press, some of the historical traumas are identified, and the situational events associated with it are discussed. That is further facilitated by incorporating training or programs on how to deal with historical traumas.

Therefore, it is high time to have a conversation with communities affected by historical trauma. Trauma, among others, has always resulted in mental health issues that interfere with human beings’ social, psychological, and emotional well being. Besides, scholars need to come up with resources that can help educated people on the essence of restoring the sacred beliefs and traditions of all people regardless of their races.

Works Cited

Blaustein, Margaret E., and Kristine M. Kinniburgh. Treating traumatic stress in children and adolescents: How to foster resilience through attachment, self-regulation, and competency. Guilford Publications, (2018): 12-34.

Connell, Jordan Jess. Culture as Cure: Healing Historical Trauma Among Native American Women through Practice of Traditions. Diss. University of Oregon, (2019): 4-10.

Dellios, Rosita. “Mandala: from sacred origins to sovereign affairs in traditional Southeast Asia.” Culture Mandala 13.3 (2019): 9428-9445.

Lam, Kevin D. “Critical Ethnic Studies in Education: Revisiting Colonialism, Genocide, and US Imperialism–An Introduction.” (2019): 216-218.

Maffini, Cara S., and Alfonse N. Pham. “Overcoming a legacy of conflict: The repercussive effects of stress and intergenerational transmission of trauma among Vietnamese Americans.” Journal of Aggression, Maltreatment & Trauma 25.6 (2016): 580-597.

Quinn, Ashley. “Reflections on intergenerational trauma: Healing as a critical intervention.” First peoples child & family review 14.1 (2019): 196-210.

Schori-Eyal, Noa, et al. “The shadows of the past: Effects of historical group trauma on current intergroup conflicts.” Personality and Social Psychology Bulletin 43.4 (2017): 538-554.

Stuchtey, Benedikt. “Colonialism and imperialism, 1450–1950.” Notes 2 (2017): 6-34.