Using a trauma-informed approach in our services of facilitation, teaching, or guidance is a practical complement to develop good practices and compassion-based work.
A trauma-informed approach begins with realizing and recognizing the prevalence of stress, trauma, and systemic oppression, and the physical, emotional, and social impact on the individual and their community, as well as in the relationship with those who help them.
This includes person-centered practices. Evidence has shown that trauma is related to impaired neurodevelopment and immune systems responses, health risk behaviors, and chronic physical or behavioral health disorders.
We are putting the knowledge into practice, considering that the relationship is crucial to facilitate change and because this relationship is actually a reflection of many socially constructed dynamics.
The decision-making process in trauma-informed services considers the prevalence and the impact of adversities and traumatic stress, and the power dynamics that socially could reproduce the physiological trauma responses within the relationship in helping professions.
After years of work and study, I define this approach as the perspective taken in the context of the relationship which is accountable and sensitive about:
- Intersectional dynamics
- Safety
- Trust, collaboration, and mutual support
- Empowerment through agency and resilience building
- Attunement
- Choices
- Language
- Respect the scope of practice
These topics are possible to put down into actions at any teaching, coaching, or therapeutic setting, understanding the existence of an asymmetrical relationship in the specific context of support and guidance.
Next, I will briefly explain some grounded terms.
Intersectionality (Kimberlé Crenshaw, 1989) is the concept that all oppression is interconnected, in the nature of social categorizations such as race, gender, and class, as creating overlapping and interdependent systems of discrimination and disadvantage. Is the acknowledgment that everyone has their one and particular experience of discrimination, adversity, and oppression, and we must consider everything and anything that can marginalize people- gender, race, sexual orientation, physical ability, etc.
In body-based work, like yoga or somatic coaching, there is a relationship based on trusting the guidance of an expert, where the limits of the personal space, the volition and agency possibilities get vulnerably open. In terms of safety the way the guidance is delivered and framed, in terms of language and attunement, and how the environment is disposed of will determine either vulnerability or empowerment is enhanced. For example, some yoga practices are prescriptive towards a specific body alignment, while other styles encourage "to hold on a bit more, or to push harder". Under the light of a trauma-informed care the priority shifts to the client learning to notice their own body's sensations and making choices that directly empower their experience.
This approach aims to contribute to the accessibility and could rise the discussion about ableism and cultural sensitivity in western yoga through the names of trauma-aware, trauma-sensitive, trauma-informed, etc. These systems have developed new frames of yoga practice as a therapeutic somatic method, which have successfully worked in therapeutic settings, working with vulnerable communities, and collecting scientific evidence.
In these uncertain times, contemplative and mind-body practices could be effectively used to anchor ourselves and create resilience. A trauma-informed approach highlights the responsibility as change facilitators and care providers, in general, words, around our scope of practice and action: what is pertinent, what I am competent to provide, what is effective.
It is always the right time to educate ourselves, to bring up open spaces to diversities, and to consider the ethical codes of the disciplines we promote. It is time to actively questioning how the practices of personal and social change are another echo of the dynamics that have imprinted some historical damage in the first place. And how they might help, or not, to the natural development for a sustainable transformation of peoples and communities.
*This post is inspired by the literature of Emerson and Hopper, and Judith Herman; the publication of SAMHSA's Concept of Trauma and Guidance for a Trauma-Informed Approach; and the article of Carastathis, Anna. (2014). The Concept of Intersectionality in Feminist Theory. Philosophy Compass. 9. 10.1111/phc3.12129.
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