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  • šŸ’„#18: The Politics of Trauma | Part 2 | by Staci K. Haines - Book Summary & Key Takeaways

šŸ’„#18: The Politics of Trauma | Part 2 | by Staci K. Haines - Book Summary & Key Takeaways

How do we go about healing ourselves, our communities and our institutions? How can we prevent trauma from happening to future generations? Is there a process we can follow?

Hello courageous people! šŸ‘‹ Welcome to Edition 18.

This week, we are featuring is Part 2 of šŸ“š The Politics of Trauma: Somatics, Healing, and Social Justice šŸ–‹ by Staci K. Haines. (If you missed Part 1, you can read it here!)

We are answering the big question, how do we go about re-constructing our society and our systems to not only heal, but to prevent trauma from happening to our future generations?

Letā€™s jump in! All text in italics are quotes taken directly from the book.

āœ‹How do we go about transforming? As an I, a You and a We

The vast majority of the second half of The Politics of Trauma serves to answer this question.

The answer is, lies in the Somatic Arc of Transformation.

It is used to help transform and heal individuals, groups and organizations - which that in and of itself (to me) seems like quite the feat!

The Somatic Arc takes into account the social conditions and systems we exist in, as well as the huge variety of traumas and their causes:

There are 5 phases, referred to as Circles that help us progress from our current shape to a new shape:

  1. Commitment

  2. Regenerating Safety

  3. Somatic Opening

  4. Connection

  5. Embodying Change

Next we will dive into each of these phases and what they involve.

šŸ™‚ Circle One: Commitment. What do you care about? Why the body?

Everything in this book comes back to the body. In fact Staci usually uses a different word for it - the soma - as even the use of the word ā€œbodyā€ comes with so many presumptions. For example:

ā€œThe Church says: The body is a sin.

Science says: The body is a machine.

Advertising says: The body is a business.

The body says: I am a fiesta.ā€

ā€”Eduardo Galeano, from ā€œWindow on the Bodyā€ - page 17

I canā€™t overstate how much of this work comes back to reclaiming the body, the soma and reconnecting with it:

ā€œThe body/soma is the ground of transformation. We change ourselves through the bodyā€”and the body will ask more from us than the mind will, in the transformative process.ā€ - page 158

Being truly connected with our bodies helps us to fulfil the next part of Circle One - asking ourselves these questions:

ā€œWhat do you want? What do you value? What do you long for? What is yearning to heal? What do you want to be possible for your community or for the world?ā€ - page 163

We need to organise our somas towards something. Towards a possibility.

Answering these questions is about feeling the answer. The key to our true desires lie in our sensations and are a felt, resonant experience. šŸ¤Æ

šŸ›” Circle Two: Regenerating Safety and Embodied Resilience

Letā€™s explore what is meant by Embodied Resilience in the context of trauma and healing:

ā€œResilience is the ability to somatically, holistically renew ourselves during and after oppressive, threatening, or traumatic experiences. We are able to shift ourselves, physiologically and psychologically from traumatic hyperalert states to calmed cohesive states. It is the ability to regain a sense of hope and imagine a positive future.ā€ - page 195

In a world where the world resilience can get bandied about too often, and even have toxic implications for people, this is a definition I really like. It even speaks of resilience as a practice and asks what things support our resilience. The research has shown:

- page 200

This makes sense, but the reframing here of these often recommended activities to actively build our resilience (especially given the definition above) feels somewhat new and refreshing. šŸ˜Œ

Now letā€™s discuss Regenerating Safety.

ā€œRegenerating safety helps us build the capacity to generate a sense of safety from the inside out, the ability to shift from hypervigilance to responsiveness, the ability to have boundaries and to make requests, to ally with others and let them ally with us.ā€ - page 217

If we donā€™t have a sense of safety, we cannot and do not function.

(There were many biological responses outlined in the book as well which I havenā€™t been able to prioritise in this edition, but if you are looking for an overview of those responses, Iā€™d recommend reading newsletter #2: What Happened To You by Dr Bruce Perry and Oprah Winfrey)

Our ability to regenerate safety means processing our historical traumatic reactions which are still operating in our nervous systems. Sometimes these are so embedded as responses that we believe that ā€œthis is just how I amā€.

There are three aspects to regenerating safety:

-page 218

Itā€™s important to note that the body wonā€™t let go of its current safety strategies (no matter how poorly they may be serving us) unless we have a new and better way to feel safe.

And secondly (kind of unfortunately, but we canā€™t be surprised šŸ˜†) is that just reading about these practices doesnā€™t mean we will embody them - they really are a practice at each and every single level.

šŸ¤² Circle Three: Somatic Opening

ā€œSomatic opening allows what has been stored in the body to come forward and be felt. It allows what has been left incomplete, to complete, holistically.

This aspect of transformation can feel disorganizing, unsettling, and often means we are touching our pain. Without it, however, we are placing new practices on top of old embodied strategies.

[ā€¦] On the positive side, this can feel like setting down weights that you have been carrying for years.ā€ - page 159

I felt initially challenged by Somatic Opening being third in the process instead of first, but I now understand why.

Somatic Opening cannot occur first because we need to know where we are going and why we are going there (Circle One) and we need to have strategies to be able to return to safety before truly opening (Circle Two).

If we start blowing things wide open without strategies to come back from that place, we can end up in danger.

We have to take things apart before we can re-build them. Itā€™s tough, but true.

ā€œSomatic opening is a combination of relaxing (softening) and enlivening, of the soma. It is the process of stuck, held, numb, or dissociated aspects of the soma being worked with so that what is contracted opens, and what has been held at bay can emerge and move.ā€ - page 257

I think anyone who has faced a past trauma head on can relate to this experience, and now we have a specific name for what that is called.

To better illustrate, here is a story demonstrating where Somatic Opening was interrupted.

šŸš— Years ago Staci was driving in San Francisco down a busy street when the car in front of her ran a red light. There was a woman accompanying a group of children who had already started to cross the road when this happened, and they all scattered in the process to avoid being hit. Staci got out of her car to see what happened:

ā€œOne little boy who looked about eight or nine years old had thrown himself onto the pavement in order to not get hit. He started crying while his whole body began to tremble. In her upset, the woman grabbed his upper arms and shouted, ā€œYouā€™re fine! Youā€™re okay! Quit crying. Stop crying!ā€

That approach had a very particular impact on that boyā€™s soma. She was demanding that the boy stop what he was instinctively doing. His shaking, trembling, and sobbing were the brain/body processing all the cascade of chemicals and energy that were just mobilized to save him. What he was doing was exactly natural and self-healing.ā€

Of course, the boy did what most kids would do and he tried to comply. He tightened his jaw, held back the tears and pulled his arms into his body, breathing shallowly. He stopped the tears and the shaking by force rather than letting it run its course:

ā€œInstead of coming down off of the protective mobilization through crying and shaking, he was forming contractions to hold it at bay. This disallows the cycle to complete and instead stops it mid stream.

This may burst out later as tears ā€œfor no good reasonā€ or anger, or dreams, or it may stay held in the tissues and contractions, acting as a baseline patterning for the next charged experience.

In the best-case scenario, the boy could have sat or lain down on the sidewalk as an adult just sat next to him to ground him and encourage his natural processā€”ā€Itā€™s fine, just let all that come. All those tears are fine. Let all that trembling happen. Thatā€™s good. Just feel yourself. Iā€™m right here.ā€ Weā€™d made room for allowing the soma to process. Then, it would end. It does not last forever.ā€ - page 260-262

Whenever our natural processing cycle is interrupted, just like it was for this boy, it can stay with us long term as we harbour that ball of pent up energyā€”sometimes without even realising.

These experiences also form the blueprint for future responses in similar situations, hence why the process of Somatic Opening is so vitally important when we are talking about transformation.

šŸ˜” Circle Four: Healing Shame, Mutual Connection and Generative Conflict

ā€œAfter somatic opening, we are ready to take on the big and important work of loving and being loved, of dignifying and being dignified in relationshipā€”whether personal relationships or in our work and social movement spaces.ā€ - page 298

This part of the work encompasses taking bigger risks, going deeper in relationships, being more accountable and (this is a big one) allowing for conflict to be a vessel through which we can build trust, not break it. šŸ¤Æ

šŸ’§ Healing Shame

ā€œGiven the depth of shame, the process of healing it takes place in phases and over time. It needs to be in connection with at least one other person, because of shameā€™s impulse to hide.ā€ - page 301

The process of opening to the shame or uncovering it, along with education and social context, cultivating forgivenessā€”including self-forgiveness help us to heal from shame and move forward.

šŸ¤ Mutual Connection

ā€œMutual connection allows us to hold the cares, concerns, and needs of others, as well as our own. It is an embodied capacity to widen our circle of care, without disappearing ourselves.ā€ - page 318

This part of the work involves deepening our relationships in a truly authentic way, where our own needs as well as the needs of others can all be met.

šŸ˜” Generative Conflict

ā€œConflict is inevitable. If we are taking risks, loving deeply, and working for change, we need to plan on conflict. What we do with it makes all the difference.

Generative conflict is conflict that leaves us more connected, learning, and positively changed on the other side. It is conflict that can deepen trust rather than rupture relationships.ā€ - page 324

Trauma can leave us more susceptible and brittle to conflict, but engaging in the practice of growing through conflict has innumerable benefits.

šŸŒ± Circle Five: Embodying Change

This final part of the circle is really embodying and embedding all of the changes of the previous 4 steps, so that it becomes our new self. It is the locking in stage of this levelling up work. (Before we rinse and repeat, rinse and repeat šŸ¤Ŗ)

ā€œHere our embodied practices begin to be more and more aligned with our declarations and vision for the future. Here, the healing and changes we have worked hard for, we have risked for, and we have been willing to feel deeply for, become sustainable.

We say we have transformed when our new practices align with our declarations and desired changes, even under the same old pressures.ā€

This phase will likely require further somatic opening.

How do we engage with purposeful practice?Ā 

There are 5 parts:

ā€œPurpose

For the sake of what do we want to learn a new embodied skill? What serves our declarations ā€¦ a centred boundary or consent based in present time?

Practice that is felt and embodied

The practice is not solely a new idea or something to ponder. The practice needs to be body-based, include the sensations and emotions, and be connected to the above purpose.

Repetition

We change through embodying new practices over time. Think not five repetitions, but 300 and 3,000 times. Practice is about repetition over time, embodied and felt within a broader purpose. Plan on practicing daily.

New actions and results

The new practices will show in your life, in how you live, act, choose, and relate.

External support and feedback

It is hard to see our own embodiment. It is important to have trusted feedback from others who are committed to your transformation.ā€ - page 340

Practice makes perfect, right?

So there we have it, a two part jam-packed model for individual and social healing and change. I feel both inspired and overwhelmed after having finished reading The Politics of Trauma. It feels simultaneously more achievable and accessible, as well as engrained and impossible.

Nevertheless, if we keep showing up and keep doing the work in ourselves, in our relationships, in our communities, in our institutions and in our natural environment, we will (surely šŸ™šŸ¤ž) get there.

Until next week,Eleanor ā¤ļøšŸ™

šŸ§  Resources & Links

šŸ–„ Generative Somatics - Resources including essays, articles, webinars, videos, and podcasts

šŸ“• Next weekā€™s book

Coming out next Friday 3rd June 2022 is edition #19 featuring:šŸ“šĀ Catch And Kill: Lies, Spies and a Conspiracy to Protect PredatorsšŸ–‹ by Ronan Farrow

If youā€™re not already, subscribe now to get the next edition straight to your inbox! šŸ“¬