Healing and Rebalancing in the Aftermath of Colonial Violence: An Indigenous-Informed, Response-Based Approach

Abstract

What is understood as “healing” is often culturally and socially embedded. One’s culture helps to define what it means to be well or unwell, and what it means to heal or recover. Sometimes, one’s culture sits in contrast to the mainstream, western scientific approach to health, often seen as the freedom from illness. A Métis worldview is holistic in itself, and it incorporates notions and practices of well-being that go beyond just being “illness or problem free”. Wellbeing is often directly linked to our relationship with the food that sustains us, to the various animal and plant worlds, to the elements, and to being in “right relationship” to the world and others. Dr. Catherine Richardson Kinewesquao presents an approach to healing which she refers to as transformative, energetic and spiritual. She draws from Cree teachings related to “mamatowisowin”, the life force inherent in all beings and the act of calling forth this energy into the healing process. This life force is connected to dignity, justice and care. Metaphorically, it can be talked about as being released or made available when an individual opens to discussing/facing fears and sorrows, distressing events and losses, and to finding a way to integrate them into their whole being. It is a form of energy transmutation, of becoming more emotionally fluid and liberated from the negativity of what is “acting upon them”. When energy is unblocked or released, particularly in the presence of a compassionate listener, the person may then have more energy for their chosen life projects. By using a response-based approach in the aftermath of violence and degradation, and by contextualizing events through exploratory conversations, one may transform stress into productive energy to fuel life, growth and action. Kinewesquao articulates the use of cultural processes for stress management and working with the natural world to enhance well-being. Ultimately, she makes a case that “positive social responses” (e.g., love, care, compassionate listening, support and cultural rituals) to one’s suffering can be some of the best healing medicines.

Transformative Social Responses to Domestic, Family, and Sexualized Violence: A Qualitative Exploration of Insight Exchange, a Victim-Survivor-Centered Initiative Informed by Response-Based Practice

“…For many victim-survivors, speaking about their lived experiences of domestic, family, and sexualized violence with Insight Exchange staff was the first time they understood their responses in the context of resisting and responding to violence, and how their choices and strategies had increased safety and dignity for themselves and others. This finding is also supported by Catherine Richardson Kinewesquao et al ( 2021 , p. 9), who argue that through “Response-Based framework analysis, one can accurately depict violence and mistreatment, which can have a transformational effect on the process of healing.” For victim-survivors who engaged with Insight Exchange, the supportive social responses they received from Insight Exchange staff and associates facilitated some victim-survivor participants to let go of victim-blaming narratives and feelings of shame, and self-blame and increased their ability to resist unhelpful labels. Victim-survivor participants reported that these new insights improved their self-perception, well-being, and their quality of life which supported victim-survivors to work in professional domestic and family violence prevention and advocacy roles.…”

“…Insight Exchange provides direct and indirect support to responders to enhance their understanding and application of Response-Based Practice across diverse cultural, institutional, disciplinary, sectoral, and geographic contexts within Australia and internationally. The evidence base for Response-Based Practice is building in Australia and internationally indicating that this is a safe, accurate, and dignifying practice with victim-survivors experiencing multiple and intersecting forms of adversity such as, domestic and family violence, violence against children, sexualized violence, colonial violence, and racism ( Alexander, 2022 ; Donovan et al, 2019 ; Hydén, Wade & Gadd, 2015 ; Richardson et al, 2021 ; Fast & Richardson Kinewesquao, 2019 ). Response-Based Practice also provides tools such as the Interactional and Discursive View of Violence and Resistance, Four Operations of Language ( Coates & Wade, 2007 ) which can be applied to reveal and clarify accurate representations of violence (e.g., by clarifying perpetrator responsibility, honoring victim-survivors resistance to violence).…”

Gathering our medicine: strengthening and healing kinship and community

“…In contrast to established mental health approaches, Indigenous healing processes are generally culturally distinct, collective, and relational. Richardson et al (2021), authors of Healing and Rebalancing in the Aftermath of Colonial Violence: An Indigenous-Informed, Response-Based Approach , describe healing as being culturally and socially embedded. One’s culture defines what it means to be well or unwell.…”

“It Helped Me Open My Eyes”: Incorporating Lived Experience Perspectives in Social Work Education

“…While many organizations across the global north claim they are “trauma informed,” survivors’ experiences of receiving these services raises questions about the uniformity of service delivery practices (Breckenridge & James, 2010), and whether intersecting identities representing race, socio-economic status, and disability (as examples) are recognized. Additionally, mainstream trauma approaches fail to recognize the historical and intergenerational trauma that is central to Indigenous peoples’ experiences (Pihama et al, 2014; Richardson et al, 2021). This means survivors can experience inconsistent and culturally unsafe responses from services claiming to be trauma informed, and the potential for their safety and credibility to be undermined is amplified.…”