Trauma is a
hot topic these days. We live in a world where we are aware of terrible traumas
happening around the globe in real time. We hear and see tsunamis unfolding,
towns being flooded when dikes are breached, mass shootings, bodies strewn
about due to ethnic conflict, houses destroyed by errant bombs, and gender
violence in almost every corner of the world. While humanitarian efforts to
respond to the physical needs of those in trouble are not new, there is a
recent push to have charity workers become “trauma informed” so they can also
address spiritual and psychological distress.
Trauma is a
hot topic not just because we have more evidence of it happening in real time.
It is hot because we have better information about the impact of violence and
abuse on the human brain, on human interactions, and on the fabric of a society
(Mollica, 2006).
Christian
counselors, many of whom want to provide cups of cold water to the hurting
masses, undoubtedly wish to use their skills to bring hope, healing and
recovery to traumatized peoples around the world. But just where should they
start?
Start with the Basics
A counselor
prepares for clinical work by ensuring basic competencies. The Christian
counselor working with trauma must have a robust theology of suffering, a clear
understanding of the nature of sin and the spiritual impact of being a victim
of violence, abuse, and/or natural disasters. In addition, counselors need to
evaluate their own theology of healing and hope for change. Is healing a
process or an event? Can a healed person still evidence traumatic reactions? The
counselor with a superficial understanding of sin and evil (and its real
destruction on the human soul) or a simplistic view of healing of the soul may
wound others with their good intentions.
Counselors
prepare for international work by educating themselves to the best information
regarding abuse, trauma, and the known impact on the human brain, body, and
soul. Just as important as understanding best practices for trauma treatment
(i.e., safety and stabilization, trauma work proper, and reconnection to the
community), counselors also educate themselves about the region they intend to
serve. They read widely to understand geopolitical influences, historical
shaping events, values, and current nongovernmental efforts to care for
victims.
Add Listening Skills
Most
counselors desire to be a healing agent in the lives of others. This requires
exceptional listening skills in order to understand and connect with those we
help. Sometimes we may forget some of these skills when working in
international settings due to viewing the traumatized as poor, ignorant, and
needing to be filled up with our wisdom. While base competencies include active
listening skills, the effective trauma healer recognizes the need to learn the
following information: cultural understandings of community, individual,
family, emotion, strength, health, as well as how the particular community
views the culture of the helper. If previous “helpers” have mistreated the
population, it will be important to discover this and to make amends where
possible. Further, effective counselors discover and utilize local strengths
and resources rather than assume all help must come from outside the
community.
Preparatory Work
One of the
main techniques of Christian psychology is the translation of one dialect
(psychology, culture, etc.) into another (ethnocentric forms of Christianity)
while maintaining the integrity of the Christian faith. Johnson (2007) suggests
that translation work includes comprehending and evaluating both dialects
(i.e., the material gleaned from listening activities) and then deciding which
translation activity (i.e., transliteration, paraphrasing, translating with
explanation, or substituting new “words” into an existing dialect) best
addresses needs.
Applying these strategies to international trauma work, one
must comprehend how local ministry leaders understand the common symptoms of
trauma before deciding to “educate” leaders about the nature of trauma. For
example, a group of African pastors once spoke of raped women showing signs of
dissociation and trauma as exhibiting the signs of demonic possession. When
these women did not seem to benefit from prayer ministry, they admitted they
were inclined to throw them out of the church. Rather than debate about the
differences between demon possession and PTSD, an effective trauma helper recognizes
the need to find links between the reality of spiritual warfare and human
behavior. Time spent discovering that this African community views PTSD as
evidence of internal weakness (as opposed to a Western view of PTSD as the
result of an external event) might open the door to discuss the impact of
various forms of evil on human functioning.
Encourage Appropriate Storytelling
Once a
counselor is well trained to understand the nature of trauma and the challenges
and resources of a local community, what short-term interventions might be used
to begin the healing process? Essential to the healing process is the act of
storytelling. Telling the story of life before the trauma, the trauma itself,
the impact on the person, as well as the story of survival/rebuilding forms the
core of all trauma recovery work. Such work enables victims to regain their
voice, sort through confusing and disorienting information, re-establish the
God-imaging work of “naming” things as they are (Gen 2:19-20), and recall that
their life story is not only that of trauma. However, not all storytelling is
equally beneficial. Trauma healing coaches guide victims to tell their story in
ways that (a) do not re-traumatize (e.g., overly focusing on the worst details
of trauma), (b) include evidence of existing strengths and present safety from
past trauma, and (c) help answer key questions (e.g., theodicy) without
pretending that the answers invalidate future questions.
Train up Local Facilitators
International
trauma recovery work by outside counselors is, by definition, short-term
missions. Long-term work is not economically sustainable nor does it provide
expert help in the heart language of the traumatized population. For a fraction
of the cost of sending a Western counselor for a few weeks to a developing
nation, a number of local leaders can be trained to provide trauma healing
interventions. This is best done by providing basic information about trauma to
a wider audience, locating natural leaders (those who are seen as safe and
politically neutral to most; who have a previous track record of caring for
others), providing more intense training and intervention opportunities, and
supporting these local facilitators with ongoing consultation using available
technologies (e.g., SKYPE, web materials, discussion forums, support by cell
phone, etc.).
Christian
counselors have much to offer those suffering the impact of trauma. Their
skills can be put to good use in order to train up local leaders to be
effective facilitators of trauma recovery. Much of the work is that of learning
about God’s people in a particular location and supporting agents of healing
that already exist. The basic skills of listening and humility will support the
work of training local leaders to help their own people re-tell their story
within the grand narrative of the Gospel.
References
Johnson,
E.L. (2007). Foundations for soul care: A
Christian psychology proposal. Downers
Grove, IL:
InterVarsity Press.
Mollica,
R.F. (2006). Healing invisible wounds:
Paths to hope and recovery in a violent world. Houghton Mifflin Harcourt.
Phil Monroe, PsyD
Professor
Biblical Seminary
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