Six principles that guide a Trauma Informed Approach

Substance Abuse and Mental Health Services Administration - SAMHSA

Safety on Multiple Levels – physical, psychological and emotional safety. Creating an environment where everyone feels that they can be themselves related to their identity, religion, race, gender, and sexuality and speak about their needs, grievances, or concerns.

Trustworthiness & Transparency – Trustworthiness is holding integrity and doing what you say you will do and transparency is being open about the way you do things and why you do them. Trust is developed by being present and accountable to the community you serve.

Peer Support – With peer support, we are creating community and fostering meaningful relationships that connect and empower us to address the issues that lead to burnout and also celebrate successes and the joy of the ministry that we do.

Collaboration & Mutuality -– Addressing the power dynamics that often exist between different people and groups includes analyzing the notion that one group of people are the hurting ones and that others are the healers. We need to have mutual respect and acknowledgment that all of us have experienced trauma or hurt in order to co-create and be co-responsible for the work.

Empowerment, Voice & Choice – Trauma robs you of your autonomy and personal power and the ability to make decisions. When we work with trauma survivors it is important to help them regain the power they have lost by honoring their voice and choice in the services they receive.

Cultural, Historical & Gender Issues – To be trauma-informed means that we take into account the ways marginalized identities are oppressed and commit to respecting differences in identities such as race, culture, identity, gender, sexuality, ability, age, and history, and honor the strengths of these communities.

Adapted from My Healthy Citizen™ | Powered by My Healthy Globe, Inc. & SAMHSA

Joel was particularly interested in the discussion as this was so much part of his work. “Meagan, what is the difference between traumafocused work and a trauma informed practice or approach?” Meagan nodded. “This is a very important question. Trauma-focused means that the organization directly focuses on PTSD and other trauma issues and addresses the impacts of trauma. It is their work in the world. A trauma informed practice or approach can be part of the practice of any organization, be it a church or hospital or law office or college or even a Bible Study group. It means that as an organization you are aware of how trauma impacts people and focus especially on safety and avoiding re-traumatization. Amy added. “Joel, do you remember how Shirley's story highlights the ways in which experiences of trauma are not only interpersonal but also are a function of unjust social structures? Healing Centered Engagement talks about healing as a political experience where it is essential to highlight the importance of history, culture, gender, oppression, diversity, and social justice. If we don’t consider the impact of these socio-cultural forces within the group, then the organization is not fully trauma informed.” Joel nodded. “Yes, I can see that I need to be aware of my own cultural values, beliefs, assumptions, experiences, biases, and prejudices. But it’s hard because it’s so easy to assume we are the same.” Meagan agreed. “Self-awareness of how our culture and aspects of identity may impact our work is a key challenge to becoming a trauma informed organization. How do we cultivate the will and the practice of members to be self-aware?” Amy remembered some of the work on trauma they had discussed at the seminary. It felt right to share it now. “At the seminary, we often refer to “trauma conscious” as another way to talk about being trauma informed. It adds another layer that implies not only being informed but that it is in your consciousness, that you are intentionally integrating it into your thinking and identity.” Meagan had a final thought. “It’s not that important to get every definition or approach exactly right. There are lots of ways to talk and think about working with trauma and resilience. The most important thing is to be as intentional as possible about how we nurture positive, caring, supportive, respectful, mutual relationships and to remind people of the strength and life that is already in them.” Everyone relaxed. This was a relief! Meagan asked everyone to form groups of six. There was a shuffle as everyone moved around the room and formed groups. Each group was asked to reflect on the story. “What are some of the theological themes or images that come out for you? Can you discuss this in your group? We will then have some time for sharing ideas and insights.” The most important thing is to be as intentional as possible about how we nurture positive, caring, supportive, respectful, mutual relationships and to remind people of the strength and life that is already in them.

... , so much of the process of helping and healing is about planting seeds that you’ll never see the fruits of.

Amy, Joel and Paula were in one group and were joined by others from their congregation; Lin, a young Asian mother, Zachary, an African American associate pastor and his wife Bella, a kindergarten teacher who had attended this congregation since she was a child. Her parents were two of the first Latinx members of this church when they were able to buy a home close by. As the neighborhood changed around the church, so did the demographics of the congregation. She had met Zachary at a youth conference, and they had three young children together. After a pause, Bella was the first to speak. “Well, I think that the first theme is the parable of the Sower. Meagan spent a lot of time in preparation for the workshop. She had to create a hospitable environment for healing. She had to sow the seeds of trust with those who invited her, and with those who listened to her. She also had to trust that what she was sharing would be heard and received by those who were ready and able to take the next steps. As the facilitator, she had to have faith that all her effort and intention would lead to the fruits of caring and healing without always being able to see and experience it.” Joel nodded in agreement. “Yes, so much of the process of helping and healing is about planting seeds that you’ll never see the fruits of. You don’t know how what you are bringing will fit with what others need.” “I like that!” said Paula. “The next theme that resonates with me is the concept of being a “new creation”. Meagan spoke about being able to release feelings of shame, guilt, and pain and allowing room for healing. Being able to release those heavy hard feelings is like being able to shed an outer shell and make way for something new. It requires hard work to remove that shell and what remains after can feel fragile and tender, but also new, strong, and beautiful.” Lin had been listening quietly. She felt a bit unsure. All this was quite new to her, but she felt encouraged by the group. She had joined the church the year before COVID-19 hit after getting to know Zachary and Bella through their children. Their youngest and Lin’s first were in kindergarten together and got to be friends.

Lin and her family had moved to the area right before her child started kindergarten and did not have much community. Her child had attended church with Zachary and Bella’s family after Saturday night sleepovers and had begged for their family to attend. Lin loved the diversity of the congregation, its hospitality and how they engaged both their minds and their hearts in service. The thought of this gave her confidence to speak. “When I think about the young woman who came forward to tell her story, I think of a butterfly. Inside her, something was waiting to emerge. I think that after trauma and change, there is the possibility of something beautiful emerging.” Zachary nodded. “Yes, I can see that. I also think that Meagan really owned her trauma and became a minister to others; a great story of practice. Her story shows how she intentionally used her experience and learning to help others. Power and the pain and another example of transformation - from caterpillar to a butterfly.” After the group sharing, Meagan put up a few slides to support some of the key points from her presentation:

What do I now know about recovery from trauma and building resilience?

• God’s plan of community for God’s people is key for the recovery of resilience and restoration of hope. • Those who hear the story should start with “What happened to you?” or “What have you been through?” rather than “What’s wrong with you, or what’s the problem?” • Trauma alters the brain chemistry of its victims and seats itself in the body. It emerges unexpectedly and can be easily triggered. • People who have experienced trauma can be invisible or very conspicuous. We all need the same support of a safe space to share, and loving people to pray with us. • In the case of trauma caused by abuse, both survivor and perpetrator bear the Image of God, and have value and worth in God’s eyes.

Neither is “less than” because they bear the Imago Dei. Both are bigger than the parts of their story.

Perpetrators and the Image of God

After the slideshow Meagan invited the group to have an open discussion, anticipating some controversy. Amy was the first to speak. “I find the last point to be quite a provocative statement. How can perpetrators of violence and abuse also bear the image of God?

“When I think about some of my friends in the #MeToo movement,

“I guess that the I think that this will be a rough one for many to take in and process. How do we think about this in our church?” perpetrator is made in Zachary nodded. “Yes, are we saying that the violent image or the the image of God, but perpetrator image is part of the image of God? I can’t quite accept that.” that the abuse does not Paula. “I know that is hard. But do we say theologically - that bear the image someone who causes harm - ‘there's the image of God’?” of God.” Amy thought about this. “I guess that the perpetrator is made in the image of God, but that the abuse does not bearing the image of God.” Bella nodded. “As a parent, the idea of bear the image of God makes sense when I think about my child because I think no matter how much harm my child caused it wouldn’t keep me from loving my child.” Joel. “Yes, and that your child carries your DNA and all the things you have invested in them. That doesn't change. All the hopes and blessings that you hoped for that child. That doesn't change.” Meagan. “So, what does it mean for us if perpetrators are also loved by God and made in the image of God? What does it mean for how we treat them? Or what we do with them or how we integrate them into our faith community? How do we hold them and the person that was hurt at the same time? Do we hold them equally? Both survivor and perpetrator bear the Image of God and have value and worth in God’s eyes.” Joel. “This is quite a hard discussion. My question is -- is there a difference between grace and accountability?” Zachary. “And what about forgiveness? Can you have grace without accountability? What about restitution? Can you have forgiveness without these?” Lin hesitated before she answered, but the group nodded encouragement. She spoke softly. “I think it’s really hard to have full forgiveness without accountability because we are so tied up and interdependent in community. What are the parts I can let go and accept without holding resentment?” Paula nodded. “To me, that is the hard part about forgiveness - not having it be dependent on what the other person does and that it really is about me and my process.

“But is that forgiveness if it’s not asked for or sought? Do you forgive someone who doesn’t feel like they need to be forgiven or haven't gone through the steps of wanting to be forgiven for what they’ve done?” Bella looked at Paula and smiled. “I’ve heard forgiveness being talked about ‘releasing oneself’, not being constrained by that other person. I really like that.” “... the person who experienced the harm should not be expected to forgive.”

Forgiveness or reconciliation

Lin felt moved to speak. “I know that this might sound hard, but I think one of the big practical pieces for me about forgiveness is to not set it as an expectation. That the person who experienced the harm should not be expected to forgive.” Meagan agreed. “I’ve often talked about the difference between forgiveness and reconciliation. That we often get that confused - that forgiveness is the pathway to reconciliation, but that is not always the case.” Paula looked at Amy. “I really like your distinction about ‘loved by God’, not necessarily bearing the image of God.” Amy listened closely. “Well, what I meant was that the part of the person that is the perpetrating part does not bear the image of God. But both the victim and the perpetrator are bigger than the parts of their story.” Paula nodded. “For me, the place where this becomes real is where and how we are as a community of faith with people on all sides of these experiences. That is why the issue of accountability is important and respecting the image of God within them is calling them out and holding them accountable in an effort to reconnect them with the image of God that is in them.”

... the person who has caused hurt has been through something themselves that has separated them from the ‘Imago Dei’ within them and that our job is not to punish them but to call them back to that.

Meagan agreed. “And maybe this is part of a trauma informed way of approaching people who do harm. How to do so without judgement, but to come at it with a deep curiosity and with an understanding that the person who has caused hurt has been through something themselves that has separated them from the ‘Imago Dei’ within them and that our job is not to punish them but to call them back to that. How do we do that without dismissing or excusing or saying ‘you’ve had hard things happen in your life, so we won’t hold you accountable for what you’ve done’?” Lin smiled. “I love your language of ‘calling people back’! It’s invitational rather than judgementally demanding.” “I like it, too,” offered Paula, “but it’s really complicated and stirs up a lot of feelings. This is one that we need to help each other with to stay spiritually grounded and rooted in trauma conscious, healing centered principles. Love is what heals and calls people back to their Imago Dei, but sometimes it’s hard to know what it means to love.” The Bible study closed on a reflective note. After the benediction, everyone left deep in thought.