Nathalie Hemphill

Application to Multicultural Awareness

From my understanding of historical trauma, it is something that is not just in the past, it

is something that is still happening right now. It is the cumulative emotional and psychological

harm of an individual and/or group of individuals that is caused by a traumatic event or

experience that is still affecting the future generations of that individual and/or group. Thus,

events from the past are still affecting people today on many levels . This therefore creates a

cyclical pattern of trauma that is passed down through generations . Because this trauma has not

fully been dealt with and continues to not be dealt with, it gets passed down through generations

often unconsciously and is manifested through behaviors, beliefs and thought processes.

Evans and Campbell describe a framework for understanding historical trauma . The

concept of historical and intergenerational trauma was developed to explain the unending cycles

of trauma that occur in certain communities, particularly idigenous communities around the

world (Evans and Campbell 2008). Historical trauma has three main elements that include a

specific trauma, the trauma must be shared by a group of people, and the trauma must span

across multiple generations that can lead up to today . Those that are alive today may experience

trauma-like symptoms without actually having gone through the trauma themselves . Historical

trauma is distinct from intergenerational trauma in that it is shared by a group and its members

whereas intergenerational trauma the trauma re-occurs to family generations (Evans and

Campbell 2008). Examples of such trauamas include but are not limited to genocide, murder,
rape, loss of culture, forible separation of families and communities, etc . The effects of these

types of traumas are limitless. They include behavioral, emotional, psychological and spiritual

effects.

Historical trauma occurs on at least two levels which include the individual and societal

levels (Evans and Campbell 2008). The trauma occurs both directly and/or indirectly for both . At

the individual level, one can experience events similarly to those that their parents or

grandparents went through. Consequently, this leads to further the cycle of psychological

problems. This can also be indirectly experienced as traumatic events lead to poor parental

mental health or poor parenting styles. This affects children mostly in that it increases stress for

the children. These cycles repeat themselves throughout communities and thus creates

intergenerational trauma (Evans and Campbell 2008). Many communities that have indigenous

origins experience higher rates of mental and emotional and physical illness. The trauma

continues to impact individuals and families’ health, mental health as well as a sense of identity .

Many of these communities also unfortunately, have higher rates of substance abuse (Evans and

Campbell 2008). This persistent cycle of trauma has threatened the overall vibrancy of these

cultures around the world.

I personally believe that colonialism and the mass displacement of entire cultures has

contributed tremendously to the suppression of many cultural practices of cultures across the

globe. With colonialism we have many traumas performed to the cultures that have been

colonized. When trauma hits communities, these communities are not able to go about living the
way they were living. They’re unable to share and connect with one another and thus are unable

to pass down their cultural practices to future generations . This is a major way of suppressing

other cultures (Solomon and Wane 2005). This is why I think many modalities and ways of

healing are now deemed as “alternative” as opposed to being just a common modality to heal.

Another way that cultural practices are suppressed is through microaggressions .

Microaggressions are everyday verbal and/or behavioral actions that communicate negatively

towards any group. They can be intentional or unintentional (Evans and Campbell 2008). This

contributes tremendously to the suppression of different cultures’ practices, especially in the

United States, in my opinion. Many healing modalities and alternative ways of healing are often

connected to shame, as they are not considered “real” compared to Western medicine . Many

people might dismiss these practices and this causes people to suppress them. Western medicine

is simply just more dominant in the West and that contributes to the ongoing suppression of other

ways of healing for many cultures that live in the West.

One way of integrating my awareness of culturally suppressed practices and culturally

different ways of understanding healing, health and wellness into my work is aid in reconnecting

my clients to their own culture. If possible, we can look into their ancestry and historical

narratives and also look at their own family trauma . These are ways to help process and grieve

and eventually create new historical narratives (Solomon and Wane 2005). These can help the

healing process tremendously.

 By helping them look back and process they are able to access other ways of being and

behaving that does not stem from the trauma. For example, if one is out of touch with their own

cultural understanding of healing such as using herbs or performing cleansing rituals, we can

look into ways they can reconnect with that part of their cultural ancestry. These types of cultural

ceremonies may have been suppressed because of the trauma long ago . Reconnecting them with

a part of their own lineage and culture can have tremendous healing effects on the psyche and

spirit of the individual. I believe that getting curious about their culture and families can be one

way to open the doors to healing they do not have currently.

It is important to be aware that the way one views their health and well being is entirely

dependent on their culture and upbringing. We are all obviously from different backgrounds so it

is vital to keep that in mind when going into the counseling world . The field of counseling and

therapy itself is very Eurocentric as it is drawn from theories and understandings of European

view of human behavior. Most cultures have ways of working through life’s circumstances and

many may be viewed as odd or psuedo-science.

Personally, I never really realized that until coming here to SWC . I am a first generation

American as well as a first generation college student. My family has never gone through

therapy or counseling, but we have always had other ways of healing and working through our

issues. Reading the Chevez article was actually really odd for me. I tried to read it as objectively

as possible, but as a Hispanic american, it felt odd to get through . I found myself having an

emotional reaction that I was not expecting. Having to read about concepts that are inherent to
me and my beliefs was interesting. I grew up often having “limpias” performed on me with an

egg and other objects. To me, that was normal and an apparent option to do in times of distress . I

think it is super important to have clients discuss and share what cultural beliefs and practices

they like to do. We can only ask them how we can offer support.

What I do find interesting that is highlighted in the Chevez article is that it is very

apparent that there is a connection between our social and emotional worlds and our illnesses

(Chevez 2005). I think that this is a key concept to get our clients to connect with within

themselves and being mindful of their own beliefs about this is key to their own healing and

success. I think this is key in working with clients from any background. Thus, it is my

responsibility as a future counselor to get in touch with my own trauma background and

understand that it is different for every individual on the planet.