How We Suffer How We Heal from the Wounds of Racism .

1. How We Suffer�How We Heal from the Wounds of Racism�. Welcome Introductions Presentation Title We are not used to starting with a discussion of racism by talking about suffering [change slide]Welcome Introductions Presentation Title We are not used to starting with a discussion of racism by talking about suffering [change slide]

2. �..We are used to being more rational and starting with the presenting symptom of racism itself. However, in our view, racism is only one manifestation of human suffering and therefore, a meditation on suffering can open doorways that a more �frontal� approach�through the intellectual analysis of social or political conflicts�may not. In this presentation, we are going to tell you about some methods we are experimenting with in our class entitled �Story and Healing��how we are combining intellectual concepts and ideas with experiential learning to create a dynamic learning experience which hopefully backs students into thinking in new ways about cultural difference, racism, the causes of racism, and their own relationship to it. �..We are used to being more rational and starting with the presenting symptom of racism itself. However, in our view, racism is only one manifestation of human suffering and therefore, a meditation on suffering can open doorways that a more �frontal� approach�through the intellectual analysis of social or political conflicts�may not. In this presentation, we are going to tell you about some methods we are experimenting with in our class entitled �Story and Healing��how we are combining intellectual concepts and ideas with experiential learning to create a dynamic learning experience which hopefully backs students into thinking in new ways about cultural difference, racism, the causes of racism, and their own relationship to it.

3. History of �Story and Healing� A. First year Slavic folklore class w/focus on Slavic oral literature B. Combined forces w/John Alexander who has background in African-American literature C. Worked to find points of convergence between folklore/anthropology disciplines and literary studies D. Shared interest in everything from oral traditional narratives (folktales to rap music to epic in film and traditional cultures) E. Shared interest in psychotherapeutic and spiritual perspectives E. Shared personal interest in healing modalities, meditation, creativity, non-traditional definitions of healing and wholeness, etc. F. Political interest in addressing in personal lives and in teaching the roots of racism and the suppression of the indigenous peoples in the U.S. History of �Story and Healing� A. First year Slavic folklore class w/focus on Slavic oral literature B. Combined forces w/John Alexander who has background in African-American literature C. Worked to find points of convergence between folklore/anthropology disciplines and literary studies D. Shared interest in everything from oral traditional narratives (folktales to rap music to epic in film and traditional cultures) E. Shared interest in psychotherapeutic and spiritual perspectives E. Shared personal interest in healing modalities, meditation, creativity, non-traditional definitions of healing and wholeness, etc. F. Political interest in addressing in personal lives and in teaching the roots of racism and the suppression of the indigenous peoples in the U.S.

4. Social science research methods include�. Observation Creation of a record Elucidation of patterns and processes Analysis Interpretation In order to teach folklore and anthropology, one must teach students how to do fieldwork, the process of going into a group or culture and observing behavior, collecting materials (tales, etc.) or creating a record. Through this process, patterns and processeses are elucidated and lead to analysis and interpretation. This process of observation is not usually natural for most students these days, as they are very used to living completely at home in their own reality and are often not presented with other realities, cultures or views of the world�particularly students of White Western European origins.In order to teach folklore and anthropology, one must teach students how to do fieldwork, the process of going into a group or culture and observing behavior, collecting materials (tales, etc.) or creating a record. Through this process, patterns and processeses are elucidated and lead to analysis and interpretation. This process of observation is not usually natural for most students these days, as they are very used to living completely at home in their own reality and are often not presented with other realities, cultures or views of the world�particularly students of White Western European origins.

5. To build these types of skills, from the original iteration of the course, a personal reflection component has been included by requiring students to use a web-based tool called Electronic Folio (E-folio). They submit weekly journals on a variety of personal topics with relevance to the intellectual material. In this way, we hoped through observation of their own lives, they would begin to make empathic connections to the lives of others and to see patterns and processes in both.To build these types of skills, from the original iteration of the course, a personal reflection component has been included by requiring students to use a web-based tool called Electronic Folio (E-folio). They submit weekly journals on a variety of personal topics with relevance to the intellectual material. In this way, we hoped through observation of their own lives, they would begin to make empathic connections to the lives of others and to see patterns and processes in both.

6. For instance, when dealing with the Slavic genres of heroic epic and funeral laments�texts generally associated with death or the destruction of war, we asked students to explore a �personal war zone� experience in their own lives. We also looked at epics in modern film, such as Saving Private Ryan.For instance, when dealing with the Slavic genres of heroic epic and funeral laments�texts generally associated with death or the destruction of war, we asked students to explore a �personal war zone� experience in their own lives. We also looked at epics in modern film, such as Saving Private Ryan.

7. After 9/11, we incorporated a journal about each person�s experience of that day. Our goal is to have students experience how narratives heal through comparing their own related personal issues and to the patterns and processes in other cultures. This is a generic skill which can serve them well in many contexts both personally and professionally in the future.After 9/11, we incorporated a journal about each person�s experience of that day. Our goal is to have students experience how narratives heal through comparing their own related personal issues and to the patterns and processes in other cultures. This is a generic skill which can serve them well in many contexts both personally and professionally in the future.

8. Elucidating the role of narrative in the healing process�.. Unconscious processes Identity formation In order to tease out the role of narrative in the healing process, whether folktales, epics, rap, film, or any other creative genre, we encourage the students to look beneath the surface at unconscious process and to consider the question of how identity is formed in human societies. Who am I? is the question they are supposed to respond to. How have national origin, race, ethnicity, gender or other classifications impacted their self-identity? How is identity formed within other cultural realities, whether Slavic, African-American or others? We use Beverly Tatum as our foundation text on the psychology of identity formation.In order to tease out the role of narrative in the healing process, whether folktales, epics, rap, film, or any other creative genre, we encourage the students to look beneath the surface at unconscious process and to consider the question of how identity is formed in human societies. Who am I? is the question they are supposed to respond to. How have national origin, race, ethnicity, gender or other classifications impacted their self-identity? How is identity formed within other cultural realities, whether Slavic, African-American or others? We use Beverly Tatum as our foundation text on the psychology of identity formation.

9. Contemplation of the self�. Participant observer of cultural forms vs. Observing ego of mind, body, emotions As we continued to develop the course, I became interested in more explicitly incorporating my own experience as a long-time meditation practitioner. I have myself experienced and observed the natural connections between the role of the participant observer in social science fieldwork practices and the observing ego in the practice of meditation. The form of meditation I use and which is common in many Asian traditions involves a very focused concentration on the arising phenomena of experience, both inner and outer� On the cushion, one observes the breath, the sensations in the body, the chatter in the mind and the rise and fall of emotions. One labels these processes�.thinking, thinking�..feeling feeling�.etc.As we continued to develop the course, I became interested in more explicitly incorporating my own experience as a long-time meditation practitioner. I have myself experienced and observed the natural connections between the role of the participant observer in social science fieldwork practices and the observing ego in the practice of meditation. The form of meditation I use and which is common in many Asian traditions involves a very focused concentration on the arising phenomena of experience, both inner and outer� On the cushion, one observes the breath, the sensations in the body, the chatter in the mind and the rise and fall of emotions. One labels these processes�.thinking, thinking�..feeling feeling�.etc.

10. Journaling is another way of observing the mind and emotions, exploring the nature of the self.Journaling is another way of observing the mind and emotions, exploring the nature of the self.

11. �Traumatic events are extraordinary, not because they occur rarely, but rather because they overwhelm the ordinary human adaptations to life�.[they] involve threats to life or bodily integrity, or a close personal encounter with violence and death. They confront human beings with helplessness and terror, and evoke the responses of catastrophe.� Judith Lewis Hermann, M.D., Trauma and Recovery Part of the process of meditation is also observing the phenomenon of human suffering---suffering comes in all forms all day long�physical discomfort, emotional pain, the frantically chattering mind� And since we wanted our students to consider the effects of trauma on individuals and society, it was necessary to introduce them to the unfolding theories of Post-traumatic Stress Disorder in the West. Judith Lewis Hermann, in her groundbreaking work, Trauma and Recovery, writes�Part of the process of meditation is also observing the phenomenon of human suffering---suffering comes in all forms all day long�physical discomfort, emotional pain, the frantically chattering mind� And since we wanted our students to consider the effects of trauma on individuals and society, it was necessary to introduce them to the unfolding theories of Post-traumatic Stress Disorder in the West. Judith Lewis Hermann, in her groundbreaking work, Trauma and Recovery, writes�

12. Post-traumatic Stress Disorder (PTSD) Life-threatening events Nightmares Flashbacks Insomnia Detachment/estrangement Related disorders (depression, panic, etc.)

13. While also asking students to examine in their own hearts and minds the impact of suffering on themselves, their families and others seemingly distant from them�. We also ask them to be a compassionate witness to and thus to consider the impact on the individual and society of war, ethnic genocide, slavery, and other dramatic and severe forms of violence against others. What are the psychological costs? How does the mind and body heal from terrible events? While also asking students to examine in their own hearts and minds the impact of suffering on themselves, their families and others seemingly distant from them�. We also ask them to be a compassionate witness to and thus to consider the impact on the individual and society of war, ethnic genocide, slavery, and other dramatic and severe forms of violence against others. What are the psychological costs? How does the mind and body heal from terrible events?

14. And what if they do not heal? Then what happens? How do those wounds manifest over time and through the generations? And what if they do not heal? Then what happens? How do those wounds manifest over time and through the generations?

15. "No 'healing', no apologies, no memorials, nothing can possibly compensate for the damage done and the pain inflicted....The only thing we can possibly do, twenty years too late, is to try and tell the truth." Eric Bergerud, Red Thunder, Tropic Lightning, Boulder, CO: Westview Press, 1993, cited on the web site: http://www.vwip.org/vwiphome.html. What stories are told and why?What stories are told and why?

16. Narrative of�.. Victimization Trauma Brilliance or genius Creative action Sexual conquest Hope Eternal love Etc What narratives take hold in the individual and collective psyche�narratives of trauma, narratives of hope, narratives of victimization, narratives of transcendence or enlightenment�that bring the body/mind into balance or that reflect the underlying dis-ease? What narratives take hold in the individual and collective psyche�narratives of trauma, narratives of hope, narratives of victimization, narratives of transcendence or enlightenment�that bring the body/mind into balance or that reflect the underlying dis-ease?

17. What images are drawn upon repeatedly and how do they visually express these narratives and perhaps the inner urge to heal? Or that keep the wound fresh?What images are drawn upon repeatedly and how do they visually express these narratives and perhaps the inner urge to heal? Or that keep the wound fresh?

18. Sultan Murad fell on level Kosovo! And as he fell he wrote these few brief words Sent them to the castle at white Krushevats To rest on Lazar's knees in his fine city. "Lazar! Tsar! Lord of all the Serbs, What has never been can never be: One land only but two masters, A single people who are doubly taxed; We cannot both together rule here, Therefore send me every tax and key, Golden keys that unlock all the cities, All the taxes for these seven years, And if you do not send these things at once, Bring your armies down to level Kosovo And we'll divide the country with our swords ..." And how do the stories repetitively told within cultures point to ancient traumas that get reenacted consciously and unconsciously within families, communities and nations, such as the ancient hatred between the Kosovo Serbs and the Croatians memorialized in this 16th century epic which is sung even to this day in Serbia and which was used by Milosevic to drum up ethnic hatreds in service of his megalomaniaical gains. And how do the stories repetitively told within cultures point to ancient traumas that get reenacted consciously and unconsciously within families, communities and nations, such as the ancient hatred between the Kosovo Serbs and the Croatians memorialized in this 16th century epic which is sung even to this day in Serbia and which was used by Milosevic to drum up ethnic hatreds in service of his megalomaniaical gains.

19. Three-pronged heuristic inquiry: Narrative Suffering healing So, as the course moves along, the students engage with the three-pronged inquiry into narrative, suffering and healing within Slavic culture�usually by this generation felt to be a very distant, unthreatening, neutral territory�or through events which are personally referential, no matter what their race, sex, ethnicity, sexual preference, religion, etc.�9/11, for instance. Through journaling and meditation, they have explored their own suffering, watched and labeled the arising phenomena in their own minds and bodies and perhaps have started to see interconnections between their inner and outer realities. We thus seek to awaken them to new interconnections long before we enter the tricky territory of racism. So, as the course moves along, the students engage with the three-pronged inquiry into narrative, suffering and healing within Slavic culture�usually by this generation felt to be a very distant, unthreatening, neutral territory�or through events which are personally referential, no matter what their race, sex, ethnicity, sexual preference, religion, etc.�9/11, for instance. Through journaling and meditation, they have explored their own suffering, watched and labeled the arising phenomena in their own minds and bodies and perhaps have started to see interconnections between their inner and outer realities. We thus seek to awaken them to new interconnections long before we enter the tricky territory of racism.

20. We enter racism through the back door by including a contemplation of the effects of slavery on the human psyche. We make connections to post-traumatic stress disorder as understood by Hermann. Through the graphic images portrayed so compellingly of the slave ships in Stephen Spielberg�s film Amistad, we enable them to be a witness to history. We enter racism through the back door by including a contemplation of the effects of slavery on the human psyche. We make connections to post-traumatic stress disorder as understood by Hermann. Through the graphic images portrayed so compellingly of the slave ships in Stephen Spielberg�s film Amistad, we enable them to be a witness to history.

21. Post-traumatic slavery disorder Patricia Neumann-Toth�s theory based on her experiences with an African-American community in Maryland Practices of sexual violence in the 18th and 19th centuries Causing inter-generational harm

22. Newman-Thoth only dealt with the potential impact on the victims of slavery�the slaves�she did not flesh out in full the impact on the witnesses and perpetrators. Studies show that PTSD is not only suffered by victims, but by witnesses of traumatic acts and by the perpetrators themselves. In other words, even the slave masters may have suffered from PTSD. Newman-Thoth only dealt with the potential impact on the victims of slavery�the slaves�she did not flesh out in full the impact on the witnesses and perpetrators. Studies show that PTSD is not only suffered by victims, but by witnesses of traumatic acts and by the perpetrators themselves. In other words, even the slave masters may have suffered from PTSD.

23. We then use the well-known video The Color of Fear to show the painful legacy of slavery in the present and to open up discussion about story and healing in action. From this, we then ask the students to explore their own feelings and thoughts about what they have witnessed and how it reflects their own inner processes. They are asked to confront through direct, first-hand personal experience of others, the suffering of all of us. In the case of white students, where there is resistance to the idea of white privilege, they are confronted with the stories of the black men in the video. From this, we hope a heart-to-heart discussion will get spurred within the class as a whole.We then use the well-known video The Color of Fear to show the painful legacy of slavery in the present and to open up discussion about story and healing in action. From this, we then ask the students to explore their own feelings and thoughts about what they have witnessed and how it reflects their own inner processes. They are asked to confront through direct, first-hand personal experience of others, the suffering of all of us. In the case of white students, where there is resistance to the idea of white privilege, they are confronted with the stories of the black men in the video. From this, we hope a heart-to-heart discussion will get spurred within the class as a whole.

24. Experience is everything�.. This summarizing the methods and intellectual materials we use in class, but since we know experience is everything, we would like to lead you through a meditation we use in class for about 10 minutes and have some brief discussion afterwards before we tell you the results we have seen in our class.This summarizing the methods and intellectual materials we use in class, but since we know experience is everything, we would like to lead you through a meditation we use in class for about 10 minutes and have some brief discussion afterwards before we tell you the results we have seen in our class.

25. Successes�. Student testimonials Over the four years we have taught our course, we have largely felt our methods were met with success. Reports by students in E-folio, as well as in the course evaluations at the end of the semester have said our course was �life-changing�, �the best course� they�ve taken at UVA, the only course where they felt comfortable talking about the difficult issue of race. Students have additionally stated that the course gave meaning to their other courses and has opened their eyes to a new way of seeing themselves and the world. Elizabeth Thompson was a former student in the Spring, 2001 iteration of the course and will speak briefly about her experience. Over the four years we have taught our course, we have largely felt our methods were met with success. Reports by students in E-folio, as well as in the course evaluations at the end of the semester have said our course was �life-changing�, �the best course� they�ve taken at UVA, the only course where they felt comfortable talking about the difficult issue of race. Students have additionally stated that the course gave meaning to their other courses and has opened their eyes to a new way of seeing themselves and the world. Elizabeth Thompson was a former student in the Spring, 2001 iteration of the course and will speak briefly about her experience.

26. We have only experimented for one semester with meditation. The benefits of it were somewhat intangible after one semester or experimenting with it. We originally thought it would be a useful tool to lead students to noticing the detritus of biased thoughts about others whom appear different. For instance, I gave them the example of the thoughts that often arise in me unbidden when a black man approaches me as I walk along a sidewalk�the thoughts of apprehension�even though I know intellectually that such thoughts are based on racism biases and fears that are in the very air we breathe. It was these types of experiences we hoped students would begin to have. But, as this student�s journal entry shows, they did not immediately start to be able to identify these types of thoughts. But meditation did trigger other thought processes. We have only experimented for one semester with meditation. The benefits of it were somewhat intangible after one semester or experimenting with it. We originally thought it would be a useful tool to lead students to noticing the detritus of biased thoughts about others whom appear different. For instance, I gave them the example of the thoughts that often arise in me unbidden when a black man approaches me as I walk along a sidewalk�the thoughts of apprehension�even though I know intellectually that such thoughts are based on racism biases and fears that are in the very air we breathe. It was these types of experiences we hoped students would begin to have. But, as this student�s journal entry shows, they did not immediately start to be able to identify these types of thoughts. But meditation did trigger other thought processes.

27. Generally, when you look at students� general comments about the overall usefulness of meditation, it is clear that the benefits, though not directly correlated in their minds to the intellectual material in the class and particularly to material on racism�..that there was a settling in process�a learning to observe the mind and thus a development of a level of comfort with such a process, perhaps enabling them to sit more steadily with new and uncomfortable concepts such as white privilege and to listen to other students� experiences of racism. Generally, when you look at students� general comments about the overall usefulness of meditation, it is clear that the benefits, though not directly correlated in their minds to the intellectual material in the class and particularly to material on racism�..that there was a settling in process�a learning to observe the mind and thus a development of a level of comfort with such a process, perhaps enabling them to sit more steadily with new and uncomfortable concepts such as white privilege and to listen to other students� experiences of racism.

28. Students commented on how comfortable they felt talking about difficult topics which my colleagues and I attribute to the power of the neutral observing witness developed in journaling, meditation and the application of fieldwork theory.Students commented on how comfortable they felt talking about difficult topics which my colleagues and I attribute to the power of the neutral observing witness developed in journaling, meditation and the application of fieldwork theory.

29. While the students in the last iteration of the course were very quiet in discussions on Tatum�s Why are All the Black Kids Sitting Together in the Cafeteria? and on The Color of Fear. [Elizabeth here.] But upon reading their evaluations in which they were asked what they learned that was new about racism, it is clear that a great deal sank in. We call this class our �sleeper��what appeared to be resistance on the surface masked a great deal of movement underneath. The private process of observing the self and expressing that process through writing did have an impact. While the students in the last iteration of the course were very quiet in discussions on Tatum�s Why are All the Black Kids Sitting Together in the Cafeteria? and on The Color of Fear. [Elizabeth here.] But upon reading their evaluations in which they were asked what they learned that was new about racism, it is clear that a great deal sank in. We call this class our �sleeper��what appeared to be resistance on the surface masked a great deal of movement underneath. The private process of observing the self and expressing that process through writing did have an impact.

30. Challenges� We still struggle with how to create an environment where students of color do not feel singled out as the �tokens�. We still struggle with how to create an environment where students of color do not feel singled out as the �tokens�.

31. In the class in which Elizabeth participated, the major breakthroughs seemed to come directly from the diverse membership of the class and from the willingness of both whites and people of color to speak out about their experiences. And yet, we want to hold to the practice of allowing each to participate as they feel inclined and according to each person�s needs for safety. So, in this last class, one of the three African-Americans in the class did express the difficulty of being such a small minority. And because the majority of the members of the class, no matter what their race, seemed to largely be introverts, there were not many whites who spoke openly about their own experiences of racism or their own struggles with the topic. In the class in which Elizabeth participated, the major breakthroughs seemed to come directly from the diverse membership of the class and from the willingness of both whites and people of color to speak out about their experiences. And yet, we want to hold to the practice of allowing each to participate as they feel inclined and according to each person�s needs for safety. So, in this last class, one of the three African-Americans in the class did express the difficulty of being such a small minority. And because the majority of the members of the class, no matter what their race, seemed to largely be introverts, there were not many whites who spoke openly about their own experiences of racism or their own struggles with the topic.

32. Variables�. Multicultural composition of class �Personality� of class Balance between intellectual vs. experiential Motivation to challenge root assumptions Each of the classes we have taught using these methods have differed dramatically in how they have used and responded to the material. Each class has its own �personality, the multicultural composition of the course varies, as does the willingness of its members to share in writing and through speaking. There are also differences in how willing individuals are to have their root assumptions and beliefs challenged. We have also experimented with the delicate balance between intellectual materials versus experiential activities with associated variations in what students come away from the course with. Each of the classes we have taught using these methods have differed dramatically in how they have used and responded to the material. Each class has its own �personality, the multicultural composition of the course varies, as does the willingness of its members to share in writing and through speaking. There are also differences in how willing individuals are to have their root assumptions and beliefs challenged. We have also experimented with the delicate balance between intellectual materials versus experiential activities with associated variations in what students come away from the course with.

33. And yet all of them came away with an understanding of the of the power of storytelling�in testimonials�and in the importance of being a wise participant observer�to actively use the observing ego.And yet all of them came away with an understanding of the of the power of storytelling�in testimonials�and in the importance of being a wise participant observer�to actively use the observing ego.

34. And they all seemed to apprehend that to understand one�s own suffering is to understand another�s, no matter how different are the points of reference in terms of identity.And they all seemed to apprehend that to understand one�s own suffering is to understand another�s, no matter how different are the points of reference in terms of identity.

35. Curricular design for many levels: Methods

36. Curricular design for many levels: Content

37. Content Integration at the Secondary Level

38. Story and Healinghttp://www.faculty.virginia.edu/storyandhealing/Rachel E. Saury, Ph.D.res4n@virginia.eduJohn Alexander, M.A.john@virginia.eduElizabeth Thompson, M.T.ethompson2@albemarle.org