I found the application for STAR – Strategies for Trauma Awareness and Resilience – while surfing the net late at night. I was searching for some type of retreat or renewal, something that would help me sort through the grief of my grandmother’s death and the early stages of burnout in my church. My wife was surprised that the STAR description caught my attention. I had not been a victim of trauma. Trauma was not something I had talked about. I wasn’t even sure what the connection was, but I was drawn to the training.
After completing the STAR workshops, I tried to figure out how to adapt my STAR experience to my ministry with youth. Along the way I had an epiphany. The description of trauma victims seemed closely linked to the psychological issues and difficult experiences of adolescence. I started to reorient my middle-school youth ministry. I treated both the youth and parents, who were living in a time of constant change and upheaval, as people who were experiencing trauma. I provided resources and I asked questions that reframed their perspective. The results were positive.
(Photo by Rachel Titiriga via Flickr)
If you live or work with young people, it’s likely that you’ve felt their enthusiasm when a good idea catches their imagination, or listened to their laughter and banter as they hang out with friends.
But you may also observe behaviors that concern you: irritability, anger, aggressiveness, withdrawal, feeling sad, substance abuse, cutting, or getting in trouble with the law.
The root of distress in young people can be trauma, the result of experiencing or witnessing something that involves a threat to survival. Or the trauma can be from growing up in an unsafe environment where layers of trauma are undercurrents that can explode on a daily basis.
Viewing young people’s experiences and behaviors through a trauma lens provides a way of understanding them, and of knowing how to reach out in supportive ways.
Lost in translation? (Koru photo adapted from Jonathon Colman via Flickr.)
When a few of us on staff and faculty at the Center for Justice and Peacebuilding (CJP) came together last year to begin discussing the possibility of doing an online course – something we had never done before – we were met with some resistance, not the least of which came from Howard Zehr, Professor of Restorative Justice at CJP and a pioneer in the field.
Fast-forward one year: Howard and Brenda Waugh (MA ’09) are now three weeks into teaching the class, “Recovering the Vision: Conversations on Restorative Justice,” which is being carried out completely online. The students – all practitioners – hail from diverse locales in North America, Europe, and Australia. First-year MA student, Jenn Bricker, and I have had the pleasure of helping Howard and Brenda facilitate this course. And from deep skepticism, Howard has now become a strong advocate of the possibilities of CJP doing more online. What happened in the course of that year?
Carl Stauffer (center), practicing the art
We were stunned to silence as a hushed whisper fell over the meeting hall. Representatives of the “enemy” village had just walked in unexpectedly, interrupting a community peace meeting we were facilitating. Vusi, my South African colleague and I had been toiling for months on a peacebuilding process in Majola, a rural region of the Eastern Cape Province in South Africa, consisting of 32 villages dotting the mountain side. Vusi and I had been invited by community leaders to accompany the Majola region in a quest for peace after the shooting death of two high school girls in January of 2001. These young girls, in school uniform and unarmed were caught in cross-fire while walking to school. This was more than the community could bear and a call to end this decadal violence was sounded.
In the 1960s this “enemy” village started a cycle of violence when they assassinated a chief from another village. In retaliation, the offended village raided the offending village and stole all their cattle (stock-theft). The revenge cycle of stock-theft continued with other villages being drawn in and an increasing number of killings occurring among the cattle thieves on both sides. In December of 1998, after decades of raids and violence, a gun battle broke out in the community leaving 16 persons dead in its wake. The national army was called in to stop the killing and restore “order.”
David Anderson Hooker, instructor at SPI 2012
After teaching at EMU during the regular terms and at the Summer Peacebuilding Institute (SPI) for a number of years, this past September I began a PhD program at the University of Tilburg in the Netherlands, where my general area of study is Social Construction. This summer I will be teaching again at SPI, facilitating Multi-party Conflict Resolution as well as a training session for STAR: Strategies for Trauma Awareness & Resilience.
My social constructionist perspective impacts the way I frame multi-party conflict because in my estimation there is not one “reality” that we are helping people to see, but rather the process of multiparty mediation and consensus-building is to create a shared meaning and an agreement about how to collaborate and “perform the meaning” that is made.
STAR workshops combine aspects of psychosocial trauma, restorative Justice, conflict transformation, community peacebuilding, and spirituality toward the development of healthy individuals, communities, and societies. In STAR it is interesting to consider that all of those fields, even spirituality, can be thought of as metaphorical frames in a process of assisting individuals and communities in establishing positive peace. Negative peace is simply the absence of war; whereas Galtung and others describe ‘positive peace’ as a circumstance in which structural violence and the impediments to a high quality of life are also removed at the interpersonal, intrapersonal, societal, and global/environmental level.
Roy Hange, instructor of "Faith-based Peacebuilding" at the Summer Peacebuilding Institute
Over the years of teaching faith-based peacebuilding I have met students who are heroes of hope. Among them were:
- A nurse trainer who educates student nurses from three religious backgrounds to work with patients from the same three religious backgrounds. This nurse came with a vision to incorporate peacebuilding into the education of nurses.
- A professor of peacebuilding who has worked with former militants from religiously oriented conflicts and instilled in them a vision for peacebuilding. This student came with the vision of a better future for his country and faith community.
- A woman peacebuilder who returned to her war-torn country with a new vision for how the work of faith-based peacebuilding can bring hope. This student came with the vision for an end to war in her country.
- A producer of children’s television programming with a vision of integrating peacebuilding with the dominant faith of her home country. This student came with the vision that the next generation in her country would not face the challenges she did.
I have also seen fascinating things happen when these heroes of hope become friends in joining their visions and experiences in classroom discussions that spill over into lunch time conversations.
Photo by Jeff Frost via Flickr
In an impassioned op-ed piece over at NationofChange, Christopher Petrella paints a troubling picture of the state of corrections in the United States and the paths which brought us here. Particularly troubling is what Petrella calls “the circuitous pathways between race, citizenship, containment, and profitability.”
Not only is the phenomenon of for-profit prisons becoming more common, in the midst of state budget crises across the nation, California is even suggesting that inmates pay for the services of the correctional facilities to which they’re being sent. How inmates from predominantly impoverished backgrounds would actually be able to pay for those services (they couldn’t) is part of the scheme. Even after leaving facilities, ex-offenders would then be financially indebted to the facilities, effectively shifting their “incarceration” to another form, economic. As Petrella point out, these people cease to be “criminals” in the eyes of the system and now become “consumers.”
Negotiating at Occupy Chicago; (Photo by Michael Kappel via Flickr)
James Cavanaugh, a retired ATF executive, offers a good picture of the role of police in the #occupy movement in this op-ed piece posted to Tickle the Wire, a site focused on federal law enforcement.
Most notably, he encourages the “greatly underutilized” resources of police negotiators to form relationships and build trust with #occupy movement leaders, and to coordinate plans on a day-to-day basis. As Cavanaugh states, “It does not mean that the police will do everything that the protesters want, but it insurers that police will not act without first building trust and communication.”
This to me seems right on. Part of the problem I’ve seen in citizen coverage of police presence in the #occupy movement is the militarized/SWAT stance. Granted, there is also a problem with how many in the movement view and antagonize police (including in said citizen coverage), so it’s not like protesters are beyond implication. Less emphasis should placed on militarized police forces and more placed on building collaborative relationships with protesters, and a segment of protesters/citizen journalists should stop demonizing the police. Such moves could encourage an already mostly-nonviolent movement to stay that way, and keep them on course toward substantive change.
Carl Stauffer, PhD
In the marketplace of ideas, the concepts and language of reconciliation have become quite popularized and at the same time diluted. Coming out of the turmoil of the South African political transition of the 1990s, it became abundantly clear to me that the term reconciliation was easily hijacked to serve the particular interests of any number of sociopolitical groupings.
For some, reconciliation was used to describe the political process of power-sharing. For others it referred to new political and legal democratic reforms that allowed former enemies to live together without killing each other. Still others would have used the term to describe a “good working relationship” with persons of another culture or race. While all of these notions have linkages to genuine reconciliation, they are only parts of the whole.
Authentic reconciliation requires us to move beyond mere social tolerance or political coexistence. It is concerned with repairing harmony in the life of a community or nation. By harmony, I mean the restoring of meaningful relationships—relationships of dignity, trust and collaboration. Harmony also infers a collective concern for the common good and a shared future view that gives hope and motivation to the idea of unity.1
Leymah Gbowee (MA '07), 2011 Nobel Peace laureate
On Friday of last week, I had the most fun day at work ever. I had the fortune of being the web & social media nerd for the alma mater of a Nobel Peace Prize winner! Liberian nonviolent peace activist, Leymah Gbowee, was one of three women to win the 2011 prize. She is also a 2007 alumna of Eastern Mennonite University’s Center for Justice and Peacebuilding (CJP), where I have been studying and working for the past three years. Leymah has been back on campus a time or two since I arrived in 2008, and I even got to hang around behind the camera while one of my teacher-colleagues, Paulette Moore, filmed this short interview with Leymah about her time at EMU. She is truly an amazing person and commands a powerful presence when you’re around her.
In my 10+ years as a professional web nerd, I’ve never been involved in anything that’s “gone viral,” until Friday. We weren’t caught completely off-guard at CJP, as we’d been hearing rumors of Leymah’s being considered for the prize for months. But that still didn’t prepare for me for riding the social media tidal wave on Friday morning, when the winners were announced. It was the quickest 5.5 hours of my professional life, keeping track of the activity on Facebook and Twitter, watching with amazement when at one point on Friday morning, “Leymah Gbowee” was one of the top-trending phrases in the U.S. on Twitter. When the digital dust settled by Monday morning and I checked stats, I saw that the EMU website as a whole doubled its traffic on Friday alone, not to mention the thousands of “likes” on the EMU News article which announced her winning.