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Shawn Ginwright Ph.D.

From time to time, researchers, policy makers, philanthropy and

practitioners all join together in a coordinated response to address the most

pressing issues facing America’s youth. I’ve been involved with this process

for long enough to have participated in each of these roles. I recall during

the early 1990s experts promoted the term “resiliency,” which is the

capacity to adapt, navigate and bounce back from adverse and challenging

life experiences. Researchers and practitioners alike clamored over

strategies to build more resilient youth.

In the early 2000’s the term “youth development” gained currency and had

a significant influence on youth development programs, and probably more

importantly how we viewed young people. Youth development offered an

important shift in focus from viewing youth as problems to be solved to

community assets who simply required supports and opportunities for

healthy development. Since that time, a range of approaches have

influenced how we think about young people, and consequently our

programmatic strategies. I have, for the most part, attempted to nudge and

cajole each of these approaches to consider the unique ways in which race,

identity and social marginalization influence the development of youth of

color.

More recently, practitioners and policy stakeholders have recognized the

impact of trauma on learning, and healthy development. In efforts to

support young people who experience trauma, the term “trauma-informed

care” has gained traction among schools, juvenile justice departments,

mental health programs and youth development agencies around the

country. Trauma informed care broadly refers to a set of principles that

guide and direct how we view the impact of severe harm on young people’s

mental, physical, and emotional health. Trauma informed care encourages

support and treatment to the whole person, rather than focusing on only

treating individual symptoms or specific behaviors.

Trauma-informed care has become an important approach in schools and

agencies that serve young people who have been exposed to trauma, and

here’s why. Some school leaders believe that the best way to address

disruptive classroom behavior is through harsh discipline. These schools

believe that discipline alone is sufficient to modify undesired classroom

behavior, but research shows that school suspensions may further harm

students who have been exposed to a traumatic event or experience

(Bottiani et al., 2017). Rather than using discipline, a school that uses a

trauma informed approach might offer therapy, or counseling to support

the restoration of that student’s well-being. The assumption is that the

disruptive behavior is the symptom of a deeper harm, rather than willful

defiance, or disrespect.

While trauma-informed care offers an important lens to support young

people who have been harmed and emotionally injured, it also has its

limitations. I first became aware of the limitations of the term “trauma-

informed care” during a healing circle I was leading with a group of African

American young men. All of them had experienced some form of trauma

ranging from sexual abuse, violence, homelessness, abandonment or all of

the above. During one of our sessions, I explained the impact of stress and

trauma on brain development and how trauma can influence emotional

health. As I was explaining, one of the young men in the group named

Marcus abruptly stopped me and said, “I am more than what happened to

me, I’m not just my trauma”. I was puzzled at first, but it didn’t take me long

to really contemplate what he was saying.

The term “trauma informed care” didn’t encompass the totality of his

experience and focused only on his harm, injury and trauma. For Marcus,

the term “trauma informed care” was akin to saying, you are the worst

thing that ever happened to you. For me, I realized the term slipped into the

murky water of deficit based, rather than asset driven strategies to support

young people who have been harmed. Without careful consideration of the

terms we use, we can create blind spots in our efforts to support young

people.

While the term trauma informed care is important, it is incomplete. First,

trauma informed care correctly highlights the specific needs for individual

young people who have exposure to trauma. However, current formulations

of trauma informed care presumes that the trauma is an individual

experience, rather than a collective one. To illustrate this point, researchers

have shown that children in high violence neighborhoods all display

behavioral and psychological elements of trauma (Sinha & Rosenberg

2013). Similarly, populations that disproportionately suffer from disasters

like Hurricane Katrina share a common experience that if viewed

individually simply fails to capture how collective harm requires a different

approach than an individual one.

Second, trauma-informed care requires that we treat trauma in people but

provides very little insight into how we might address the root causes of

trauma in neighborhoods, families, and schools. If trauma is collectively

experienced, this means that we also have to consider the environmental

context that caused the harm in the first place. By only treating the

individual we only address part of the equation leaving the toxic systems,

policies and practices neatly intact.

Third, the term trauma-informed care runs the risk of focusing on the

treatment of pathology (trauma), rather than fostering the possibility (well-

being). This is not an indictment on well-meaning therapists and social

workers many of whom may have been trained in theories and techniques

designed to simply reduce negative emotions and behavior (Seligman

2011). However, just like the absence of disease doesn’t constitute health,

nor the absence of violence constitute peace, the reduction pathology

(anxiety, anger, fear, sadness, distrust, triggers) doesn’t constitute well-

being (hope, happiness, imagination, aspirations, trust). Everyone wants to

be happy, not just have less misery. The emerging field of positive

psychology offers insight into the limits of only “treating” symptoms and

focuses on enhancing the conditions that contribute to well-being. Without

more careful consideration, trauma informed approaches sometimes slip

into rigid medical models of care that are steeped in treating the symptoms,

rather than strengthening the roots of well-being.

What is needed is an approach that allows practitioners to approach trauma

with a fresh lens that promotes a holistic view of healing from traumatic

experiences and environments. One approach is called healing-centered, as

opposed to trauma-informed. A healing centered approach is holistic

involving culture, spirituality, civic action and collective healing. A healing-

centered approach views trauma not simply as an individual isolated

experience, but rather highlights the ways in which trauma and healing are

experienced collectively. The term healing-centered engagement expands

how we think about responses to trauma and offers more holistic approach

to fostering well-being.

!"#$%&'()*#$'+$,#-.)/0$1#/2#&#3$4/0-0#(#/2 A shift from trauma informed care to healing centered engagement (HCE)

is more than a semantic play with words, but rather a tectonic shift in how

we view trauma, its causes and its intervention. HCE is strength based,

advances a collective view of healing, and re-centers culture as a central

feature in well-being. Researchers have pointed out the ways in which

patients have redefined the terms used to describe their illnesses in ways

that affirmed, humanized and dignified their condition. For example, in the

early 1990s AIDS activists challenged the term “gay-related immune

deficiency” because the term stigmatized gay men and failed to adequately

capture the medical accuracy of the condition. In a similar way, the young

men I worked with offered me a way to reframe trauma with language that

humanized them, and holistically captured their life experiences.

A healing centered approach to addressing trauma requires a different

question that moves beyond “what happened to you” to “what’s right with

you” and views those exposed to trauma as agents in the creation of their

own well-being rather than victims of traumatic events. Healing centered

engagement is akin to the South African term “Ubuntu” meaning that

humanness is found through our interdependence, collective engagement

and service to others. Additionally, healing centered engagement offers an

asset driven approach aimed at the holistic restoration of young peoples’

well-being. The healing centered approach comes from the idea that people

are not harmed in a vacuum, and well-being comes from participating in

transforming the root causes of the harm within institutions. Healing

centered engagement also advances the move to “strengths-based’ care and

away from the deficit based mental health models that drives therapeutic

interventions. There are four key elements of healing centered engagement

that may at times overlap with current trauma informed practices but offers

several key distinctions.

·$,#-.)/0$5#/2#&#3$#/0-0#(#/2$)*$#67.)5)2.8 7'.)2)5-.9$&-2"#&$2"-/$5.)/)5-.: Communities, and individuals who experience trauma are agents in

restoring their own well-being. This subtle shift suggests that healing from

trauma is found in an awareness and actions that address the conditions

that created the trauma in the first place. Researchers have found that well-

being is a function of the control and power young people have in their

schools and communities (Morsillo & Prilleltensky 2007; Prilleltensky &

Prilleltensky 2006). These studies focus on concepts such as such as

liberation, emancipation, oppression, and social justice among activist

groups and suggests that building an awareness of justice and inequality,

combined with social action such as protests, community organizing,

and/or school walk-outs contribute to overall wellbeing, hopefulness, and

optimism (Potts 2003; Prilleltensky 2003, 2008). This means that healing

centered engagement views trauma and well-being as function of the

environments where people live, work and play. When people advocate for

policies and opportunities that address causes of trauma, such as lack of

access to mental health, these activities contribute to a sense of purpose,

power and control over life situations. All of these are ingredients necessary

to restore well-being and healing.

·$,#-.)/0$5#/2#&#3$#/0-0#(#/2$)*$5;.2;&-..8 0&';/3#3$-/3$<)#=*$"#-.)/0$-*$2"#$&#*2'&-2)'/$'+ )3#/2)28: The pathway to restoring well-being among young people who experience

trauma can be found in culture and identity. Healing centered engagement

uses culture as a way to ground young people in a solid sense of meaning,

self-perception, and purpose. This process highlights the intersectional

nature of identity and highlights the ways in which culture offers a shared

experience, community and sense of belonging. Healing is experienced

collectively, and is shaped by shared identity such as race, gender, or sexual

orientation. Healing centered engagement is the result of building a healthy

identity, and a sense of belonging. For youth of color, these forms of healing

can be rooted in culture and serves as an anchor to connect young people to

a shared racial and ethnic identity that is both historical grounded and

contemporarily relevant. Healing centered engagement embraces a holistic

view of well-being that includes spiritual domains of health. This goes

beyond viewing healing only from the lens of mental health, and

incorporates culturally grounded rituals, and activities to restore well-being

(Martinez 2001). Some examples of healing centered engagement can be

found in healing circles rooted in indigenous culture where young people

share their stories about healing and learn about their connection to their

ancestors and traditions, or drumming circles rooted in African cultural

principles.

·$,#-.)/0$5#/2#&#3$#/0-0#(#/2$)*$-**#2$3&)<#/$-/3 +'5;*#*$=#..>?#)/0$=#$=-/29$&-2"#&$2"-/$*8(72'(* =#$=-/2$2'$*;77&#**: Healing centered engagement offers an important departure from solely

viewing young people through the lens of harm and focuses on asset driven

strategies that highlight possibilities for well-being. An asset driven strategy

acknowledges that young people are much more than the worst thing that

happened to them, and builds upon their experiences, knowledge, skills

and curiosity as positive traits to be enhanced. While it is important to

acknowledge trauma and its influence on young people’s mental health,

healing centered strategies move one step beyond by focusing on what we

want to achieve, rather than merely treating emotional and behavioral

symptoms of trauma. This is a salutogenic approach focusing on how to

foster and sustain well-being. Based in positive psychology, healing

centered engagement is based in collective strengths and possibility which

offers a departure from conventional psychopathology which focuses on

clinical treatment of illness.

·$,#-.)/0$5#/2#&#3$#/0-0#(#/2$*;77'&2*$-3;.2 7&'<)3#&*$=)2"$2"#)&$'=/$"#-.)/0: Adult providers need healing too! Healing centered engagement requires

that we consider how to support adult providers in sustaining their own

healing and well-being. We cannot presume that adulthood is a final,

“trauma-free” destination. Much of our training and practice is directed at

young peoples’ healing but rarely focuses on the healing that is required of

adults to be an effective youth practitioner. Healing is an ongoing process

that we all need, not just young people who experience trauma. The well-

being of the adult youth worker is also a critical factor in supporting young

peoples’ well-being. While we are learning more about the causes and

effects of secondary on adults, we know very little about the systems of

support required to restore and sustain well-being for adults. Healing

centered engagement has an explicit focus on restoring, and sustaining the

adults who attempt to heal youth- a healing the healers approach. Policy

stakeholders should consider how to build a systems that support adult

youth worker’s well-being. I have supported organizations in creating

structures like sabbaticals for employees or creating incentives like

continuing education units for deeper learning about well-being and

healing.

@$A'2#$+'&$%&-52)5#$-/3$%'.)58 Marcus’s comments during our healing circle “I am more than what

happened to me” led me to question our approach to trauma. What blind

spots do we have in our approaches to supporting young people who

experience trauma? How might the concepts which are enshrined in our

language limit rather than create opportunities for healing? What

approaches might offer “disruptive” techniques that saturate young people

with opportunities for healing and well-being?

The fields of positive psychology and community psychology offers

important insight into how policy makers, and youth development

stakeholders can consider a range of healing centered options for young

people. Shifting from trauma informed care or treatment to healing

centered engagement requires youth development stakeholders to expand

from a treatment-based model, which views trauma and harm as an

isolated experience, to an engagement model which supports collective

well-being. Here are a few notes to consider in building healing centered

engagement.

·$B2-&2$?8$?;).3)/0$#(7-2"8 Healing centered engagement begins by building empathy with young

people who experience trauma. This process takes time, is an ongoing

process and sometimes may feel like taking two steps forward, and three

steps back. However, building empathy is critical to healing centered

engagement. To create this empathy, I encourage adult staff to share their

story first, and take an emotional risk by being more vulnerable, honest,

and open to young people. This process creates an empathy exchange

between the adult, and the young people which is the foundation for

healing centered engagement (Payne 2013). This process also strengthens

emotional literacy which allows youth to discuss the complexity of their

feelings. Fostering empathy allows for young people to feel safe sharing

their experiences and emotions. The process ultimately restores their sense

of well-being because they have the power name and respond to their

emotional states.

·$4/5';&-0#$8';/0$7#'7.#$2'$3&#-($-/3$)(-0)/#C An important ingredient in healing centered engagement is the ability to

acknowledge the harm and injury, but not be defined by it. Perhaps one of

the greatest tools available to us is the ability to see beyond the condition,

event or situation that caused the trauma in the first place. Research shows

that the ability to dream and imagine is an important factor in fostering

hopefulness, and optimism which both of which contributes to overall well-

being (Snyder et al. 2003). Daily survival and ongoing crisis management

in young people’s lives can make it difficult for them to see beyond the

present.

The greatest casualty of trauma is not only depression and emotional

scares, but also the loss of the ability to dream and imagine another way of

living. Howard Thurman pointed this out in his eloquent persistence that

dreams matter. He commented, “As long as a man [woman] has a dream, he

[she] cannot lose the significance of living” (p. 304). By creating activities

and opportunities for young people to play, reimagine, design and envision

their lives this process strengthens their future goal orientation (Snyder et

al. 2003). These are practices of possibility that encourage young people to

envision what they want to become, and who they want to be.

·$D;).3$5&)2)5-.$&#+.#52)'/$-/3$2-E#$.'<)/0$-52)'/: Healing and well-being are fundamentally political not clinical. This means

that we have to consider the ways in which the policies and practice and

political decisions harm young people. Healing in this context also means

that young people develop an analysis of these practices and policies that

facilitated the trauma in the first place. Without an analysis of these issues,

young people often internalize, and blame themselves for lack of

confidence. Critical reflection provides a lens by which to filter, examine,

and consider analytical and spiritual responses to trauma. By spiritual, I

mean the ability to draw upon the power of culture, rituals and faith in

order to consistently act from a place of humility, and love. These are not

cognitive processes, but rather ethical, moral and emotional aspects of

healing centered engagement.

The other key component, is taking loving action, by collectively responding

to political decisions and practices that can exacerbate trauma. By taking

action, (e.g. school walkouts, organizing peace march, or promoting access

to healthy foods) it builds a sense of power and control over their lives.

Research has demonstrated that building this sense of power and control

among traumatized groups is perhaps one of the most significant features

in restoring holistic well-being.

1'/5.;3)/0$F#(-&E*G$!"#$H;2;&#$'+$,#-.)/0 I ran into Marcus at a street fair in Oakland not long ago. He was excited to

see me and wanted to share with me that he was in a new relationship so he

introduced me to his girlfriend. “This is my friend Michelle”! He introduced

her with a sense of pride, and accomplishment. He also shared with me that

he had enrolled in a program that was training him to become a medic. As

we chatted for a while in the warm sun, dodging children, and fast walking

parents, he leaned toward me and whispered, “yeah Dr. G, I’m not entirely

healed, but I’m hopeful”. I smiled, gave him a “brotha hug” and we departed

ways.

I suppose, that if we had more time to chat he would have explained that

healing is a process that we navigate for a lifetime. He might have shared

with me that the future of his healing journey had just begun. Seeing him

again, holding hands, sipping a soda with his new girlfriend was a powerful

reminder, that he was so much more than the trauma he had experienced.

As practitioners, researchers and policy stakeholders we need to listen and

learn from young people who have insights that can advance how we think

about trauma and healing. Shifting to healing centered engagement offered

new questions, and strategies about how to support young people who

experience trauma. Healing centered engagement is just a step toward a

more holistic, and humanistic framework to support young people who

have been harmed. Such an approach encourages us to think and act more

boldly about how to restore young people and create places where they can

truly flourish.

Dr. Shawn Ginwright is Associate Professor of Education, and African

American Studies at San Francisco State University and the author of Hope

and Healing in Urban Education: How Activists are Reclaiming Matters of

the Heart.

Learn more about becoming a Certified Healing Centered Engagement

Practitioner here.

F#+#&#/5#* Bottiani, J. H., Bradshaw, C. P., & Mendelson, T. (2017). “A Multilevel

Examination of Racial Disparities in High School Discipline: Black and

White Adolescents’ Perceived Equity, School Belonging, and Adjustment

Problems,”. Journal of Educational Psychology, 109(4), 532–545.

Martinez, M. E. (2001). “The Process of Knowing: A Biocognitive

Epistemology”. The Journal of Mind and Behavior, 22(4), 407–426.

Morsillo, J., & Prilleltensky, I. (2007). “Social Action With Youth:

Iinterventions, Evauation, and Psychopolitical Validity”. Journal of

Community Psychology, 35(6), 725–740.

Potts, R. (2003). “Emancipatory Education Versus School-Based Prevention

in African American Communities”. American Journal of Community

Psychology, 31(1/2), 173–183.

Prilleltensky, I. (2003). “Understanding, Resisting, and Overcoming

Oppression: Toward Psychopolitical Validity”. American Journal of

Community Psychology, 31(1/2), 195.

Prilleltensky, I. (2008). “The Role of Power in Wellness, Oppression and

Liberation: The Promise of Psychopolitical Validity”. Journal of Community

Psychology, 36(2), 116–136.

Prilleltensky, I., & Prilleltensky, O. (2006). Promoting well-being : linking

personal, organizational, and community change. Hoboken, N.J.: John Wiley.

Seligman, M. E. P. (2011). Flourish : a visionary new understanding of

happiness and well-being (1st Free Press hardcover ed.). New York: Free

Press.

Sinha, J. W., & Rosenberg, L. B. (2013). “A Critical Review of Trauma

Interventions and Religion Among Youth Exposed to Community Violence”.

Journal of Social Service Research, 39(4), 436–454. doi:

10.1080/01488376.2012.730907

Snyder, C. R., Shane, J. L., Hal, S. S., Kevin, L. R., & David, B. F. (2003).

“Hope Theory, Measurements, and Applications to School Psychology”.

School Psychology Quarterly, 18(2), 122–139.

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