CJ 720 Trauma & Crisis Intervention Blog

Trauma and Healing: An Intersectional Analysis of Moving Past Trauma

Although the psychological frameworks tend to define trauma in general terms, the experience of trauma and the ways individuals can heal are highly influenced by the intersecting identities that include race, gender, socioeconomic status, and cultural background. Intersectional analysis enables us to go beyond the generalized conceptualization of trauma and, instead, analyzing how systems of power and inequality affect the experience of trauma and the healing process.

Intersectional Lens to Understand Trauma.

Intersectionality is a concept which was first introduced by Crenshaw (1989) and it focuses on the fact that people are subjected to overlapping systems of oppression which bring them to lived realities. Applying this framework to the context of trauma, one can conclude that in many cases, marginalized populations experience compounded types of trauma. To take an example, a woman of color might be traumatized not just by a particular event but also by the systemic racism as well as gender discrimination. These build up stressors may contribute to psychological distress and make recovery harder.

It has been shown that the marginalized communities experience a disproportionately high level of trauma exposure due to structural inequalities like poverty, violence, and low access to healthcare (SAMHSA, 2014). Thus, the trauma will never be completely comprehended without considering the wider social context within which the trauma takes place.

Obstacles to Healing in Marginalized Communities.

The process of trauma healing is commonly perceived as an individual process, but there are systematic obstacles that greatly influence the access to resources and support. Many people may not recover due to cultural stigma surrounding mental health, financial limitations and lack of culturally competent care.

Indicatively, the conventional Western therapeutic framework might not reflect cultural values or lived experiences of various people. Consequently, people might feel to be misunderstood or invalidated in the clinical setting (Bryant-Davis, 2007). Moreover, due to the presence of historical trauma, which includes colonization or slavery, communities are still affected across generations, making it even more difficult to heal (Brave Heart et al., 2011).

The course The Moving Past Trauma: Rethinking Healing.

Healing is not considered to be a recovery process of returning to normal, but rather a process of transformation that incorporates resilience, identity, and meaning-making. An intersectional approach can empower practitioners to embrace culturally responsive and inclusive traumatic informed care.

Community-based healing practices, narration, spirituality, and group support systems are likely to be the main aspects of the recovery process in most cultures. These practices question the prevalence of individualistic accounts of healing and underscore resilience of communities (Gone, 2013).

In addition, empowerment is of great importance in the healing process. The healing process can be not only personal but also political when people have an opportunity to reclaim agency and confront the oppressive regimes.

Practical implications and Future directions.

Practitioners working with trauma survivors should use an intersectional and culturally competent model to effectively support the survivors. This includes:

• Identifying systemic inequalities that are sources of trauma.
• Appreciation of different cultural practices of healing.
• Ensuring access, and inclusiveness of mental health services.
• Carrying out self-reflection in order to deal with biases in practice.

With the combination of these principles, professionals will be able to develop more just and effective methods of treating trauma.

Conclusion

An intersectional study of trauma and healing shows that recovery is not an individual process but is rooted in the social, cultural and political environment. It is not only personal resilience but also a systemic change that is required to move past the trauma. With the recognition of the multiple facets of identity and oppression, we can come up with more accommodating and empathetic approaches to recovery.

References

Brave Heart, M. Y. H., Chase, J., Elkins, J., & Altschul, D. B. (2011). Historical trauma among Indigenous peoples of the Americas: Concepts, research, and clinical considerations. Journal of Psychoactive Drugs, 43(4), 282–290. https://doi.org/10.1080/02791072.2011.628913

Bryant-Davis, T. (2007). Healing requires recognition: The case for race-based traumatic stress. The Counseling Psychologist, 35(1), 135–143. https://doi.org/10.1177/0011000006295152

Crenshaw, K. (1989). Demarginalizing the intersection of race and sex. University of Chicago Legal Forum, 1989(1), 139–167.

Gone, J. P. (2013). Redressing First Nations historical trauma: Theorizing mechanisms for Indigenous culture as mental health treatment. Transcultural Psychiatry, 50(5), 683–706. https://doi.org/10.1177/1363461513487669

Substance Abuse and Mental Health Services Administration (SAMHSA). (2014). Trauma-informed care in behavioral health services (Treatment Improvement Protocol Series 57). U.S. Department of Health and Human Services.

Strength or Silence? The Hidden Cost of Emotional Suppression in Law Enforcement

In professions that routinely encounter violence, death, and human suffering, emotional control is often viewed as a marker of strength. Nowhere is this more evident than in law enforcement and forensic investigation units, where officers are expected to maintain composure under extreme conditions. However, this cultural expectation raises an important question: What happens when emotional responses to trauma are consistently suppressed rather than processed? Drawing on trauma theory and real-world observations, this blog explores how the normalization of emotional suppression within law enforcement may contribute to unresolved trauma and long-term psychological harm.

According to Healing Trauma: A Pioneering Program for Restoring the Wisdom of Your Body, trauma is not simply the result of distressing events but rather the body’s inability to fully process and release the energy associated with those experiences. Levine emphasizes that trauma is fundamentally physiological, rooted in the nervous system’s response to perceived threat. When individuals are unable to complete natural stress responses—such as fight, flight, or freeze—the body can remain in a state of dysregulation. Over time, this can manifest as anxiety, emotional numbness, hypervigilance, or other symptoms commonly associated with trauma.

This perspective is particularly relevant in the context of law enforcement. In my own experience working within a crime scene investigation team, emotional reactions to traumatic scenes were rarely acknowledged, either formally or informally. Team members often avoided discussing emotional responses altogether, instead focusing strictly on technical and procedural tasks. In assessments and evaluations, little attention was paid to emotional well-being, as individuals appeared more concerned with demonstrating resilience and strength. There was an unspoken understanding that showing emotional impact might be interpreted as weakness or lack of professionalism.

While this approach may help officers perform effectively in the moment, it raises concerns about its long-term implications. From a trauma-informed perspective, consistently ignoring emotional responses does not eliminate them; rather, it may contribute to their accumulation within the body. Levine’s work suggests that unprocessed trauma does not simply disappear—it remains “stored” in the nervous system, potentially resurfacing in indirect ways such as burnout, irritability, or detachment. In this sense, the cultural norm of emotional suppression may paradoxically undermine the very resilience it aims to promote.

At the same time, it is important to consider alternative perspectives. The expectation of emotional control in law enforcement is not arbitrary; it serves a functional purpose. Officers must be able to operate in high-pressure environments where hesitation or emotional overwhelm could compromise safety and decision-making. From this standpoint, emotional suppression may be viewed as an adaptive strategy—one that enables individuals to fulfill their duties effectively. Additionally, not all individuals respond to trauma in the same way. Some may genuinely experience lower levels of emotional distress or may process their experiences in ways that are not immediately visible.

However, acknowledging these perspectives does not negate the potential risks associated with chronic suppression. A trauma-informed approach does not require the abandonment of professionalism or composure but rather encourages the integration of structured opportunities for processing and recovery. This could include practices such as peer support programs, routine psychological check-ins, and training that emphasizes the physiological nature of trauma. By reframing emotional responses as normal and expected rather than as signs of weakness, organizations may create environments that better support long-term well-being.

It is also important to recognize the limitations of this discussion. The observations presented here are based on personal experience within a specific context and may not be representative of all law enforcement agencies or cultural environments. Some departments have already begun implementing trauma-informed practices and mental health support systems, reflecting a growing awareness of these issues. Furthermore, the application of Levine’s framework, while widely respected, represents one of many approaches to understanding trauma. Additional research and perspectives are necessary to develop a more comprehensive understanding of how trauma manifests and can be addressed in professional settings.

Despite these limitations, the issue of emotional suppression in law enforcement warrants critical attention. As trauma research continues to evolve, it challenges long-standing assumptions about strength, resilience, and professionalism. If trauma is indeed a physiological process that requires completion and release, then ignoring emotional responses may come at a significant cost—not only to individual officers but also to the effectiveness and sustainability of the organizations they serve.

Ultimately, this raises a broader question for the field: Can true resilience exist without acknowledgment of vulnerability? Addressing this question may be essential for advancing trauma-informed practices and fostering healthier, more sustainable approaches to working in high-risk professions.

References:

Levine, P. A. (2008). Healing trauma: A pioneering program for restoring the wisdom of your body. Sounds True.

The Second Arrow: Why Self-Care Is Not a Luxury but a Trauma-Responsive Practice

We talk a lot about trauma in this field. We learn its

neurobiology (van der Kolk, 2014), its ripple effects

through generations, and how to hold space for

those who have survived the unsurvivable. But there

is one conversation we still tiptoe around: What does

it do to us?

As practitioners, we absorb stories of

violence, loss, and rupture. Over time, that

accumulation has a name: vicarious trauma-the

slow, quiet reshaping of our own worldview toward

danger and helplessness (Pearlman & Saakvitne,

1995). And if we are not careful, we begin to

experience the "second arrow."

The Buddha taught that the first arrow is the unavoidable pain of life. The second arrow is our reaction—

the self-criticism, isolation, and refusal to rest. In trauma work, the first arrow is bearing witness to

suffering. The second arrow is telling ourselves, "I should be able to handle this. I don't need a break.

Others have it worse."

This is not weakness. This is physiology.

When we repeatedly hear trauma narratives, our mirror neurons fire as if the event is happening to us

Cortisol rises. The insula-the brain region that maps our internal body state-can become

overactivated, leading to emotional exhaustion and bodily tension (Bomyea et al., 2015). Without

intentional self-care, we risk compassion fatigue: the inability to empathize or feel hope.

So I want to take a stand here: Self-care is not a spa day. It is a clinical intervention. And it must be

culturally competent.

For those of us working with marginalized communities-refugees, survivors of systemic

violence, Indigenous peoples healing from intergenerational trauma-culturally competent self-care

means rejecting the individualistic "just breathe" advice. Instead, it means asking: What does healing

look like in your community? For some, it is ceremony. For others, it is collective storytelling or land-

based practices (Gone, 2013). We must apply the same curiosity to ourselves

Proposed solution: Every trauma-focused organization should implement a "Second Arrow Check-In" at

weekly supervision. Three questions:

1. What first arrow landed for you this week (a hard story you witnessed)?
2. What second arrow did you aim at yourself (self-blame, skipped lunch, no debrief)?
3. What is one micro-practice you will use to put the second arrow down?

Micro-practices could be 90 seconds of box breathing before a session, a five-minute walk after a

disclosure, or texting a peer: "That was heavy. You okay?"

We entered this field to heal. But healing is not a finite resource. It is a practice of renewal. So here is

my inquiry to you: What second arrow are you holding today? And what would it look like to set it

down-not as an escape, but as an act of resistance against a culture that burns out its helpers?

EMDR: Make Healing an Art

Healing comes in many shapes and forms, so why not make it an art form? EMDR, or “eye movement desensitization and reprocessing,” is a form of psychotherapy where a therapist utilizes eye movement to guide patients through processing past, traumatic memories (American Psychological Association, 2023). The treatment is structured into phases, each phase broken up into a series of sessions, all done until a patients’ symptoms have been resolved (American Psychological Association, 2023). These phases include taking a history, though van der Kolk (2014) has found that taking a history is not always necessary for the EMDR process, explaining to the patient what will be occurring prior to treatment, activating a troubling memory that needs to be reprocessed, desensitizing that memory, using “bilateral stimulation” (eye movement) to guide the patient to a new way of thinking about the traumatic memory, and then bringing the session to a close in a safe and orderly way whilst making sure to re-assess the patient as they continue to progress throughout their treatment (American Psychological Association, 2023). EMDR is a process that is unique for every patient, and can evoke strong, emotional reactions, making some feel extremely distressed, emotional, and uncomfortable in some cases (American Psychological Association, 2023). But it is important to remember that EMDR is meant to evoke these emotions in order to help patients to rework their ways of thinking about the trauma that they endured.

You might ask, though, what makes EMDR art? Yes, EMDR can be quite clinical in nature, and there can be many words and research on the therapy thrown at you like “bilateral eye movement,” “psychotherapy,” and, as research has found, in one study it was found that twelve patients had a “…sharp increase in prefrontal lobe activation after treatment, as well as much more activity in the anterior cingulate and the basal ganglia” (American Psychological Association, 2023; van der Kolk, 2014). This is all incredible research and vital information, and researchers and clinicians can do so much with it, but it is not something that can easily be explained and campaigned with for patients trying to decide whether EMDR is right for them. Simply put, instead, it can be stated that EMDR is art in the form of memories.

Memories are art because they are what makes us who we are, the good and the bad. EMDR helps to loosen something up throughout its, typically, short process within our minds so that traumatic memories and experiences can be rapidly accessed and can be placed into larger perspectives, helping patients to experience them in a new way (van der Kolk, 2014). Trauma is called “trauma” for a reason, and it is not just a word to describe an experience, but it is also a word that can be used to describe the feelings and trauma responses those experiences directly invoke (van der Kolk, 2014). When we talk about these traumatic memories paired with the way EMDR works, it is vital to remember that EMDR empowers us to better learn to feel our emotions so that we can get them under control so our brain can rework itself to, eventually, “…let them [our trauma] go so that life gets lighter, so that our inside environment does not affect our outside environment, and so that our outside environment does not affect our inside environment” (Lopes, 2023).

It is a powerful reminder from TED Talk speaker Ginay Lopes that “…you are your healer” (Lopes, 2023). EMDR, simply, is the guide. One must look at one’s own experiences and know that they are in the past and that you are doing the best you can with what you know, and did know, and working hard on your healing journey to grow stronger, know better, be more empathetic towards yourself, and to find a place for forgiveness for yourself and maybe even for others (Lopes, 2023).

“There is nothing that we go through that we can’t make beautiful… [and] although art expresses healing, the healing was the art all along” (Lopes, 2023). Love your trauma, thank it for coming, but tell it that it cannot stay to harm you anymore, because you are your own healer, and you deserve to be healed.

References:

American Psychological Association. (2023, November 20). What is EMDR therapy and why is it used

           to treat PTSD? Apa.org. https://www.apa.org/topics/psychotherapy/emdr-therapy-ptsd

Lopes, G. (2023). The Art of Healing. Uri.edu; TEDxURI. https://www.uri.edu/tedx/talks/the-art-of-healing/

van der Kolk, B. (2014). The Body Keeps the Score: Brain, Mind, and Body in the

             Healing of Trauma. Penguin Books. https://bookshelf.vitalsource.com/books/9781101608302

Silent Wounds: Trauma and the Nonverbal Healing Practice’s After the Holocaust

The topic of trauma is often deeply misunderstood as the notion that it only exists in memory of where distress only resides in someone’s mind. While the readings of this course ranging from Bessel van der Kolk’s the Body Keeps the Score to deeply disturbing literary accounts of Christopher Browning’s Ordinary Men and Elie Wiesel’s Night challenges this misconception. Throughout our course we understand that trauma becomes embedded deep in someone’s body and their state of mind. While across this text trauma can emerge such as an overwhelming force that can change someone’s behavior, identity, and how they perceive the world around them. The more we understand trauma the more we see that that trauma is not only a moment in time but it is an ongoing battle that influences how people move throughout life.

Bessel Van der Kolk, states how trauma is an “imprint left by that experience on mind, brain, and body. This imprint has ongoing consequences for how the human organism manages to survive in the present. Trauma results in a fundamental reorganization of the way mind and brain manage perceptions.” (Van Der Kolk, 2014) While the body can become constantly struggling in a state of survival, it can display itself through physical sensations such as muscle tension, random hostile outburst triggering thoughts or actions, a constant sense of being frozen or stuck, and hyper vigilance in a state of constant worrying. This can be displayed through the stories of main characters in Night and Ordinary Men. While Wiesel in the book Night does not simply describe fear, he describes the physical breakdown of the body that was seen around him, shaking hands, a sense of speechlessness, emotional numbness and weeping. These are open signs of the mind being dysregulated and the nervous system becoming overwhelmed more than beyond its natural capacity.  While trauma takes away from someone’s sense of safety it also takes away the ability to feel and properly express oneself fully. In comparison to Ordinary Men by Christopher Browning, members of the reserved police force during the occupation of Jozefow, Poland showed severe visible signs of trauma while carrying out orders of mass killings. Many officers vomit, shake, cry, or grew to be emotionally numb during this event. One account from the soldiers stated that it was “no longer possible for me to aim accurately. I suddenly nauseously and ran away from the shooting site.” (Browning, 1992) Shortly after the solider “ran into the woods vomited and sat down against a tree” (Browning, 1992) where he called out to his fellow soldiers to let him be alone, he later remained there for a couple hours. With several examples of soldiers acting in this behavior it challenges and complicates the understanding of perpetrators as purely sadistic or inherently violent. While the Browning highlights that many of these officers were as psychologically unprepared and physically not capable of carrying out superior orders as any average person placed into that position. In addition, some officers were forced into committing these actions that were in direct conflict with their moral and social values. This shows that trauma can come from a product of moral injury by combatting oneself’ s ethical and moral compass.  However, this does not excuse or sympathize with their horrific actions but urges that trauma can not only enter from victimization but also can happen from perpetration.

The topic of trauma can be discussed and thought out on many different arrays of topics but what lies center of the topic is how can we treat it? While traditional talk therapy assumes that healing can occur through different sessions of verbal expression with a traditional therapist. Bessel Van der Kolk questions this idea, “nobody can ‘treat’ a war or abuse, molestation, or any other horrendous event.” (Van Der Kolk, 2014) so how do we expect patients to describe the events that they witness? How can you put life altering events in words? When Van der Kolk came into this line of questioning, he highlighted emphasis on that “trauma by nature drives us to the edge of comprehension, cutting us off from language based on common experience or an imaginable past.” (Van Der Kolk, 2014)  If trauma can overwhelm the body then treatment and other healing practices must happen to the body as well. This ideology highlights how trauma impacted non-verbal services can be so important. A therapeutic design that is approached to reestablishing a sense of overall self-agency and safety through different mindful movements.  

While through the stories like Night and Ordinary Men we understand that people who were impacted by the holocaust represent a unique population with profound lifelong consequences of extreme trauma. Impacted individuals may face sever struggling issues like PTSD, depression, or difficulties that affect regulation and trust. The question is how can individuals who have seen humanity at one of its darkest times be treated? A treatment that aligns with this mind and body ideology is trauma informed yoga and art therapy. Psychologists such as Bessel Van der Kolk have found that yoga can be a great way to help reduce PTSD. In study that was conducted by Van der Kolk during a 10-week period he found that a “yoga program compared with supportive therapy can significantly reduce PTSD.” (Van Der Kolk et al., 2014) While focusing on an older generation that endured a lifelong battle with deeply embedded trauma. Jewish Family Services of Central New Jersey implemented a trauma informed chair yoga program for Holocaust Survivors and their caregivers. The article highlights 16 survivors of the Holocaust and over 50 caregivers, throughout classes survivors were taught breathing meditation exercises and simple poses that provide both physical and mental benefits. While many participants faced many lifelong issues of PTSD and reporting they only manage to average 3 hours of sleep due to chronic symptoms of hyper arousal. Several Individuals reported after being introduced to this type of care that their body can enter a much more relaxed state and sleep because of this. Another patient named “Boris is a survivor from the soviet union at 91 years old he identifies as experiencing both social isolation and pervasive poverty. In home yoga therapy has been a way for him to decrease social isolation, and experience practical tips for managing his anxiety when it comes to paying bills.” (Kavod, 2020a) In addition to several reports of anxiety being decreased, a sense of empowerment and stress relief for caregivers were made due to this mind and body style of treatment. Authors of this article concluded that mind and body interventions such a trauma informed chair yoga are significantly promising and a person-centered approach for helping Holocaust Survivors. Another article that displays another holistic non-verbal trauma informed practice is Resilience Through Art: Art Therapy with Holocaust Survivors From the Former Soviet Union by Mariya Keselman. This article explores how art therapy supports trauma recovery and resilience. Art therapy is defined as “an integrative mental health and human services profession that enriches the lives of individuals, families, and communities through active art-making, creative process, applied psychological theory, and human experience within a psychotherapeutic relationship.” (Kavod, 2020b) This encourages participants to engage in the creative practice of expression to access unconscious material and integrate emotional experiences all while communicating beyond the limits of verbal language. This style of treatment is found to be especially effective against trauma because it helps crack the traumatic memories that are often nonverbal and deeply embedded inside the body.  While also art therapy is found to have a common connection with other practices such as EMDR, it provides a way for processing trauma that “allows for bilateral stimulation of the brain” (Kavod, 2020b) through integrative and symbolic means. While initially program directors received some kickback from participants not wanting to engage with art therapy at first due to the old school thought of cultural stigma and perfectionistic tendencies that are formed under oppressive regimes. “study with groups of older adults, including Holocaust Survivors, suggests that engagement in art increases resilience and allows for “more positive coping with long-term effect of the Holocaust” (Kavod, 2020b) While the central project that this intervention highlights is personal digital family albums that participants created. This allowed individuals to reflect on their life stories, process grief trauma and memories, reconnect with family, and create a legacy for future generations. In addition, this allowed them to express their experiences through a visual sense instead using simple talking strategies. While case studies were conducted amongst the participants, during this practice researchers reported that survivors opened up emotionally and processed painful memories and most important recognized their own resilience.

Looking at the bigger picture, integrating these practices into effective trauma-based therapy takes time for people that spend a life span of carrying these burdens. Across all the stories from individuals that bear witness to everlasting atrocities, one theme stands out, trauma isolates. It can strip away one’s sense of safety, identity, and the willfulness to connect to others. Understanding trauma as both an attack to body and mind not only can help deepen our empathy as a society but also provides paths for further expansion of healing. While many trauma can provide an invisible wound to someone that cannot be expressed with words these strategies provide a safe alternative that can welcome healing into someone’s mind and body.

References

Browning, C. R. (1992). Ordinary men: Reserve Police Battalion 101 and the Final Solution in Poland. Harper Perennial.

Van Der Kolk, B. (2014). The body keeps the score : Brain, mind, and body in the healing of trauma by bessel van der kolk, MD | key takeaways, analysis & review. Idreambooks Inc.

Wiesel, E. (2006). Night. Hill and Wang, a Division of Farrar, Straus and Giroux. (Original work published 1958)

Van Der Kolk, B., Stone, L., West, J., Rhodes, A., Emerson, D., Suvak, M., & Spinazzola, J.      (2014). Original Research Yoga as an Adjunctive Treatment for Posttraumatic Stress Disorder: A Randomized Controlled Trial. J Clin Psychiatry, 75(6). https://doi.org/10.4088/JCP.13m08561) 

Kavod. (2020, January 30). Person-Centered Trauma-Informed Yoga Therapy with Holocaust Survivors and their Family Caregivers - Kavod. Kavod. https://kavod.claimscon.org/2020/01/person-centered-trauma-informed-yoga-therapy-with-holocaust-survivors-and-their-family-caregivers/

Kavod. (2020b, January 30). Resilience through Art: Art Therapy with Holocaust Survivors from the Former Soviet Union. Kavod. https://kavod.claimscon.org/2020/01/resilience-through-art-art-therapy-with-holocaust-survivors-from-the-former-soviet-union/

Trauma Behind the Screen: The Hidden Effects of Secondhand Exposure in Criminal Intelligence Work

Healing The Past: EMDR Therapy

EMDR stands for Eye Movement Desensitization and Reprocessing and it is utilized as a tool in psychotherapy. It was discovered and developed by psychologist Francine Shapiro(Young 2021) and specifically designed to help people heal from the symptoms and emotional distress from severe trauma. For decades, it has been regarded as a highly effective and evidence-based treatment and particularly useful to help treat anxiety and Post-Traumatic Stress Disorder. Unlike traditional talk therapy which focuses on changing thoughts and behaviors, EMDR therapy addresses the underlying neurological impact of trauma. 

The core theory behind EMDR is that when a traumatic event occurs, it is improperly stored in the brain; it gets “stuck”. Instead of being stored away as a past event like it should be, the memory remains highly charged. The memory retains all of the original intense emotions and physical sensations which explains why a smell or a phrase triggers such extreme reactions; the saying “it felt like yesterday” rings true for memories like this. This being said, how does EMDR work? EMDR is unique in that it utilizes “bilateral stimulation” through auditory, tactile, or visual stimuli perceived in a back-and-forth tempo(Young 2021). This bilateral stimulation overrides the brain’s central workings of only using one hemisphere at a time. While we know how EMDR works, there are no solid findings on why it works although there are theories surrounding the question.(Rousseau 2025) One of the more popular theories is that back-and-forth stimuli mimics the brain’s natural activity during REM sleep, the time during which the brain undergoes processing and consolidation of memories.

 It is important to note that as a result of this processing, the memory is not erased but rather transformed. The rhythmic stimulation allows the memory to reprocess itself and strips away the distressing emotions and physical charge associated with the memory. Where a memory once caused visceral fear or intense panic, it now elicits a neutral reaction because the memory is now simply a fact of the past and clients often report feeling a profound shift when recalling the memory. More importantly, through the use of EMDR, individuals are able to shift core self-beliefs; for example, a client may take the phrase “I am not good enough” and shift it into “I am enough.” 

Overall, EMDR therapy is highly effective in the reprocessing of severe traumatic memories and is highly regarded in the path towards healing. EMDR is recognized globally as a leading treatment for PTSD and other conditions rooted in adverse life experiences. By activating the brain’s own restorative process, EMDR empowers individuals to integrate their difficult history and fundamentally shift how they see themselves. This turns a painful memory into nothing more than simple knowledge. 

Rousseau, D. (2025). Module 4: Pathways to Recovery: Understanding Approaches to Trauma Treatment. Lesson 4.3: Treatment Approaches. EMDR. Boston University, MET CJ 720: Trauma and Crisis Intervention.

Young, K. A. (2021). Trauma and resilience : Your questions answered. Bloomsbury Publishing USA.

Interpretation is Everything: How Diagnoses Change Behavioral Meaning

In everyday life, we rely heavily on nonverbal communication to gather information. A person pacing could be interpreted as stressed or impatient, unless that person is known to have a mental illness. Then as Sedgwick argues, we have a propensity “…to attach complex social meanings to acts and behaviors that…would be interpreted in the light of quite different concepts” (1972, p.206). Put another way, the behavior may not change, but the interpretive frame, and the subsequent social consequences, will with diagnostic labels.

While there’s not a huge body of research on this topic, the claim is far from theoretical or anecdotal. Estroff et al. finds that people with severe mental illness can struggle to differentiate between their authentic personality and the stereotypes projected onto them by society (1991, p.361). One of the study’s participants is quoted as saying they constantly catch themselves “trying to prove that I’m normal or can handle things, but until the verdict’s in, I really don’t know” (Estroff et al., 1991, p.331). Expanding Sedgwick’s argument into this context, we see how stigmatization can cause those with mental illness(es) to base their sense of normalcy or stability on the way that other people interpret their behaviors.
Institutional Settings
Chew-Graham et al. finds that some medical students fear seeking help for their stress would deem them unfit as future medical professionals and change the way that future colleagues view their competence (2003, p.873). The students that didn’t seek help suffered from the same symptoms as their counterparts that did, but the risk of being associated with mental illness was enough to stop them from seeking any professional help (2003, p,878). Similarly, Mittal et al. finds that combat veterans suffering with PTSD hesitate “to seek treatment to avoid the ‘crazy’ label”. Their fear is that such a label will reframe their emotions, decisions, and behaviors in a negative way (2013, p.90).
Cultural Expectations
Cultural expectations not only amplify this problem but can also make it harder to address. Smart and Wegner find that women with eating disorders often try to mask behaviors rather than seek professional treatment for fear of being perceived as “less normal”. However, the masking only causes them further harm. They are more likely to suffer from intrusive thoughts about their eating disorder and more likely to perceive eating disorder characteristics in other people (i.e., project their experience) (1999, p.481). Similarly, Ellis et al. highlight the pressures that African American men feel to appear impermeable to stress. They describe how participants commonly turn to behaviors such as increased (or decreased) exercise and increased (or decreased) eating when stressed in lieu of talking to their partner or a professional (2015, p.110). These examples show how behaviors being associated with certain diagnoses robs people of the benefit of contextual interpretation; what otherwise might be seen as change in exercise simply due to a stretch of bad sleep becomes a change in exercise due to mental instability.
Violence
Diagnostic stigma can also influence the way harmful or violent behavior is interpreted. For example, the primary claim of Ordinary Men is that the violent actions of Reserve Police Battalion 101 can be explained by a desire to conform to social pressures (Browning, 1992). Yet when Ed (a man with mental illness interviewed by Estroff et al.) was triggered and subsequently attacked furniture in his parent’s home, they had him involuntarily committed to a hospital (Estroff et al., 1991, p.335). This contrast calls attention to the ways that diagnostic labels create a willingness to view “acting out” as something that needs to be punished rather than something that needs to be further understood.

Ultimately, shifting away from patterns of stigmatizing behavioral interpretation requires increased public education and a foundational change in how people think about the behavior of fellow humans (Byrne, 2000, p.67; Thoits, 2011, p.15). Rather than simply accepting the fact that we judge the actions of others, we have to challenge ourselves to ask questions such as “what assumptions am I making about this person because of the behavior I see?”. In the case of those we know with mental illness, we must ask ourselves “do I unknowingly view this person’ behavior through the lens of my own stigmatized understanding of their illness?”. Only then can we start to strip diagnostic labels of their power over behavior.

References:
Browning, C. R., & Mazal Holocaust Collection. (1992). Ordinary men : Reserve Police Battalion 101 and the final solution in Poland (1st ed.). HarperCollins.
Byrne, P. (2000). Stigma of mental illness and ways of diminishing it. Advances in Psychiatric Treatment : The Royal College of Psychiatrists’ Journal of Continuing Professional Development, 6(1), 65–72. https://doi.org/10.1192/apt.6.1.65
Chew-Graham, C. A., Rogers, A., & Yassin, N. (2003). “I wouldn’t want it on my CV or their records”: medical students’ experiences of help-seeking for mental health problems. Medical Education, 37(10), 873–880. https://doi.org/10.1046/j.1365-2923.2003.01627.x
Ellis, K. R., Griffith, D. M., Allen, J. O., Thorpe, R. J., & Bruce, M. A. (2015). “If you do nothing about stress, the next thing you know, you’re shattered”: Perspectives on African American men’s stress, coping and health from African American men and key women in their lives. Social Science & Medicine (1982), 139, 107–114. https://doi.org/10.1016/j.socscimed.2015.06.036
Estroff, S. E., Lachicotte, W. S., Illingworth, L. C., & Johnston, A. (1991). Everybody’s Got a Little Mental Illness: Accounts of Illness and Self among People with Severe, Persistent Mental Illnesses. Medical Anthropology Quarterly, 5(4), 331–369. https://doi.org/10.1525/maq.1991.5.4.02a00030
Mittal, D., Drummond, K. L., Blevins, D., Curran, G., Corrigan, P., & Sullivan, G. (2013). Stigma Associated With PTSD: Perceptions of Treatment Seeking Combat Veterans. Psychiatric Rehabilitation Journal, 36(2), 86–92. https://doi.org/10.1037/h0094976
Sedgwick, P. (1972). Mental Illness Is Illness. Salmagundi (Saratoga Springs), 20, 196–224.
Smart, L., & Wegner, D. M. (1999). Covering Up What Can’t Be Seen: Concealable Stigma and Mental Control. Journal of Personality and Social Psychology, 77(3), 474–486. https://doi.org/10.1037/0022-3514.77.3.474
Thoits, P. A. (2011). Resisting the Stigma of Mental Illness. Social Psychology Quarterly, 74(1), 6–28. https://doi.org/10.1177/0190272511398019

Discipline Across Cultures: How Our Norms Shape Trauma—and Why Cultural Competency Matters

When we talk about trauma, we often focus on the event: the physical abuse, the neglect, or the chronic stressor that overwhelms a child’s developing system. But we sometimes overlook a critical piece of the puzzle—the cultural context that shapes how discipline is defined, practiced, and interpreted. What is considered normal parenting in one culture may be viewed as harmful or abusive in another. For professionals working with children and families, understanding these distinctions is essential for culturally competent and trauma-informed practice.

Culture as a Lens for Interpreting Harm

Discipline is not a universal concept. In many collectivist cultures, strict or authoritarian parenting—including physical punishment—is viewed as a tool for building moral character and responsibility. In contrast, many Western cultures conceptualize discipline in terms of communication, emotional regulation, and behavior modeling (Gershoff & Grogan-Kaylor, 2016).

Research shows that children interpret discipline through the meaning it holds within their cultural context. Lansford and Dodge (2008) found that corporal punishment predicted fewer negative outcomes in societies where it was culturally normative compared to societies where it was condemned. This suggests that perception and cultural meaning influence how discipline is internalized. However, cultural acceptance does not erase physiological stress responses associated with pain or fear. Van der Kolk (2014) emphasizes that the body keeps the score regardless of intention, and repeated exposure to threat or unpredictability can alter neural development. Even calmly delivered physical discipline can activate survival responses in the developing brain (Rousseau, 2025, Module 3).

This means that while cultural framing matters, it does not fully protect against trauma-related biological effects.

When Cultural Norms Collide With Trauma-Informed Practice

In U.S. child welfare work, these differences are frequently observed. Families may rely on yelling, spanking, or rigid structure because these practices align with cultural traditions or community expectations. Practitioners must therefore discern whether a behavior is a culturally rooted discipline or maltreatment that may produce trauma symptoms.

A trauma-informed approach requires asking questions such as:

• Does the child experience the discipline as frightening or predictable?

• Is there evidence of hyperarousal, avoidance, dissociation, or running away?

• Is the discipline consistent, structured, and paired with warmth, or chaotic and fear-based?

A child may not be traumatized by strict discipline when the environment is emotionally safe and predictable. Conversely, a child may experience trauma even without physical punishment if emotional volatility or unpredictability is present (Perry & Szalavitz, 2017). Van der Kolk (2014) argues that trauma is fundamentally about losing a sense of safety and control, which varies from family to family and culture to culture.

Cultural Competency Is Not Cultural Excusal

Cultural competency requires understanding the cultural meaning behind parenting practices, but it does not require excusing practices that are harmful. A culturally informed trauma approach integrates neuroscience with respect for cultural values and traditions.

Practitioners can engage families by:

• Explaining the neurobiology of stress and how harsh discipline impacts the developing brain.

• Connecting parental goals (respect, obedience, character-building) to trauma-informed alternatives.

• Affirming cultural identity while guiding families toward safer, regulation-supportive strategies.

Culturally adapted parenting models and trauma-informed programs have shown strong engagement and outcomes when they integrate traditional values with scientific knowledge (Lau, 2006).

The Risk of Bias in Assessing Trauma Across Cultures

Lack of cultural awareness can cause significant harm. Practitioners may:

• Misinterpret culturally familiar discipline as safe.

• Pathologize culturally normative practices because they differ from their own upbringing.

• Inadvertently impose Western parenting norms.

• Damage rapport with families by invalidating cultural identity.

Watters (2010) warns that Western mental health frameworks often fail when exported without cultural adaptation. The same risk applies in child welfare and trauma work. Trauma-informed practice demands cultural humility—a reflective awareness of how one’s own worldview influences interpretation.

Integrating Culture and Neuroscience in Practice

Because trauma is shaped by context and meaning, trauma response must be culturally grounded. Helpful approaches include:

• Ask before assuming. Invite families to describe the values and beliefs behind their discipline practices.

• Align cultural values with trauma-informed alternatives. Show parents how their goals can be achieved safely.

• Center the child’s experience. If a child displays trauma symptoms, those must guide intervention regardless of cultural norms.

• Reflect on personal bias. Practitioners must examine their own assumptions about “appropriate” parenting.

• Use culturally adapted programs. Tailored interventions increase family engagement (Lau, 2006).

Conclusion

Understanding differences in discipline across cultures is essential to effective trauma work. Culture shapes how discipline is delivered and interpreted, but trauma shapes how discipline is felt. When practitioners integrate cultural context with trauma-informed neuroscience, they can protect children, respect families, and promote healing. Cultural competency is not an optional skill—it is the foundation of ethical and effective practice.

References

Gershoff, E. T., & Grogan-Kaylor, A. (2016). Spanking and child outcomes: Old controversies and new meta-analyses. Journal of Family Psychology, 30(4), 453–469. https://doi.org/10.1037/fam0000191

Lansford, J. E., & Dodge, K. A. (2008). Cultural norms for adult corporal punishment predict children's internalization of discipline and adjustment. Child Development, 79(6), 1629–1645. https://doi.org/10.1111/j.1467-8624.2008.01222.x

Lau, A. S. (2006). Making the case for selective and directed cultural adaptations of evidence-based treatments: Examples from parent training. Clinical Psychology: Science and Practice, 13(4), 295–310. https://doi.org/10.1111/j.1468-2850.2006.00042.x

Perry, B. D., & Szalavitz, M. (2017). The boy who was raised as a dog: And other stories from a child psychiatrist’s notebook. Basic Books.

Rousseau, D. (2025). Module 3: Neurobiology of trauma [Course content]. Boston University MET CJ 720.

Van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking.

Watters, E. (2010). Crazy like us: The globalization of the American psyche. Free Press.

Humanity in Trauma Work: A Reflection on Renewing, Culture, and Personal Care

by Adiely Cifuentes

Working in a trauma related field, especially in one that involves criminal justice, requires professionals to be very intricate in empathy. This semester as we unpacked trauma in class, a few things stood out to me that wasn't necessarily new, but always kept in the back burner until recently. Supporting people who are suffering requires individuals  in this field to constantly renew our own mental, emotional and physical well being. If we don't intentionally seek care, we risk becoming the system that we are trying to fix. People in these fields become overwhelmed, detached, and majority of the time don't see people as humans. We have seen examples of this through the multiple readings that we did in the course, such as Night by Elie Wiesel, and The Standford Prison Experiment.  During this blog post, I want to discuss and reflect on what we have learned while evaluating work done in the criminal justice field, and make a case for a more compassionate and cultural responsive that addresses trauma work.

Trauma Work Taking Tolls

One of the biggest misconceptions that I have realized within learning about trauma is how it only affects victims or clients. Vicarious trauma is a major topic that is barely discussed in our outside world, where it is deeply woven into helping many professions. As we have read and discussed in class, being chronically exposed to other's pain no matter what your environment might be, can reshape your whole nervous system. Although not often talked about, I consider trauma to be contagious.

For example, there were correctional officers that experienced PTSD at higher rates than veterans (Spinaris, 2012). There has also been social workers that have reported burning out because they care too deeply in the cases they constantly deal with that theres no form of decompressing or outlets of relief. Therapist also often report being exhausted and experience physical symptoms long after working with trauma survivors (Figley, 1995). If we expect these people that hold important jobs to protect our humanity, then institutions must find a way to protect their humanity too.

Learning from Trauma-Theorists

During our course, we have the honor to read Bessel Van Der Kolk's The Body Keeps the Score. This reading was able to reshape how we understand healing while emphasizing that trauma can change the brain and body. Healing is not just about addressing its symptoms, but the body as a whole. Van der Kolk explains how talk therapy often doesn't work on many people, especially in those that work in emotionally and trauma heavy fields. Almost everybody, if not everyone, carries some sort of embodied trauma. Their nervous system kicks in and gets stuck in in survival mode.

Although the book itself was a great read and there were many things that I was able to learn, I wished that there was more room for a deeper cultural analysis. Race, socioeconomic status, immigration status, disabilities, and cultural identities shape how trauma is experienced and also treated. His model could have benefitted from having more acknowledgment in these areas.

Critical Incident Stress Management

Critical Incident Stress Management, also known as CISM, is commonly known for first responders as way to balance out reactions after a traumatic event. This program is able to offer things such as debriefings, peer support, and psychoeducation (Mitchell and Everly, 1997). Some strengths from this approach is that it gives people time to process intense events as well as reduce isolation, and help normalize common trauma symptoms. As much as this sounds helpful and beneficial to those in need, there are also concerns that are raised. There could be that possibility that this practice can retraumatize individuals and it could also be used as a form of checklist instead of it being an ongoing care. I believe that CISM can be effective when its culturally responsive, rather than it being a "one-size-fits-all" ordeal.

The "Cultural Problem"

One thing that bothers me is how trauma work can be assumed as a universal experience when trauma can be deeply rooted culturally. Many Black communities experience trauma that is shaped by systemic racism, policing, and historical violence. There are also many immigrants that fear looking for help due to the idea of them potentially getting deported. Native communities also experience trauma through the lens of intergenerational harm and colonialism. If these professions don't understand important cultural context like these, they could unintentionally abnormalize normal survival responses. Trauma-informed care that is not culturally informed is not proper care. 

Trauma Work Requires Structural Change

As a society, we need a cultural shift in how agencies support their own staff. Having quick one page checklists or pamphlets are not going to fix any issues, and so isn't changing workloads or workplace culture. Real change requires mandatory mental health check ins from managers, bosses, or supervisors, workload that doesn't exceed human limits, having cultural training, and providing therapists. Trauma-informed care has to include everyone, not just those that are seeking for professional services.

Healing the Healers

Trauma work requires a lot, but most importantly, it requires resilience and clarity. Theres a phrase that we have probably heard many times, but relates to this which is "Make sure to put your oxygen mask first before putting it on for others". Professionals that are in these fields cannot give what they do not have. To be able to support those that seek healing and help, workers need to know how to protect their own mental and physical well being. If we want a society and a justice system where everyone is treated humanely, we have to start by treating those that help us too. By implementing better policies, having better cultural understandings, and shift our way in how we view trauma, we can move forward by benefitting both the client and the worker.

Resources

Figley, C.R. (1995). Compassion fatigue: Coping with Secondary Traumatic Stress Disorder in Those Who Treat the Traumatized. Brunner/Mazel

Mitchell, J.T., & Everly, G.S. (1997). Critical Incident Stress Management (CISM): A New Era and Standard of Care in Crisis Intervention. Chevron Publishing

Rousseau, D. (2025) Module 1: Understanding Trauma and Resilience. Boston University, METCJ720: Trauma and Crisis Intervention

Spinaris, C., Denhof, M. & Kellaway, J. (2012). Posttraumatic Stress Disorder in U.S. Corrections Professionals. Desert Waters Correctional Outreach

Van der Kolk, B.A (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking.