Supporting Survivors of Torture and Trauma on Bougainville
of Small Generalisable Actions
Posted 21 Nov 1998. Last Updated April 2014.
Action Rebuilding Wellbeing - A Micro-Project
document is expressed in very tentative terms because nothing contained in this document could happen unless local Bougainville people want it.
Aftermath of Torture and Trauma
Funding And Evaluation Protocols
Expert Resources Beyond Effectiveness
for Adapting Micro-experiences - Healing Support for Children, adolescents,
Women, Men, Families and Combatants
a good nights sleep - children, adolescents and adults
torture and trauma associated phobias, obsessions, compulsions and panic
attacks and problematic behaviours
interrupting, resolving and stopping anger and violence
Reconciling, rehabilitating and healing of torture and trauma
issues and needs for healing local people
for enablers, healers, supporters, and carers
Issues for skill-sharers
Framework for Intercultural Healing
backgrounds for wellbeing action
document is about possibilities for small local mutual-help and self-help
action supporting survivors of torture and trauma in Bougainville. It is
based on a model that indigenous, small minority and intercultural people in
an informal network in the SE Asia Oceania Australasia Region have been
successfully evolving and using in increasing our own wellbeing for over 50
This action has
demonstrated that traumatised people can
provide a healing support to each other as part of a healing community. It is
mutual-help and self-help. This is not
discussing a 'service'. Refer Interfacing Document
People may heal themselves
and pass on what works to others within voluntary informal networks. We
understand the self-help healing network is already evolving in Bougainville.
Uncompromising funding support can see
it blossom. The possibility is that the further evolving of these healing
networks will not only help bring healing to a war ravaged people, it may
well be the major process for
consolidating the peace process.
Bougainville people and
others in the Region who have been massively affected by being forced to watch
atrocity have experienced Laceweb healing ways and have found that no longer
do they have emotional pain immediately activated by memories of past awful
experiences. They still may remember. They may still experience the range of
human emotion. The processes we are exploring are not suppressing anything.
Natural processes interrupt the invariable fast linking between for example
visual memory and awful feeling.
This document is an
example of a component of a Laceweb Combined Macro-Project - refer the Wider Plan. This component contains
possibilities for sharing healing processes and nurturing microexperiences.
The processes and possible action may be generalisable throughout Region. For
example, everything contained in this page may possibly apply in the East
Timor, Irian Jaya and other contexts. Also refer the Laceweb Micro-Project as a starter process.
for Affected People
This Plan is about rebuilding
Well-being in all its forms including:
(no priority implied)
Wellbeing Foundation and the Bougainville Development Foundation are
functional matrices - part of an informal network of wellbeing people and
community-based groups engaging in mutual-help and self-help well-being
action. This network is known by some as the Laceweb.
Also refer Laceweb Map.
This network/movement commenced
in Australia and had its precursors in the 1940's. It has
been evolving through small local mutual-help and self-help well-being action
among, Australian Aboriginals Torres Strait Islanders, Australian South Sea
Islanders and Bougainvillians. It is now spreading among indigenous, small
disadvantaged minority and intercultural people in remote and rural areas
throughout the Oceania SE Asia Australasia Region.
Development Foundation been formed by Bougainvillian and other intercultural
healers to support Bougainville wellbeing development and survivors of
torture and trauma.
People from the Laceweb
who have supported themselves and other locals in mutual-help and self-help
on many occasions, may be available to support survivors of torture and
trauma among Bougainvillian people both in Bougainville and elsewhere (refer
Actions may address relief from trauma, oppression, poverty, sickness,
misfortune, destitution, and illness. As well, it may help sufferers of the
following forms of pressures and trauma:
Neither the Foundations
nor the Laceweb is connected with any political group, faction or religion.
They all respect spiritual and cultural diversity and humane caring ways.
The Laceweb enables
actions and support for torture and trauma survivors using healing ways that
may form a basis for evolving culturally appropriate healing.
The Laceweb has, for over
thirty years, demonstrated that traumatised people can provide a healing
support to each other as part of a healing community. It is participatory
self help. This is not discussing a 'service'. People may heal themselves and
pass on what works to others. This help and support may be passed on within
an expanding network, and thus support may grow exponentially.
Extensive historical and
research material on the Laceweb is available. This has been prepared in part
by Laceweb person and the Bougainville Development Foundation's Chairperson
for their respective Ph.D. research into the Laceweb and participatory self
help models (refer The
Laceweb people, via the
linking role of the Foundations and various networks of networks, may take an
enabling role in evolving Bougainville mutual-help and self-help support
AFTERMATH OF TORTURE AND TRAUMA
Bougainville folk have
been massively affected by the Conflict.. As Bougainvillians seeking to
provide support, we are faced with potentially over 150,000 traumatised
people - a massive challenge. As reported by the UN Inter-Agency Report on
Bougainville - 17 May 1995, the following are top priority issues:
culture of payback
The above report
suggested that these four issues be resolved as a central part of any move to
normalising and reconciling. It goes without saying that traumatised people
have 'normal' functioning impaired.
It is noted that the PNG
Government representative, in opening the talks as part of the final drafting
of the UN Inter-Agency Report, stated that both 'the participating of local
people' and 'self helping' processes are crucial to any meaningful
normalising, and that both should be incorporated into what the drafters of
the Report are recommending. The final Report also held out these two aspects
'Participating by local
people' and 'self helping' were again reiterated by a recent statement by
Bougainville Member of the PNG Parliament, John Momis. He noted that all
sorts of Australian organisations were wanting to come into Bougainville and
provide various 'services' - in effect, to capitalise on opportunity. He
cautioned against this. The Bougainville people want to help themselves to
return to normalcy.
Bougainville people are
very cautious of outsiders who want to come in to fix things for us. Massive
needs exist in health, education, and infrastructure to name a few. We
virtually need to start from scratch. Outside help is needed. However we do
not believe that having a massive range of 'services' devised and provided
across the board by outside experts is the way.
It is noted from a
careful reading of the UN Inter-Agency Report that the drafters own
recommending contain virtually nothing which falls within the PNG
Government's and the Report's own guidelines requiring 'participatory self
helping action by locals'.
There is a dearth of
genuine 'participatory self help models' among both Government bodies and
NGO's. Actions may claim to be fostering self helping when what is actually
intended is delivery of services. Many services may be very useful. To
reiterate - this plan is not about service delivery.
In the UN Inter-Agency
Report, while there was 'lip service' to 'self help' and 'participating by
locals', there was little evidence of
the use of participatory self helping action models. Virtually everything the drafters of the Report
recommended were 'centralised'
'uniform' programs that were to be 'devised', 'controlled' and 'implemented'
by outsiders, and via 'top down', 'bureaucratically organised', 'service
delivery' processes. This is prescribing forms of governance when
'governance' is a prime point of contention! It is not surprising. This is
the 'way' of the mainstream. All mainstream funding uses 'top down service
delivery' models as a starting point. This is never questioned. Both funding
'policy' and 'programs' are based on this 'service delivery' model. It is the
model used at every level of
government. All Program funding 'criteria' and 'evaluation' are also based on
the 'service delivery' model. Any 'sense of participation in mutual-help’ and
self help' is skewed into the service delivery model. The aim is at best to
give a sense of participating,
never actual participating. Giving
locals a 'sense of participation' when they are not participating and are
having no say in what is happening is a typical ploy of service providers.
There is a real dilemma
in all of this. Our Bougainville people have been cut off from the World for
almost a decade. We are traumatised. We are very sceptical of outsiders. The
last thing we want is someone coming in and running our lives for us. And yet
the only model that aid and funding governments and NGO's have is 'service
delivery'. Service delivery typically means, We decide and do things for
you'. We run large parts of your lives and keep you dependent.
The Laceweb 'participatory self help action' model
does not meet either the typical
funding criteria or the evaluation criteria of the 'service delivery' model. The Laceweb model does fully meet
'participatory mutual-help and self-help action' funding and evaluation
Service Delivery and
Self-Help models belong in different worlds. To attempt to place a top down
service delivery organisation in a watchdog role over us, that uses 'service
delivery' criteria to 'ensure we are doing things 'properly', is cultural
imposition and unacceptable and unworkable in respect of this Plan and the
accompanying Micro-proposal. It would inevitably compromise the participatory
self help process.
For example, a Laceweb
proposal (or 'submission' - read in this context as 'submit', meaning 'to
surrender to the will or authority of another') to the Australian Federal
Government Health Department's 'Rural Health Support and Education Section
(RHSET)' in 1993 was prepared based on 'participatory self helping'. The
proposal was extremely appealing to the Department though deemed to be
'poorly written' - translate this as 'not using service delivery' frameworks.
The Laceweb received a further 52 questions to be answered so that they could
evaluate us. All of these questions assumed 'service delivery' and 'service
delivery frameworks, contexts and criteria'. While all the questions 'made
sense' within the service delivery' model, around 45 of the 52 questions made
no sense within the 'participatory self help' model.
Examples of questions
that the Australian Government's RHSET asked the Laceweb:
Specify the services that
you will be delivering?
None. The focus of action
is self help not service delivery as specified in our Proposal
Who will be delivering
No services will be
delivered. The Proposal is for self help healing action through informal
How will services be
There's no service
delivery. Action evolves self help healing networks - see Proposal
What is the roll-out
This isn't one. Action is
a function of local inclination and action. Locals have the energy and
What fixed training
agenda do you have?
We are enablers, not
trainers. We have no fixed agenda and there is no fixed agenda. There is
however an open agenda with the themes specified in the proposal. What
happens during our time together may be a function of local operative concerns
What are the
qualifications of outside experts being used to research the current need?
No outside experts are
being used. Actions are based on local people's knowings and wisdoms about
what is missing in the local people's wellbeing. Self help is based on action
research by locals. Outside enablers, differ from 'experts', as detailed in
The RHSET Program had an
extensive set of criteria that had to be met for proposals to be
'acceptable'. The criteria presupposed that certain pre-specified things must
and will happen. Participatory self help is not pre-specified - rather it
'organically unfolds'. With our model, nothing has to happen. Action is inherently tentative and at the same
time, with this tentativeness, local self help energy may do what service delivery can never do!
Within RHSET frameworks,
the world was divided into sectors - for example, youth, the disabled,
family, the aged etc; certain aspects of wellbeing were clumped together;
others were excluded. The Laceweb proposal was all about holistic wellbeing
action (everything interlinked) that was fundamentally different to the
'what, why, when, where, and how of 'sectorised service delivery'.
An offer was made by
RHSET to waive their normal criteria, though they would use their normal
criteria to evaluate progressive action. The Laceweb declined funding
(understood to be a large amount ) to ensure that existing Laceweb momentum
was not compromised.
The Internet page Government and
Facilitating Community Grassroots Wellbeing Action was prepared by Laceweb
Enablers as a response to the RHSET department.
FUNDING AND EVALUATION PROTOCOLS
proposals under this Plan we would accept covision
- rather than supervision - from
international academic intellectual/research groups known to be skilled in
participatory self help models. 'Covision' is a concept borrowed from
transnational management consulting.
The term 'covision'
encapsulates contexts where trainers find that feedback from trainees train
and change them so much that they have to change their training to fit the
wisdom of the trainees. The concept equally applies to ‘enabling' contexts.
The Laceweb realises that
it may participate in activities funded by others. It recognises the value of
cross-cultural, cross-national and international guidance, co-vision and
support in such circumstances. The principles it favours are that in this
wider context of humanitarian activities:
entities monitor finance
(caring) people and entities skilled in participatory self help action
monitor ethics and nurturant process
entities carry out/monitor research - the research to be benchmarking,
assessing and action in approach.
principles of balanced wide representation of stakeholder entities can be
Small Minority and Indigenous people assist in developing good results
We will be fully
accountable for funds. However to tie funds to doing participatory self help'
according to 'service delivery' criteria is unacceptable - it is a
contradiction in terms and action.
Evaluation is built into
every participatory self help action. However, it will be evaluation using
'participatory self help criteria of local people', not service delivery'
If funding bodies are so
tied to 'service delivery' that they insist that it be used, then funds will
not be accepted for this Plan and the Micro-proposal, and our progress will
be so much slower.
And it was for good
reason that Austrade and AusAid jointly ran the conferences in Melbourne and
Sydney a couple of years ago called 'Aid Business is Good Business'. The
recollection of Members of our Foundations from attending the Melbourne
Conference is that more than 90% of Australian Aid money returns to
Australian organisations who do the work; that every dollar of aid generates
a further six dollars of follow-on business, and that about 75% of aid
projects fall down either completely or partly. The reasons given for this
failure was because there is only central government involvement by the
recipient country, and because of lack of substantive participating by
grassroots people at the local level. Put this record in front of a war
traumatised, sceptical people who are very wary of outsiders, with the
Panguna mine hovering in the background, and no wonder people are wary of
those bringing gifts! 'Just what is it that you intend to do for us, eh?'
EXPERT RESOURCES BEYOND EFFECTIVENESS
It is possible that in
large scale disasters, healing self help is the only process that may work
with the large number of traumatised people involved. It is understood that
the model of delivery of care and support by 'experts' almost invariably
falls down in contexts where large scale disasters occur.
This is because the sheer
size of the task to be done stretches expert resources beyond effectiveness.
Typically, you cannot get the numbers of experts that would be needed to help
tens of thousands of people. The cost would be enormous.
We understand that AusAid
has put substantial money into 'service based' trauma support for
Palestinians. Sure there are different contexts and issues in that part of
the World, and yet after a couple of years only a few hundred have been
supported. In the Bougainville context we are talking about substantive
support to around 150,000 people!
What we are suggesting is
that in large scale disasters, with the large number of traumatised people
involved, healing through voluntary informal networks by skilled locals,
enabled to engage in self-help healing action, is the only process that may
An evolving skilled
voluntary self help network holds forth the possibility of placing healing
and nurturing skills and behaviours out in the local communities. Here they
may be spread and incorporated into every aspect of communal life as people
go about their daily lives. Some people may desire to take on the enabling,
skill sharing, nurturing and/or caring roles. People in these roles may
develop further nurturing carers within the communities in evolving the self
helping support network.
Following many years of
discussions among Bougainvillian people, Laceweb enablers and our
Foundations, self help healing networks are already evolving in a number of
areas of Bougainville and elsewhere - Intercultural Normative Model Areas
(INMAs); for example, in Far North Queensland, Australia - refer the Laceweb Micro-proposal.
FOR ADAPTING MICRO-EXPERIENCES
Healing Support for:
Themes and contexts for healing
within and between the above groups:
acceptance of the healing support role
specific issues to be resolved, including 'being safe' and 'exploiting of
anger and violent behaviour
the effects of psycho-social, physical and sexual abuse - feeling safe again
and using existing psycho-social resources
grief, shame and loss
go 'war zone' mentality - feeling safe again
individual, family and community healing processes
play, games, fantasy and fun
the building of community; developing resources; forming support coalitions
and fostering support networks and friendship
a good night’s sleep
Resolving the following:
in getting to sleep
attacks - night/day
to urinate frequently
tensing of the body
body sensations, e.g. being choked up, stomach churning
early in the morning
tired, exhausted but wide awake
difficulties interrupting sleeping
A set of micro-experiences
and processes for resolving the above issues
torture and trauma associated issues - being phobic, obsessive, compulsive,
having panic attacks and using problematic behaviours
Examples - being:
issues associated with disfigurement
Interrupting, Resolving and Stopping Anger and Violence
roots of violence
psycho-physiology of anger, fear and violence
healing Relational Mediating to resolve anger, fear, payback and other
violence; stopping property damage and destruction
approaches in resolving anger
anger and violent behaviour in and within each of the above groups
the suffering from torture and trauma
through grief for adults, adolescents and children
expression for diagnosis and healing
the effects of psycho-social, physical and sexual abuse in children, adolescents
and adults, - feeling safe again
submodalities - change patterns
identity; Re/creating hope
Actions may evolve
according to local operative needs, concerns and issues.
The following may be
possible broader healing themes:
Rehabilitating and Healing of Torture and Trauma Survivors
priorities and needs.
dispossessed and refugee issues.
term effects of torture and trauma on the person and society.
and torture related disorders in the context of civil strife, warfare and the
trauma of those caught in the cross-fire.
painful experiences of exile, migration and re/settlement.
for supporters and carers in the field of torture and trauma.
issues and needs for healing local people
in setting up a healing network among torture and trauma survivors.
of healing among torture and trauma survivors.
refugee and displaced communities.
for developing healing networks among torture and trauma survivors
for Enablers, Healers, Supporters, and Carers
the Gifts of Intercultural Healing
the effects of exposure to torture and trauma in the context of civil strife
and the refugee experience.
on the children and adolescents.
on the women
on the family.
on children, family and friends of torture and trauma sufferers
on combatants, issues relating to re-habilitating combatants back into their
communities (issues for combatants and other locals)
healing and reconciling of torture and trauma survivors in the local,
national and global context.
- freeing blocked love - Inma
Care and Caring
intervening and debriefing
local healing networks
and Projecting: Clearing misunderstanding transferred from the past, and
projected on to the other side.
strategies, debriefing and self-healing
and Guiding Enablers, Healers, Supporters and Carers
torture and trauma issues in differing contexts.
contexts with possibilities for skill sharing.
for different purposes.
and guiding enablers, healers, supporters, carers.
transferred bias, prejudice, misunderstanding in micro-experience-sharers
self help therapeutic community models of 'torture and trauma healing' in
rural and remote settings.
the self-help network.
enablers, carers, supporters and healers
Framework for Intercultural Healing
nurturers helping themselves and each other
for self, family, community and surrounding communities
for land, air and seas
relating between people and with the environment.
fairness and love are healthier than force.
local humane caring self governance of the wellbeing process
a Nurturing Resource
and Mediation Healing
For an extensive review
of healing ways, you may want to have a look at the following pages:
of Old Man
Because of the holistic
nature of people and the following healing processes, there are pervasive
inter-relationships and mergings in and between the healing ways. The
following healing ways are pervasively used in mediation therapy, mediation
healing and other healing ways for wellbeing:
- flow, moving together, being at one. Ganma. A wide range of verbal and
non-verbal rapport building processes can be explored.
monitoring and precision questioning - Using
simple language models and other forms of expression that enable helpers to
gently and caringly assist others to express themselves.
Accurate clues reading:
survivors/disputants and their body language. Enables helpers to notice
discrepancies between verbal and non-verbal behaviours as well as other
unspoken indicators as an aid to resolving issues.
Big and small chunks, Yothu-Yindi. Enables helpers to use simple, graceful,
caring and healing language to foster healing.
Assessing the client's
internal states, strategic and sorting
patterns, and external relationships - Enables helpers to identify and use
the unique aspects of how a client behaves and experiences life and makes
internal representations of this experience - for enabling healing.
in healing, mediating and problem-solving; Ebb (returning) Galtha. Enables helpers
to maintain a nurturing outcomes focus.
- Few or one-trial re/learning - This is an easy to learn process with wide
applicability in healing that enables clients to expand flexibility and
choice in their emotions, internal experience, personal resourcefulness and
actions - towards Well-being.
- This healing process enables the other person to bypass aspects of self
that may hold back healing.
- finding constructive meanings, resolving internal and external conflicts,
seeing trouble in a better light. We all make our own representations of our
experience, sometimes in ways that prolong pain and suffering. 'De-framing'
frees up fixed ways of experiencing the world. 'Reframing' allows clients to
place past and present experience within more helpful and healing frameworks.
change patterns - We all use our various
senses in special ways to make sense of our lives. An extensive set of very
simple processes can be explored allowing people to make profound and lasting
changes in their lives and how they respond to past events.
- separating memories from bad or violent or other aversive feelings. Simple
processes can be introduced that allow people to break the previous inevitable
link between recall of trauma and the re-experiencing of the associated pain.
These dissociating skills reintroduce flexibility and choice back into lives;
prepares participants for a subsequent experience-set relating to emotional
re-accessing psycho-social resource states
- We all have a differing set of psycho-social resources states such as joy,
calmness, tranquillity, engrossment and energy. Often people have a range of
resource states that they have not linked into for many years. A set of
experiences may be explored that enable others to tap into their resource
states, enhance them, and to build new ones.
Creating healing futures
- People vary in the way they use their senses to make representations of
possible futures. Some people have no processes for making representations of
the future. They literally can't see a future for themselves. Others can only
see bleak futures. Skills can be explored that allow people to build internal
representations of healing futures that can sustain and enrich.
history, re-imprinting, creating hopeful futures
- evolving Well-being perspectives on previous painful or angry attitudes.
People make representations or 'maps' of their experience and use their
senses in specific ways to 'file' experience. For example, some recall 'good'
times as very small hazy grey two dimensional images that are seen at a great
distance in the mind's eye, whereas awful experiences are recalled larger
than life in full color right before one's eyes. For these people, to
'recall' is to relive and re-experience the pain and anguish or anger and
vengeance. At the same time both the present and past good times can be
devalued and no source of pleasure. Such processes can continually traumatize.
Experience has demonstrated that helping people explore and change how they
use their brain and senses can have profound healing value.
Altering emotional states
- A set of processes can be explored that allow people to readily enter and
leave any emotional state at will, towards having emotional flexibility and
Accessing states and
chaining - resourceful habits and good
moods; dramatic pattern-interrupt. Life scenes. This is a set of skills that
allows some of the prior skills to be used together to obtain healing
- storytelling, performance and image writing as parables for healthy
tolerance and cooperative living. Throughout time stories and other forms of
metaphor have been used for promoting healing change. A set of specific
skills can be explored for creating simple though powerful healing metaphors.
Caring and sharing the
Aboriginal way - home, street and rural
therapeutic, relational and Healing Mediating. An extensive set of
micro-skills and processes can be explored that foster relationship building
and healing happening between people in conflict within a Healing Mediating
- This skill allows healing Action to take place 'on the run' as it were, as
one goes about relating with other people in day-to-day contexts.
street mediation and group story performance - Draws on indigenous healing
process, corroboree, therapeutic communities, dance movement and Keyline
organic farming concepts and processes. Uses natural and evolving contexts as
healing possibilities. Embraces Mediation Therapy and Relational Healing.
- freeing limiting beliefs and attitudes. A set of processes and skills can
be explored that allow clients to free up limiting beliefs and attitudes
towards more flexibility and choice.
and choice relating to use of bad or rigid
habits - Releasing over-dependence and blocked emotion. These are a set of
skills and processes that are simple to use and profound in effect. They
involve using language and sensory experience in specific ways that can
loosen up recurrent unpleasant body sensations such as chest and throat
constriction, churning stomachs as well as stop compulsive, obsessive and
for criticism and argument - The friendly voice. This set of skills and
processes again uses shifts in the particular way people use words and their
senses to make sense of the world.
Healing Movement and
Somatic Processes - Many body approaches
to change are available that involve becoming aware of how we move and tense
our bodies. People who are depressed typically look depressed. They literally
are low. Often they have shoulders slumped forward. The spine is shortened.
They may pull their heads in. Anyone adopting this set of body holding
patterns could soon start to feel awful! This hints that we can change states
by moving away from problematic postures. Healing Movement process involves
very simple movement with awareness of the movement. These simple processes
allow graceful and elegant movement towards sustainable Well-being.
Outdoor Action play
- Individual and group experiences, processes, initiatives and rituals for
building trust in self and others, in building cooperation, community
enrichment, self resourcefulness, self reliance, group support and in
improving dispute solving.
inter-ethnic consensus - respect for cultural
diversity; negotiation of meaning; joint authority; the principles of
humanitarian (caring) law. Processes and skills for establishing healing
relating between differing cultures and ethnic groupings.
Developing ethnic and
cultural self esteem - resolving shame and
guilt. Many of the above skills can be used in resolving these issues.
Bliss-symbols system - the blissful picture
writing view - re-viewing and imaging; uses processes adapted from Aboriginal
bark and sand painting and drawing, iconic images, healing artistry and the
Australian Bliss-symbols system.
Cultural healing Action
- Processes drawing on influences from traditional and other cultures around
the world, especially from the Oceania Region. Refer the Cultural
Cultural Healing Action
can run from less than an hour to several days (or weeks). People are
involved in energetic and not so energetic games and activities - in drama,
music, creative writing, dance, visual arts, theatre, group dynamics and the
Enablers have a broad
concept of activities and possibilities for the time together. Typically, the
process starts out structured. After a time, activities and games begin to
emerge out of the spontaneous responding of the participants, with Action
evolving from the energy and inclination of the moment. In a very real sense,
the participants evolve their own experience together.
Participants of all ages
explore creative and artistic ways of examining their local cultural
Well-being issues of concern to the participants and their communities; for
example: sexual, alcohol and drug abuse, violence, torture, trauma, grief,
suicide and correctional healing experiences. They may create short plays,
songs and rhythms, poems, stories, dances, murals and postcards, and other
materials about these issues.
The healing cultural
activities as well as the dynamic group relating provide corrective,
remedial, and generative emotional experiences that lead to personal and
group issues actually being healed/resolved during the process of exploring
them. At the same time participants are gaining competencies that they can
use in the future.
Cultural healing Action
in general terms involves actively fostering and sustaining cultural
Well-being. It fosters people extending their own culture as a balance to
other cultures that may be dominant, elitist and oppressive. As well, it is a
movement for intercultural reconciliation and Well-being. It fosters the
developing of Quick Response Healing Teams to resolve local community and
international conflict (peacehealing). It provides scope for people to
actively engender and promote values, language, practices, modes of Action,
arts and other aspects of a way of life (culture). These in turn facilitate
social emancipation, intercultural healing, cultural justice, as well as
social and environmental well-being, caring lore and humane governance.
FOR WELLBEING ACTION
The loving nurturing
includes heartfelt stirrings of Inma - the
maternal and universal love of and from the Aboriginal Women of the Centre,
and Bougainvillian Rataiku 'haharusingo' meaning 'loving wisdom in action'.
The healing mediation
balance level is extended from family
therapy, the Family Mediation Services of Ontario, Canada, and the
sociohealing ways of the Tikopia.
street mediation and group story performance
includes origins from corroboree, therapeutic communities, Nelpful analysis
(neurolinguistic programming), dance movement and Keyline organic farming.
includes Arnhem land Yolngu negotiation of meaning, joint-authority, and
concepts such as Ganma, Galtha and Yothu-yindi. It is informed by principles
of humanitarian law.
The blissful picture
writing view is adapted from
aboriginal bark and sand painting, iconic images, and the Australian
Cultural Healing Action
is adapted from Oceania experience and applications among Aboriginal and
small minority people.
The Action approach
is modified from mountaineering ropes courses, wilderness leadership, and the
work of Scout Lee. She is a native American doctor of education who has used
ropes and ritual in improving dispute solving and community enrichment.
The experiential process
that may be used in this Plan are set out in the Micro-experiences
for Sharing Healing Ways
This Plan and the
Micro-proposal may well form a model for wider support by government, non
government organisations and community based organisations.
The above organic process
is resonant with our local ways within Bougainville and with both the
Foundations and the Laceweb enablers' desire firstly, to use 'self help'
processes and secondly, to stay clear of a kind of pseudo-help that
disempowers and leaves control of process and content to outside 'experts'.
Our Foundations and
Laceweb enablers, both Bougainvillians and others have worked closely with
people from Bougainville in evolving this Plan and the associated
Micro-proposal. Both are based on the 'participatory mutual-help and
self-help' model and on evolving informal local healing support networks.
They are pervasively keeping to the processes we Bougainville people are
asking for. They draw on the practical experience and skill base of Laceweb self
help in remote areas of Australia and the SE Asia Oceania Region.
Uncompromising funding support can see the self help healing network that's
already evolving within Bougainville blossom.
The possibility is that
the further evolving of these healing networks will not only help bring
healing to a war ravaged people, it may well be the major process for
consolidating the peace process.
Perhaps you may want to support this
Micro-Action and be part of an extra-ordinary healing Odyssey.
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