Introduction:
The Māori community in Aotearoa has experienced a complex and often painful history marked by colonial policies that aimed to dismantle their cultural practices, language, and land ownership. This legacy has left a profound impact, manifesting as intergenerational trauma – a cycle of emotional and psychological wounds passed down through generations.
This article examines the historical roots of intergenerational trauma within the Māori community, explores the scientific evidence for its transmission, and highlights strategies for addressing this persistent challenge.
Historical Context of Intergenerational Trauma:
The arrival of European settlers in Aotearoa in the 18th century marked a turning point in Māori history. The Treaty of Waitangi, signed in 1840, was intended to establish a partnership between Māori and the British Crown.
However, the treaty was misinterpreted and manipulated, leading to the confiscation of Māori land, the suppression of their language and cultural practices, and the forced assimilation of Māori children into European society.
Professor Karina Walter’s (2012) who is Native Choctaw, and the foremost authority on Native American experiences of historical intergenerational trauma defines it as an event or series of events perpetuated against a group of people and their environment with genocidal and/or ethnocidal intent to systematically eradicate them as a people, and or eradicate their way of life.
Professor Karina Walter’s photo /supplied
Legislative policies, coupled with the introduction of diseases and the loss of traditional food sources, resulted in significant social and economic disruption, contributing to widespread trauma and suffering. Historical intergenerational trauma today has manifested into various forms, that include:
– Mental health issues: Higher rates of depression, anxiety, and suicide among Māori compared to the general population.
– Addiction: Increased substance abuse and dependence as a coping mechanism for trauma.
– Interpersonal conflict: Dysfunctional family relationships and community violence stemming from unresolved historical grievances.
– Loss of cultural identity: A disconnect from traditional values and practices, leading to feelings of alienation and dispossession.
Epigenetic Evidence for Trauma Transmission:
Dr Rachel Yehuda photo / Samuel’s D
Research by Dr. Rachel Yehuda on Holocaust survivors and descendants has provided compelling evidence for the epigenetic transmission of trauma.
Initial experiments:
Experiments on a first generation of mice were subject to two things. The first was perfume, the second was trauma. Those mice were then bred together to have babies. The second generation through to the seventh generation were only subjected to the perfume, however also showed symptoms of trauma just like the first generation indicating that inspite of not experiencing the trauma first hand, still indicated symptoms of trauma and fear upon being subject to the perfume like the first generation.
Photo / Ge, Z
Holocaust survivors:
Further studies on survivors and descendants of the Holocaust have shown that the stress-related gene FKBP5, which plays a crucial role in regulating stress responses, was passed down via cellular memories to respective generations, influencing how individuals cope with trauma and adversity.
Implications for the transmission of trauma through cellular memories includes:
1. Generation to generation
2. Pregnant mother to a child in the womb.
3.Transmission to strangers via live organ donations.
Photo / Bowers & Yehuda
This epigenetic inheritance suggests that the experiences of past generations can have a lasting impact on the biological and psychological makeup of future generations.
Resilience and Capacity for Overcoming Trauma:
In addition to intergenerational trauma being passed from generation to generation, so is resilience. Each generation carries with them the capacity to overcome trauma, building upon the strength and resilience of their ancestors.
Responding from a place of trauma or resilience:
Trauma can be considered a two sided coin.
On one side a person reacts from a place of pain stemming from intergenerational wounds, or harm done to ancestors.
On the otherside a person responds from a place of resilience who has overcome all the odds inspite of being subject to the same circumstances as the person on the trauma side.
The traumatised side of the coin responds from a place of pain and hurt.
The resilience side of the coin asks this question. What can I learn from these experiences?, and what can I do to make sure that future generations don’t have to experience this?
Photo / Mosely. M
The ability to endure and transcend adversity is inherent in the Māori community, offering a glimmer of hope in the face of historical wounds.
Addressing Intergenerational Trauma:
Addressing the legacy of intergenerational trauma requires a multi-faceted approach.
The first approach involves practical steps. The second approach seeks to understand triggers.
–Practical Step 1: know that you are not your trauma, it is your bodies reaction to triggers that bring to the fore flashbacks.
–Practical step 2: Trauma can be psychologically painful, a person unaware can begin operating on autopilot reacting from a wounded past, or an anxious future impacting their ability to be present, in the current moment.
–Practical step 3: Actively using meditation focusing on 4 perspectives:
1. Intention-Consciously choosing actions & thoughts
2. Purpose– Developing a sense of purpose
3. Mindfulness -Pay attention to here & now
4. Presence-Engage in the current moment
Applying these concepts to gratitude can move a person from a place of Tū (chaos) to a place of rongo ( calm).
Understanding triggers:
Triggers can’t harm you. Infact they are helpful by exposing underlying issues one is unaware of.
They can be activated by words, situations, memories or even a song.
Triggers are nothing more than: indicators of issues, behaviors, histories, and/or emotions yet to be resolved.
It’s like driving down the road and the yellow light goes on indicating that you are about to run out of petrol. Please address this issue as soon as Practical.
The third approach combines cultural revitalisation, therapeutic interventions, community support, and advocacy for social justice:
– Cultural Revitalisation: to become active in reclaiming language, traditions, and cultural practices is crucial for restoring identity and connection. Cultural practices provide a sense of continuity and grounding, offering a lifeline to the past and fostering a sense of belonging.
– Therapeutic Interventions: To identify culturally appropriate healing approaches, including counseling and support services, can help individuals address trauma and embark on a journey of healing. These interventions can provide a safe space for processing past experiences, developing coping mechanisms, and building resilience.
– Community Support: To stablishing networks of support within the community, fostering strong family bonds, and promoting mental health services are crucial steps in creating a nurturing environment for healing. Strong community networks provide a sense of belonging and shared purpose, offering a vital source of strength and resilience.
– Advocacy for Social Justice: Standing up against systemic inequalities, advocating for policies that promote equity, and amplifying the voices of those affected by intergenerational trauma are essential in creating a society that upholds justice and equality for all.
Addressing the root causes of historical trauma requires a commitment to social justice and a dismantling of the systems that perpetuate inequality.
Conclusion:
The journey of healing from intergenerational trauma is a complex and ongoing process. However, by acknowledging the impact of historical trauma, understanding its transmission mechanisms, and implementing targeted strategies, Māori communities can work towards healing and empowering future generations. This requires a commitment to cultural revitalization, therapeutic interventions, community support, and advocacy for social justice.
By addressing the legacy of historical injustices and recognizing the resilience embedded within the community, we can create a more equitable and just society for all.
References:
Bowers, M & Yehuda, R. (17 Aug, 2015). Intergenerational stress in humans. [Image]. Retrieved 24/08/2024 from: https://www.nature.com/articles/npp201524
Ge, Z. (Jan, 2019). Schedule of the intergenerational and transgenerational inheritance of epigenetics. [Image]. Retrieved 24/08/2024 from: https://www.researchgate.net/figure/Schedule-of-the-intergenerational-and-transgenerational-inheritance-of-epigenetics_fig3_333366160
Mosely, M. (5 August, 2024). Breaking the Cycle of generational trauma. [Image]. Retrieved 24/08/2024 from: https://x.com/MosesMosley/status/1820197476374315102?t=J8czoeTtUpIOSVe85AgxXg&s=19
Samuel, D. (11 Dec, 2014). Do Jews carry trauma in our genes? [Image], Retrieved 24/08/2024 from: https://www.tabletmag.com/sections/arts-letters/articles/trauma-genes-q-a-rachel-yehuda
