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"...Then I Found my Spirit"
Muid, Onaje
Muid, Onaje
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n120376454.pdf
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Abstract
The goal of this paper is to better understand how to transcend historical trauma and to delineate how research might assist this task. To that end, this paper suggests that this can be achieved by doing at least three things: finding one’s spirit, ascertaining the meaning of the United Nations World Conference Against Racism (WCAR) and discerning the challenges of the historical movement. The first theme of spirituality, expressed as “Then I Found my Spirit” in the workshop title is one section of this paper. The second theme of human rights, expressed as “The Meaning of the United Nations World Conference Against Racism” in the workshop is another section. The last theme of self discovery, expressed as “the Challenges of the Historical Trauma Movement” warranted a third section. In thinking aboutthe workshop and research implications, the role of “self disclosure” in the body of emerging research geared to solve historical trauma suggested the section of this paper entitled, “Towards Redefining the Research Paradigm: The Question of Self Disclosure.” In addition, three other sections of the paper were necessary to assist smooth transitions. A conference that purports to be founded on spirituality requires a section entitled “Spiritual Groundings,” which sets the tone for the paper. For readers who might not be familiar with historical trauma, there is an introduction to the subject in the section entitled, “Historical Trauma Overview.” Finally, some concluding remarks were needed. Since my workshop was not a report on any previously self-conducted research but an abbreviated use of some principles and themes gleaned from original research on historical trauma by Dr. Maria Yellow Horse Brave Heart (Brave Heart, 1995), this article will reflect on research implications from the design and implementation of the workshop. This paper does not address the many challenges of the research necessary to overcome genocide but the reader should know that critical questions must inform the direction of this discussion. This inquiry is taking place within the critical social science method (Longres, 2000) and longs to — in some very small way — bridge the gap in the yet-to-be-fully-developed Indigenous research paradigm. I am not an objective observer using the analytical social science research method in this discussion. Instead, I strongly affirm and adapt the evaluative critical method that contains prescription (Longres, 2000). I am emphatically against oppression of all kinds, and in using the critical perspective, a meta-theory that combines a social system approach with a critical perspective on society, this paper affirms a values-based research approach (Longres, 2000). Like researchers Elizabeth A. Stanko (1997) and Susan Hippensteele (1997), who speak to the correctness of emotionality and activism in research, I bring who I am and what I have experienced into my work to inform it and to present my social narrative “as evidence in ongoing struggles for social change” (Hippensteele, 1997: 87). Therefore, this inquiry is intended as a contribution towards the alleviation of human suffering and oppressions of all kinds, especially the lingering and persistent legacy of genocide against Indigenous peoples. As with the Healing Our Spirit World Wide Gathering daily spiritual practice, and as in my workshop at the conference, this article will start with spiritual groundings.
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2006
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With permission of the license/copyright holder