6. Trauma and Holistic Programs

A whole person is comprised of mind, body, emotion and spirit. Recognition of these four aspects of the person came primarily from the First Nations' educators I talked to. They taught me about the concept of the medicine wheel and of balance between these four aspects. A healer made the concept most powerfully clear when she drew me the medicine wheel. To represent the lack of balance in North American society she drew most of the circle as the mind, two tiny sectors for the body and emotions, and an even smaller section for the spirit. She argued that the mind is given far too much weight in non-Aboriginal society. She helped me to see that, given that lack of balance, it is not surprising that literacy learners, who are not judged as excelling in the mind, so often feel that they are not valued. When I described this off-balance wheel a survivor and advisor to the project used it to illustrate the concept that “healing” as an individual is problematic if we think of healing as learning to function better in a world that is “sick” and off- balance. If we think in terms of individuals gaining balance and see learning as a holistic process, engaging the whole person, it opens possibilities for more creative
programming ⁷.

It may be important to recognize that not everyone who signs on for literacy learning or teaching wants to participate in fully holistic programming. It would not be appropriate to try to include body, mind, emotion and spirit extensively within every program. However, minimal acknowledgment of all aspects of the person is crucial in all programming. Recognition of all elements can take place even through many minor changes in programs.

Instructors also need to be aware that learners may also be working with some aspects of themselves outside the literacy program and offer support so that this may enhance the literacy learning in the program. For example, a First Nation student may be taking part in a traditional ceremony outside the literacy program. That rekindling of spirit might be crucial for her literacy learning and the effect could be enhanced if the instructor acknowledges such “work” and creates “space” for the learner to write or speak about it in the program, if she chooses. At the very least, the instructor needs to recognize that this is complementary work, rather than seeing any infringement on attendance as indicating that the student is not serious about her studies.

7 I am deeply grateful to many First Nation's educators who introduced me to these concepts and made this entire last section possible. An early conversation with Ken Norquay of the Native Friendship Centre in Brandon, Manitoba alerted me to the possibility of a different concept of , “healing” than that offered by the therapeutic literature I was reading. Listening to Priscilla George, Jennifer Wemigwans, Sally Gaikezheyongai and Nancy Cooper in Toronto gave more depth to my understanding. Finally Aline LaFlamme in Yellowknife, Northwest Territories, drew me pictures and brought home the urgent necessity of new, truly holistic and healing approaches for literacy learners of many backgrounds.