Part 1
Scenario Creation
Jenna is a 75-year-old residential school survivor living in a small Indigenous community in Canada. She has spent most of her life trying to forget the trauma she experienced as a child at the residential school. However, recent news of unmarked graves being discovered on the school grounds has triggered memories and feelings of pain and loss she had long suppressed. Jenna was taken from her family at 7 and sent to a residential school where she endured physical and emotional abuse, neglect, and cultural genocide. She witnessed the deaths of several children, including her younger sister, but was never allowed to grieve or mourn their loss. She was taught that her culture and language were inferior, and her self-worth was constantly diminished.
Despite these experiences, Jenna built a life for herself and her family after leaving the residential school. However, discovering unmarked graves has brought back all the trauma and pain she had been trying to forget. She feels overwhelmed and unable to cope with the memories and emotions resurfacing. Jenna fears her community’s healing process will only open up old wounds and cause more pain. Despite her fears and reservations, Jenna recognizes her community’s need for healing and support. She understands that discovering the unmarked graves has opened up old wounds for many residential school survivors, and she wants to be a part of the healing process. However, she needs support and guidance in order to navigate the complex and emotional journey of healing from the trauma she experienced.
Part 2:
The Problem-Solving Model and the ITP Loop are two theoretical approaches that could guide the practice of supporting Jenna through her healing process. This Problem-Solving Model will help me identify and analyze the challenges and obstacles that Jenna is facing. It involves defining the problem, generating possible solutions, evaluating the pros and cons of each solution, selecting the best solution, and implementing it. For example, Jenna’s situation may be dealing with the trauma and pain that resurfaces after the discovery of unmarked graves. Possible solutions include talking to a therapist, attending a support group, engaging in cultural practices, or seeking medical attention. The pros and cons of each solution can be evaluated, and the best option can be selected.
The ITP Loop (Intentional, Targeted, and Practical) would help implement the chosen solution. It involves setting clear and specific goals, identifying the steps needed to achieve them, implementing them, and monitoring progress. For example, if Jenna decides to talk to a therapist, she will set a goal of attending weekly sessions for six months. The steps needed to achieve this goal may include finding a therapist, scheduling appointments, and attending sessions. Jenna can monitor her progress and adjust her plan as required. Strategies that can be included in Jenna’s healing process include trauma-informed care, cultural safety, and community-based support. Trauma-informed care involves understanding the impact of trauma on individuals and providing services that are sensitive to their needs. Cultural safety involves creating a safe and respectful environment that recognizes and values Indigenous cultures and traditions. Community-based support involves involving the community in healing and utilizing their strengths and resources. According to Bogo and Vayda (1998), long-term support for Jenna can include ongoing therapy, continued cultural practices, and connecting with her community. Healing from trauma is a lifelong process, and Jenna may need ongoing support to maintain her progress. It is essential to recognize that the effects of residential schools are intergenerational and affect not only survivors but also their families and communities. By supporting Jenna, we can contribute to the healing of her community as a whole.
Moreover, Jenna’s particular requirements and preferences must be considered at every stage of the recovery process. She may have certain cultural practices and beliefs that can assist her in healing due to her experience as a survivor of residential schools (Bogo & Vayda, 1998). For instance, she may emphasize age-old rituals and rites of passage like smudging and sweat lodges. We must collaborate with her to understand her cultural customs and include these in her overall treatment strategy. The recovery process can be aided by community-based activities and the assistance provided by individuals. Community healing circles, cultural festivals, and educational programs that concentrate on the history of residential schools and their impact can all be examples of these activities.
We can establish a supportive and safe atmosphere for survivors of residential schools by including the community in the healing process (Bogo & Vayda, 1998). This environment will respect and value the experiences of residential school survivors. In conclusion, providing assistance to a residential school survivor by discovering unmarked graves involves a comprehensive and trauma-informed strategy that is sensitive to the victim’s individual requirements and choices. The Problem-Solving Model and the ITP Loop, in addition to other methods such as trauma-informed care, cultural safety, and community-based assistance, are all potential guiding principles for the practice. If we can offer long-term assistance and get the community involved in the healing process, we will contribute to the recovery of the survivor, their family, and the community in which they live.
Another approach would be to include self-care routines within Jenna’s overall plan for her recovery. This may involve urging her to participate in pursuits that make her happy, such as spending time with people who are important to her or following an interest of her own. It may also involve providing information on self-care methods, such as maintaining a good diet, being physically active, and getting enough sleep (Bogo & Vayda, 1998). We will be able to assist Jenna in developing her resilience and coping strategies if we place a high priority on taking care of ourselves. Last but not least, it is essential to acknowledge the structural and historical causes that have played a part in the trauma that Jenna and other people who survived residential schools have endured. This involves understanding the role that colonialism, racism, and cultural genocide had in the residential school system and the continued impact that system has on Indigenous communities. We can help heal a larger community by recognizing these issues and striving to address them, and we can work toward establishing a more just and equal society.
To summarize, assisting Jenna along her path to recovery includes taking a trauma-informed approach, engaging in evidence-based methods such as cognitive behavioral therapy and mindfulness, emphasizing cultural safety, and providing ongoing support. Helping Jenna negotiate the hurdles of healing from trauma and moving towards a more hopeful and resilient future can be accomplished by collaboratively working with Jenna and prioritizing her sense of safety and autonomy.
References
Bogo, M &Vayda, E., (1998) The practice of field instruction in social work: Theory and process 2nd ed. Toronto: University of Toronto
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