Decolonising Dying, Death & Grief

I was asked by an academic researcher what ‘white’ people can do to correct their errors against ‘black’ people. I responded quite without thinking, that “If I break your leg, you won’t ask me to fix it for you”. A retort that has largely formed the underlying basis of my work. Effective healing can only be achieved through a do for self attitude.

A well documented history in favour of the victor explains in graphic detail over the centuries and throughout generations, the ways in which the physical, emotional, psychological, environmental, financial and spiritual bones of those descended from the continent known widely today as Africa were broken. Still the experience of systemic (embedded within a system) and systematic (in accord with the system) practices woven into approved institutional structures today, rooted in the philosophies of the highly regarded racists of yesterday are severely impacting the lives of those widely regarded as descendants of Africa, and her Diaspora.

Within the psyche of every man, woman and child, there is a natural ability to heal. This may be accessed via an innate sense, handed down through generations or learned in the case of Western literature, theory or dogma presented as absolute truth. The possibility then, of achieving personal balance is in theory, possible for all. However, when considering the environment within which such balance might be achieved it is fair to conclude that social, economic barriers promoting inequality, inequity and over policing throughout all of the European institutions have actively stunted the progress of the generic ‘black’ man, woman and child.

To presume an ability to provide fixed, static models of treatment derived from European scholars of Western thought as healing mechanisms for all, is to white wash the lived experience of all non white inhabitants under a discrediting banner of discrimination that renders the innate sense, and culturally taught healing practice of the ‘Other’, null and void. And yet, this has been the overarching experience that has spawned often violent outcomes internalised by the oppressed and publicly witnessed by those holding the dominant position of power over the often labelled ‘Black transgressor’.

Still though, the blanket call is echoed for the ‘African’ et al, to trust and indeed rely on the well established and predominantly institutionally racist systems for healing and correction; rather than the necessary call of collaboration over integration; or even freedom to openly practise for those from different cultures actively and successfully aiding natural healing within their communities and beyond. Such ones are able to provide assistance to any one, regardless of background, colour or culture, those struggling with their emotional or psychological state which often leads to physical manifestations. Whilst such practitioners may not meet the traditional, prescribed standard of excellence outlined by the dominant, straight laced power structure controlling the narrative of mental and physical health, they are effective, authentic, culturally professional and gifted with a wealth of ancient and recent life experience.

It is important to note at this point that updates to the DSM with regard to life experience and alternative perspectives indicate that, although painfully gradual, progression is being made by way of acknowledgement of the nature of dis-ease, behaviour and life story; allowance for alternative practitioners through integrative care and partnerships and accreditation for alternative medicine practitioners marks positive steps forward.

Despite the age old expression that we are all the same underneath. The intersectionalities, cultural, environmental and individual differences of communities, families and individual people renders us all quite unique whilst operating within various hive minds. It is thus foolhardy then to assume the implementation of a one size fits all rhetoric toward the grief, generational trauma, psychological and indeed the physical healing models routinely rendered under the umbrella of mental health assistance; especially when they are essentially based upon racist assumptions that have won out over facts (1.ref). Therapeutic models such as Somatic therapy, Attachment theory and Intergenerational trauma paradigms are now regarded less as airy and more as being grounded in the ways in which the psychology of the person is shaped (2.ref). This is largely because of the research carried out on European and Asian victims of war, chaos and poverty in recent history (3.ref), the children of Holocaust survivors, and scholars such as Rachel Yehuda who through her work states that behavioural responses are still experienced by the descendents of the Holocaust survivors today (4.ref). Comparative studies addressed primarily by scholars of the African Caribbean Diaspora dwelling in the UK are scant. Likewise there is a huge disparity in the numbers of accredited psychologists descending from the continent of Africa and via the Diaspora.

African spirituality, such as from Akan philosophy, authentic scripture, generational teaching handed down from within the family and community; as well as intuitive, and innate healing methods, provide a way for the balance to be restored to the point where the ‘African original and her diaspora can comfortably exist in the West with or without European medical intervention; alongside the antisocially disordered institutions and collective associated systems that seek to control their healing and correction. Such harmony is outwardly permissible, and actively displayed by the many Asian communities throughout Europe who were not so much beaten, raped, murdered, sold, enslaved and stripped of their language, identity, wealth attainment abilities, lands nor original religious beliefs; and the carrying out of that which they regard as essential practices. However, a misguided fear of the above, installed by the beleaguered Europeans predominantly during the periods of enslavement and colonialism have been likewise carried down and prevent many of the Diaspora and Christian communities directly of ‘African’ nations from considering alternative ways for overall balance and understanding of their grief, healing and inherited trauma.

Laura D Pusey