People have always experienced pain, and in the vast span of time before the colonial expansion of western culture, indigenous cultures weren’t without their methods of dealing with trauma.
For centuries we’ve largely ignored the wisdom of those among us who are still directly connected to ancestral ways of knowledge. As our modern lifestyle collides with the fact that our Earth is not capable of supporting our current way of life, we are finally starting to look to those who once lived in a state of indefinite sustainability and abundance, for a way forward.
“In order to have sustainable community you have to make sure the people are sustainable. This means healing trauma.”
– Jarmbi Githabul, Narakwal / Githabul Custodian
“Dadirri is inner, deep listening and quiet, still awareness. Dadirri recognises the deep spring that is inside us. We call on it and it calls to us. This is the gift that Australia is thirsting for. It is something like what you call ‘contemplation’.”
– Miriam-Rose Ungunmerr-Baumann, Ngangiwumirr Elder
When Miriam-Rose Ungunmerr-Baumann speaks of dadirri, she speaks of a form of deep, contemplative listening that is nothing less than a personal spiritual practice. This type of listening in stillness is widely known all across the Australian continent, in many language groups under many names. “When I experience dadirri, I am made whole again.” Miriam describes. “I can sit on the riverbank or walk through the trees; even if someone close to me has passed away, I can find my peace in this silent awareness. There is no need of words. A big part of dadirri is listening.”
Miriam-Rose Ungunmerr-Baumann – artist, writer and public speaker
According to Ungunmerr-Baumann the act of learning, from a very young age, is all about waiting and listening; not asking questions. In a culture where everyone is so well practiced at listening that it becomes a spiritual art, it makes sense that when trauma occurred the people would come together and deeply listen to each other. For this reason dadirri also refers to a form of group trauma healing that brings the deep presence found in the solo practice of dadirri to a group setting. Details of dadirri as group practice can be found in Prof. Judy Atkinson’s book Trauma Trails, Recreating Songlines. The essence of dadirri, in this wider context, is the creation of a space of deep contemplative, heart based listening where stories of trauma and pain can be shared and witnessed with loving acceptance.
In my own experiences with original Australians who are deeply connected to country, I have felt that they are so grounded it’s almost as if the land itself is listening to you, through them.
“Healing country heals ourselves, and healing ourselves heals country.”
– Prof. Judy Atkinson – Jiman / Bunjalung woman, author of Trauma Trails, Recreating Songlines
According to Prof. Stan Grof, trauma healing comes from finally completing an experience emotionally that may have been physically completed long ago. The initial moment of pain may have become so overwhelming that we make a subconscious decision to ‘check out’; in other words, we emotionally dissociate. Every part of us screams “Stop, I don’t want to feel this!” The problem is that we don’t stop the emotional experience, we just presspause.
When we don’t have the courage or skills (because we are too young, or were never taught) to actually feel all of the emotions of a traumatic experience, we inadvertently trap the part of it we couldn’t handle, and store it away for later. Dadirri is a practice that allows us to open up this trapped pain and trauma in a sacred and held space and with the support of those around us, we can finally feel it in order for it to be released.
“Trauma puts you in a disempowered position that makes it easy for you to be influenced. It interferes with your ability to make clear decisions for yourself.”
– Jarmbi Githabul, Narakwal / Githabul Custodian
The importance of a practice like dadirri is that it is completely based on non-judgment. Over time, the story is shared on multiple occasions, and by doing so the telling begins to change. The emotional charge is released a little at a time as the circle around them offers an unwavering reflection of loving acceptance. Very often, the person who has suffered trauma starts to adopt this attitude of loving acceptance toward themselves.
The reason this works, from the perspective of neuroscience, is because of: limbic resonance, mirror neurons and neuroplasticity. The notion of limbic resonance asserts that without consistent love and acceptance during childhood our brains don’t develop properly. The part that becomes developmentally stunted is our resilience against emotional distress. Similar problems can occur in people of all ages when they suffer trauma. The process of limbic revisioning is about rewiring the neural structure of person who has suffered trauma or emotional neglect; in order for this to occur there needs to be an external example for the limbic brain to mimic.
Deep, respectful, contemplative, heart-based listening based on loving acceptance instead of judgment may well be the optimal reflection for a traumatised limbic system to use as a model for restructuring. Mirror neurons see this outer, compassionate reflection and fire internally in the same way; and neurons that fire together wire together. With a bit of repetition, neural re-wiring occurs (thanks to neuroplasticity) which gives a neurological explanation as to why dadirri is good for helping people who have suffered trauma.
I feel we’re fortunate to be living in a time where, whether we’re indigenous or non-indigenous, we’re waking up. We’re recognising the common threads between ancient and modern ways of healing ourselves, and by doing so discovering the techniques that actually work.
Miriam-Rose Ungunmerr-Bauman speaking about Dadirri at an Indigenous Theology Symposium
If you’d like to contribute to the empowerment of Indigenous Australians, consider donating to Jarmbi Githabul’s Wise Up, Rise Up Program.
This article was originally published in upliftconnect.com
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