Churning butter-Ancient South Slavic Female Practices Novi Travnik woman makes butter for her customers as a living along with laundry. No written approaches or methods have taken on the study South Slavic Female Humanities which is an ancient knowledge and one of the very original earliest forms of quantum psychology and evolutionary biology practices that have been in existence for thousands of years.
Blood & Honey” Motherline Archaeologies of Balkan Memory: How a Small circle of Bosnian Mothers & Grandmothers- War Survivors and War Crimes Survivors- Heal Trauma to Halt Another Century of Wars ,
Mothering for the Environment Conference (Toronto, Canada) Oct. 22-26th, 2009
Danica Anderson is presenting her paper/life’s work with Nadine McNeil, writer & Yoga Instructor. “Blood & Honey” Motherline Archaeologies of Balkan Memory: How a Small circle of Bosnian Mothers & Grandmothers- War Survivors and War Crimes Survivors- Heal Trauma to Halt Another Century of Wars , opening day Oct. 22, Session B3
Categorized in these topics: Blood & Honey Engendered Practices Female Social Justice Feminine Matrix and Female Culture Kolo Trauma Format Rape Sexual Abuse Social Memory Torture Violence War Women's Trauma Issues
Posted Sunday, October 11, 2009, 06:56 AM
After a decade of trauma work with war survivors, war crimes survivors and victims who endured natural disasters, what could we possibly do for them? I learned from the women in Africa (Chad, Congo, Sudan & Uganda), Bosnia, India and Sri Lanka more about a gift that if passed on would help an entire community.
What each woman expressed in their own unique way is how the most important gift in the world is the one that heals trauma. Trauma is devoid of boundaries such as genders, race, ethnicity or religious affiliations. But, what I observed and heard from the survivors is how trauma is catastrophically a woman’s burden. Most scientific studies show Trauma as psycho-biological- meaning that the body stores memory.
The Kolo Trauma Treatment and Training of local women (mothers and grandmothers) survivors was developed and implemented after learning how a small circle (kolo-circle-round dance) of Bosnian War survivors and War Crimes Survivors found a way to heal trauma and experience peaceful communities that is now rippling out into global communities such as Africa, India and Sri Lanka. Rape finally became a war crime after the Balkan War in the 1990’s.
Kolo- Serbo-Croatian for the folk round dances and the circle where the women practice healing harmony and teach us how “WE” can stop from having another century of wars. The Kolo Trauma format centers on the marginalized and invisible women, mothers and grandmothers as the place and space to realize creative healing and growth.
Personal Revelation and lessons learned by the Bosnian women and traumatized women globally have their local community heal trauma.
Sustainability nurturing shared with vulnerability and truth telling ranging from war crimes to the economic impact after a catastrophic war becomes a place of growth and intensified learning. We can learn how the Bosnian circles of women engaged in participatory actions have preserved universal ways of dwelling in peace becoming self-sustainable.
The Kolo trauma treatment program is profoundly accomplished in dealing with PTSD, training mothers and grandmothers in their local communities to gift their intimate life study of dwelling and remembering as a co-penetrating way to heal and move past the catastrophic violence. Only until recently, has the clinical field been open to approaching trauma through the compelling memories of women’s realities living in a world of violence. The Kolo trauma treatment program has been developing and implementing healing for trauma for over a decade, far ahead and above many operating standards that remain ineffective.
Presentation Focus is going to be:
Bosnia- a circle-kolo of women healing
Healing from one or two people ripples into the larger communities little story is the big story
Their stories and who opens up- is the documentaries of the Bosnia Women War Crimes Survivors and War Survivors
What’s going on the Bosnia Women War Crimes Survivors and War Survivors? From Mass Rapes to Ethnic Cleansing-Gynocide
I want to be able to say the truths I observe and witness without women and men getting defensive or desperately wanting to remain in denial about it. How does one tell the truths of violence women experience without being confrontive when the material itself is exactly that? I am told how I am confrontive, the truth is confrontive therefore it allows women to switch the focus and ask “what about the men,” and to instruct me in a million different ways to dress the truth until it is false. Why would I want to be able to communicate like that when I know the beauty of truth is the pain, the cutting and shattering violence into shards of healing?
The imprint on the land for South Slavs is fundamentally of a cultural character- “one of an investment of meaning: the flow of the land becomes also a flow of the mind…almost nothing visible remained to be associated with humanity. Only the memory of the people and events set this place apart from its surroundings and gave it meaning each living individual is bound into this pattern of land and people that extends throughout the terrain and far back across time.” (Nelson 1983: 243)
In other words, attention must be played to the manner in which the story is createdly orchestrated, how it guides and what it passes through. The second most important aspect is to hear all our stories. In hearing all our stories, we enter into what I call in my book, a Poetic College where the traumas are embraced as intensified learning scapes.
Where do we show the healing---Circle therapy, social memory—
After a decade of work with Bosnian War Crimes Survivors, I thought of how to have their social memory more so about encouraging the participation of remembering, or even forgetting the pass according to the needs of the present where social memory is an active and ongoing process. It is forging social memory that involve direct connections to those who died tragically and violently- their remembered past, or that it can involve more general links such as wars, conflicts or violence elsewhere. The latter being more about the obliteration of the past rather than a connection to it—and from what I researched and observed the neurobiology of memory behaves in the same manner. The past is at times subsumed, dominated, conquered and dismantled.
Yet, with the memorial the construction of memory- social memory could symbolically create a seamless social whole—to become the legitimate authority. In a way we are charged with this collective memory to create a common use of social memory, to create and support a sense of community that is without violence.
Despite the various memorials, memory is mutable-plastic and what you are discovering is how it is possible to have multiple and conflicting versions of the same tragedy—but it does need to serve the interests of all competing parties. We are accessing the past, to illuminate the pasts of marginalized groups- women especially are in great need of her female symbolic expressions and women’s organizations. It is as if women observed the silence and oppressed of the past has been erased.
The kolo/circle is a memorial-social memory. It is an ever evolving footprint once left by violence experienced but the kolo/circle is about making meaning of something senseless. And by no means, is the victimhood or offender of the violence cycle a part of the kolo.
Healing/kolo Tripartite- Experiential Activities
1. How do we have a life again after traumatic events and crisis? What’s the healing in the circle community that uncovers shame kept hidden away? Kolos allows for dignity, grace, respect and a space/place to contain their first person stories. Immediate knowing as opposed to understanding- the vulnerability and honesty, evidenced in personal revelations and what was taught engages us to be participatory in our own lives and theirs. Session will experience all the concepts written in this handout.
2. Circles-kolos the Bosnian women serve us meals, coffee and ask us to join in the kolo but are hardy containers for the most violent of first person stories. Circle/kolo work is the sharing of their stories which occurs with the shoulder to shoulder postures. The body remembers the past and if their stories are repressed, depression dresses their expressions, invades with physical illnesses repeating the violence over and over again. The abstract concepts of shoulder to shoulder (uteri to uteri) postures and stance forge space and place.
3. What is a friend, neighbor or female solidarity? Circle/kolo experiential activity with various body postures (shoulder to shoulder) to invite in intensified learning from peer to peer sharing. Inquiries to prompt curiosity- What can I learn from you? What have I already learned from others’ sharing their life experiences- what was the most significant story you heard and why?
The simple communal collective of the space called circle, the kolo (South Slavic round dance) and the round cups….anything round.
The phenomenological practicum to experience and understand your life world.
There is a human geography: Human geography that is round as the earth and includes the body
A map of space and place is best diagramed as a circle. Up until this very moment, the sciences- archeology, anthropology especially- has space considered as separate from human or living beings activities and events. After all space appears empty even while we occupy it in the same moment. Marvelously plastic and always accommodating, the geographical paradigm of space is constantly presented.
Space is not separate from us, let alone being that of contingently related as referenced by scientists and experts. How can it be since space is the very essence of intimacy?
Ripped from agency which shreds meaningfulness, space is a human geography that is more so about existing just as space exists. When you reflect on the immobile space since it is everywhere even in ‘deep space’, space is ‘all our relations’ percept on how we experience space.
Without space, social collectives and biographical narratives cease. The theatre called space is a relational dimension that seeks to tie bonds between ‘place’ while forging social memories. The very movie screen of box office films is the interplay of space into place spilling biographies of our life world experiences.
The compelling things about space are;
1. How space itself acts upon us and offers a place of interactions. Imagine a gathering around a table for dinner without space? It can’t be done because “space is nothingness” .(Tilley, 1994:9) We realize nothingness is not “nothing,” but a vast container to move into away from power, top down hierarchy and actually displaces time in order to record the narratives of our lives and experiences.
2. Space is immobile just as memories are; our past is meant to be immobile. What the immobility tells us is how space creates the place for memories, therefore never moving from our very grasp but creates the place for movement and presence in moments. Space and memories are easily accessible and always available. The adage, “where ever you go there you are,” is an apt analogy. The neurobiology of how memory is stored, recalled and eventually erased with each recollection is centered on the memories as being immobile.
3. Space for human geography is the map of the circle mirroring the sphere of the earth. Space manifests intimate social relations between ourselves and the earth we reside on. Space is the circle if we utilize earth geometry/human geography for immediate knowing of its properties and agency.
4. If space/circle ceases, so does our socially produced lives, our cognitive, emotional/feeling states which are reproduced and repeated intergenerationally but malleable and ever changing.(Tilley, 1994:10) What you felt with the death of a loved one, is not the same intensity as that of the initial moments. The feeling of loss and mourning is constantly experienced throughout our lives. And not everyone feels exactly the same feeling of loss or mourning.
5. Space/circle is subjective dimension, immediately understood symbolically in iconic representations contextually constituted with meaning. This is where every single living thing’s perspective counts more so than a legal opinion, an editorial opinion or the indoctrination that an authority outside us instructs to follow only and to be compliant.