54 pages 1 hour read

My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts

Nonfiction | Book | Adult | Published in 2017

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Themes

Race as a Social Construct

Race is a relatively recent invention: The first recorded use of the term “white” as a racial category dates to the late 17th century. During this period, wealthy landowners began to formalize a culture of white-body supremacy, creating institutions and formal structures to reinforce the concept of race. Political leaders legislated whiteness into existence in 1691 when a Virginia law decreed that any white man or woman who married “a Negro” or another person of color would be forever banished from the colony. They did this for four reasons. First, to justify and maintain their dominion over Black people, most of whom were enslaved. Second, to soothe tensions between more powerful and less powerful white bodies. Third, to blow generations of white-on-white trauma through Black bodies (and through the bodies of Native people). Fourth, to colonize the minds of people of all races. The concept of race created an us-versus-them dynamic that dissuaded poor, disenfranchised white people from joining forces with people of color and revolting against the wealthy. Poor white people did not have the right to vote, but they did enjoy quasi-leadership positions as plantation overseers.

White supremacy is built around certain myths about Black and white bodies, which Menakem lists in Chapter 6. It presents Black people as dangerous and threatening, impervious to pain, unusually strong and resilient, hypersexual, dirty, unattractive, and in need of control and supervision. Conversely, it presents white bodies as weak and vulnerable, especially compared to Black bodies. This myth of Black bodies as dangerous and white bodies as fragile leads to an unspoken expectation that it is the job of Black people to care for, soothe, and protect white people. Paradoxically, the myth of Black people as supernaturally strong and invulnerable to pain makes real Black people uniquely vulnerable to white violence. Those Black people who do not successfully assuage white fears are often brutalized because of those fears. The myth of white fragility has justified and guided the behavior of white people for centuries. Similarly, many Black people have internalized white-body supremacy in the form of self-hate. Self-hate can play out in a variety of ways, such as disrespecting and distrusting other Black people in everyday interactions, attempting to renounce Blackness, and holding whiteness as the standard for the normal body. To end white-body supremacy, people of all races must reject the delusion of white fragility and the notion of whiteness as the measure of what is normal.

The Body and Intergenerational Racial Trauma

Menakem’s approach—focusing on the connection between racial trauma and the body—contrasts sharply with other work on white supremacy, much of which seeks to end racism in the US with reason, principles, and ideas. Advances in psychobiology reveal a link between the vagus nerve, or “soul nerve” in Menakem’s coinage, and the lizard brain, which controls survival and protection in the form of the fight, flee, and freeze responses. Since these responses generally set in too quickly to involve the rational brain, trauma response is not primarily rational. Rather, it is a spontaneous protective mechanism that happens in the body. Healing trauma thus demands attending to the body.

Strong negative emotions, such as fear, anxiety, and anger, negatively impact the body. Repeated trauma causes the body to release a variety of stress hormones into the bloodstream. Over time, these chemicals can have toxic effects, making people less healthy and more prone to illness. Menakem points to studies linking trauma to a wide range of conditions, including learning disabilities, depression, diabetes, heart disease, and high blood pressure. In addition, trauma is associated with poor academic performance, teenage pregnancy, and attempted suicide. Stress chemicals also crowd out healthy ones that encourage trust, intimacy, and motivation.

Trauma compounds and perpetuates over time. The pervasive sense that danger is imminent deepens trauma. Trauma can cause people to have extreme reactions that are then embedded in the body and become the standard way of surviving. These strategies are often repeated within families and communities over time, allowing trauma to pass from person to person and from generation to generation. Genetics also plays a role in compounding and perpetuating trauma: Stress alters the biochemistry of the body, including that of eggs and sperm. Women who experience high levels of stress during pregnancy are more likely to have children with health problems. Stress can disrupt the immune, vascular, metabolic, and endocrine systems. Moreover, it can cause cells to age more quickly.

Intergenerational trauma is embedded in Black and white bodies. Black people carry the trauma of their African ancestors, who were forcibly taken from their homelands and enslaved by wealthy white landowners. Enslaved people were severely traumatized by abuse that continued even after the abolition of slavery. However, the roots of racial trauma in the US reach back to a time before the US existed: White people carry the trauma of their European ancestors, in particular that of their medieval forebears, who experienced and witnessed extreme forms of public torture. White people did not heal their trauma. Instead, they passed it down to their descendants, who in turn imposed that trauma on Black bodies. Embedding trauma in Black bodies did nothing the mend the trauma in white ones.

Body Practice and Healing Racial Trauma

Menakem argues that trauma lives in the body as well as the mind. Previous discussions of racial trauma have focused on its intellectual components—rethinking white supremacist assumptions, for example. While Menakem views this intellectual work as vitally important, he also argues that effective healing requires accounting for the embodied experience of trauma. In Menakem’s view, trauma prompts specific reactions in what he calls the “lizard brain”—the primal, instinctual part of the brain that is not subject to conscious control. When traumatized bodies are faced with people and situations that trigger their trauma, they unconsciously “constrict,” entering a fight or flight response that can exacerbate interpersonal conflict and lead to negative health outcomes. To reconfigure these reflexive responses, Menakem guides readers through various exercises that serve to settle the body and promote the healing process. He refers to these exercises as body practice.

One of Menakem’s key points is that while white-body supremacy harms everyone, including white people, it impacts different groups in different ways that require different forms of healing. For this reason, Menakem offers exercises tailored toward specific groups. In Chapter 5, for example, Menakem describes body practice aimed at helping Black people heal from microaggressions. Conversely, in Chapter 7, Menakem asks white readers to think about a recent incident when they expected a Black person to comfort or protect them, assessing whether the request for comfort or protection was necessary. Though different groups must heal from the trauma of white-body supremacy in different ways, some aspects of trauma and healing are universal. The body practice exercises in Chapter 2 address all bodies. Some focus on settling the body through breathing, attentiveness to bodily sensations, and comforting thoughts, while others draw attention to bodily constriction.

The primary aim of body practice is to learn to calm the body regardless of the circumstances. In Menakem’s view, healing from white-body supremacy demands a settled body—the antithesis of the “constricted” body that occurs as a result of racial trauma. People of all colors must learn to heal their own trauma. Individual healing will serve as the foundation for community healing, which in turn, will lead to societal healing. Healing is a slow process that requires experiencing clean pain—the good pain that arises from consciously and intentionally working through traumatic experiences. Alongside body-centered social activism, healing from trauma can bring about a new culture that calls out and rejects white-body supremacy.

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