Several years ago, I trained as a teacher in trauma-informed yoga and somatics. Alongside learning to encourage somatic awareness through yoga, this training deepened my understanding of how to hold space for individuals who may have experienced trauma. This ongoing practice of trauma-informed yoga facilitation has also shaped me into a trauma-informed facilitator in other contexts, including facilitating conversations about race equity and leading anti-racism and anti-oppression workshops. The principles of trauma-informed facilitation are not only invaluable but also highly transferable to any form of facilitation, training, or teaching. In this blog, I share a few practical suggestions to consider integrating into your work.

The way Neanderthals have been portrayed in modern science and popular culture is also a striking example of how racism works. Initially they were depicted as ‘brutes’, inferior and less ‘worthy’ version of humans. This served to justify discrimination of Indigenous groups that were deemed ‘similar’ to them, such as Aboriginal Australians. Neanderthals began to receive more favourable scientific attention when DNA studies revealed similarities between them and people of European heritage. Scientific interest then shifted toward finding proof that they were, in fact, just ‘like us’ - meaning, the inhabitants of the Global North.

It might be tempting to view the violent racism that has swept through the UK in recent weeks as the only way racism manifests. It’s easy to think that "those racists" are people you don't identify with—someone who is "not like me." While there's likely truth in that, this mindset can be problematic.

To truly 'see' how racism has shaped our lives as white folks means confronting some painful truths. These difficult feelings might involve recognising that you've been able to remain ignorant of racism for a large part of your life or acknowledging your complicity despite good intentions. These feelings can be very hard to 'feel' and process, and there is a huge benefit in doing this work with others.

To try to leave the body out of the picture when doing the work on one’s own internalised racism and oppression in the wider society means missing out a key piece of the puzzle that can help us process, compost or integrate some habits. That’s why we cannot simply talk ourselves out of racism by intellectualising or suppressing emotions and sensations - we need to reconnect with the language of the body.