I understand now as a psychologist that Mum struggled with racial trauma and possibly complex post-traumatic stress disorder (C-PTSD), in which memories can become distorted and consequently irreconcilable because of the age at which the trauma occurred. Mum’s understanding as a child of what had happened became normalised, which occurs when traumatic things become part of a ‘daily’ or ‘normal’ existence—as is common with other victims—but complicating and compounding this was the fact that this was racial trauma that was perpetrated on Aboriginal people by government legislation, and the abuse was then enabled and perpetuated by systems and individuals.
In these circumstances, when those who are supposed to protect are also the abusers, Indigenous people have no power or control over preventing the trauma. Children look to their parents to provide a safe haven. But when the parents are also powerless to stop these traumatic events from occurring, as Mum’s were, who can these kids go to for protection? As children we develop a sense of self based on our world being safe and predictable and on being told we are loved and loveable. Homes in which complex racial trauma is evident means that environments are modelled as unsafe by those around us. Love can feel overwhelming because there is fear and anxiety attached to it. Sigmund Freud referred to this as a reaction formation—a defence mechanism against fear or stress; that being, if I truly attach to a child who could realistically be ripped away from me, that would be intolerable.1 It is therefore better not to show love or affection because this will protect me from the pain of loss. In these complex circumstances, our biology is altered as our nervous system becomes armed to remain activated in anticipation of threats. For individuals who have experienced abuse, reconciling this takes energy and insight. It also cannot occur when trauma is continuing in their environment. The trauma of child removals is that they were as unpredictable as they were unstoppable.
This is an edited extract from Jilya: How one Indigenous woman from the remote Pilbara transformed psychology by Tracy Westerman, (UQP), available now at your local independent bookseller.
