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Abstract:

Historicaltraumaisanimportantandgrowingareaofresearchthatprovidescrucial insightsintotheantecedentsofcurrentdayinequitiesinhealthandsocialwellbeing experiencedbyIndigenouspeopleincolonialsettlersocieties.Whatisnotsoeasily examinedistheflipsideofhistoricaltraumaexperiencedbysettlersandtheir descendants–whatmightbetermed“historicalprivilege”. Thesehistoricactsof privilege for settlers, particularly those emigrating from Britain, provide the antecedentsforthecurrentdayrealitiesfortheirdescendantsandthestructural, institutionalandinterpersonallevelsofadvantagethatarealsoakeyfeatureof inequitiesbetweenIndigenousandsettler. Thispapertheorisesanexplicitlink betweenhistoricaltraumaandhistoricalprivilege,andexploreshowthelattermay beexaminedwithparticularreferencetoAotearoaNewZealand. Threecore elementsofhistoricaltraumaarepositedasausefulframeworktoapplytohistorical privilege.

Keywords: Historical Trauma, Indigenous Dispossession, Inequity, Resilience, IndigenousEpistemology,Privilege

Historicaltraumaisbecomingestablishedasanareaofrelevancetoindigenous peoples(BraveHeart&DeBruyn,1998;Crawford,2014;EvansͲCampbell,2008; Gone,2013;Mohatt,Thompson,Thai,&Tebes,2014;Prussing,2014),andisalso emergingasanareaofpertinenceindiscussionsofsocietalprivilegeexperiencedon thebasisofethnicgroupmembership.Whiletheideawasoriginallypositedasa frameworktounderstandtheexperienceofHolocaustsurvivors,historicaltraumais

alsobeingexploredinarangeofothercontexts,includingtheexperiencesof indigenouspeopleasaresultofcolonisation.Inthesebroaderapplicationshistorical traumahasbeendefinedas“…complexandcollectivetraumaexperiencedovertime andacrossgenerationsbyagroupofpeoplewhoshareanidentity,affiliation,or circumstance”(Mohattetal.,2014,p.128).Historicaltraumagenerallyconsistsof threeelements:anact(s)oftrauma;thesharingofthattraumabyacollectiverather thananindividual;andwheretheeffectsofthetraumaareexperiencedacross multiplegenerations(Mohattetal.,2014).Historicaltraumaisavaluableconcept forindigenouspeopleasitlinkspastinjusticetopresentdaycontexts.Muchofthe literaturehasfocusedonhealthimpactsofhistoricaltrauma,inparticularformental health(Duran,2006;EvansͲCampbell,Walters,Pearson,&Campbell,2012;Gone, 2013;Walls&Whitbeck,2012;Walters,Simoni,&EvansͲCampbell,2002).

Justascontemporarytheoriesandframeworksofracismcanarticulateastructural analysisofprivilege(H.MoewakaBarnesetal.,2014),theconceptofhistorical traumaoffersasimilaropportunity.Inthispaperweexaminehistoricaltraumaand positthatanexplicitconnectioncanbemadeusinganinverseframeworkasaway ofunderstandinghistoricalprivilege. Ifweaccepttheinternallogicofhistorical trauma,thathistoricacts(andcontemporaryactsofdiscriminationthatserveas remindersofthoseactstotheaffectedgroups)haveanimportantroleinthecurrent healthandsocialwellbeingstatusofindigenouspeople,wecanfollowasimilar internallogicintermsofhistoricalprivilege. Theargumentisthatcontemporary experiencesofstructuralprivilegethatimpactonthehealthandwellbeingof collectives,inthiscasesettlers,incurrentgenerationsalsohaveimportanthistorical links.Whilethetheorisingindisciplinessuchassettlercolonialstudiesexaminesthe trajectories of settlers within colonisation, this paper explicitly links these experiences to thehistorical traumaexperienced by indigenouspeople. For example,largescaleconfiscationsandtheftoflandandresourcesexperiencedby hapƻandiwi(tribalcollectives)MĈorithroughtheprocessofcolonisationhave resultedinnotonlythedestructionoftheeconomicfoundationsoffuturelivelihood, butarealsomanifestincurrentratesofpovertyamongstMĈoriandinthedisruption ofsociallyandculturallybasedhealingandresilienceintocurrentgenerations

(O'Malley,2016a).ThePĈkehĈsettlerswhoacquiredthelandandmaterialresources takenfromMĈori,havereapedindividual,collectiveandintergenerationalrewards fromthatprocurement.Theaccumulatedeffectsovergenerationshavedramatically improvedtheeconomic,social,andpoliticalwellbeingofcurrentdescendants,both materiallyandstructurally.PĈkehĈworldviewsandtheinstitutionalisationofPĈkehĈ culturalnormsinournational,governmentalandcivicinstitutionshaveservedto reaffirmandentrenchmodelsofmentalandsocialwellbeing.

Thisisnottodismissoutofhandtheindividualandcollectiveeffortsofthesettlers tomakeuseofandimprovethoseresourcesthroughgenerations,inwhatis sometimesreferred to as social mobility. However, equally it behoves us to acknowledgethestrengthofindigenouspeopleinsurvivingandbeingresilientinthe faceofsuchhistoricandcontemporaryadversity.Conceptually,itisnecessary,to provideabroaderappraisalandacknowledgementthatcurrentdisparitiesbetween indigenousandsettlershavebeenaffectedbyhistoricalactsthatweretraumaticfor onegroupandprovidedacollectivewindfallfortheother.Gratuitouslydismissing thesehistoricaldynamicswithcommonplacetalksuchas“thepastisthepast”,“you can’tturnbacktheclock”and“getoverit”,asisoftenusedtorefuteMĈoriclaims fortheremedyofcolonialwrongs,istofurtherinjusticeandprolongthedetrimental effectsthisplacesonallaffectedgroupsandthenationasawhole.Inparallelwith ourtendencytooverͲemphasisedisadvantageandneglectprivilegeinanalysesof thecurrentsocialorder,thereisapropensitytofailtoattendtotheantecedentsof contemporarymanifestationsofsocietalprivilege.

Sohowmightwedevelopasocialtheoryorframeworkthathelpsarticulatehistorical privilegeinwaysthatexplicitlylinktohistoricaltrauma? Returningtothethree elementsofhistoricaltraumaoutlinedearlier,wecanexaminetheirpresenceinthe literaturetoassistinthedevelopmentofasimilarframeworktounderstand historicalprivilege. Thesethreeelementscentreoni)anact(s)oftraumaii) experiencedbyacollective,andiii)affectingmultiplegenerations.