Analyze

The document does not explicitly refer to this discourse, but notably emphasizes the importance of collective action to address childhood adversity and racism.

"Healing justice is a framework that recognizes the impact of trauma and violence on individuals and communities and names collective processes that can heal and transform these forces to free us from the toxic injury." (Denese Shervington, p. 15)

"Achieving healing justice, however, is simply not a matter of behavior change due to awareness of implicit bias. Todd McGowan has posited that racism is not simply a problem of knowing – if it were, it could be summarily corrected and eliminated – we would just need a little diversity training that teaches us that our biases were unfounded. Instead, he notes – “Racism is not the result of a bias in our knowing, but rather we have a bias in our knowing because of racism.”26"  (Denese Shervington, p. 15)

McGowan, Todd. (2021). The bedlam of the lynch mob: racism and enjoying through the other. In Lacan and Race: Racism, Identity and Psychoanalysis (Chapter 1), edited by Sheldon George and David Hook. Routledge. https://doi.org/10.4324/9780429326790. 

“Policy- and systems-level efforts to prevent ACEs and toxic stress also depend on the awareness and engagement of the general public and governmental decision-makers. The “political will” to implement pro-child, pro-family policies and budgets is influenced by social norms about the status of children and the loci of responsibility for their well-being. The dominant public narrative about child abuse and neglect, for example, has been characterized by an individual focus on “bad” parents and government interference. Based on research findings, the FrameWorks Institute has created a social counter-narrative that can help engage the public in understanding early child development as it applies to child abuse and neglect prevention, understanding potential policy directions, and supporting solutions to pressing problems.” (p. 148)

In our group we had Dr. Jessica Sewell come speak to us a little while ago about her book Women and the Everyday City and we landed on the topic of “imaginaries of space” for a long time. And the visual politics of space- so how do we notice things? What do we notice? What seems out of place or in place. Thinking about how imaginaries make certain presences completely invisible (thinking here about gendered labor, black labor, and more). And how powerful imaginaries are, how they intersect with our construction of language. But also how resistance can work with these imaginaries.. thinking about women’s sort of take over of dept stores during the suffrage movement as an extension of their private space, a space for organizing. This is long winded way of trying to think through COVID-19 national models in the context of national imaginaries. What has been puzzling me is so many Americans’ response to the Swedish model of governing in Covid and how imaginaries of Sweden have been warped in such a way that there is a complete erasure of how xenophobic policies have gained traction in Sweden in recent years.