compartive_table_of_8_separate_studies.pdf | |
File Size: | 50 kb |
File Type: |
Collective Approach
This section consists of the core literature reviewed that relates to yoga as a practice method for mass populations with post-traumatic stress. As previously discussed within the context of trauma, PTSD experienced after a traumatic event is not necessarily a pathological issue if an intervention supports the calming of the hyper-arousal experienced with the sympathetic response of PTSD. All the studies reviewed suggest there are “certain changes in neurotransmitters following a yoga practice that may be responsible for the improved psychological state in trauma victims” (Telles, Singh, & Balkrishna, 2012, p. 8).
I divided the 8 studies of yogic techniques used as an intervention for traumatized populations into three groups: 1) populations who experienced trauma from a natural disaster; 2) populations who experienced trauma from war; and 3) populations who were traumatized by both a natural disaster and war.
Please download the file attached to the top of this page to view the comparative table of the 8 studies reviewed.
Analysis of Literature Findings
Within the article “Five Essential Elements of Immediate and Mid-Term Mass Trauma Interventions: Empirical Evidence”, discussed in the Individual Approach section, the emphasis was on five intervention principles to guide evolving practices and programs following a disaster or mass violence. These principles offer guidance to structurally strengthen and,
Utilizing critical thinking and an integrationist lens, I applied the five principles listed above to a yogic framework - and they resonate with the affects and outcomes of a yoga practice. Yoga supports those practicing to enter the present moment through the different techniques. Dr. Bessel van der Kolk (2009), a leading authority in PTSD states in an interview that,
“…yoga is one of the Asian traditions that clearly helps reintegrate body and mind [and] PTSD causes memory to be stored at the sensory level – in the body…[Yoga] allows the body to regain its natural movement and teaches the use of breath for self-regulation. What is beautiful about yoga is that it teaches us that things come to an end…[T]here is nothing in western culture that teaches us that we can learn to master our own physiology – solutions always come from the outside, starting with relationships, and if those fail, alcohol and drugs” (p. 13).
Through accessible movement, breath regulation and/or meditation, individuals practicing in a collective have an opportunity to create space and feel safe within their body, calmed with an awareness of the present moment that additionally supports one’s sense of connectedness. “Since yoga requires involvement [and participation, it] ultimately trains the person to practice on their own. Learning yoga can help a person regain their sense of being in control of their lives, as well as increase their self-dependence” (Telles, Singh, & Balkrishna, 2012, p. 2), providing evidence of self-efficacy available through practice. All these layers and outcomes from yoga support the emergence of a sense of hope. This links yoga, a personal and collective practice method, to five intervention principles suggested to guide evolving practice methods and programs following a disaster or mass violence.
The potential and limitations of the findings and how they relate to international social welfare and social work practice are described below.
Potential
Limitations
This section consists of the core literature reviewed that relates to yoga as a practice method for mass populations with post-traumatic stress. As previously discussed within the context of trauma, PTSD experienced after a traumatic event is not necessarily a pathological issue if an intervention supports the calming of the hyper-arousal experienced with the sympathetic response of PTSD. All the studies reviewed suggest there are “certain changes in neurotransmitters following a yoga practice that may be responsible for the improved psychological state in trauma victims” (Telles, Singh, & Balkrishna, 2012, p. 8).
I divided the 8 studies of yogic techniques used as an intervention for traumatized populations into three groups: 1) populations who experienced trauma from a natural disaster; 2) populations who experienced trauma from war; and 3) populations who were traumatized by both a natural disaster and war.
Please download the file attached to the top of this page to view the comparative table of the 8 studies reviewed.
Analysis of Literature Findings
- Although there were limitations present within many of the studies, all the outcomes reflected a positive response to the yoga intervention with participants experiencing relief from symptoms of PTSD.
- Although half the studies took place in either India or Sri Lanka where yogic techniques are widely accepted, the other half were done in different cultural contexts. This offers evidence that yoga was accepted as a useful technique by diverse populations.
- The yoga interventions for PTSD symptoms were applied across genders and generations.
- None of the studies discussed issues of cultural sensitivity related to mind-body yoga practices.
- Three of the studies trained the participants in the yogic technique used in the study. Participants would empower themselves and deepen the effectiveness of the technique through practicing between sessions.
- Different yogic techniques were used within different studies to alleviate PTSD symptoms. All of the studies had positive results. Please see context for yoga for further explanation of these techniques.
- 3 studies used asana (physical postures), pranayama (yogic breath), and meditation
- 2 studies used pranayama/deep breathing techniques
- 3 studies used meditation techniques
- Length of interventions ranged in duration from 1 week with 7 sessions, up to several months with 1 session per week.
Within the article “Five Essential Elements of Immediate and Mid-Term Mass Trauma Interventions: Empirical Evidence”, discussed in the Individual Approach section, the emphasis was on five intervention principles to guide evolving practices and programs following a disaster or mass violence. These principles offer guidance to structurally strengthen and,
- · Promote sense of safety
- · Promote sense of calming
- · Promote sense of self and collective efficacy
- · Promote sense of connectedness
- · Promote sense of hope
Utilizing critical thinking and an integrationist lens, I applied the five principles listed above to a yogic framework - and they resonate with the affects and outcomes of a yoga practice. Yoga supports those practicing to enter the present moment through the different techniques. Dr. Bessel van der Kolk (2009), a leading authority in PTSD states in an interview that,
“…yoga is one of the Asian traditions that clearly helps reintegrate body and mind [and] PTSD causes memory to be stored at the sensory level – in the body…[Yoga] allows the body to regain its natural movement and teaches the use of breath for self-regulation. What is beautiful about yoga is that it teaches us that things come to an end…[T]here is nothing in western culture that teaches us that we can learn to master our own physiology – solutions always come from the outside, starting with relationships, and if those fail, alcohol and drugs” (p. 13).
Through accessible movement, breath regulation and/or meditation, individuals practicing in a collective have an opportunity to create space and feel safe within their body, calmed with an awareness of the present moment that additionally supports one’s sense of connectedness. “Since yoga requires involvement [and participation, it] ultimately trains the person to practice on their own. Learning yoga can help a person regain their sense of being in control of their lives, as well as increase their self-dependence” (Telles, Singh, & Balkrishna, 2012, p. 2), providing evidence of self-efficacy available through practice. All these layers and outcomes from yoga support the emergence of a sense of hope. This links yoga, a personal and collective practice method, to five intervention principles suggested to guide evolving practice methods and programs following a disaster or mass violence.
The potential and limitations of the findings and how they relate to international social welfare and social work practice are described below.
Potential
- Longer interventions support a sustainable model through supporting three important possibilities to occur:
- Allows instructor to teach participants the technique over time to support autonomy in the journey of recovery and promote sustainability.
- Participants returning to sessions over a longer period of time build rapport with one another, therefore strengthen social networks and connections, therefore enhancing sustainability.
- Local participants can be trained to become yoga instructor, supporting sustainability.
- This intervention has a collective approach which is different from typical western approaches to mental health. A collective practice method aligns more with collective worldviews present within many countries in the global south impacted by natural disasters and war.
- The practice method requires minimal equipment. It is possible to practice on the ground, participants can bring a towel, or donated yoga mats could be used.
- Participants only need comfortable loose clothing – supporting cultural norms.
- The practice method can be readily linked and integrated with local healing techniques for individuals or the collective.
- If a western reader could re-orient their definition of a ‘bottom-up approach to social development’ – a structural view of development from a grass-root community level. Consider this practice method supports development from 'within' the individual, not necessarily from within the community. Through learning to master their own physiology, regaining a sense of control in their lives, participants are reducing their impacts on the social welfare system and more readily able to contribute to social development strategies.
- Top-down approaches to trauma recovery depend on external resources to facilitate the process. However, through an ongoing yoga practice, a person can increase their sense of self-dependence because they have a tool that will naturally support regulating their emotions.
- Yoga teacher ethics closely align with social work ethics and guidelines.
- A yoga session provides a positive and healthy activity for participants to gather, often in challenging conditions.
Limitations
- Practice method may not be culturally appropriate and accepted, therefore potentially putting participants at risk for attending an activity outside of cultural norms..
- A space to hold the yoga session is required.
- A long term intervention may not be possible to offer due to the complex and dynamic nature of humanitarian relief environments.
- Participants need to have the time available to access the yoga intervention during situations when meeting basic human needs is an effort and 'time' may be scarce.
- If too many people are interested and not everyone can be accommodated, there may be a sense of exclusion within the community.
- A physical asana practice burns calories. Within these environments, limited access to nutrient-rich food supplies is a concern, therefore burning what calories people have may not be appropriate. This would lead to an intervention that only included pranayama and/or meditation.