![]() The paradox of the “colonized taking care of the colonizer” is being played out in hospitals and convalescent homes, where Filipino nurses abound in Europe and in the United States, where Filipino nannies and domestic workers are taking care of other people’s children It is evident in Japan’s Filipino entertainers and in Denmark and Australia’s Filipino mail-order brides, who provide caretaking services, especially to men. World War One and Vietnam are the wars most closely associated with post-traumatic stress - but it was also a huge problem for the combatants in World War Two, and one. ![]() That this diaspora is perceived by the Philippine government as its own version of “foreign aid” is symptomatic of a consciousness that remains uncritical of its marginal situatedness. This diaspora must also be seen in the historical context of our imbalance as a result of colonialism/imperialism and the displacement of the self through negation by the master’s narratives. For many, the economic conditions of the Philippines can hardly be called home-pushing hundreds of thousands of men and women (primarily) to seek economic relief elsewhere in order to provide a home for the families they left behind in the Philippines. This pain and hurt is alleviated through the knowledge we share in our connection to our land, sea, culture and families.“On a global scale, the international diaspora of Filipinos must be seen in the context of our search for a home. Through improved acknowledgement of our connection to our history, country and culture, our future generations can grow strong, with a full recognition by Australian society of the wrongs of the past.Īlthough we still live with the pain of colonisation and the hurt of forced removals, we reach back to our ancestral past and look forward to brighter futures for our young people. The top layer represents our brighter future. The middle section is symbolic of the days following colonisation and the pain that our families and communities went through, in particular, the removal of our children and dismantling of our families. The lower part of the design depicts our ancestral past, which we celebrate. Instead, it lingers and gnaws through one generation to the next. ![]() The eight icons throughout the design are symbolic of the sharing of these stories with the broader Australian people, in seeking an acknowledgement and understanding of what our people have been through over more than 230 years. Transgenerational trauma refers to a type of trauma that does not end with the individual. Hell scream and try to wash it off of his fingers, But hell never escape what hes made up of. The heart symbol also depicts how we heal each other’s pain together as families and communities. Jesus can always reject his father, But he cannot escape his mothers blood. Collective intergenerational trauma and racial trauma refer to the psychological distress passed through generations as a result of historic events, including. The central element depicts the healing of Aboriginal and Torres Strait Islander peoples throughout our nation.Īs a main focal point of the design, the heart is symbolic of the shared pain we feel as Aboriginal and Torres Strait Islander individuals, families and communities. Designed in collaboration with young design student Catherine Curnow, the overall design for the Healing Foundation’s Intergenerational Trauma Campaign depicts healing through the acknowledgement of the pains of the past.
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