The (counter)investment in the body as a site of need, desire, and pleasure and the constancy of unmet needs, repressed desires, and the shortcomings of pleasure are articulated in the very endeavor to heal the flesh and redress the pained body.
Overall, I am asking whether there exists freedom (not necessarily as a commonsensically positive category, but as a way to think what it makes possible) in this pain that most definitely cannot be reduced to mere recognition based on the alleviation of injury or redressed by the laws of the liberal state, and if said freedom might lead to other forms of emancipation, which can be imagined but not (yet) described.
Virtual sessions for groups and individuals. Please call for rate. Sliding scale options are honored, when available, for individuals. Inquire about groups eligible for no- and low-cost solidarity support.
What to expect in a virtual session:
Virtual sessions combine tools from Kathy’s Kain’s Somatic Practice, sensorial attunement practices from the Danis Bois Method, Somatic Experiencing® (SE™), and my socio-historical, embodied approach to holding space in the therapeutic encounter. This cumulative approach offers a framework for sensing into where a person or group members feel stuck, unmet or overwhelmed, be it at the level of a person or group’s narrative descriptions of themselves, the immediate environment, and/or the world, or via the ways in which one’s individual or group body reacts to stress and injustices, past or present. Sessions can be described as a practice in deep, relational listening, facilitated by pausing at intervals for slowing down and tracking unmet emotional and body states that inhibit the experience or awareness of an individual or group’s potentiality and sense of belonging or purpose. The intention is to cultivate resilience through body-centered, emotional regulation, as well as build praxis-centered, embodied theoretical skills, so that one’s physiology and experiences of belonging and cohesion can support nuanced capacity to emotionally, somatically, and physically expand and contract in integral relationship with the context at hand.
Underscoring all sessions is a socio-historical, trauma-focused approach. This approach engages the whole person or group, meaning equal attention is given to individual/familial or group experiences and the broader socio-historical worlds in which individual/familial or group experiences are lived, intergenerationally and collectively. ‘Socio-historical worlds’ refers to 1) harmful but normative, unrecognized patterns, 2) the related, non-repaired historic events, and 3) the interpersonal, generational, and collective trauma responses to such events: imperial conquest; violent land dispossession; slavery; colonialisms; genocide; forced and voluntary migrations and refugee phenomena; indenturement; cultural and institutional enforcements of binary sex and gender normatively; cultural, institutional and national practices of racialization and ethnicization; cultural and institutional practices of ability normatively; loss of citizenship and community from geo-political border shifting; and war and environmental crises. The intention is to not separate, dehistoricize, or hierarchize individual/familial or group experiences from the broader social-historical events and material consequences in which current life is normed and judicially situated; rather, the approach is to understand how everything equally impacts every being and community’s daily life experiences.