Navigating the Somatic Landscape of Colonization: Lyla June Johnston Guides an Embodiment Practice for Healing and Reconciliation
The "Happiness Break" series recently featured an innovative embodiment practice led by Diné musician, scholar, and community organizer Lyla June Johnston, designed to help individuals confront and process the profound, often unacknowledged, impacts of colonization. This unique guided meditation encourages participants to connect deeply with their bodies, making space for difficult emotions such as grief, anger, and even guilt, with a framework of compassion and care. Rooted in both Indigenous wisdom and contemporary embodiment science, the practice offers a brave and gentle pathway towards understanding historical truths, fostering personal healing, and ultimately promoting collective reconciliation and constructive societal movement forward. The initiative highlights a growing recognition that the legacy of colonization is not merely a historical fact but an ongoing experience with deep emotional and physiological repercussions that require mindful engagement for true healing.
The Guide: Lyla June Johnston’s Vision
Lyla June Johnston, a prominent voice in Indigenous advocacy and education, brings a rich background to this crucial practice. Identifying as Diné from the Naashá’gí Táchi’nii clan, she hails from the ancestral lands incorrectly referred to as Navajo, spanning what is now New Mexico, Arizona, Colorado, and Utah – a region her people know as Diné Bikéyah Dinéetah, the People’s Land. Her work transcends artistic expression, encompassing a deep commitment to scholarship in Indigenous land management and community organizing. Johnston is also the founder and Dean of Instruction at The Rehuman School, an institution dedicated to fostering a more humane and interconnected world through education rooted in ancestral wisdom and ecological principles. Her multifaceted approach underscores the interconnectedness of land, culture, identity, and well-being, all of which have been profoundly affected by colonial processes. Through her guidance, Johnston aims to shift the narrative around confronting difficult historical truths, moving beyond paralysis to empowered action, grounded in self-love and a collective vision for the future. Her invitation is to engage with the discomfort, not to eliminate it, but to transform it into a catalyst for positive change.
Understanding Embodiment and Emotional Processing
The foundation of Johnston’s practice is firmly rooted in the principles of embodiment science, a field increasingly recognized for its insights into human psychology and well-being. As highlighted by Shuka Kalantari of "Happiness Break," conventional approaches often treat emotions as purely cognitive phenomena – thoughts to be analyzed, judged, or suppressed. However, extensive research, including studies published in journals like the Proceedings of the National Academy of Sciences and MDPI, demonstrates that emotions are profoundly physical experiences, residing throughout the body. The somatic manifestations of emotions can range from a knot in the stomach to tightness in the chest or tension in the head.
Mindful attention to these bodily sensations, rather than intellectualizing or avoiding them, has been shown to be a powerful tool for emotional regulation. This practice allows individuals to become less reactive to difficult feelings, creating vital space for empathy, thoughtful action, and repair. For issues as pervasive and deeply rooted as the impacts of colonization, this embodied approach is particularly critical. Colonial trauma, including historical injustices, violence, dispossession, and cultural suppression, is not just an abstract concept; it can be inherited and experienced epigenetically and somatically across generations. Indigenous scholars and healers have long understood that trauma is stored in the body, manifesting in various forms of individual and community distress. Johnston’s practice provides a structured way to acknowledge and gently hold these embodied truths, recognizing them as valid experiences rather than flaws to be fixed or pushed away. By approaching these sensations with compassion, individuals can begin to integrate difficult historical realities without being overwhelmed by them, paving the way for profound personal and collective healing.
Historical Context: The Enduring Legacy of Colonization
To fully appreciate the significance of Lyla June Johnston’s practice, it is imperative to understand the historical depth and ongoing repercussions of colonization, particularly in North America. European colonization, beginning in the late 15th century, initiated a series of events that irrevocably altered the landscape and demographics of the continent. Indigenous populations, estimated to be in the tens of millions prior to contact, suffered catastrophic declines due to a combination of factors.
One of the most devastating impacts was the introduction of Old World diseases like smallpox, measles, and influenza, against which Indigenous peoples had no natural immunity. Historians estimate that disease epidemics wiped out up to 90% of some Indigenous populations within decades of European arrival, leading to the collapse of complex societies and massive demographic shifts. This "great dying" profoundly shaped the power dynamics between colonizers and Indigenous nations.
Beyond disease, direct violence and warfare were systematic tools of colonial expansion. From early conflicts to later policies of forced removal and military campaigns, Indigenous communities faced relentless aggression aimed at dispossessing them of their lands and resources. The Indian Removal Act of 1830 in the United States, leading to events like the "Trail of Tears," forcibly displaced tens of thousands of Indigenous people from their ancestral territories in the southeastern United States to Indian Territory (present-day Oklahoma). In Canada, similar policies of land appropriation and treaty violations were common, often enforced through military action and legal maneuvers.
The period of colonization also involved deliberate efforts to dismantle Indigenous cultures and governance structures. Residential schools in Canada and boarding schools in the United States, operating from the 19th century well into the late 20th century, forcibly removed Indigenous children from their families and communities. The explicit goal was to "kill the Indian in the child," suppressing Indigenous languages, spiritual practices, and cultural identities through systematic abuse, neglect, and assimilation. The intergenerational trauma resulting from these institutions continues to affect Indigenous communities today, manifesting in higher rates of poverty, health disparities, and social challenges. A 2015 report by the Truth and Reconciliation Commission of Canada documented over 150,000 children who attended these schools, detailing widespread physical, emotional, and sexual abuse.
Land dispossession remains a central pillar of colonial legacy. Treaties were often broken, coerced, or misinterpreted, leading to the vast majority of Indigenous lands being seized by settler governments. This loss of land severed deep spiritual, cultural, and economic connections for Indigenous peoples, impacting their self-sufficiency and traditional ways of life. Even today, struggles over land rights, resource extraction, and environmental justice are ongoing battles for many Indigenous nations, who often face significant legal and political hurdles in reclaiming or protecting their ancestral territories.
The practice guided by Lyla June Johnston directly addresses these "hard truths" – the genocide through disease and violence, the cultural destruction, and the ongoing systemic injustices. By inviting listeners to feel these truths in their bodies, she aims to break through the common intellectual detachment or emotional shutdown that often accompanies discussions of such painful history, opening a pathway for genuine understanding and empathetic response.
From Guilt to Solidarity: A Path Forward
A critical aspect of Johnston’s teaching is her nuanced approach to the emotional responses that arise when confronting the history of colonization, particularly among non-Indigenous individuals. She acknowledges that reactions like guilt, shame, and avoidance are common, yet she posits that these emotions, while understandable, can be counterproductive to the process of healing and reconciliation. "Guilt does not help Native nations. Guilt is not of the Creator," she states, offering a powerful reframe.
Instead, Johnston advocates for a shift from passive guilt to active solidarity. She encourages listeners to understand that the historical atrocities were not their personal intention, and therefore, the burden of guilt is not theirs to carry. This release of unproductive guilt is crucial, as shame and guilt can lead to withdrawal, defensiveness, and an inability to engage constructively with the present-day realities faced by Indigenous communities. Research in social psychology supports the notion that while guilt can motivate prosocial behavior, excessive or misdirected guilt can lead to paralysis or avoidance, hindering genuine engagement.
Solidarity, in contrast, offers a proactive and empowering alternative. It involves acknowledging the historical injustices, recognizing the resilience of Indigenous peoples, and actively aligning with their ongoing struggles and aspirations. This can manifest in various ways:
- Being a Witness: Simply listening to and acknowledging the truths shared by Indigenous voices, as Johnston emphasizes, is a significant act of support. This act of bearing witness validates experiences that have long been denied or suppressed.
- Education: Learning about Indigenous histories, cultures, and contemporary issues beyond colonial narratives, actively seeking out Indigenous perspectives and knowledge systems.
- Advocacy: Supporting policies and initiatives that promote Indigenous rights, self-determination, and well-being, including land back movements and calls for environmental justice.
- Active Alliance: Engaging in collaborative efforts with Indigenous communities on issues ranging from environmental protection to social justice and cultural revitalization, respecting Indigenous leadership and protocols.
Johnston highlights that "nearly eight hundred distinct Indigenous communities" continue to thrive in the United States today, with hundreds more in Canada. These communities represent vibrant cultures, languages, and governance systems that have survived centuries of colonial pressure. Shifting from guilt to solidarity means recognizing these communities not as relics of the past but as living, evolving nations with invaluable contributions to make to the collective future. This reorientation fosters a sense of shared responsibility and mutual respect, paving the way for genuine partnerships rooted in a common humanity.
Current Efforts Towards Reconciliation and Healing
The call for reconciliation and repair is gaining momentum across North America, driven by the persistent advocacy of Indigenous peoples and increasing awareness within settler societies. Governments, institutions, and civil society organizations are undertaking various initiatives, though the path is long and complex.
In Canada, the Truth and Reconciliation Commission (TRC) of Canada, established in 2008, investigated the history and legacy of the residential school system. Its final report in 2015 included 94 Calls to Action, urging all levels of government and society to address the historical injustices and work towards reconciliation. These calls cover areas such as child welfare, education, language and culture, health, justice, and the apology to former students. While progress has been made on some calls, many remain unaddressed, underscoring the scale of the challenge. For instance, as of 2023, only a fraction of the 94 calls have been fully implemented, highlighting the systemic barriers to reconciliation.
In the United States, similar efforts, though often less formalized at a national level, are emerging. The Department of the Interior initiated the Federal Indian Boarding School Initiative in 2021 to investigate the devastating legacy of federal Indian boarding schools, including identifying unmarked burial sites and documenting the experiences of survivors. Secretary Deb Haaland, the first Native American cabinet secretary, has spearheaded these efforts, signaling a significant shift in federal recognition of this history. Many states and local governments are also undertaking their own reconciliation efforts, including land acknowledgments, curriculum reforms, and partnerships with tribal nations. Universities are increasingly establishing Indigenous studies programs and supporting Indigenous student initiatives, often leading efforts to repatriate ancestral remains and cultural items.
Beyond governmental actions, grassroots movements and Indigenous-led organizations are at the forefront of healing and revitalization. These include efforts to reclaim and revitalize Indigenous languages, restore traditional land management practices, and address the disproportionate rates of violence against Indigenous women and girls (e.g., the Missing and Murdered Indigenous Women, Girls, and Two-Spirit People movement). Cultural resurgence, legal advocacy for treaty rights, and economic development initiatives are all part of the broader movement towards self-determination and well-being. These efforts often involve a significant component of community-led healing, incorporating traditional practices and ceremonies.
Lyla June Johnston’s embodiment practice contributes significantly to these efforts by addressing the psychological and emotional dimensions of reconciliation. By fostering a personal, internal reckoning with the impacts of colonization, it prepares individuals to engage more authentically and effectively with external reconciliation processes. It underscores that true reconciliation requires not only policy changes and institutional reforms but also a profound shift in individual consciousness and emotional capacity.
Implications for Collective Well-being and Societal Progress
The implications of Lyla June Johnston’s embodiment practice extend far beyond individual emotional regulation, offering a powerful framework for enhancing collective well-being and driving societal progress. By encouraging brave and compassionate engagement with the uncomfortable truths of history, the practice fosters several crucial outcomes:
Firstly, it cultivates deeper empathy and understanding. When individuals move beyond intellectual acknowledgment to embodied sensation, the historical experiences of Indigenous peoples become less abstract and more viscerally understood. This shift in perception can break down barriers of ignorance and prejudice, fostering a more compassionate and informed citizenry. Empathy is a cornerstone of any just society, and its cultivation through such practices is invaluable for bridging divides.
Secondly, the practice promotes constructive engagement and action. By transforming guilt into solidarity, it empowers individuals to move from a state of paralysis to one of proactive participation in reconciliation. This shift is vital for addressing systemic inequalities and supporting Indigenous self-determination. When more people are willing to engage in "bravery and apology and forgiveness," as Johnston puts it, the collective capacity for repair and positive change significantly increases. This active engagement can manifest in tangible support for Indigenous-led initiatives, advocacy for policy changes, and fostering respectful relationships.
Thirdly, it contributes to individual and collective healing from trauma. The intergenerational trauma of colonization affects not only Indigenous peoples but also settler communities, albeit in different ways. For Indigenous individuals, acknowledging and processing these embodied feelings in a supportive context can be a step towards healing historical wounds and reclaiming agency. For non-Indigenous individuals, releasing unproductive guilt and embracing solidarity can lead to a more integrated sense of self and a healthier relationship with the land and its original peoples. This collective healing is essential for building resilient and harmonious communities capable of addressing past wrongs and building a shared future.
Fourthly, the practice supports the rehumanization of relationships. Johnston’s emphasis on remembering "we are one family" despite past mistakes, and that love is the "stepping stone towards that beautiful future," speaks to a vision of unity and interconnectedness. In a world often characterized by division, practices that bridge historical divides and foster a shared sense of humanity are paramount for peace and progress. This approach challenges the dehumanizing narratives often inherent in colonial ideologies, promoting mutual respect and recognition of inherent dignity.
Finally, the focus on "love" as the foundational element for building a beautiful future underscores the ethical imperative of reconciliation. Love, in this context, is not merely an emotion but an active principle of care, respect, and mutual flourishing. It inspires a commitment to justice, equity, and the recognition of inherent dignity for all. This vision aligns with the growing global movement for decolonization and restorative justice, recognizing that true progress requires confronting historical injustices with courage and compassion.
In conclusion, Lyla June Johnston’s guided embodiment practice is more than just a meditation; it is a profound pedagogical tool for decolonization, reconciliation, and holistic well-being. By inviting individuals to bravely confront historical truths within their own bodies, she opens a path for genuine understanding, emotional release, and the courageous acts of solidarity and love that are necessary to plant the seeds of a truly equitable and interconnected future. The integration of Indigenous wisdom with contemporary science offers a powerful model for how societies can collectively address painful pasts to build a more just and harmonious world.
