184 T O R T U R E Vol um e 1 9 , N um be r 3 , 20 0 9 SCIENTIFIC ARTICLE in an atmosphere of openness, understanding and forgiveness. The concept of using the circle was welcomed, as it was similar to the traditional method of talking about problems within a family or a community. This is known as dare in the local language, Shona.b The first circle is an introductory one, giving the participants and the facilitators a chance to get to know each other and the process. Before getting to the trauma circle, the participants have an opportunity to talk about themselves, their background, their family history, their hopes and dreams, and where they are today. This is the initial stepby-step building of trust and respect before launching into sensitive stories of abuse and trauma. This “community witnessing”, particularly for individuals who have been through traumatic experiences, helps reframe their perspective from that of “isolated victim” to members of a caring community. These are the first steps towards healing and empowerment. The most important circle is the trauma circle, where the participants talk about the political violations they suffered, and are encouraged to be as open as possible for the process to be most effective. This circle is usually the longest one as interruptions are not permitted; this is in a bid to ensure that each person feels that they have been given a chance to talk. Some break down and are given the space to recompose themselves. Even with all this preparation, not all participants were ready to talk about their trauma. Some feared that their stories, especially of rape and sexual abuse, would become public knowledge, and they were not prepared to talk about it in the circle. In most cases, this was usually because their own close family members did not know of the abuses. The women especially had not told their partners because of the stigma as- sociated with rape. It is compounded by the HIV/AIDS stigma resulting in most women being reluctant to report the incident and to be tested, and, therefore, they do not seek medical attention immediately after the assault. In most cases where the assault involves married women, they do not talk about it for two main reasons: women fear their husbands will divorce them, and/or that they will be blamed for the attack, particularly where the women are activists. The participants who had suffered sexual violence were nonetheless prompted to talk, and some of them eventually agreed to talk to the facilitators on a one-on-one session outside the circle. This is still considered therapeutic, as the aim of the tree of life is to give a person an opportunity to talk about the trauma they have undergone. The story telling is hard, not just for the participants, but for the facilitators as well, and they run the risks of vicarious trauma. Thus, de-briefing sessions were held for all facilitators with a person experienced in the running of the Tree of Life (BR), who offered this service as a volunteer. Empowerment The workshop ends with the group gathering the “gifts” that they have found in themselves, and re-framing themselves and their community in a new way – as a group of people with power, and not as isolated and damaged individuals. There is also a short session dealing with the value of circles, “open systems”, as opposed to hierarchies, with the aim of reinforcing the power of groups. This always evokes considerable comment amongst the participants. Finally, the workshops always ends. With a spiritual ceremony during which the participants burn symbols of their abuse and celebrate the finding of their gifts, and their healing and empowerment.