Giving Voice

Giving Voice
Using Testimony as a Brief Therapy Intervention in

Psychosocial Community work for Survivors of
Torture and Organised Violence.
December 2014
ISBN : 978-81-930543-0-7
@Jan Mitra Nyas (JMN)
First edition:
June 2008 (Jointly written and edited by
Lenin Raghuvanshi & Inger Agger)
Second Edition:
July 2010 (Jointly written and edited by
Lenin Raghuvanshi,Shirin Shabana Khan & Inger Agger)
Third edition:
December 2014 (Jointly written and edited by
Lenin Raghuvanshi, Inger Agger, Dr.Jaimini, D.P.Singh,
Shruti Nagvanshi ,Shirin Shabana Khan,
Anup Kr. Srivastava, Irshad Ahmed)
Design
Rohit Kumar and Arvind Kumar
Printed at:
Narendra Computers and Screen Vision
Ghausabad, Varanasi-221002
Published By:
Jan Mitra Nyas
SA 4/2 A, Daulatpur, Varanasi -221002, India.
Ph : +91-542-2586688
Email: pvchr.india@gmail.com, Website: www.pvchr.asia
Published for PVCHR & Dignity
Supported By:
Dignity: Danish Institute against Torture,
Copenhagen, Denmark
Disclaimer:
Any section of this report may be reproduced without prior permission of the PVCHR/JMN for public
interest purposes with appropriate acknowledgement.
Giving Voice
If you feel happy, share it with others and the happiness will
increase. If you have pain in your heart, share it with others,
and the pain will decrease.
(Local phrase from Uttar Pradesh, India)
Giving Voice
Foreword
We hope that human rights defenders can use this manual to
express and record the emotions of the survivors of torture.
Through this process, the pain of the survivors is given voice and
becomes a part of both personal healing and the political struggle
to eliminate such abuses of human rights and dignity. We also
hope that this manual will help survivors participate in the political
campaigns against torture and organised violence. Human rights
organisations and peoples movements may use this manual to
strengthen the national and global campaign against torture and
organised violence.
Dr. Lenin Raghuvanshi
Varanasi, 28 May 2008
We further developed on basis of our learning. We learned that
testimonial therapy with concept of Model village/area (torture free
village/areas) is providing synergetic effect. So we added a chapter of
learning.
PVCHR advisor,Dr. Mohan Lal Panda, Asia Manager of Dignity:
Danish Institute against Torture, Mr. Erik Wendt and Dr. Peter Polatin
provided crucial inputs.
Dr. Lenin Raghuvanshi
Varanasi, International Human Rights Day
10 December, 2014
Giving Voice
Table of Contents
ABBREVIATIONS
1. INTRODUCTION
1.1 T HE HU MAN RIGHTS WORK OF PVCHR

1.2 Dignity : DEVELOPING KNOWLEDGE
1.3 T HE WORKSHOP PROCESS
6
8
8
2. THE PROCEDURE OF TESTIMONY THERAPY
2.1 W HAT IS TESTIMONY THE RAPY ?

2.1.1 HEALING ELEMENTS OF THE TESTIMONY METHOD
2.2 W HEN IS TESTIMONY THE RAPY NEEDED ?
2.3 W HO TAKES THE TESTIMO NIES ?
2.4 HOW IS THE TESTIMONY TAKEN ?
2.4.1 S ESSION ONE : OPENING THE STORY
2.4.2 S ESSION TWO : CLOSING THE STORY
2.4.3 S ESSION THREE : T HE TURNING POINT THE CEREMONIAL DELIVERY OF THE TESTIMON Y
9
10
10
12
12
14
15
15
2.4.4 S ESSION FOUR : POST -THERAPY TESTING TO MONITOR AND EVALUATE THE OUTCOME OF
THE T ESTIMONY THERAPY
2.5 THE USE OF THE TESTIMONY
16
17
3. TRAINING PROGRAM FOR COMMUNITY WORKER S AND HUMAN RIGHTS

DEFENDERS
18
4. M & E (Monitoring & Evaluation)
20
5. Learning of PVCHR - Dignity (2008 - 2014)
32
6. REFERENCES
50
Giving Voice
Abbreviations
EU
European Union
FNSt
Friedrich Neumann Stiftung
M&E
Monitoring and Evaluation
PVCHR
Peoples Vigilance Committee on Human Rights
Dignity
Dignity: Danish Institute Against Torture
TOV
Torture and organised violence
UN
United Nations
Giving Voice
1. Introduction
This manual on the use of testimony as a psychotherapeutic tool is the result
of a collaborative pilot project and further continuing projects between the People's
Vigilance Committee on Human Rights (PVCHR) and Dignity : Danish Institute
Against Torture
1.1 The human rights work of PVCHR
PVCHR was started in 1996 as a membership based human rights movement
in Varanasi (Uttar Pradesh), one of the most traditional, conservative and
segregated regions in India.
PVCHR works to ensure basic rights for vulnerable groups in Indian society,
e.g. children, women, Dalits and tribes, and to create a human rights culture
based on democratic values. PVCHR ideology is inspired by the father of the
Dalit movement, Dr. B. D. Ambedkar, who struggled against Brahmanism and
the caste system in India.
PVCHR is working on the grass-root level in 200 villages in Uttar Pradesh
and Jharkhand Cooperating with local human rights activists, PVCHR
documents cases of severe human rights violations in the villages.
The team consists of full time employees, field staff employed on a yearly or
required basis and consultants hired with specific terms of reference. Human
rights activists in nearly 200 villages are working as volunteers with PVCHR.
Indian society, especially in the rural areas, is still influenced by feudalism and
the caste system, which continues to determine the political, social, and
economic life of the country. Caste based discrimination occurs in the
educational system, in work places, villages and towns and even in courts of
justice.
One of the severest human rights violations in India is the widespread use of
torture in police custody, which is closely linked to caste-based discrimination.
In crime investigation suspects are tortured to force confessions. There is no
independent agency to investigate cases, so complaints are often not properly
reviewed and perpetrators are not prosecuted and punished.
PVCHR investigates and documents human rights violations, and in cases of
custodial torture, also provides legal aid. To raise public awareness P VCHR is
cooperating with media as well as national and international human rights
networks. It also requests that local authorities initiate action to prevent further
human rights abuses. The documentation is used for advocacy, and published
in a network of local, national and international organisations.
To translate policy into practice, PVCHR has applied its model concept of
people friendly Jan Mitra villages in 70 selected villages in Six model blocks
where there are a high number of poor and marginalized people,
Giving Voice
quasi-feudal relations and a complete breakdown of rule of law. There are

7000 rural and 1000 urban dwellers in the model Jan Mitra (People Friendly)
villages. Beneficiaries of the program participate in all activities and decisions.
PVCHR helps provide education in these villages, reactivating defunct primary
schools, encouraging education of girls and promoting non-formal education.
PVCHR also focuses on organizational development of vulnerable groups and
the implementation of village committees. In each Jan Mitra village a
community centre has been established, forming the base for development
activities. People are also actively engaged in community-based counseling,
in the form of Folk Schools, one of the core activities in the model villages.
In community meetings of the Folk schools people can testify about their
suffering and receive support from the group. Folk Schools also deal with
conflicts with the village head or experiences of torture. Special forums for
women focus primarily on health, but sometimes include such things as dowry
issues. The statements of the villagers are recorded and their demands are
forwarded to administration and governments.
PVCHR has been a key partner in the EU and FNSt supported National
Project on Preventing Torture in India which was implemented by Peoples
Watch Tamil Nadu. The aim of the project, 2006 -2008, was to initiate and
model a national campaign for the prevention of torture in India, with a
deliberate focus on torture practices employed by police. The project was
carried out in 9 states. PVCHR receive project "Reducing Police Torture against
Muslims at the Grass-roots Level by Engaging and Strengthening Human Rights
Institutions in India" with the support from European Union.
PVCHR wants to expand its casework to focus on womens rights and
capacity building in the field of counseling and psychosocial support for
victims of different human rights violations.
National Alliance on Testimony Therapy (NATT) formed by the panelist for the
further use of testimonial therapy in India in the national consultation held in New
Delhi on 16-17 April, 2009. NATT is a loose formation of grassroots organizations
working among the survivors of Torture and organized Violence. The members
of the NATT can be - 1. Organization participated in National Consultation, 2.
Organization participated in the capacity building on testimonial therapy (TOT
workshop), 3.
Individuals & other interested organization
The work of PVCHR was awarded with the Gwangju Human Rights Award 2007,
ACHA Star Peace Award 2008 and 2010 Human rights prize of the city of Weimar
in 2010 and Usmania Award from Madarsa Usmania, Bazardiha for the
development and welfare of education. In 2001, Dr. Lenin Raghuvanshi, founder
and director of PVCHR, was elected for the Ashoka Fellowship for social
entrepreneurship and change maker.
Giving Voice
1.2 Dignity : Developing knowledge

Based in Copenhagen, Denmark, Dignity's mission includes contributing new
knowledge to alleviate the human suffering that is a consequence of torture.
Dignity's international partner organisations undertake various counselling
interventions to assist victims of torture. The concept of counselling has
different meanings for different organisations, and there is a need to develop
more structured, evidence-based short-term psychosocial intervention
methods, which can be applied by a grassroots organization with limited
resources.
The testimony method has already proven useful in a variety of cultural and
geographic contexts, so the hypothesis of this collaborative project is that the
testimony method, adapted to an Indian context, would also be a valuable tool
for community workers and human rights defenders who wish to provide
psychosocial support to survivors of human rights violations.
1.3 The workshop process
During a five day training workshop human right defenders, community worker were
trained in the use of the testimony method. the workshop, which was divided into a theoretical
and a practical part, included an overview of psychological symptoms after torture,
therapeutic processes, communication, approaches to community work, and
monitoring and evaluation. Through role-plays and group work the participants
experienced various types of communication, filling-in a mental health
questionnaire, taking testimony, and giving and receiving peer support. During
these five days participants defined and practiced the different steps of taking
a testimony, and a mindfulness meditation element was successfully added
to the testimony procedure.
In the following five days, in a supervised process, participants collected
testimonies of the torture survivors. The experiences and feedback from
these realistic situations helped further refine the stages of an Indian testimony model.
The training concluded with a honor ceremony. The testimonies were read out in
public and delivered to the survivors, who were also honoured with a cotton
shawl (a symbol of honour in India) and a speech, which praised their bravery
and encouraged them to continue fighting for justice.
PVCHR is continuing the testimony work by providing training for other
human rights organisations in the testimony method through NATT.
PVCHR sees testimony of torture and organised violence as a Peoples
Movement, which has individual, legal and training components. The
individual component may lead to the participation of survivors in a community
movement, where victims become survivors who again become human rights
defenders.
Giving Voice
The legal component may lead to testimony therapy, which has individual and
group or public dimensions. At Folk School meetings or public ceremonies
where the testimonies are read out, policy matters can be addressed by
involving dignitaries, political parties, state human rights institutions,
legislature, and police officials.
The testimonies can be used for publication, urgent appeals, human rights
updates on the Internet, information to the UN, and articles in the press. They
can be used for campaigns in which a psychological mapping of the
suffering of the survivors shows the pain of the victim and provides evidence
of the severe effects of torture on the human soul.
2. The procedure of testimony therapy

2.1 What is testimony therapy?
The word testimony in Hindi swa vyatha-katha (the self-suffering story)
has a double connotation in both Hindi and English. It can be objective (legal,
public, and political), as well as subjective (cathartic, spiritual, emotional, and
private).
The effect of testimony therapy is related to this double connotation, which
helps the survivors understand, or reframe, their private pain as a political or
public problem.
A legal testimony can be evidence, attestation or any form of proof,
which can be used in a court case.
A subjective, emotional, testimony can be an open acknowledgement,
a confession or an expression or declaration of disapproval or
condemnation.
In Indian Ayurvedic medicine, a etstimony with emphasis on legal aspects could be
defined as hard, representing the sun, also associated with allopathic (Western)
medicine. Survivors giving hard-testimonies will try not to show emotions and might
belong to the hard-core political activists, or adhere to an old-fashioned belief in the
strong.
A testimony with more emphasis on the emotional aspects could be defined
as soft, representing the moon, also associated with homeopathic medicine
.
As all human beings contain both aspects, it is an important part of testimony
therapy to help create a better balance between the hard (evidence) and soft
(emotions) aspects, if a survivor is only able to express one of them.
Giving Voice
However, in testimony therapy the emphasis is on the subjective and

emotional aspects of the survivors story, although the testimony might also
be useful in a legal or political struggle.
Testimony therapy, which originated in Chile during the military dictatorship
has been used in different variations for more than 20 years in a number of
cultural and political contexts: in Denmark, the Netherlands, Germany,
Bosnia, Kosovo and USA (for refugees), in Mozambique (for survivors of civil
war), Iraq (for humanitarian aid workers), in Uganda (for Sudanese
refugees)1.
2.1.1 Healing elements of the testimony method

Survivors regain self-esteem and dignity by recording their stories in a
human rights context: private pain is reframed and takes on a political
meaning;
Stressful events are integrated by helping the survivor reconstruct the
fragmented story into a coherent, balanced narrative that contains both
hard (male) and soft (female) elements of the story;
Survivors are exposed to the fear experienced during the stressful
event. Re-experiencing this fear in a safe, supportive and meaningful
environment can help the survivors understand their present emotional
reactions and diminish anxiety and stress reactions2;
Survivors understand how present thoughts and responses have
developed and how certain situations (e.g. seeing a policeman) might
trigger the fear response;
Adding a mindfulness meditation component to the testimony method
further reduces stress and anxiety, and encourages awareness about
harmful and healing thoughts. Moreover, meditation is an important
part of Indian tradition.
2.2 When is testimony therapy needed?
When a legal testimony is taken for use in court proceedings, the community
worker or human rights defender may notice that a survivor is suffering from
serious psychosocial and emotional problems. In this case, it might be
relevant to refer the survivor for testimony therapy.
See References for articles presenting the testimony method in different contexts.
Giving Voice
10
The survivors referred for testimony therapy must be men and women
who are more than fourteen years old;
The survivors can be primary or secondary victims of TOV. Secondary
victims are often female and have been beaten and abused by the
police while the primary victims were arrested. They are frequently
more psychologically affected than the primary victims;
Referral is not advised if:
The survivor suffers from severe depression or other psychotic
symptoms. In this case, the survivor should be referred to a
psychiatrist3;
The survivor is active in a self-healing process of political or human
rights activism;
The survivor is not motivated for therapy.
A staff member with a medical, psychological or social work background
should evaluate referrals for testimony therapy and pass the referrals on to
trained community workers or human rights defenders.
See Schauer, M., Neuner, F. & Elbert, Th. (2005). Narrative Exposure Therapy: A ShortTerm Intervention for Traumatic Stress Disorders after War, Terror, or Torture . Gottingen:
Hogrefe Verlag.
Giving Voice
11
2.3 Who takes the testimonies?

The testimony method can be used with survivors of torture only if they have
complete trust in the therapists. Therefore, the therapists must be part of an
organisation the survivors already know and trust. This will most likely be a
human rights organisation, which has already made legal testimonies with the
survivors and supported them in their fight for legal justice and reparation.
The testimony therapy is performed by two persons (therapists), with
one acting primarily as the interviewer and the other as the note-taker.
They act as co-therapists, supporting each other in the elaboration of
the testimony.
The therapists can be community workers, grassroots human rights
defenders, or social workers based in a central location. Therapists
should have a minimum of a h igh school education, plus three years of
field experience. All must have been trained in testimony therapy.
For testimonies with female survivors, the therapists (and possibly
interpreter) should be female. Usually therapists of both genders can
take testimonies with male survivors except for cases of sexual torture.
In some parts of India, an interpreter may be required, who must also
be trained in the testimony method.
The therapists must come from another village than the survivor.
The testimony should be taken in a secluded place chosen by the
survivor. It might be in the survivors home or in a community centre.
2.4 How is the testimony taken?
The testimony therapy is performed over four sessions including monitoring
and evaluation (M&E). M&E is advisable and requires pre and post therapy
assessments in which a questionnaire is completed. M&E is helpful to more
clearly identify socio-demographic, psychosocial, and health characteristics of
the survivors. With a pre therapy assessment, a baseline is also established
which can be compared to post intervention levels of functioning4.
Sometimes secondary victims (mostly widows) of custodial death appear to be depressed

it is expected of them by society but they are in fact not depressed in the clinical sense of
the word. Women in sorrow must be referred to womens support groups and glamorized.
Giving Voice
12
Duration of sessions: 90 120 minutes. The survivor should be

informed before the session starts about the number and duration of
sessions;
Meditation: First and second session includes a meditation
(mindfulness5) experience guided by the therapists, in which the
survivor and the two therapists sit together for ten minutes in silent
concentration on their breathing and with awareness of their thoughts
and feelings. The meditation will usually take place at the end of a
session.
Meditation instruction:
1. Sit with straight spine and hands on knees; if possible, sit cross-legged
on the ground, otherwise, sit on a chair with both feet on the ground;
2. Close your eyes;
3. Bring your attention to your belly, feeling it rise when inhaling and fall
when exhaling;
4. Keep your focus on your breathing;
5. Every time your mind wanders away from your breathing, notice what it
was that took you away and then bring your attention back to the breathing
welcome any thought with which your mind becomes preoccupied and
return to the breathing;
6. Practise this for at least ten minutes.
Writing the story: The testimony is written in note form by the notetaker during the sessions; After the sessions, the interviewer and notetaker collaborate on filling-in the missing parts of the story and produce
a computer version of the narrative;
Grammar of the story: The story in the written testimony is in the first
person (I experienced, and not he experienced). The story about the
traumatic events is in the past tense, while sensations and feelings
produced by telling the story are in the present tense;
The results of this comparison are valuable for raising awareness about the importance of
investigating the outcome of psychosocial interventions. This awareness can lead to
improvements of the methodology. However, without control groups, the effect of the method
cannot be measured with full scientific validity.
5
See Kabat-Zinn, J. (1990, 2005). Full Catastrophe Living: Using the Wisdom of Your Body
and Mind to Face Stress, Pain and Illness. New York: Delta Trade Paperbacks.
Giving Voice
13
Peer support: Therapists should organise in groups or pair to support

and supervise each other. Working with survivors of TOV is stressful
for everybody.
2.4.1 Session one: Opening the story
The testimony procedure is explained, beginning with a psychoeducational introduction to the survivor in which his or her symptoms
are explained both as a result of the torture and of the violation of
universal human rights, which has taken place (Schauer, Neuner,&
Elbert, 2005).
Preparatory introduction to the therapeutic approach: the testimony
should not be seen by the survivor as directly related to expectations of
obtaining immediate justice and reparation but as a way of healing the
psychological effects of the torture.
The M&E questionnaire is completed: It is explained that the data are
confidential and will only be used for developing methods for helping
survivors of torture;
Short description of personal background and individual history prior to
the first traumatic event or persecution;
With open questions the survivor is asked to briefly describe the
stressful events s/he has experienced and choose one major,
overwhelming traumatic event;
The therapist gives an overview of the different events to help the
survivor trace one of the experiences and help him/her really begin the
re-construction of the narrative;
The therapist separates overlapping stories (if the survivor wants to tell
about more than one event); the therapist organizes the themes and
helps the survivor to explain unclear elements in the story;
It is important that the therapist is in control of the situation and leads
the survivor in getting to the main points of the story;
The survivor narrates the facts concerning this event (time, place,
duration and people involved); the survivors role during the event
(observer, participant, active or passive); the individual and social
dimensions of the experience; the survivors perceptions and feelings
at the time of the event; the survivors perceptions and feelings at the
time of the testimony therapy (Igreja et al., 2004);
The therapists (interviewer and note-taker) are empathic and warm;
contradictions are clarified, and the survivor is urged to describe the
Giving Voice
14
torture in as much detail as possible and to disclose his or her

emotions and thoughts at that moment;
Culturally appropriate touch (e.g. a hand on the arm of the survivor)
may be used by the therapist as a healing tool;
A mindfulness meditation experience ends the session.
2.4.2 Session two: Closing the story
One of the therapists starts the session by reading the written
testimony to the survivor in a loud voice so that the survivor hears that
his or her story has been given voice. The survivor is asked to correct
the story or add any additional details that may have been missed;
The therapists continue the session as during the first session;
The therapists focus on the relationship between the stressful
experience and the present situation;
The survivor is encouraged to express his or her feelings about the
future (individual, family and community);
A Comprehensive planning about session three in context of SWOT analysis.
A mindfulness meditation ends the session;
After the session, the therapists correct the document to produce a
final version of the testimony.
2.4.3 Session three: The turning point the ceremonial delivery of the
testimony
Giving Voice
15
The corrected document is read out to the survivor and signed by

survivor and the therapists, and the document is handed over to the
survivor. The final version of the testimony is as appealing and
beautiful as possible (e.g. on good paper, bound and with a nice front
page including a photo of the survivor). The delivery can take place at
a public ceremony if the survivor agrees (e.g. in front of the court) or at
a community or Folk School meeting;
Using the survivors testimony at a public meeting is a powerful way of
giving voice to the oppressed, and might be a turning point in the
healing process;
If a public ceremony is held, possibly including the testimonies of
several survivors, the human rights organisation can give the survivor
recognition, and pay tribute to the importance of the testimony, which
now has the significance of a memorial. The survivors may receive
honorary flower garlands and shawls, and the media as well as public
dignitaries (including the police) might be invited to attend the
ceremony;
The testimony can also be read out by the therapists at a community
meeting where the group and the survivor can comment and
supplement it and the survivor can get the support of the other group
members. Also here the human rights organisation pays tribute to the
bravery and struggle of the survivor. Up to four or five testimonies can
be read out during the same meeting;
Pre Session & post session assessment & Planning in Context of Security
of Survivors
The community meeting concludes with meditation.
2.4.4 Session four: Post-therapy testing to monitor and evaluate the
outcome of the testimony therapy
The therapists meet with the survivor one to two months after the last
intervention (public ceremony, community meeting, or delivery of the
testimony), and the M&E questionnaire is filled-in;
The results of the tests are entered into the database;
An analysis of the results is made;
The results are evaluated and recommendations are made about future
work with the testimony method.
Giving Voice
16
2.5 The Use of the Testimony
A copy of the testimony is kept for documentation purposes if the

survivor agrees;
The testimony can serve as a memorial to inform and teach future
generations (e.g. a grandchild may read out the testimony to the
survivor);
The testimony may also be used for advocacy purposes, legal action or
published in some other way if the survivor agrees and if it can be
assured that no harm may result for the survivor; the testimony can
also be translated into English so as to maximize its potential to be
used to further the work of international human rights advocacy;
Giving Voice
17
3. Training program for community workers and human rights

defenders
WORKSHOP ON TESTIMONIAL THERAPY
Week One
Day One
Morning
(Theory)
(1) Psychological trauma

(2) Testimony as a psychological healing process
Day Two
Afternoon
(Practise)
(1) Mindfulness meditation

(2) Communication and active listening (role-plays)
Morning
(Theory)
(1) Psychosocial community work

(2) Assessment of mental health problems: M&E
questionnaire
Lunch
Afternoon
(Practise)
Day Three
Morning
(Theory)

(2) Communication and active
questionnaire
(role plays)
Procedures for taking a testimony
listening:
using
the
Lunch
Day Four
Afternoon
(Practise)

(2) Exercises in taking testimonies (role plays)
Morning
(Theory)
Experiences and problems from role plays yesterdays

Lunch
Day Five
Afternoon
(Practise)

(2) Testimony exercises continued (role plays)
Morning
(Theory)
How to produce " a healing story" as a outcome of the TT

Lunch
Afternoon
(Practise)

(2) Group Discussion
(3) Summing up
Giving Voice
18
WORKSHOP ON TESTIMONIAL THERAPY
Week Two
Day One
Day Two
Day Three
Day Four
Day Five
Morning

(2) Preparation meeting: Division of participants in pairs
(one is interviewer and the other note-taker). Each pair will
provide two sessions of testimony therapy to a survivor in
the afternoon.
Afternoon
Two sessions of testimonies taken with first group of

survivors
Evening
Interviewers
testimonies
Morning

(2) Supervision and process analysis meeting: Each pair
reports experiences and problems from the day before:
what went well and what were the problems encountered
and
note-takers
correct
and
write
the
Afternoon
Two sessions of testimonies taken with second group of

survivors
Evening
Interviewers
testimonies
and
note-takers
correct
and
write
the
Morning

Afternoon
Two sessions of testimonies taken with third group of

survivors
Evening
Interviewers
testimonies
Morning

Afternoon
Two sessions of testimonies taken with fourth group of

survivors
Evening
Interviewers
testimonies
Morning
(1) Delivery ceremony - Session-3
and
and
note-takers
note-takers
correct
correct
and
and
write
write
the
the
(2) Mediation
Afternoon
(3) Plans made for delivery ceremony : where will it take place
and how will it be done (privately, in a public space, in a
community meeting?)
Summing up, feed-back and closure
Giving Voice
19
4. Questionnaire to be used for M&E of

Testimonial Therapy Projects of TOV
Giving Voice
20
A. SECTIONS I AND II ARE TO BE ADMINISTERED AT THE BEGINNING OF SESSION 1,

BEFORE STARTING TO TAKE THE TESTIMONY
I. HISTORY AND DEMOGRAPHIC QUESTIONNAIRE
1.
Date: _____________
2.
Name of community worker taking the testimony: ___________________________
3.
Name of survivors village: _____________________________________________
4.
Address: Village: ____________________________________________________
5.
Name of victim: _____________________________________________________
6.
Code designation (number): ______
7.
Sex:
8.
1 Primary victim
2 Secondary victim
1Male
2Female
If secondary victim, relation to primary victim:

1Son
2 Daughter
3 Father
4 Mother
5Husband
6 Wife
Other7:
9.
Age:
10.
Caste (Please identify yourself if you wish):

1Upper/General
2Other Backward Caste
3Scheduled Caste
4 Scheduled Tribe
5Indigenous Group
11.
Name of ethnic community:
Giving Voice
21
12.
Religion:
1 Hindu
2Buddhist
3Muslim
4Christian
5Atheist
6Sanamahism
7Other
13.
Education:
0None
1Primary
2Secondary
3BA
4MA
5 Religious school only
Other6:
14.
Occupation:
1Unemployed
2Landless laborer
3Household work
4Agriculture
5Business
6Government service
7Private service
Other8 :
15.
Activities (involvement in activities besides occupation):

1Trade union
2 Political
3Religious
4Humanitarian/solidarity
5Press
6No activities
Other7:
Giving Voice
22
II.
EVALUATION QUESTIONNAIRE
Category of
instrument
16
17
WHO 5
18
19
Over the last 2

weeks
20
21
Pain analogue
22
23 Anger about
torture
experience
24
S/he has felt

cheerful and in
good spirits
2 S/he has felt
calm and
relaxed
3 S/he has felt
active and
vigorous
4 S/he woke up
feeling fresh
and rested
5 His/her daily life
has been filled
with things that
interest him/her
Sum for WHO5
All
the
time
Most
of the
time
More
than
half of
the time
Less
than
half of
the
time
2
Some
of the
time
At
no
time
1+
3+
3+
4+
5=
S/he has had persistent pain in the body or the

head
S/he has had persistent anger when s/he thinks
about the torture experience
5 4 3 2 1 0
S/he is a member of a political party
1 Yes
5 4 3 2 1 0
2 No
25
S/he actively works for a political party
1 Yes
2 No
26
Is s/he member of the human rights movement
1 Yes
2 No
27
Giving Voice
S/he believes that s/he has been born with certain 1 Yes
rights as a human being that cannot be taken
2 No
away by anyone. These include freedom from
being tortured, freedom from being arrested
without a reason, and the right to have personal
property
23
Do you work as hard as your peers do? (same hours, type

of work etc)
P3
Do you contribute to the household economically in a

similar way to your peers?
SCORE
want to, dont have to
No
Sometimes
Yes
[if sometimes or no] How big a problem is it to you?

31

30
Large
P2

29
Medium
Do you have equal opportunity as your peers to find work?
Small
P1
No Problem
28
Not specified, not
No
Participation Scale
Do you make visits outside your village / neighborhood as

P4 much as your peers do? (except for treatment) e.g.
bazaars, markets
32
P5
Do you take part in major festivals and rituals as your peers

do? (e.g. weddings, funerals, religious festivals)

33
P6
Do you take as much part in casual recreational/social

activities as do your peers? (e.g. sports, chat, meetings)

34
P7
Are you as socially active as your peers are? (e.g. in

religious/community affairs)

35
P8
Do you have the same respect in the community as your

peers?

36
P9
Do you have opportunity to take care of yourself

(appearance, nutrition, health, etc.) as well as your peers?

37
P10
Do you visit other people in the community as often as other

people do?
Giving Voice
24
SCORE
No
1
0

39
Large
Do you move around inside and outside the house and

around the village / neighborhood just as other people do?
Medium
P11
Small
38
No Problem
[if sometimes or no] How big a problem is it for you?
Sometimes
Yes
Not specified, not
No
Participation Scale
In your village / neighborhood, do you visit public places as

P12 often as other people do? (e.g. schools, shops, offices,
market and tea/coffee shops)

40
P13 In your home, do you do household work?

41
P14 In family discussions, does your opinion count?

42
P16
Do you help other people (e.g. neighbours, friends or

relatives)?

43
P17 Are you comfortable meeting new people?

44
P18 Do you feel confident to try to learn new things?
Giving Voice
25
B. SECTION III ARE TO BE DONE AT THE END OF SESSION 2, FOLLOWING THE

COMPLETION OF THE TESTIMONY
II.
POST TESTIMONY ASSESSMENT OF TRAUMA
If the survivor interviewed is a secondary victim all items should refer to his or her physical and
mental state
45
Date of primary or secondary victims most stressful event:
46 Identity
of
perpetra
tor(s):
1 Police
2 Intelligence service
3Armed forces
4Paramilitary
5Prison official
Other6 :
47 How many times were you tortured (Primary Victim only)? _____________________
48 Types of human rights violations:

1Physical torture
2Psychological torture
3Sexual torture
4Custodial death of primary Victim
5Extra-judicial killing of primary victim
Other types6________________________________
49 Injured parts of body immediately after torture (Primary Victim only) :

1 Head(if head is injured please specify in question 50.)
2Neck
3Arm
4Chest/Breasts
5Abdomen
6Genitalia
7Back
8Leg
9Foot
10Not injured
Other11:
Giving Voice
26
50 Which part of your head was injured (To be answered if head is injured):
1 Back of head
2 Face
3 Eyes
4 Ears
5 Teeth
6 Nose
51 Nature of injury immediately after torture (primary victims only):
1 Bruise
2 Open wound
3 Burn
4 Deformity
5 Fracture
6 Amputation
7 Loss of strength
8 Loss of sensation
9 Loss of function
10 Chronicpain
11 Not injured
Other12____________________________
52 Current psychological symptoms:
1 Nightmares
2 Memories
3 Fear of going out
4 Self isolation
5 Panic attacks
6 Anxiety
7 Depression
8 Suicidal thoughts
9 Cant sleep
10 Other
11 No symptoms
Giving Voice
27
53 Evaluation after human rights violation:

1 None
2 Doctor visit
3 X-rays
4 Blood tests
5 Lawyer or human rights organization
54
Treatment before testimony therapy:

0 None
1 Private hospital
2 Public hospital
3 Surgery
4 Medication
5 Physiotherapy
6 Counseling
7 Legal aid
8 Testimony before tribunal
55
Other interventions (by PVCHR or other actors):

1 Medical
2 Social
3 Legal
4 Reading at Folk School Meeting
56
Community workers assessment

of the capacity of the survivor to
manage stress and other
psychological demands
Complete
difficulty
Moderate
to severe
difficulty
Mild
difficulty
No difficulty
Invalid
57 Does the victim want the testimony to be published or used for human rights
work?
1 Yes
2 No
58 How would the victim prefer the delivery ceremony to be presented, if possible?
1 Private
2 Family
3 Community meeting
4 Public demonstration
Giving Voice
28
C. TO BE DONE 1 OR 2 MONTHS AFTER THE DELIVERY CEREMONY, AND MAY THEN

BE REPEATED AFTER 6 AND 12 MONTHS (BUT THIS IS NOT NECESSARY UNLESS
LONG TERM FOLLOW-UP IS DESIRED)
59
Number of testimony session(s) to date:

Category of
instrument
60
WHO 5
61
62
Over the last 2

weeks
63
64
65
Pain analogue
66
67 Anger about
torture
experience
68
S/he has felt

cheerful and in
good spirits
2 S/he has felt
calm and
relaxed
3 S/he has felt
active and
vigorous
4 S/he woke up
feeling fresh
and rested
5 His/her daily life
has been filled
with things that
interest him/her
Sum for WHO5
_________
All
the
time
Most
of the
time
More
than
half of
the time
Less
than
half of
the
time
2
Some
of the
time
At
no
time
1+
3+
3+
4+
5=
S/he has had persistent pain in the body or the

head
S/he has had persistent anger when s/he thinks
about the torture experience
5 4 3 2 1 0
S/he is a member of a political party
1 Yes
5 4 3 2 1 0
2 No
69
S/he actively works for a political party
1 Yes
2 No
70
Is s/he member of the human rights movement
1 Yes
2 No
71
Giving Voice
S/he believes that s/he has been born with certain 1 Yes
rights as a human being that cannot be taken
2 No
away by anyone. These include freedom from
being tortured, freedom from being arrested
without a reason, and the right to have personal
property
29
Do you work as hard as your peers do? (same hours, type

of work etc)
P3
Do you contribute to the household economically in a

similar way to your peers?
SCORE
No
Sometimes
Yes

75

74
Large
P2

73
Medium
Do you have equal opportunity as your peers to find work?
Small
P1
No Problem
72
Not specified, not
No
Participation Scale
Do you make visits outside your village / neighborhood as

P4 much as your peers do? (except for treatment) e.g.
bazaars, markets
76
P5
Do you take part in major festivals and rituals as your peers

do? (e.g. weddings, funerals, religious festivals)

77
P6
Do you take as much part in casual recreational/social

activities as do your peers? (e.g. sports, chat, meetings)

78
P7
Are you as socially active as your peers are? (e.g. in

religious/community affairs)

79
P8
Do you have the same respect in the community as your

peers?

80
P9
Do you have opportunity to take care of yourself

(appearance, nutrition, health, etc.) as well as your peers?

81
P10
Do you visit other people in the community as often as other

people do?
Giving Voice
30
SCORE
No
1
0

83
Large
Do you move around inside and outside the house and

around the village / neighborhood just as other people do?
Medium
P11
Small
82
NO problem
[if sometimes or no] How big a problem is it for you?
Sometimes
Yes
Not specified, not
No
Participation Scale
In your village / neighborhood, do you visit public places as

P12 often as other people do? (e.g. schools, shops, offices,
market and tea/coffee shops)

84
P13 In your home, do you do household work?

85
P14 In family discussions, does your opinion count?

86
P16
Do you help other people (e.g. neighbours, friends or

relatives)?

87
P17 Are you comfortable meeting new people?

88
P18 Do you feel confident to try to learn new things?
Giving Voice
31
5. Learnings of PVCHR and Dignity (2008 - 2014)

The dynamics of power and politics between rights holders at local level to duty bearers
at districts and national level are analyzed thoroughly before and during action. The
motto is from policy to practice and practice to policy. PVCHR is bridging the capacity
gap between duty and rights holders and create channels for the voice of local
communities to be listened to by decision makers at district and national level.
PVCHR is active in the 3 themes Urban, Detention and Rehabilitation and they
perceive themselves as a grassroots psycho-social organization. PVCHR is recognized
in India and internationally for its work against violence affecting poor neighborhoods of
India. National and international dailies and broadcasting companies report on torture
and violence with information from PVCHR. PVCHR is coordinator in the South Asian
Network against Torture (SANTI).
The sketch below recounts the vulnerability factors encountered by Dalits, in general.
Enlisting the variables that hasten marginalization and exclusion among Dalits, thereby
making them disempowered may be beneficial.
Inequitable distribution: It has been reiterated that people belonging to upper
caste enjoy more benefits and power to make choices in their lives whereas Dalits
often lack access to opportunities and are 'left behind'. Dalits have inequitable
access or control over a range of different resources like economic resources,
political resources, social resources, education, etc. This has resulted in Dalits
having limited control over their own life.
Illiteracy is a driver of marginalization, which leads to lack of information and
awareness. Without awareness even the first step towards empowerment is not
possible.
Stereotypes maintained in society and communities contribute to stigma and
discrimination against Dalits. Marginalization and stigma both often propagate
each other.
Further, stigma and discrimination can result in violence, abuse and denial of
services and information for individuals and social groups.
Marginalization is strongly related to the structural and social factors, such as
poverty, gender inequality and human rights violations.
Marginalised populations that live in an environment of inequity, criminalisation,
oppression and violence have an increased vulnerability to malnutrition, starvation
and destitution.
Being poor, unemployed, discriminated against, or being disabled by social norms
and structures bring with them the risk of exclusion. Marginalization is at the core of
social exclusion.
There is a skewed power equation where an upper caste individual may enjoy
multiple advantages with access to education, and other resources for
development and well-being, while a poor, illiterate, resourceless, Dalit virtually
remains in a state of destitution.
There is internalization of 'anti-Dalit' attitudes and perceptions lead to accepting
Giving Voice
32
the inferior position and not raising voice against exploitation of upper caste
perpetrators by marginalized people.
Dalit's opportunities to make social contributions may be limited and they may
develop low self-confidence and self-esteem.
Dalits are prevented from participating in local life, which in turn leads to further
isolation.
Social policies and practices may mean they have relatively limited access to
valued social resources such as education and health services, housing, income,
leisure activities and work.
The neo-liberal economic policies, which perpetuate exploitative economical,
political and cultural system, have undoubtedly increased the vulnerabilities and
marginalization among the poor Dalits.
Let us now understand the conceptual and theoretical underpinnings of 'empowerment'

of the powerless. Empowerment is a process of transition from a passive state of
powerlessness to a state of relative control over one's life, destiny, and environment.
This transition can manifest itself in an improvement in the perceived as well as the
actual ability to control. Addressing the structural domain, Tones and Tilford (2001) note
that empowerment aims at reducing inequalities and to achieve better and fairer
distribution of resources for communities. Empowerment, in its most general sense,
refers to the ability of people to gain understanding and control over personal, social,
economic and political forces in order to take action to improve their life situations (Israel
et al., 1994).
A multi-dimensional concept, empowerment aims at ensuring social justice, equality and
maximizing the quality of life of the target people. It increases the capacity of individuals
or groups to make choices and to transform those choices into desired actions and
outcomes.
Empowerment is an inherently political idea in which issues of power, the ownership of
power, inequalities of power and the acquisition and redistribution of power are central
(Croft and Beresford, 2000). Being concerned with a shift of power and an emphasis on
meeting the needs and rights of people who are often marginalized and oppressed, the
term 'empowerment' is often used to include a whole range of activities from consulting
with service users to their involvement in service planning.
According to the Dictionary of Social Work, empowerment includes the theory
concerned with how people may gain collective control over their lives, so as to achieve
their interests as a group, and a method by which social workers seek to enhance the
power of people who lack it (Thomas and Pierson, 1995). Empowerment is
emancipatory. In social work emancipation means liberating a person from oppression
or from undesired physical, legal, moral or spiritual restraints and obligations.
Looking at the intra-psychic realm, empowerment is a part of the realization of one's
Giving Voice
33
innate worth as a human. Contrarily, the powerless are said to be not realizing their
innate human potential. The potential for empowerment exists in every human, and is
inherent to their very existence. Systematic and permanent limitation of one's ability to
be empowered is a negation of one's very humanity (Giddens, 1984).
Thus, empowerment, at the psychological domain, instils positive self-worth, confidence
and motivation to act and at the structural domain removes hurdles in accessibility to
support system and builds capacity to exercise the choices, thereby ensuring equitable
resource sharing and social justice. Likewise, Dalit Empowerment is a process of
gaining control by Dalits as a community over self, ideology, material and knowledge
resources, which determine power relationship in a society.
Lastly, the concept of model village may be delineated which is the cornerstone of the
intervention process, WE adopted for Dalit empowerment. Popularly known as Jan Mira
Gaon (people friendly village), the idea of model village takes its roots from Gandhiji's
concept of Gram Swraj. Village self-rule or Gram swaraj was a pivotal concept in
Gandhian social work. In simple terms, the fundamental concept of Gram swaraj is that
every village should be its own republic, independent of its neighbours for its own vital
wants and yet interdependent for many others in which dependence is necessary,
according to Gandhi (1942). He propounded that each village should be basically selfreliant, making provision for all necessities of life food, clothing, clean water, sanitation,
housing, education and so on, including self-governance. We are equally inspired by the
ideology of father of Dalit movement, and the architect of Independent India's
Constitution, Dr. Bhim Rao Ambedkar, who struggled against Brahminical hegemony
and the caste hierarchical system prevailing in India that become the root cause of
violation of basic human rights and dignity to lower caste groups leading to their
marginalization and social exclusion.
Another pillar of Jan Mitra Gaon is ensuring human rights and social justice to all citizens,
irrespective of caste, religion, class, gender, and such other socio-demographic
differentiations, as mentioned in the Indian Constitution. WE conceived of the grassroots
intervention through developing villages into Jan Mitra Gaon, where every individual is
assured of his or her social, economic, political and cultural rights as per the Universal
Declaration of Human Rights and is living amicably within the society without any forms
of discrimination.
Thus, violation of human rights, manifested in any form, becomes the indicator for us to
intervene while creating a community where all the inhabitants enjoy equal access to
services and opportunities for growth and well-being, without anyone being
discriminated in any way is the goal to be achieved. OUR vision is to establish a true,
vibrant and fully entrenched democratic society through Jan Mitra (people friendly)
concept where there shall be no violation of civil rights granted to a citizen by the law.
Through this concept of creating model village, WE intend to provide basic rights to all, to
eliminate situations that give rise to exploitation of vulnerable and marginalized groups.
WE aim to create a human rights culture based on democratic values of equality and
Giving Voice
34
social justice. WE mean to build a democratic structure and spaces for the 'voiceless' to
enable them access to the Constitutional guarantees as promotion of human rights
culture. Through establishing Jan Mitra Gaons, we strive for creating Jan Mitra Samaj
(people friendly society) where all the social institutions and systems are in harmony and
work in tandem with each other.
To achieve the above mentioned goals, WE have been using multipronged strategies
identifying and documenting cases of human rights violations, advocacy, publication
and networking on a local, national and international level. WE have developed the
Activist Knowledge Centre for the creation of non-violent and democratic communities
(people friendly villages, torture free villages) through testimonial therapy, child
participation, cadre building and folk school.
The notion of Jan Mitra Gaon has the following components for empowerment
and resilience:
(a)
Jan Mitra Educational Initiatives:
For an egalitarian and independent society, education is the primary requirement. Friere
has also advocated the role of education in liberating the oppressors from victimization
and oppression. Depending upon the situation in various villages, WE create space for
education and free thoughts through initiating folk schools, non-formal schools,
kindergartens, and crches. WE established crches where parents can leave their
young children and go to work. This would enable older girls to attend school instead of
baby-sitting at home. This step would also act as a deterrent for the parents who intend
to engage their children as child labour. Under this concept, people friendly centers are
also opened for children and adults. Reactivating the formal primary schools and health
centers is another important aspect of the Jan Mitra concept. Thus, education under Jan
Mitra concept means to break the cycle of poverty, improve equity, empower women,
and create health awareness and moreover improved democracy and accountability.
(b)
Leadership Building in villages:
People's participation forms the crux of democracy at the grassroots. For any
meaningful intervention in the area of empowerment of Dalits and marginalized, it is of
critical importance that we institutionalize people's participation. Forming village
committees is one such step in that direction, by which community people collectively
identify and prioritize their problems, collaborate and cooperate among each other for
finding and working towards the solutions. Dalits and downtrodden are encouraged to
exhibit their leadership qualities through participation in village committees. These
committees actually implement the intervention plan for creating Jan Mitra Village.
(C)
Collaboration:
Collaborations and networking with other stakeholders, such as non-governmental
organizations, government bodies, elected representatives, is a salient task of the
interventions carried out in the direction of establishing model village. In order to carry
Giving Voice
35
forward the social movement effectively, one needs to work at various levels and with
diverse people. This requires different sets of skills, strategies and modalities. To
achieve this complex mix of work, different types of organizations are called for
collaboration, who share similar ideologies, approaches and commitment to bring a
positive change in the lives of Dalit communities. Like-minded stakeholders act as
catalysts in the process of Dalit and women empowerment.
WE have developed a network of human rights organizations named National alliance
on Testimonial Therapy (NATT) that helps in ensuring psycho-social and legal support
through testimonial therapy and bringing peoples' centric advocacy for ratification of
UNCAT
Approaches:
Policy to practice and practice to policy
WE, at PVCHR, have adopted two way approaches for linking micro level issues with
macro level policy and programme planning 'policy to practice' and 'practice to policy'.
WE have taken 'policy to practice' approach in villages, where caste discrimination is
acute, thus, focusing on implementing policies laid down by law. Based on our practice in
the field and learning from it, WE moved from 'practice to policy' with the objective of
bringing desired changes in the policy planning.
Conscientizing and enhancing critical thinking
Significance of conscientization and inculcating critical thinking among the victims and
oppressed, has been discussed at length in the current chapter. WE recognize the
importance of these aspects in Dalit empowerment and have made them crucial part of
our approaches to interventions in process of creating model villages. WE have noticed
how Dalit are able to end their fear and break their culture of silence and are prepared to
take action.
Ensuring accountability
Based on the pillars of social justice and human rights, WE strongly believe that
administrative systems of the government need to be responsive, transparent and
accountable, especially towards the marginalized and deprived Dalits. WE direct OUR
fight against red tapism and corrupt practices at the government bodies that fail to
perform their legal and constitutional duties.
Jan Mitra Gaon has durable local institutions that work to promote basic human rights in
the face of caste based discrimination and its fall-outs. Through this concept, WE are
raising the voice of south from village level to global level on behalf of the politics of
South (marginalized communities or countries) against marginalization or exclusion by
feudalism and imperialistic globalization. Subsequent chapters depict the resolute
struggle of deprived but not hopeless, illiterate but not apathetic, marginalized but not
incompetent Dalits who demonstrated that change is possible and the vision of Jan Mitra
Giving Voice
36
Gaon can become reality.

Friere has mentioned that oppression not only binds the oppressed or also the
oppressors, equally. Any outside intervention would threaten the oppressors that they
may lose control over their 'oppressed'.
Critical thinking and Conscientization
Then WE asked the Dalits to explore the reasons for their problems, pains and
sufferings. They had never faced these questions of 'why'. Apparently silent, they were
churning their minds for answers. WE consistently asked them who is to be blamed for
their condition and what can be done to improve their condition. To this, they remained
silent. With much probe, a few of them stated that nobody can do anything for us...we
are born to suffer like this only. While most remain quiet, a few blamed their fate for their
dismal state, saying that they might have done some wrongs in their past lives. Through
logical disputation, WE raised arguments and counter-arguments in relation to their
reasons as they moved from fatalism to self-blame and then to the administrative system
and socio-cultural milieu perpetuating caste based discrimination being responsible for
their marginalization.
Freire, in his famous work, Pedagogy of the Oppressed, has claimed, Every person,
however ignorant or submerged in the "culture of silence," can look critically at his or her
world through a process of dialogue with others, and can gradually come to perceive his
personal and social reality, think about it, and take action in regard to it.
We developed critical thinking by consciousness-raising. We told them about concept
and philosophy of Human Rights, which are applicable equally to all humans irrespective
of their caste, class, creed and gender. WE informed them about the Constitutional
obligations and the role of the State. WE also talked about the discrimination based on
caste including untouchability being a punishable offence and anyone discriminating
can be and should be punished severely. WE argued that their existing plight and pain is
the result of violation of their rights. We explained that their present sufferings are not
because of their past life sins, but their rights being violated. And if they do not act, their
poverty and associated miseries would continue. For instance, all the children have
Right to Education. Their children are out of school, devoid of opportunities for
development. When they would be adults, they would have low skills and low income,
and hence poverty would continue. WE discussed with the Dalit groups these
consequences of violation of rights and continuation of their impoverishment.
Thus, the oppressed group was made to realize that denial of their voting rights is
hampering their access to many pro-Dalit programmes and schemes. Since they are not
able to avail the benefits of these schemes and programmes, their poverty status quo is
maintained.
Likewise, Dalit dwellers learnt that their landlessness and resourcelessness leading to
Giving Voice
37
hunger and starvation is also due to violation of their land rights. Similarly, they are
legally entitled to get 100 days of employment under MNREGA, which they are not
getting. Further, labour bondage is illegal. No human being can be coerced to be
bonded. Their right to life is denied as they are not able to access health services, ANMs
and Anganwadi workers (AWW) not visiting them. WE warned that unless they do not
raise their voice against these violations of rights, their poverty and hardship would
continue. This changed their perspective. This change in perception changed their
vision.
The role of village life in the Indian culture and history is almost sacred. Hence, the
construct of the model village strategy is a key to public discourse on mechanisms of
state sponsored violence and suppression and keeping poor neighbourhoods excluded
from the development process taking place elsewhere in India. 'Model Village' is
pursuing progress in 70 villages as part of the preventive campaign 'torture free villages'.
The concept has received tremendous national and international attention; not only
among donors and development agencies but more among politicians and the Indian
media. Model Village has inspired other Indian NGOs and they have taken up similar
principles. Prime Minister Modi has embraced the Model Village perspective in his
national political speech-making on local development.
The model village is based on deep discussions on how to move between policy to
practice and making practice to policy. How it is possible to move the discussion from
village development to national policy. In India there is apathy of government authorities
to implement existing laws and development schemes. Examples of outcome of
advocacy for Model Villages include 'that all children in our model village receive birth
certificate'. The motive for PVCHR aiming for birth registration certificates was a linkage
whereby people without a birth certificate are vulnerable to violence, harassment and
extortion by the police and authorities. Accordingly, the model village is making villagers
aware and pushing for the rights. There is continued forces acting against caste and
maintaining the patriarchy which are barriers to development for the villagers.
The entry point to the village is thorough household interviews and focus group
discussions. Grading of villages is made by indicators that are developed in a
participatory process of village leaders and PVCHR. PVCHR is making House Hold
survey of each village family and mapping of the villages and villages are classified
a/b/c and in terms of severity of violence and poverty. Direct beneficiaries of the project
are 1.636 families in 70 villages. A total of more than 15.000 people are affected directly
by the project activities.
The House Hold (HH) survey report is shared with the villagers at folk school meetings.
The folk schools boost critical thinking and develop local leadership among the villagers.
The first initiatives in a village may be supported by united symbolic such as wall painting
slogans, T-shirts and sticker campaign, door-to-door campaign and use of cartoons. The
HH report is also distributed to the duty bearers that is the different public commissions
Giving Voice
38
with demand for action. The result of the village engagement is spreading and
generating interest among local leaders in other villages and urban settlements to be
involved in the project activities.
However, in some cases leaders resist to become involved in a model village in fear for
loosing influence. Some leaders cause problems and direct threats to the staffs and local
activists are common. Accordingly, PVCHR has developed a practice of urgent
protection and complaints where they encourage villagers to using SMS and Photo.
PVCHR is the first organization who has introduced and uses SMS text messages for
making fast and cheap complaints directly from the villagers to the authorities.
It is important for PVCHR to avoid involvement in party-politics. Testimonials are not
political manifestos but human stories that have proven hard to ignore by the
government agencies. Direct outcome of testimonials include a model village has
obtained solar light and fans in musahar village due to pressure for right to government
welfare schemes. Testimonials have been used to push for land entitlements. In general,
the testimonials of the sufferings in Musahar villages by landlords and police and rooted
in caste-based discrimination have led to recognition of musahar people and their
legitimate rights by the NHRC. After being introduced by PVCHR as part of the
participatory human rights approach the People's Hearings are directly used by different
government agencies.
Folk School - Testimonial Therapy and - Campaign:
The folk school is the key participatory learning methodology for mobilizing action. The
meetings are issue based. In some cases also upper caste and community leaders
participate. More villages may also participate in larger folk school meetings. The
meetings follow a specific structure and process of problem identification leading to
plans for advocacy objectives. The meetings are opened by songs and closed by slogan
and songs. Folk schools are often combined with TT ceremonies.
There are two types of folk schools. The larger meetings discuss common problems and
bring different people together to ensure diversity and to create a united approach for
action. Smaller meetings are held with max 20-25 participants. The small meeting is
issue based for the survivors i.e. survivors of domestic violence or police torture. The
facilitator from PVCHR invites the participants to share their stories and own
experiences. The meeting is therapeutic. Often PVCHR invite a survivor/activist from
another area to these meetings. The purpose is to share how he/she was transformed
from a victim to an activist.
Mental illness is often misinterpreted according to local beliefs 'they are mad', or by
religious healers 'they are obsessed by gods and ghosts'. Although the community may
accept these people, it may also lead to torture and rape such as the continued
prevalence of 'witch hunting' where the villagers beat the ghost out of these women.
Giving Voice
39
Domestic violence is very common and challenging to handle for PVCHR as women are
at risk and may be in need of protection and to move away from the home and in a 'safe
house'. PVCHR family counseling is trying to reconcile the wife and husband, but there
are serious cases where they file complaints under the law. They have also seen how
violence in families occurs where torture victims have outburst of anger and aggression
leading to domestic violence. PVCHR does not have in-house specialized medical or
legal expertise. They do not distribute medicine. Severe psychiatric cases 1-2% - such
as schizophrenia they do send the victims to see a psychiatrist. PVCHR is also having
a network of pro-bono lawyers offering their legal services.
The risk of stigmatization has been voiced in relation to using TT ceremonies. This is a
particular concern in rape cases. PVCHR has allegedly not observed this to happen. TT
is giving the feeling of justice to the victim in a context where it is unlikely that justice may
be obtained from the court system with its defects and flaws. But the TT facilitators are
aware of the risk and pre- and post- preparation for the testimonial therapy is important.
PVCHR facilitate a process of continued relationship building with survivors and gain
their trust before the ceremony. They know how important it is not to put pressure on
people to get them to participate in the ceremony. The ceremony arrangement is
discussed in detail with the participant and it may be decided to arrange a closed family
ceremony instead of an open public ceremony. Testimonial Therapy is a brief
intervention but this doesn't mean that PVCHR will end contact with survivors. In fact the
contact with a survivor may continue for many years. From this perspective the TT
manual may be misunderstood as a brief therapy.
Follow up and processing the TT ceremony among the villagers is important. PVCHR is
using the testimonials to create a discussion among the villagers in the folk schools on
factors leading to the particular human rights violation. Rape cases are often interrelated
with particular caste based violence and similarly for bonded labor and torture. PVCHR
is not leaving the village before after many years due to the development objective is to
create societal change.
Testimonial therapy is an individual psychotherapy method for survivors of human rights
violations. It is a brief psycho-legal approach to trauma, which involves the narration of
survivors' traumatic experiences. The testimony method was derived in more
Eurocentric settings. However, during the implementation of joint project of PVCHR and
Dignity: Danish Institute against Torture, the method was reconceptualised and
modified, taking into account local cultural and spiritual dimensions. Now, Testimonial
Therapy is combination of logical thinking of west and indigenous wisdom of east.
''Embodied spirituality'' conceives of body and mind as a unit. This concept is an
important element of daily life of Asian cultural contexts in which our research took place.
In India many aspects of religious and cultural practices relate to the healing process.
The ancient Vedic system of healing, Ayurveda, establishes a relationship between
mind, tolerance, memory, and meditation in seeking the causation and healing of trauma
Giving Voice
40
(P. Upadhyaya, personal communication, December 12, 2009; see also Cornelissen,
Misra, & Varma, 2011). Before the inclusion of mental health in definition of health,
Ayurvedic scholar Sushrut described the spiritual and mental health is part of definition
of health.
The inclusion of culturally adapted spirituality in the therapeutic process therefore
appears to be an approach that may relate to the inner world of many Asian survivors of
torture. Interestingly, Asian spiritual practices have already become an important
element of the Western ''third wave'' of cognitivebehaviour therapy represented by
Acceptance and Commitment Therapy (ACT) (e.g., Hayes & Smith, 2005), and
Dialectical Behaviour Therapy (DBT) (e.g., Linehan, 1995). Mindfulness-based stress
reduction (MBSR) (e.g., Didonna, 2009) and mindfulness-based cognitive therapy
(MBCT) (Segal, Williams, & Teasdale, 2002) are inspired by Buddhist meditation and
yoga, and have proved effective for prevention of depression as well as narrative
integration in a Western context (Kabat-Zinn, 1994). With globalization, healing
approaches move around and across religious, cultural, and political boundaries.
Mindfulness, yoga, and spiritual practices serve to engage observational capacities
while regulating physiological arousal by means of activities such as breath work,
movement, and reverential practices. Spiritual rituals may generate a sense of being
part of a larger context, thereby allowing disturbing feelings and memories to be
confronted. Spiritual practices, along with physiological tracking, can be integrated in
the testimonial work, and make it easier for the individual to face disturbing images. It
may serve to hold together the fragmented psyche so as to enable awareness of the
present moment. This process may allow integration of sensations, images, and feelings
within the narrative (Le Doux, 2000; Perry, 1999). However, unless the body can tolerate
all the sensations associated with the trauma, testimonies tend to be repetitive, clicheridden narratives that may not capture the essence of the event and are likely to omit the
most salient details. Addressing this issue proved to be one of the major challenges in
the testimony workshops.
The ceremonies reflected the different cultural, political, and spiritual approaches to
healing. As the action research turned out, eight common ritual elements could be
identified:
The ceremony is performed at a symbolic location, such as a sacred space, a

place of remembrance, or a place representing oppressive forces.
A few key actors perform the ritual elements of the ceremony. This may include
representatives of religious or local communities, or other respected persons
who can give the ritual a higher significance.
An audience of significance to the survivor is present. It can include members of

the community, family, friends, colleagues, and the media.
There is a visually impressive document containing the narrative to reflect that the
''bad'' story has been symbolically reframed by inscribing it on fine, nicely bound
paper.
Giving Voice
41
A community worker reads out the document in the first person, so that the
survivor gets an auditory impression of his or her story, thus facilitating
mindfulness and acceptance by hearing the anxiety-provoking story in another
person's ''safe'' voice.
The document is presented to the survivor by someone of importance together
with other symbols of honour such as flowers, shawls, protective bands, etc. The
story is ''given back'' to the survivor to keep in its new and positive version, which
the survivor can use as he or she wishes for advocacy, remembrance, or family
history.
The document is symbolically purified by one of the key actors in the ceremony:
The priest, imam, or monk says a prayer over the document, or the human rights
leader gives a speech honouring the struggle of the survivor.
Interventions embodied with spiritual significance are performed, such as
singing, dancing, chanting, hugging, touching, and sharing of a meal. Emotional
release is facilitated through expressions of love, kindness, and compassion
Village community ceremony: The ceremony was organized for five survivors, two
women and three men, who had suffered police torture. The ceremony was held in a
symbolic location, the village of Raup in which people had previously been victimized by
local police. The Ghasia tribe, an indigenous group of 79 families, live in Raup. The
PVCHR has used this location for several honour ceremonies because Raup
symbolizes a ''success story'' for tribal people. In 2000, the Ghasia tribe engaged in an
oppositional effort against police exploitation.
They consequently suffered police brutality and destruction of resources leading to
widespread malnutrition and the deaths of 18 children. In the last few years, they have
significantly restored their living conditions with the help of the PVCHR and erected a
memorial for those who died (Raghuvanshi, 2011). The ''guests of honour'' and key
actors leading the ceremony were the director of the PVCHR who gave an introductory
speech, a local dignitary from the municipal government, the workshop trainer, and the
human rights workers that had taken the testimonies from the survivors. Also present
were representatives of three local newspapers. The audience consisted of Raup
villagers and survivors who had been honoured in previous ceremonies. In addition,
around 300 people from 10 surrounding villages attended the ceremony. The program
started with a ''Karma dance'' in honour of the holy Karma Tree, which stands for fortune
and good luck. Two villagers played the drums, and the villagers sang two ''testimonial''
songs that they often use to express their suffering. The first song was about their living
conditions and the second song a narrative of their memories of collective traumatic
losses: So miserable has been our life since birth Leaving our native places we have to
Live away, away in hills So unfortunate our lives have been Others enjoy delicious lentils,
boiled rice The aborigines are destined to eat coarse Kodo So unhappy forlorn has been
our life! Displaced, discarded, we are forced to live in the hills. The villagers appeared
visibly moved by this performance as evidenced by their attentive body posture and sad
facial expressions. The human rights workers then read out a summary of the five
Giving Voice
42
survivors' testimonies and gave the documents to the survivors who were also
presented with the traditional white shawl and a flower garland, symbols of purity and
honour. PVCHR staff took photographs while the testimony documents were given to the
survivors by one of the key persons, and survivors were also photographed holding their
testimony documents. The program ended with a vote of thanks and homage to the
monument to the children. The next day, local newspapers published stories about the
event, thus reinforcing the sense of collective and official recognition of the villagers'
suffering. The trainer held a group discussion with the survivors some months after the
ceremony in which they said that they no longer felt as fearful as before the therapy, and
that they felt more connected to their families and community. They also felt that their
dignity had been restored. One of them added that, as a result of the therapy, she had
started to support and counsel other survivors. Another survivor believed that he had
become ''irritating'' to the authorities because he no longer behaved as submissively as
expected towards the police. Many verbalized a reduction of phobic symptoms. A
discussion group for the NGO staff was held on the same occasion. They emphasized
that survivors who had completed testimonial therapy had made positive change in
social functioning, increased their capacity to support others and had become less
distressed. They also underlined the importance of preparing survivors for public
exposure, which he or she would experience during the ceremony.
In psycho-legal counselling, justice constitutes the therapeutic entry point and is an
important element in the healing process. It, therefore, made sense to apply the
testimonial method in India, it is an approach that emphasizes the denunciation of
human rights violations and advocacy to obtain justice, the method is also brief and con
be used both in individual and community interventions, and by non-professionals with
specific training in the methodology. Giving testimony about one's suffering is probably a
significant component in the healing of trauma across cultures, whether the frame of
reference is psycho-legal, psychodynamic, existential, spiritual, political, cognitive-behavioural, or narrative.
Monitoring and Evaluation:
PVCHR has a well-established monitoring system of the activities. In relation to TT they
apply a pre- and post- application of questionnaires. This is a regular practice in PVCHR
since the initial training in the TT. And the data collection and analysis is ongoing.
PVCHR has found additional use of the information derived from the TT questionnaires.
Policy makers are interested to know more about the background of people, the torture
history and the methods of torture.
How do you measure progress? Presently PVCHR apply HH survey before and after
intervention Participatory tools have generated insights in relevant indicators. In
example, no. of police coming to our village; if there is police torture how many will
support you; how severe is malnutrition, how many people/women speak out. PVCHR
use their own monitoring methods and indicators according to the situation, as they
Giving Voice
43
emphasize the setting and its problems vary from place to place.
Mobilizing civil society and academia towards advocacy for justice and prevention of the
survivors of torture, lobby and advocacy for survivors of torture at the sub-regional and
international levels
Campaigning strategies: PVCHR campaigns do always have specific objectives and
include campaign for transparent and fair elections , campaign against child labor,
bonded labor, abolition of death penalty, girl trafficking, attacks on women (witch
hunting) and Muslims, food and hunger campaign as well as for ratification of UNCAT.
These campaigns are intertwined and mutually reinforcing from the perspective of
improving human rights and reducing the 'locust attack' on poor deprived and voiceless
communities. Varanasi is a hotspot for religions and a point of departure for united work
against sectarian ideology linked to the strong Hindu fascism. PVCHR was an active
player in organizing the Benares convention and the Neo-Dalit movement for a plural
and inclusive society comprising all religions of India. PVCHR is articulated on the
question how torture is linked with caste and masculinity in the Indian society. More than
2000 participants were present at the Benares convention. A Benares declaration
demanded that the Indian Government will ratify the UNCAT and the Anti-Torture law.
PVCHR is active in the campaign against death penalty and here human testimonials
have been helpful advocacy tools. In two cases they have been able to convert death
penalty to life imprisonment and used testimonials of mothers for the merciful petition to
the President of India.
Lobby and advocacy strategy of PVCHR is always from individual to collective action.
When the organization is working rights based for access to government welfare
schemes the advocacy is built upon the individual testimonials and village HH baseline
studies. PVCHR has a clear line of thinking from processing a human rights violation and
discuss developmental factors and how to claim the particular rights that should be dealt
with. In example the testimonials are used to advocate for compensation, protection and
justice and wider for obtaining development resources from local, state and government.
Examples of linking district advocacy to the national agenda are many such as advocacy
for right to voter cards, action on bonded labor. A concrete outcome of advocacy based
upon active engagement of survivors was a 'camp' organized by the National Human
Rights Commission for villagers to become fact finders.
The formation of NATT National Alliance on Testimonial Therapy is one of the
key strategies to mobilize civil society against torture. NATT has developed significantly
and today more than 80 civil society groups in India are listed and affiliated with NATT.
Among these groups are prominent human rights organizations such as SICHREM. The
construct of the NATT network has been an opportunity for Indian CSOs to come
together with donors. PVCHR is now in regular cooperation with CARITAS, the
Journalist Association and with Justice Venture International. These international
organizations participated in the high profile NATT meeting in Delhi alongside the EU
ambassador last year.
Giving Voice
44
Complaint mechanism: PVCHR is sending loads of complaints to relevant public

institutions such as the National Human Rights Commission. These complaints may
lead to investigation and legal action and/or to reach to compensation to the victims. The
standard procedure of NHRC is to register the case and send a receipt to the PVCHR.
Hereafter, NHRC is demanding the police to investigate the case. In majority of cases
the police report to the NHRC is twisted and flawed. Hereafter NHRC is asking for
comments from PVCHR. PVCHR has been able to document the flaws in police reports
and many cases have been reopened by NHRC due to this documentation. Complaint
reports are directed to the NHRC and never to the state Human Rights Commissions, as
these are not effective. At the same time they join the civil society in ongoing lobby and
advocacy work with a view to strengthen the State HRC.
Police brutality: Many PVCHR beneficiaries contributed to the excellent Human Rights
Watch study on police brutality in India a few years back. Today, the level of police
brutality in the village areas covered by the project has dropped. According to PVCHR
police has stopped what was known as community punishment, 'before they would
come and start beating indiscriminately'. Threats and extortion has also stopped. In a
concrete case police released a boy due to villagers rally in front of the police station.
Police has become more careful of complaints about their conduct and the police have
created a website where they are asking people to come forward with their complaints.
Before police created constant problems and the musahar communities were victimized
by police. There has been no extrajudicial killing in the past 6-7 years whereas it was
very common before.
Police reform: PVCHR is offering support to the CHRI initiative for police reforms.
PVCHR has offered training on human rights law to police officers with particular focus
on rights related to minority groups. They have used the EU funded film on the attacks on
Muslim minority communities.
26 June arrangement: The arrangement offered the opportunity for PVCHR to meet
with the Chief Minister (CM) of Uttar Pradesh. The CM was positive to the model village
and appreciated the prospects to use the model village as a vehicle for lobby and
advocacy for local development. The recognition of the CM is also used by PVCHR to
lobby for the anti-torture bill.
Prison work: PVCHR has not obtained permission for regular access to prisons. It is
difficult to access prisons. Only NHRC and district judges have the right to access and
monitor prison conditions. However, PVCHR use the available alternatives. PVCHR
created Detention Watch to explore how it is possible to intervene in cases of human
rights violations in places of detentions. The initial response was based upon media
reports and utilizing the Right to Information Act to obtain particular information. They
have been successful in complaint making and to have favorable compensation rulings
by the National Human Rights Commission.
Detention Watch is also virtual IT platform where prison conditions are monitored,
Giving Voice
45
documented and disseminated to wider audience. Realizing the limited resources the
model of monitoring prisons has been extremely cost effective and with a huge impact.
PVCHR is working together with Human Rights Lawyers Network in using the RTI to
obtain information and forward complaints. Using the Right to Information Act (RTI)
procedure has provided PVCHR with insights into prisons in different areas of Uttar
Pradesh. Secondly, they have created a system with urgent email complaints submitted
to the National Human Rights Commission. The system has proven extremely effective
and allegedly the action has yielded a total compensation of 190 million INR to victims of
human rights violations. Moreover, as a result of the human rights complaints about
overcrowding of prisons, there have been release of hundreds of prisoners and political
promises for investing in improved prison conditions.
In continuation of above PVCHR is involved with the Human Rights Lawyers Network
(HRLN) in pushing for prison reforms. In 2014 HRLN and Justice Venture International
organized a prison reform seminar in Mumbai, where PVCHR participated and shared
their experiences. This seminar was funded by the Soros Foundation.
PVCHR is also using private entry points to places of detention. Ms. Shruti has a
program for women and children and she has regular visits to a remand home for
children. She has started to talk openly about the conditions for children and women in
Indian prisons. PVCHR is also visiting families, who have (limited) access to visit their
loved ones in prisons, and they interview individuals who come out of prisons. These
sources of information have provided knowledge on the prison conditions. Lenin has
family members serving sentences in the central jail of Benares, a jail with a population
around 3-4.000. The central jail in Varanasi is in a way to a model jail. Lenin has created
good report with the Prison Superintendent, and he has facilitated that the community of
Benares donated fans and water coolers to the prison.
PVCHR provide legal aid and refer for additional support through the legal clinics
conducted by Free Legal Services. The Indian court proceeding practice is English and
PVCHR has found a tremendous need for assisting local people with translation into
Hindi or other local languages. They have intervened in 231 convicted cases, which
have already completed more than 14 years (life sentence) and the result has been
release. There is often violence between the prisoners also due to the congestion
problem. They have campaigned with reference to the benefits of 'decongestion' of
prisons.
PVCHR knowledge center:
PVCHR is a 21st century social change actor and a generator for global knowledge on
preventive tactics against social injustice and torture. It is rare to find similar
organizations that understand the work with the complex cause and effects relations
between human rights and sustainable development. Modelling and application of the
testimonial approach with community model villages test the value of these tactics in
Giving Voice
46
promotion of human rights, reducing violence and torture and contributing to poverty
eradication.
The pre- post- effect study on TT was based upon 500+ cases of torture and organized
violence handled by PVCHR. Data analysis and article writing was assisted by DIGNITY.
The article concluded that TT has a promising positive therapeutic effect on the
survivors. TT manual has been transformed into local languages.
PVCHR is going to launch Charak Centre for Healing with follows focus:
Ayurveda's Approach to Pain Relief
Ayurveda suggests a different approach to pain relief. It begins by viewing pain as a
mind-body experience that's highly subjective. Pain is approached through a
phenomenon called "self-efficacy." The brain contains many pain-relieving chemicals,
and these can be triggered mentally, which is why taking a placebo leads to pain relief in
a significant proportion of people.
Subjects unknowingly self-regulate their pain. This isn't just the mind fooling us. Brain
scans show that a placebo, when effective, changes the brain in the same way as do
active pills, and these changes can be found in the spinal cord, not just the brain. The
implications are strong for chronic pain over an extended period, too. Studies in arthritis
patients have shown that the placebo effect can last more than two years. In fact, selfefficacy is more powerful and more long-lasting than is generally realized, even among
physicians. Ayurveda recognizes this power of the mind to relieve pain, and strengthens
this force through meditation practices and positive ideation.
Life style's Role in Pain Management
Our latest understanding is that about half of our pain sensitivity is thought to be
genetically determined while the other half depends on a mixture of variables: cultural
and religious background, mood, past experiences with pain, and your surroundings
(e.g. having a good support structure or not). Women feel pain differently from men,
even as newborns, and are more likely to report painful medical conditions.
The lifestyle components of Ayurvedasuch as positive relationships, nurturing
emotions, massage, balanced activity, rest, and dietare some of the means to
rebalance, strengthen, and purify the mind/body variables that lower our pain sensitivity.
Love and human touch are other potent pain relievers. Studies have shown that a 20second hug can relieve pain and stress by acting on nerve cells to release pain-relieving
brain chemicals such as oxytocin and reduce the release of the stress hormone cortisol.
Many people have a false belief that Ayurveda is no good in times of acute pain,
Ayurvedic medicines should only be consumed in chronic illnesses and it always gives
Giving Voice
47
very slow results but the thing is they are unaware of the wonder management. Here are
the various ways to kill pain.
Snehan and Swedan : The procedure includes application of medicated oil which is
selected according to type of pain followed by sudation therapy (steam, dry heat, patra
pottali, pinda sweda, etc.) Usually done in cases of sprain, back ache, muscular injury as
in sports injury.
In some cases of abdominal pain like renal colic or accumulation of gases Basti
treatment works wonders. Lumbar pain can as well managed by Various types of Basti
therapy.
Kati Basti, Janu Basti, Manya Basti, Hrid Basti, Netra Basti are organ related procedures
performed at respective site to manage pain and at the same time strengthen them.
Agnikarma :
Agnikarma is basically performed in two ways
a) Direct heat and b) Indirect heat, we follow the second method in our clinic. A small rod
of Gold with a blunt end, specially designed for this purpose is placed on the affected
area and the heat is transferred through the other end by a candle, till the patient can
bear the heat. It works effectively and gives immediate relief.
Usually done in conditions like joint pain, pain due to cervical or lumbar spondylosis,
spasmodic pain due to calculi, sciatica the procedure is done along the path of the nerve,
frozen shoulder. The other way (direct heat) is useful in pain at heels which is done by
Mruttika shalaka (earthen rod), Jaundice where root of turmeric is used for the purpose.
Blood letting:
Jalaukavcharan (Leech therapy) The characteristic feature of leech is it only sucks the
impure blood from the body. In conditions like painful cracked heels or soles and palms
due to excessive dryness, headache due to vitiated pitta, some skin diseases, swelling
in various tissues or joints, pain due to contused wound where blood capillaries get
ruptured and the blood gets accumulated under the skin resulting in pain. Leeches are
usually used where the cause of pain lies in blood tissue. The moment the impure blood
is sucked out the pain disappears.
Lepa : Lepa literally means application of paste of herbs on the affected area and leave it
to dry. Usually applied in cases of swelling, injury, sprain, etc.
Ayurveda Herbs for Pain
* Guggulu (Commiphora mukul - gum): Guggulu is the most effect herb used in the
Ayurvedic treatment of arthritis. It has strong rejuvenating, purifying, medicinal and
Giving Voice
48
healing qualities. Guggulu is perhaps used more than any other herb in Ayurveda.
Guggulu increases the white blood cell count and disinfects secretions in the body.
Guggulu has been used extensively for pain related health disorders such as
rheumatism, gout and lumbago.
* Rasna (Vanda roxburghii): The root of the rasna plant has proven effective in treating
inflammation, rheumatic disorders, osteoarthritis and allied disorders.
* Garlic (Allium sativum): Garlic is effective for treating high blood pressure, high blood
cholesterol and as an anti-infective agent. It has more recently been found useful in
treating rheumatoid arthritis. It may be used singularly or in combination with
conventional medications.
* Indian Gooseberry (Emblica Officinalis): One of this herb's uses is to treat
rheumatism. A homemade remedy includes taking a teaspoon of the powder of the dry
fruit mixed with 2 teaspoons of jaggery twice daily for one month.
* Indian Aloe (Aloe vera): Indian aloe vera is useful in treating lumbago, sciatica, gout
and rheumatism. The pulp of one leaf is taken daily for relief.
Diet Guidelines to Reduce Pain
Avoid curd and all sour foods. Greatly reduce or avoid pulses/legumes (except moong
dal), rice, meat, fish, white bread, sugar, refined cereals, fried foods, tea or coffee, potato
and lemon juice. Incorporate into your diet celery seeds and bitter gourd, which are
highly beneficial.
Yoga Asana good for prevention and management of pain
Padma Asana - Lotus Pose
Bujanga Asana - Cobra Pose
Chalapa Asana - Half Moon Pose
Nauka Asana - Boat Pose
Dhanur Asana - Bow Pose
Parvata Asana - Mountain Pose
Koorma Asana - Tortoise Pose

Ayurveda suggests that pain and specifically muscular pain can be managed, if not
prevented. Using this holistic approach of Ayurvedic therapies, medicines, lifestyle
changes, diet and yoga can prove beneficial in reaching this goal.
Note : All these procedures should be carried out under guidance of an Ayurvedic
consultant only.
Giving Voice
49
6. References
Agger, I., Ansari, F., Suresh, S. & Pulikuthiyil, G. (2008). Justice a s a Healing Factor:
Psycho-legal Counseling for Torture Survivors in an Indian Context. Peace and
Conflict: Journal of Peace Psychology, 14 (3).
Agger, I. & Jensen, S.B. (1996). Trauma and Healing Under State Terrorism.
London: Zed Books.
Agger, I. (1994 ). The Blue Room. Trauma and Testimony Among Refugee Women a
Psychosocial Exploration. London: Zed Books.
Agger, I. & Jensen, S.B. (1990). Testimony as Ritual and Evidence in Psychotherapy
for Political Refugees. Journal of Traumatic Stress, 3 (1), 115-130.
Akinyela, M.K. (2005). Testimony of hope: African Centered Praxis for Therapeutic
Ends. Journal of Systemic Therapies, 24 (1), 5-18.
Cienfuegos, A.J. & Monelli, C. (1983). The Testimony of Political Repression as a
Therapeutic Instrument. Amer. J. O rthopsychiat. 53 (1), 43-51.
Curling, P. (2005). Using Testimonies as a Method of Early Intervention for Injured
Survivors of the Bombing of the UN Headquarters in Iraq. Traumatology, 11 (1), 5763).
De la Rey, C. & Owens, I. (1998). Perceptions of Psych osocial Healing and the Truth
and Reconciliation Commission in South Africa. Peace and Conflict: Journal of
Peace Psychology, 4 (3), 257-270.
Igreja, V., Kleijn, Wim, C., Schreuder, B. J. N., van Dijk, J. & Verschuur, M. (2004).
Testimony Method to Ameli orate Post-traumatic Stress Symptoms: Community -based
Intervention Study with Mozambican Civil War Survivors. British Journal of
Psychiatry, 184, 251-257.
Kabat-Zinn, J. (1990, 2005). Full Catastrophe Living: Using the Wisdom of Your
Body and Mind to Face Stress, Pain and Illness. New York: Delta Trade Paperbacks.
Luebben, S. (2003). Testimony Work with Bosnian Refugees: Living in Legal Limbo.
British Journal of Guidance & Counseling, 31 (4), 393-402).
Lustig, S.L., Weine, S.M., Saxe, G.N. & Beardslee, W.R. (2004). Testimonial
psychotherapy for adolescent refugees: A case series. Transcultural Psychiatry, 41
(1), 31-45.
Neuner, F., Schauer, M., Roth, W.T. & Elbert, T. (2002). A Narrative Exposure
Treatment as Intervention in a Refugee Camp: A Case Repor t. Behavioral and
Cognitive Psychotherapy, 30, 205-209.
Giving Voice
50
Neuner, F., Schauer, M. Klaschik, C., Karunkara, U. & Ebert, T. (2004). A

comparison of narrative exposure therapy, supportive counseling, and
psychoeducation for treating posttraumatic stress disorder in an African refugee
settlement. Journal of Consulting and Clinical Psychology, 72 (4), 579-587.
Olesen, J.S., Haagensen, J.O., Madsen, A-G. & Rasmussen, F. (2006). From
Counseling to Psycho-Social Development. Copenhagen: Rehabilitation and Research
Centre for Torture Victims.
RCT (September 2004). RCT Policy: RCT Challenges and Targets in a Changing
World. Copenhagen: RCT.
Schauer, M., Neuner, F. & Elbert, Th. (2005). Narrative Exposure Therapy: A ShortTerm Intervention for Traumatic Stress Disor ders after War, Terror, or Torture .
Gottingen: Hogrefe Verlag.
Van der Veer, G. (1992). Counseling and Therapy with Refugees: Psychological
Problems of Victims of War, Torture and Repression . West Sussex, UK: John Wiley
& Sons Ltd.
Van Dijk, J.A., Schot rop, M.J.A. & Spinhoven, P. (2003). Testimony Therapy:
Treatment Method for Traumatized Victims of Organized Violence. American
Journal of Psychotherapy, 57 (3), 361-373.
Weine, S.M., Kulenovic, A.D., Pavkovic, I. & Gibbons, R. (1998). Testimony
Psychotherapy in Bosnian Refugees: A Pilot Study. The American Journal of
Psychiatry, 155 (12), 1720-1726.
Inger Agger, Victor Igreja, Rachel Kiehle, Peter Polatin (2012). Testimony Ceremonies
in Asia: Integrating spirituality in testimonial therapy for torture survivors in India,
Srilanka, Combodia and the Philippines. Transcultural psychiatry online 25 May, 2012.
Inger Agger, Lenin Raghuvnshi, Shirin Shabana Khan, Peter Polatin, Laila K. Laursen
(2009) : A Pilot Project to improve Psychological well being among Survivor of torture
in India. Torture volume 19, Number 3, 2009.
Mr. Erik Wendt (2014) : Monitoring and Evaluation report. (Draft)
Giving Voice
51
For Note
Giving Voice
52
For Note
Giving Voice
53
For Note
Giving Voice
54
I S BN 9 7 8 8 1 9 3 0 5 4 3 0 7

Giving Voice

Hochgeladen von

Dokumentinformationen

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

Giving Voice

Hochgeladen von

Copyright:

Verfügbare Formate

Giving Voice

Using Testimony as a Brief Therapy Intervention in

1.1 T HE HU MAN RIGHTS WORK OF PVCHR

2. THE PROCEDURE OF TESTIMONY THERAPY

2.1 W HAT IS TESTIMONY THE RAPY ?

3. TRAINING PROGRAM FOR COMMUNITY WORKER S AND HUMAN RIGHTS

5. Learning of PVCHR - Dignity (2008 - 2014)

Friedrich Neumann Stiftung

Monitoring and Evaluation

Peoples Vigilance Committee on Human Rights

Dignity: Danish Institute Against Torture

Torture and organised violence

quasi-feudal relations and a complete breakdown of rule of law. There are

1.2 Dignity : Developing knowledge

2. The procedure of testimony therapy

However, in testimony therapy the emphasis is on the subjective and

2.1.1 Healing elements of the testimony method

2.3 Who takes the testimonies?

Sometimes secondary victims (mostly widows) of custodial death appear to be depressed

Duration of sessions: 90 120 minutes. The survivor should be

Peer support: Therapists should organise in groups or pair to support

torture in as much detail as possible and to disclose his or her

The corrected document is read out to the survivor and signed by

2.5 The Use of the Testimony

A copy of the testimony is kept for documentation purposes if the

3. Training program for community workers and human rights

(1) Psychological trauma

(1) Mindfulness meditation

(1) Psychosocial community work

(1) Mindfulness meditation

(1) Mindfulness meditation

Experiences and problems from role plays yesterdays

(1) Mindfulness meditation

How to produce " a healing story" as a outcome of the TT

(1) Mindfulness meditation

WORKSHOP ON TESTIMONIAL THERAPY

(1) Mindfulness meditation

Two sessions of testimonies taken with first group of

(1) Mindfulness meditation

Two sessions of testimonies taken with second group of

(1) Mindfulness meditation

Two sessions of testimonies taken with third group of

(1) Mindfulness meditation

Two sessions of testimonies taken with fourth group of

(1) Delivery ceremony - Session-3

4. Questionnaire to be used for M&E of

A. SECTIONS I AND II ARE TO BE ADMINISTERED AT THE BEGINNING OF SESSION 1,

I. HISTORY AND DEMOGRAPHIC QUESTIONNAIRE

Name of community worker taking the testimony: ___________________________

Name of survivors village: _____________________________________________

Address: Village: ____________________________________________________

Name of victim: _____________________________________________________

Code designation (number): ______

If secondary victim, relation to primary victim:

Caste (Please identify yourself if you wish):

Name of ethnic community:

Activities (involvement in activities besides occupation):

Over the last 2

S/he has felt

S/he has had persistent pain in the body or the

S/he is a member of a political party

S/he actively works for a political party

Is s/he member of the human rights movement

Do you work as hard as your peers do? (same hours, type