Human Trafficking and Moral Injury

Abstract

ABSTRACT DEBRA HARALSON MORAL INJURY AND HUMAN TRAFFICKING Under the direction of David Garber, Ph.D. Moral injury is a response to traumatic events that causes people to question the existence of good and evil, both in the world and in themselves. Once applied to military veterans, moral injury is now seen in medical professionals, first responders, and others who move in high stakes situations. When a person violates a deeply held ethical code, as in a soldier taking a human life, moral injury can occur. Even when the action is taken in obedience to authority, for the greater good, or under compulsion, moral injury can cause shame, reduced trust in others, and ethical confusion. At The Program, a faith-based, residential center for women who have survived sex trafficking, behaviors consistent with moral injury prevail. Many of the women at The Program are wrestling with moral injury. Moral repair involves moving from secrecy and isolation into a supportive community where naming traumatic events, and their moral ambiguities, is possible. Research explored the effectiveness of The Program’s spiritual care for women who have incurred moral injury. Five spiritual care initiatives were observed: three Bible studies, an art, and an exercise class. Research instruments included participant questionnaires, observation notes, and class leader interviews. After obtaining informed consent, anonymous surveys were distributed to participants, and class leaders were interviewed. Data was coded and analyzed according to evidence of an atmosphere of expression, a supportive community, and meaningful rituals. Though most participants indicated that they enjoyed the classes, the observations revealed little self-expression. The highest participant ratings were for the art class. Here, participants exhibited self-expression, supportive community, and connection to God. The area that showed great potential for growth was the presence of meaningful rituals. Conclusions present many opportunities. If class leaders are able to move from proclamation to facilitation, participants may be more likely to trust. Possible rituals include a service of lament, a memorial monument, and a prayer garden. Further research opportunities include the value of Program participant feedback, moral injury and spiritual care in other populations, and creative rituals to honor past trauma.