Moral Repair: Visible Solidarity

Over the last few days we have been privy to the political machinations of an horrendous comment directed at Diane Abbot which then had potential repercussions for all black, and I dare say, brown women too. There is no need to repeat the comments as they are already within the public domain.?

If you have followed my recent articles I have been reflecting on moral injury which, in a nutshell, refers to when one’s core values of right and wrong have been violated either through witnessing the actions done to another person, or the person themselves have colluded with, or have been the perpetrator of wrongdoing. In other words, an individual has experienced something troubling which has uprooted their sense of stability, safety and protection. For some, moral injury cuts so deep within the human psyche, they argue it damages the soul.?

The press has had a field day with Mr Hester’s comments. I am convinced many people who have chosen to remain silent have recognised deep within themselves that his comments were not just inappropriate, they were morally wrong. I suspect there are others, black, brown and white, who for them, could not care less, because it does not affect them in any way, but there are others who, hearing such comments, have been disturbed deeply, because they are unsure what to do about it. Additionally, this incident may have troubled others because they have been reminded of their silence and inaction of injustice and so forth in times past.???

I am not going to go into the ethical dilemma whether the Tories should return the ten million pounds or not, that is for them to decide. My concern here, as a psychotherapist and leader, with over three decades of experience in both disciplines, is, what can be done and what should be done in such matters? If there is moral injury there must be a place for moral repair.

Moral repair refers to, “the restoring or creating trust and hope in a shared sense of value and responsibility.” (Walker, 2006, p.28). While we can get caught up with the political maneuverings via the media, another area we often overlook is the accumulative invisible harm discrimination does to the inner life and physical well-being of people.?

I am led to believe there is protocol in the House of Commons on who gets to speak, and it is left to the discretion of the Speaker of the House. I watched the streaming when Diane Abbot stood up repeatedly to speak and was denied on each occasion. I also noted she sat between two sisters of colour. In Diane Abbott's mind, maybe unconsciously, there was possibly no other safe place to sit among political colleagues. Now, of course, I do not for a moment believe everyone was out to get her, but when one has been victimised, and so publicly, and if you do not see colleagues coming to your immediate defence and protection there is a tendency to become slightly paranoid, especially when we are highly stressed. I can hear some saying already, ‘this is not new to Diane Abbot or others.’ You are correct, but may I respond? No one ever gets used to discrimination when it attacks the foundation of one’s person-hood. Never!

What does moral repair look like in reality? When one has been sorely violated it takes more than a “here are a few simple steps to wholeness,” mantra. The restoration of trust, hope and rebuilding of relationships cannot be remedied by a few stiff drinks, a long hot bath, mindfulness or a pill or two. Such remedies may have their place in the first instance but where human relations have been significantly and substantially distorted some sort of action intentionally addressing what has happened is needed. It may have escaped the notice of some folks but wholesome relationships are the glue which holds families, communities and societies together. In fact, Margaret Walker, making it clear in her analysis on moral repair states, “my objective is an account that sheds light on why reparative activity can in many cases restore or create moral relations in varying degrees and why some injuries are irreparable.”?

For me, it is a matter for leadership which is prompt to act in at least attempting to put right, if that is ever possible, what wrong has been done.? Apologising for something after it has been called out is too late.

Walker’s? contributions on moral repair are well worth reading but I am drawn to the reflections by Suzanne Shale. She has a seven step process, which she suggests is common among other writers on the matter. For the plethora of theorists they contend that moral repair begins with a deep acknowledging of what has taken place. She comments, “Acknowledgement is a combination of deep listening, altered understanding and mutually agreed reparative action.”?

Shale’s findings suggest what needs to occur for moral repair. Namely, there must be an acknowledgment of the following.’ First, of an injured party as a moral equal. Second, the authority of shared norms. Third, of an injury that has taken place. Fourth, those who are responsible for something acknowledge their responsibility. Fifth, that a remedy is due. Sixth, the expression of righteous anger, or other negative feelings. Seventh, in injuring another, we should experience sorrow and regret.’ As you can see, this demands work in hearing the pain of others while building healthier relationships if we mean to move forward positively.

We can have more policies and even more EDI training, but unless there is sincere acknowledgment of wrongdoing, coupled with relevant and intentional action, as suggested by Shale et al, all we are doing is putting a used bandaid on freshly cut wounds.

At the end of an EDI training session some time ago a senior manager said, “I have sat and heard comments about listening and believing people’s stories of how they have experienced discrimination/racism in their work environment. I now realise I have ignored so many people in the past because I simply did not believe them.” My response was, “We cannot undo the past, but you now have the tools, and you now know what to do, so you can be more effective for the future.”

Cliches and platitudes are not right for this, or any other occasion. It is time for the nation’s leadership, despite their various political viewpoints, to bridge their divide, come together and act in solidarity in matters of discrimination. Doing so may deter others in thinking twice before they go around throwing loose and incendiary comments.?

While there is continued talk and ministers hesitate in saying what is wrong, we will never see the change in Britain many of us crave…In reality, this matter concerns all of us, but when leadership is considered, and if they are called to serve others, they are meant to set the tone of how we might live. Right?