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     The following articles were published in the Wellness Networker, the Maritimes' Premier Source for Wellness, Health and Personal Growth Information. This free directory-magazine is distributed in the Provinces of New Brunswick, Nova Scotia and Prince-Edouard-Island. We adhere to its mission to cultivate awareness and acceptance of a natural whole and balanced approach to life by connecting and educating the community and help others live a happier and healthier life. With this in mind, we share with you these articles. 


Article 24 - The Empowerment of Community Healing by Carolji Corbeil and Eric Forgues, Wellness Networker magazine, January 2006, New Brunswick. (translation: Carolji Corbeil)

    Whether it takes place on the collective level or on an individual basis, healing calls upon a deep-seated respect for the lifelong experiences, convictions and certainties of all those concerned. In a spirit of respect and recognition, we wish to share with you our thoughts on the subject of Community Healing. 

    On July 28, 2005, the Acadie Nouvelle Newspaper published an editorial pertaining to the Day of Commemoration of the Great Deportation in which the reader could find the following excerpt:

 "..., l’Acadie has demanded that the Crown express its regrets for the serious damages and prejudices inflicted on our people. The response given was a recognition of the historical facts. The offering of regrets was too much to ask for. It is impossible for us to turn the page. July 28 of each year will never commemorate the healing of our wound. Instead, it will serve as a memorial to the wound itself as long as the Crown does not demonstrate a more significant sentiment." [1] (our translation) 

    This editorial excerpt gives rise to questions about the collective healing process when the trauma afflicts a whole community. The consciousness-raising of a collective trauma favours the release of the residual memories which can lead to the re-establishment of a solid and lasting relationship on an equal basis with those who have inflicted the pain and suffering. Often, strong emotions emerge from this awakening process giving rise to a desire to name the culprits, to backslide into judgement and to summon up excuses. By doing so, we express and reveal our distress by displaying outwardly the emotional suffering confined within ourselves. At this point, it may be tempting to turn away from the responsibility of our own healing.

    The enduring memory of the Great Deportation within the collective imagination of the Acadian people is compelling evidence that a wound so deeply anchored in the depths of the core of their collective identity seems to overshadow the efforts to heal the trauma. Therefore, the question being raised is how can a community heal itself from such a painful episode of its past?

     How can healing occur between those who cultivate the memory of the traumatic event to the point where it has become the founding act of the Acadie, and those who maintain that grasping the full potential of the present requires that we cease to call forth this past occurrence? This leads us to ask if there is a true healing intention?

     The constant reminiscence of the Great Deportation in the newspapers and community events reminds us of Caroline Myss’ audio-book: Why People Don't Heal. [2] In this work, Caroline Myss examines why some people do not heal. According to Myss, often times, the wound or trauma gives a life purpose to those who define themselves by the wound and who then develop a language around it. These individuals move from one therapy to another in search of a healing solution but they do not heal. Metaphorically, it is like getting on board a healing vessel yet instead of crossing to the other bank, one instead sails in circles in the middle of the river. Their wound becomes the reason for which they bond with others. A network of friendships and acquaintances is created around the wound thus offering the individual a life direction while contributing to the definition of their self-identity.

     According to Caroline Myss, these attitudes are part of what she calls “woundology”, the establishment of relationships by virtue of sharing a common wound. Basically, the concept of “woundology” allows the individual to use the wound to define and distinguish the self and to determine under what condition bonds are created with others and it may go as far as manipulating others so as to play upon their sense of guilt.   

    This reasoning can be extended to the community as well. What will the Acadian people be making of the memory of their wound? Is there a real intention to heal or is there a preference to maintain the actualization of the collective wound for identity, political or economical reasons? What role are Acadian leaders willing to play in the healing process and the restoration of peace on the collective level, knowing that a symbolic gesture such as a collective event may have a considerable restoring effect? What kind of gesture might facilitate healing, if there is a true collective willingness to move in that direction?  

    We may believe that in order to repair the harm inflicted on the Acadian people, the healing process must involve the request for apologies from the offender, followed up by substantial financial compensations. This persistent act of demanding apologies only serves to prolong the affect of the wound and to likely confine the Acadian people to the victim role. We suggest that healing starts well before the presentation of apologies. The real healing empowerment of the Acadian community manifests in the forgiveness. The apologies will only have a positive effect if they complete a healing process already brought forward by forgiveness which foreshadows reconciliation.

    The act of forgiveness makes it possible to integrate the trauma, (without forgetting), and to surmount the pain. The historical status of this traumatic event will then be placed in perspective allowing the Acadian People to reconnect with more positive foundational ev ents.  

    We may wish to inspire ourselves through the thoughtful reflection and healing initiatives of the aboriginal communities which have experienced extensive traumatic events of their own. For example, the Aboriginal Healing Foundation[3], whose mission is to support the aboriginal people and to encourage them to conceive, develop and reinforce a community healing process, has recently created a National Day of Healing and Reconciliation (NDHR) which takes place on May 26th of each year [4]. Several other initiatives take place in their respective communities in order that they may reconnect with their spiritual heritage and develop and rediscover positive references to define their cultural identity.      

    The holistic aboriginal healing traditions acknowledge the importance of the community in the healing process by emphasizing the bonds which connect each and every member. The aboriginal healers teach that the healing process occurs through the re-establishment of harmonious connections between the community members and all of their relations. The healing circles [5] are based on a traditional concept of respect, honour, sharing and consensus-building and are created with the intent of providing an equal voice for both offender(s) and victim(s) within their communities. For example, the restorative justice program set up in the community of Elsipogtog in New Brunswick is a framework which uses the traditional justice model and is aimed at restoring harmony and wellness in the community[6]. Within the community, the one who has committed a wrongdoing is encouraged to recognize their responsibility. The recognition of the wrongful gesture plays an intricate part in the healing circle’s efficiency. While having broken harmony and balance within the community, the perpetrator is encouraged to willingly partake in the re-establishment of harmony within his/her community. The offender must heal by his own free will and knows that his healing is directly related to the success of the community’s healing and wellness. From this point of view, justice is not separated from the healing. This affects not only the individual and collective dimension, but also the mental, emotional and spiritual dimensions. Through justice restoration, harmony and wellness are restored.

    A collective wound hides a complex reality. As a member of a community, we carry within us various degrees of emotional hurt issuing from our past history which we transmit, from generation to generation, into our social bonding by the constant re-actualization of the trauma. By cultivating the emotional trauma from the past, the community’s collective imagination also remains captive of its suffering. The on-going re-enactment of the emotional trauma may prevent us to fully benefit from the opportunities in the present life.  

    In the absence of a collective healing process, the identity of a community tends to structure itself on the reactualized wound through what is termed the “duty of remembrance”. It may happen that we do not feel the need to heal since we maintain our relations with others through the similarity of our wound which represents a distinctive characteristic of our collective identity. Consequently, the imprint of the collective memory remains hidden within us behind a veil of emotional density and is maintained by the fear of the change, the fear of the other and even the fear of healing. 

    Healing occurs in the present moment and starts with a clear intention and a willingness to release past residues of a wound which restrained us within its memory. The conscious integration of an emotional wound experience supposes its recognition without creating any opposing principles of resistance and conflict. The liberation of the collective memory will activate the unfolding of a new kind of energy which will enable us to participate in an enriching, spontaneous and creative community destiny.

    It is through the collective gestures of reaching out to the entire community that we can begin the healing process which will liberate us from our collective wounds and it is from this vantage point that we can restore harmony throughout the community and allow the emergence of our true creative nature while developing our full potential for equanimity within our relationships with others.

The authors Carolji Corbeil and Eric Forgues (Translation: Carolji Corbeil) 

are Reiki Masters Teachers and Healing Touch Practitioners. 

Moncton, New Brunswick,(506) 532-1593 -  Contact Us  



References :

1 Editorial by M. Maurice Rainville, L’Acadie Nouvelle, July 28th 2005

2 Audio Book  « Why people don’t heal », Caroline Myss,

3 Aboriginal Healing Foundation,

4 The National Day of Healing and Reconciliation (NDHR)

5 Healing Circles

6 Elsipogtog restorative justice program





Article 19 - Book review: L'envers de la pillule, J.-Claude St-Onge, by Eric Forgues, Magazine Wellness Networker, october 2005, Moncton N.B. (translation: Carolji Corbeil) 

    Just as I was completing the French book “L’envers de la Pillule”, by J.-Claude St-Onge, it was announced in the news that a Texas state court jury had found Merck; a multinational pharmaceutical corporation, responsible for the sudden death of a 59-year old man who had been taking Vioxx-a recently banned Merck-manufactured wonder drug generally prescribed for osteo-arthritis and pain symptoms. A revealing and scathing analysis of the pharmaceutical industry, L’envers de la Pillule”, identifies several other medications like Vioxx, which jeopardize the health of the population while greatly increasing the health and wellbeing of the corporate wallets of the pharmaceutical industry. (PI) (see table 1)  


In 2002, the profits from ten Fortune 500 pharmaceutical corporations were higher than the total sum of combined profits from all of the other 490 pharmaceutical companies listed. (p. 27).

    I was compelled to read this book after becoming aware of a disturbing increase in the consumption of antidepressants throughout several Western countries. For example, a recent report on the French television network, RDI, stated that since 2001, the number of people who consume antidepressants has more than doubled in the United States. Either our neighbors are an increasingly depressive population or pharmaceutical companies have so perfected their marketing techniques as to make the American public believe, on a mass scale, that they are a nation of depression sufferers. St-Onge’s revelations make it possible for us to understand why the population consumes as many drugs as it does and also asks us to ponder whether it is prudent for governments and consumers to place the control of drug production into the capitalistic hands of private pharmaceutical companies.  

    According to St-Onge, the determining factor in the orientation of pharmaceutical mercantile activities is bottom-line profit margins.This drug manufacturing stimulate enormous profits within the Pharmaceutical Industry, but may not necessarily be in the best interests of consumers. The author’s exploration of the underside of the pharmaceutical world, impels the reader to ask the question, could it be that pharmaceutical companies are far more inclined to worry about the padding in their wallets than the health and well-being of the consumer? 

    In the case of the Vioxx fiasco for example, the Texas jury deemed that Mercks knew that the drug was linked to an increase in heart attacks and cardiac incidents and posed a serious health risk to consumers even though the company did not pull the drug off the market until after the first reported Vioxx related-death.  

    The fact that pharmaceutical products are directly related to the health of consumers world-wide is worrisome: will a pharmaceutical corporation, after having invested millions of dollars in research and development (R&D) and marketing setup be prepared to withdraw a product from the drug store shelves if it learns that the product may cause harmful side effects?  

    In his examination of corporate practices, St-Onge explores the subject of patent rights and suggests that since the consumer cost of patented products is on average three times the cost of a generic drug, pharmaceutical companies work to secure a lengthy lifespan of their drug patents in order to maintain the commercial exclusivity of their product. The guaranteed freeze-out of less costly generic drugs (which are made of exactly the same components) can be achieved by making a slight modification to the brand-name drug so as to prevent any other companies from producing the same product and selling it a much lower cost. For example, Bristol Myers Squibb, (makers of Bufferin & Excedrin) succeeded in delaying the commercial introduction of a less costly, anxiety-reducing, generic drug by simply designing two very small furrows on its pill in order to facilitate cutting it into two pieces.

    Corporations within the industry defend this practice by pointing out the large sums of money which is invested in Research & Development when testing a new drug. However the author hastens to deflate the R&D cost presented by the PI. Whereas the PI claims that it can cost upwards of one billion dollars to develop a new drug, the author places the cost of Research and Development much closer to 70 million dollars.

    Moreover, St-Onge shows that the expenses of market setup and advertisement represent twice the amount invested in R&D. The marketing strategies employed by the PI aim simultaneously at the consumers as well as the medical profession. For instance, the PI invests 20 000$ per year for each doctor residing in Québec. This strategy seems tobe a winning one for the drug manufacturers.(see table 2).


·         In 1987, 18% of patients asked their doctor to prescribe them a particular drug

·         This rate increased to 54% in 1992

·         84% of the doctors said they would consider 

prescribing a drug if the patient were to request it.

    The majority of the R&D surrounding drug production is carried out by the PI. In fact, it is corporate economic interests which drive the R&D for new products. For example, knowing that 80% of all prescribed medications are consumed in the industrialized countries, we are not suprised to learn that from the 1223 new drugs produced between 1975 and 1997, only thirteen were intended for diseases specific to tropical countries. As the author emphasizes, "there is an incompatibility between the commercial goals and the scientific goals of these tests" (our translation, p. 98). It is however, on the basis of this research that government agencies authorize the commercialisation of drugs. 

    Of course, the interest of the PI is to encourage the customer to buy drugs. The PI will present their product in such a way as to encourage consumer purchasing. For example, producers of the drug Tamoxifen (an estrogen receptor blocker) affirm that it reduces the risk of having breast cancer by 49%. In fact, a study carried out on 13,388 women showed that 124 women treated with this drug have had cancer comparatively to 244 women treated with a placebo (120 or less cases correspond to 49% of the 244 women). In other words, to reduce the risk of only one cancer case, 77 women had to have been treated, which means that 76 women consumed the product without drawing any benefit from the drug. Several preventive drugs are consumed in this very same way.

    J-Claude St-Onge explains that with the complicity of the health “experts”  the PI is contributing to the medicalization of natural stages of our life. Menopause, timidity (social phobia) and pre-menstrual syndrome are now identified as diseases. Each of these diseases created by the health “experts" now has its own “little pill.” What makes it a good deal for the PI is that the consumer blindly supports the PI’s ",tendency to medicalize the normal stages of the life of an individual, of his state of heart and of his emotions" (our translation, p. 144). 

Conventional wisdom says that drugs are developed in response to disease. Often, however, the power of pharma PR creates the reverse phenomenon, in which new diseases are defined by companies seeking to create a market to match their drug.

            -Article Entitled “Disease Mongering”, Centre For Media & Democracy

    The author of L’Envers de la Pilule admits that he was tempted to call his book “Who Are The Real Drug Pushers?” Today, pharmaceutical corporations exploit our dis-eases while using the media and the medical profession to push their drugs onto our society. This compels us to reflect upon the orientation of current health practices in our present-day society. It is always tempting for the population to opt for the quick and easy solution offered by prescription drugs in order to relieve symptoms. But one must question whether this is a long-term viable approach to real bonafide healing. Do pills prevent us from seeking the true origin of our diseases? Are we attempting to numb each physical discomfort and emotionnal discomfort? Envers de la Pillule invites us to ask ourselves these questions and to ponder whether the enormous resources devoted to prescribed drugs could be better employed in our collective journey toward health and wellness.

Other items of interest 

~Between 1998 and 2002, the quantity of antidepressants prescribed for children between the ages of 6-12 years, increased by 142% while prescriptions for the 13-18 year age group showed an increase of 136% . (p.31)  

~In the province of Quebec, diseases related to medication consumption are responsible for 5%-23% of the hospitalizations of those 65 years old & over. (p.45) These figures are similar to the entire hospital admissions in the United States . (p.65)  

~The Canadian Institute for information on health stresses that since 1975, the cost associated with the consumption of drugs has increased by 1267%; twice the total amount spent on Health Care. (p.30)  

Highlight: The global pharmaceutical industry--which generated revenues of more 

than $364 billion in 2001--is the world's most profitable stock market sector. 

According to IMS Health, the leading drug industry market analyst, half the 

global drug sales are in the US alone, with Europe and Japan accounting for another 37%.~ Publishers of PR Watch-The Center for Media and Democracy

To Learn More:

Center For Media & Democracy

The author Eric Forgues (Translation: Carolji Corbeil)

is Reiki Master Teacher and Healing Touch Practitioner. 

Moncton, New Brunswick,(506) 532-1593 -  Contact Us  





Article 5.- Emergence of the Cultural Creatives, by Eric Forgues, Wellness Networker Magazine, October october 2004, New Brunswick. (translation: Carolji Corbeil)

    A powerful new subculture is transforming the western civilization. This statement has been substantially corroborated by a colossal research conducted in the United States and overseen by a Canadian psychologist and an American sociologist. Following a twelve year research project delineated by 100,000 surveys, Paul Ray and Sherry Anderson have shown that 26% of all Americans, which represents 50 million people, are changing the world by creating a new culture. The Cultural Creatives define themselves through their sensitivity towards the environment and a more defined feminine perspective of the world, in unison with a new health and spiritual approach.

    The Cultural Creatives are subdivided into two distinct groups. Each group representing approximately 25 million people: the central core group, considered to be advanced, has created a connecting structure with the environment, social justice, feminine vision of the world and psycho-spiritual development.  As per the outward-bound group, even if they share common social values with the central core group, the bringing about of connecting the social and spiritual issues represents a more significant challenge. In fact, they appear noticeably less interested by the psycho-spiritual development

While Cultural Creatives act as a new cultural segment of the society,

one essential element is missing: their own consciousness as a group

    This cultural group is a tangible result of a maturation and convergence which began in the effervescence of the sixties along with the women’s social movement, ecological activities, self-actualisation, conscious awareness, peace, self-expression, etc. In the appreciation of the full extent of this completion, it is known that in the early sixties, the portion of Americans that was sharing these new values represented 5% of the total number of the population.

    Therefore, American Society is actually divided into three distinguishable cultural groups: the Traditionalists, the Modernists and the Cultural Creatives [1]:

    The Traditionalists (depicting 24% of the population) are adherents of a patriarchal vision pertaining to the relationship between men and women. They have a strong sense of belonging to the family, the community and the Church. Accordingly, they believe that the Bible contains the entirety of knowledge necessary and that rural life is more favourable than the urban environment. They have a certain mistrust for foreigners and novelties. Mutual aid and solidarity are predominant values within their community.

    The modernistic group accounts for 48% of the population. The foundation of our current society is built on the values of this group. This dominating cultural group has a leniency towards work and leisure, material and professional success, economic and technological progress. The majority of these individuals sustain competitiveness and reject what is related to the traditional vision of the world, aboriginal culture, monks,  mystics and the New Age.

 We want to make the Cultural Creatives visible to each other.

Paul H. Ray and Sherry Ruth Anderson

    Society is also made up of  a third cultural group, which does not actively support current modern interests and activities such as the arenas of conventional media, political, medical, and economic establishments that are considered to be the proponents and supporters of environmental neglect and social injustice.

    The dominant media and political parties give an impression that they are unaware of this significant cultural transformation. The leaders of society convey their message to the Traditionalist and the Modernistic groups as if the Cultural Creatives were nonexistent. Moreover, it appears that Cultural Creatives themselves are ignorant of their rising importance.

    On average, Cultural Creatives believe themselves to account for only 5% of the population when in fact, they represent five times this estimation. However, the most crucial factor, which makes a group a true social force for change, is the consciousness that it has of itself as a group. The authors of this colossal study are astonished by the fact that this new group is politically under organized and their presence in other social realms is trivial. Anderson and Ray support the values of these leading edge creators and wish to make the Cultural Creatives more visible to one another.

 The most crucial factor which makes of a group 

a true social actor is the conscience that it has of itself

    On this particular point, it should be noted that progress has been observed in the recognition of the Cultural Creatives and the institutionalisation of their practices. For instance, there is now an educational environmental program available in universities, which was not the case just a few years ago. Integrated, holistic practices are more widely recognized and better organized. Some hospitals in Canada and around the world have integrated these practices in unison with the official medical establishment. As a matter of interest, the alternative or complimentary care refunding expenses by the insurance companies in the province of Quebec has increased more quickly than those of traditional medical care, thus giving us an accurate indication of the profound impact which this new group has had on our society. In addition, a more feminine vision of the world is being integrated into family life, as well as within economic and political organisations.

    It will be interesting to observe the transformational potential this group will have on our society as well as on a global level throughout the coming years. For the authors, this change indicates a strong cultural tendency. Each year, the 18-24 year-old proportion of the population increases. The Cultural Creatives are guaranteed their place in society and will influence its development with the power of  their genuine creative abilities.

Are you a Cultural Creative?

Do you want to know if you are a Cultural Creative? Consult the following website (English)


To learn more: The Cultural Creatives: How 50 Million People Are Changing the World
by Paul H. Ray, Sherry Ruth Anderson Ph.D., Paul H. Ray Ph.D.  - Edition: Hardcover -


The author Eric Forgues (Translation: Carolji Corbeil)

is Reiki Master Teacher and Healing Touch Practitioner. 

Moncton, New Brunswick,(506) 532-1593 Contact Us  

 1 Preliminary data representing the European situation  demonstrate similar characteristics while distinguishing local traits.







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