Whistleblowers (WBs) are individuals driven by a strong moral compass, unable to overlook ethical standard violations. Many report unethical conduct through the proper channels within their organizations, believing it is part of their job. Unfortunately, this often leads to significant retaliation: including ostracization, and tactics like DARVO (deny, attack, and reverse victim and offender) from wrongdoers and their organisations. Ironically, WBs may even be dismissed for alleged misconduct for how they collected evidence to make the reporting. If not terminated, the hostile work environment compels many to resign, leaving them to suffer greater consequences than the wrongdoers themselves.

WB’s experience of severe repercussions impacts their social lives, careers, finances, and relationships. Post-traumatic stress disorder (PTSD), depression, anxiety, and substance abuse disorders may occur. The Human Rights Law Centre's Whistleblower Project has shown that many WBs, despite diverse backgrounds and circumstances share similar experiences, including isolation, institutional betrayal and having their moral compass gaslit.

Although DSM-5-TR now formally acknowledges moral distress on mental health and wellbeing and that MI and PTSD can coexist, evidence-based data on most effective treatment in WBs is lacking. Anecdotal experiences from WBs reflect the inadequacy and failure of standard PTSD treatments because they do not directly address the raison d'etre of moral injury (MI): the assault on, and disruption of, the moral compass that WBs hold dear.

Anecdotal evidence also suggests that recognising shared lived-experience, solidarity in their faced adversity, and support of their moral compass by other WB peers is crucial to healing. Since morality is a socially reinforced construct, we posit why WB-peer validation may have worked is because its approach to MI is similarly socially reinforced by those whom the WB have moral regard for. To confirm this, a pilot peer support group for WBs led by mental health professionals to specifically explore this moral aspect of MI healing is proposed.

Qualitative analysis will examine participants’ experiences of hearing moral experiences of their peers and of their own sharing, the effect of peer validation, and explore any themes effective in MI healing to inform a structured program that complements future approaches for WBs.