Get Help: How the myth of self-sufficiency fails PhD students with mental illness

Reblogged from Ph(D)isabled.

Get Help: How the myth of self-sufficiency fails PhD students with mental illness.

Crazy Is as Crazy Does

I’ve been wanting to write on here about neoliberalism for while. This post should most likely be preceded by a post devoted solely to neoliberalism, as a concept: where it comes from, what it entails, how it shapes our lives and worldviews.

But this particular post feels more pressing. Maybe it will even help clarify things for me later when I try to write other posts about neoliberalism.

I want to talk about mental health. It needs to be talked about in a different way than the mainstream tends to talk about it, and I want to attempt that, aided by against-the-stream or on-the-edges-of-the-stream perspectives from those I’ve read, those I know personally, those who have spoken to me and others about it.

Mental health is something that most people would rather put on the backburner as far as topics of conversation go. Mental illness is one that most people would rather avoid altogether. It is, admittedly, uncomfortable for speakers and listeners, those who have been diagnosed or treated for it, those who haven’t but feel or fear that they should be, and those who never have and never wish to be.

I wonder what this says, if anything, about the sorts of people who end up in fields and disciplines connected to the study and treatment of mental illness. Are they more compassionate, maybe? Trying to do people and society a favor? Are they ‘atypical’, themselves, perhaps trying to understand their own behavior or suffering? Are they just morbidly curious? (Friends and relations of mine who work in such fields, know that whatever we agree or disagree upon, I am not passing a judgment, but rather posing some earnest questions about the nature of these fields– if anything from a cultural, not moral, position of questioning.)

Whatever their motivations, there is frequently a common thread running through mainstream study, prevention, and treatment of mental illness. This might be hinted at by the very term ‘mental illness’. If it is an illness, it arises within a single person; it is an individual, not collective phenomenon. The same ‘illness’– schizophrenia, OCD, or manic depression, for instance– can present in many individuals, but it is nevertheless an affliction of individuals, not of society. As such, it must be studied, treated, and prevented at the level of the individual.

I recently discovered that there is a thing called dermatillomania– a ‘condition’, I suppose, also called Skin-Picking Disorder (SPD)**. People ‘afflicted’ with this condition pick at their skin: face, arms, legs, backs, scalp. Lips. Cuticles. It is cataloged in the DSM-V under Obsessive Compulsive Disorder (OCD). Those with a related condition, trichotillomania***, pull out their hair, strand by strand. Eyelashes. Eyebrows. These disorders are also considered to be Body-Focused Repetitive Behaviors (BFRBs), and is sometimes seen as a symptom or manifestation of Body Dysmorphic Disorder (BDD).

If you followed any of the above links, you may have been struck by a commonality among several of the treatments offered: Cognitive Behavioral Therapy (CBT), Habit-Reversal Training (HRT), and Mindfulness training and practices are by and large focused entirely on the individual. They encourage patients to think about what they can do to change their environments, their routines, themselves in order to change their ‘habits’. Habits which, while they may be harmful in various ways to that individual, are most like to disturb, embarrass or repulse others– that is, society.

I want to preface the rest of this by saying that I do not believe that we as individuals should not in some way be responsible for our own mental health, treatment or improvement of well-being. To the contrary, I think that such participation can be an empowering and transformative experience. However, we should note a few disturbing observations about this schema.

To begin with, such treatments begin from the presumption that illness like dermatillomania are problems of the individual: that is, they are disorders of single and separate minds. For instance, we might acknowledge that two different people who are each suffering from schizophrenia are experiencing a similar phenomenon, but we wouldn’t suggest that the experiences of those two individuals are in any way correlated– this person is not suffering from schizophrenia because of that person. They might be suffering from schizophrenia due to similar psychologies or circumstances, but this person’s illness is not the direct cause of that person’s illness. As such, being an illness of an individual person, it is up to that individual, or up to us on behalf of that individual, to take some measures to treat it. In any case, it’s the individual that requires treatment.

Now, in all fairness, many people who work on treatments for mental illness acknowledge that it is often the product of exterior factors or circumstances. A person close to you dying might cause severe depression, intimate partner violence might produce anxiety attacks, wartime violence and near-death experiences can cause PTSD. There is also a recognition that many circumstances cannot be changed: we can’t reverse the loss of a loved one, domestic violence can be difficult or impossible to escape, the violence of war may reside in the mind long after the war ends. Keeping this in mind, let’s look again at illnesses like schizophrenia, manic depression, OCD, borderline personality disorder.

Is it possible that the majority of responsibility for mental illness should rest on our sociocultural surroundings? What if, instead of beginning with the individual, we began with society as the place from where illness arises? What if we assumed that it is possible that society– the sociocultural structures by which we are all bound, though in different ways– needs to change in order to ‘cure’ mental illness, not the individual? I’m not suggesting that all mental illness could be solved merely by finding the most ideal sociocultural circumstances, but it isn’t a coincidence that some societies have higher rates of certain types of mental illness and suicide than others; varying societal factors must have a major impact on definition, prevention, and treatment of mental illness. I’m quite ignorant here, and many posts could be devoted solely to this topic, but among ‘modern’, ‘industrialized’, and ‘developed’ countries, there has come to be a very particular way of approaching mental illness, and that is by focusing on the level of the individual.

I want to suggest that this a symptom of the neoliberal worldview. Neoliberalism focuses almost entirely on the level of the individual, even when talking about phenomena like globalization and transnationalism. States, corporations, and organizations are compartmentalized and atomized into individual units: citizens, consumers, employees, members. As members of a neoliberal culture, we see ourselves as part of organizations and states, but at the same time as self-contained, discreet Selves, part of and yet apart. Those who feel their identity to be part of a common or collective consciousness, who ‘lose’ their individuality, must have joined some sort of cult.

Mental illness is often talked about in terms of individual shortcoming, weakness, or failure. Those who kill themselves or attempt to are considered selfish, short-sighted, making excuses and lacking accountability or self-control. Solutions for individuals include being mindful, focused more the present, utilizing coping skills, and so forth. All of these are individual behavior and attitude changes; society is not required to change its behaviors or attitudes. Basically, by trying harder, individuals can work towards greater self-reliance, independence, responsibility and strength. The idea is, after all, that healthy individuals do not or should not have need of a therapist and do not excessively burden those close to them with the side effects of their mental illness or mental health needs. Well, and the therapist exists for that very purpose: to unburden those around us, which contributes to the notion that mental illness is a private and shameful matter. Yet the person who kills themselves for the very purpose of permanently unburdening those around them (and they are likely thinking of the individuals whom they love, not their school or company or country) is considered selfish. We need to have personal accountability to ourselves and others regarding our mental well-being– society is not accountable to us. As such, society should be right to fear, berate and institutionalize the mentally ill individual. Music, TV shows and movies often reflect neoliberal ideals, perhaps unconsciously and unselfcritically.

Briefly returning to dermatillomania: the websites referenced above readily admit that researchers are unsure of the causes of dermatillomania. In spite of this, treatments are still focused upon the individual. Why should this be, if we can’t even be sure the individual is necessarily able to stop these behaviors?

I want us to thing about new and different ways of looking at the treatment of individuals with mental illness. Is it so outrageous to imagine accommodating certain aspects of mental illness? Or better yet, to change sociocultural structures that might be catalyzing mental illness in the first place?

More thoughts to come… In the meantime, what are yours?

**I am wary of any group (bureaucratic agencies, NGOs, academic disciplines, whoever) who are overly fond of acronyms. Fuck, acronyms are annoying.

***How interesting, the insertion of “non-cosmetic” into their definition.

You Are Triggering me! The Neo-Liberal Rhetoric of Harm, Danger and Trauma

skyride:

Reblogged from Bully Bloggers.
Thoughts on this, but to come later.

Originally posted on Bully Bloggers:

by Jack Halberstam

I was watching Monty Python’s The Life of Brian from 1979 recently, a hilarious rewriting of the life and death of Christ, and I realized how outrageous most of the jokes from the film would seem today. In fact, the film, with its religious satire and scenes of Christ and the thieves singing on the cross, would never make it into cinemas now. The Life of Brian was certainly received as controversial in its own day but when censors tried to repress the film in several different countries, The Monty Python crew used their florid sense of humor to their advantage. So, when the film was banned in a few places, they gave it a tagline of: “So funny it was banned in Norway!”

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Humor, in fact, in general, depends upon the unexpected (“No one expects the Spanish Inquisition!”); repetition to the point of hilarity “you can…

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Telling as Woman

Most of my choice to not self-identify as trans* has resulted from what I now know to be clinically-derived and perhaps unfairly “psychological” conditions (or, according to psychology, “symptoms”), primarily gender dysmorphia, which by most people’s definition usually includes body dysmorphia. I will not claim to never experience ‘dysmorphia': I have, at various times, been uncomfortable with and even resentful of aspects of my gendered self, particularly my physical self, including my breasts and much more frequently my hips, butt and thighs. No, male-identifying friends, your comments that my figure is womanly, that I have a nice butt, that it is only natural for a woman to have hips [like mine?], that certain clothes are flattering in a feminine way, etc. do not improve my self-image or make me feel better about my body. Feel me? Female-identifying friends who assure me I’m not fat, I know you mean well, but we are trapped in this constant-body-analysis thing together, the thing where we worry about our bodies more for how they translate in the eyes of others than for our own Selves. And it’s because we are trapped in this together that leads me to my next reason for not self-identifying as trans*.

By being myself but also associating my Self with that category Woman, I think I (and others like me) are consciously doing two things: 1) we are decisively stating that Woman is not something to fear, resent, or despise. ‘Woman’,  whatever that is (and I’ll get to that) deserves recognition, deserves to be loved and embodied. Woman is not Lesser Than, Woman should not be shied away from. Woman should be confronted, thought about, challenged, forwarded. 2) We are demonstrating, with our bodies, minds and spirits, that there are many ways to do Woman, many ways to be It. There are so many ways to do and be It that one must wonder what the necessity is of having the category Man, at all. All of those things which can be done, embodied in Man can be also be done in Woman. Maybe Woman/Man are too essentialist, universalist, generalized, specified to be useful anymore. Maybe we need a different way of understanding, thinking about, talking about and being human. These categories feel spent, outdated and inaccurate.

Yet. They still shape our realities in unwelcome and harmful ways. So while we are working towards a new conceptualization of Human, I will choose to associate my Self with Woman. This is not to say that I do not value trans*; I consider Trans* extremely important. Trans* is transcendent. But let me clarify my feelings about Woman.

Culture is not finished shaming and hating Woman. I think a huge difference between Woman and Trans* is that the latter is much more Self-aware, much more politically conscious, and much more active in terms of that consciousness. Their ball is picking up speed fast. Woman’s ball, however, will sometimes gain momentum and then be kicked in a different direction, hit walls, keep going, roll to a stop. Women who self-identify as such (as Woman) are still invested in hating and confining Woman. Woman hates ItSelf, and unlike Trans* does not understand why this does not need to be.

Thus it is a conscious decision for me to associate myself with Woman. Do I self-identify as female? Not particularly. Do I call myself cisgender? Absolutely not. But is an embrace of Woman necessary to end Its Self-hatred? I believe so.

I realized this at the same time I realized I do not clinically want to be seen as trans*; I do not want to feel shame and hatred towards my body, I do not want to look at my body and say it is Not Woman (because I will not look at it and say it is Man– or Not Man). This is the only body I’ve got; culture has attempted, as it will, to shape it in terms of its conception of binary sex/gender, but I have moved beyond this. Culture’s binary sex/gender construct is inadequate for describing me and other people I know (and others I don’t know). I do not need to alter my body to more closely align with this construct, or even to move away from it (eg towards Trans*).

The body is a terrific, awesome vessel for transversing this reality. It holds my Me-ness, in many ways it is my Me-ness. Without it, I couldn’t fathom my Self, and probably neither could anyone else. We are living in a very interesting and pivotal time in which binary sex is being confronted and it cannot withstand the pressure of this. Gender is all kinds of confused. Yet we’ve not thus far reached a point where we can even begin to dream of calling our culture ‘postgender’. Gender is still very relevant and meaningful. Can I do both: can I stand inside of Woman but also self-identify as not a woman (or as a man, or as trans*)?

I think we can, and in fact I think they compliment each other. We can simultaneously embody something that we feel is other-than-Woman, but we can also tell our Selves as Woman. If you self-identify as a man and have a penis and have never had a period, will you suddenly, by telling your Self as Woman, know what it feels like to shed the lining of your non-existent uterus every month? Will you suddenly know how it is to carry a baby to term, or to be fired from a job because you are pregnant? Standing within Woman is not the same as being Woman. I will never carry a baby to term and when I dress as a boy I am relieve of being sexually harassed on the street, but I can and do choose to stand within Woman. Many women do not have breasts or uteri or ‘typical’ levels of estrogen or even xx chromosomes, yet they self-identify as women and culturally ‘read’ as women. And I promise you, if you read as male but tell others you’re Woman (are Woman, as a distinction from ‘are a woman’), you will know not only know some of the feelings of being Woman, but also some of the feelings of being Trans*.

Why is this good, or useful? I believe empathy is a powerful tool, an element which is not just human but which shapes Human at its core. Maybe we are interesting, naked social hominids who we need empathy to survive within human culture, and to survive, at all. Let’s take empathy and extend it beyond survival, into cultural transformation.

Addendum: This ‘Statement‘ was recently brought to my attention, and it illumined another aspect of ‘standing inside of Woman’, for me. I take it as further evidence of the validity of Woman as a subversive, radical and activist identity in that trans* people are also firmly included inside this ‘category’. Self-identifying trans* women and men can both comfortably assume a place within Woman, should they choose to. I imagine there are those who are concerned with this conception of Woman: how generalized can it become before it loses all meaning? I would argue that I am not attempting to broaden or generalize Woman out of existence, in fact I am not broadening Woman in an unproductive way. The way in which Woman has traditionally been used within whitestream feminisms implies a unity and universality that is pure fiction, and (as pointed out in the aforementioned ‘Statement’) remains incredibly transphobic and queer-phobic. Such a category has long been discussed, forwarded and reconstructed always within the Binary and ever in opposition to Man. How subversive is it to critique, deconstruct, reconstruct inside the Binary? We are always operating on the Binary’s terms if we continue to determine eligibility for entrance into Woman based solely on a traditional, whitestream, or oppositional view of Woman. Thus, I am more interested in the capacity of Woman to turn the criteria for eligibility on its head, and through this, to expand our gendered consciousness beyond Binary thinking, (perhaps idealistically) gendered and otherwise. In the same vein of the Statement, I question the stability of the identity known as “woman”, and wondered what new paradigm awaits us as our consciousness transforms.

Humanity has reached an incredible and transformative period in its life, one in which those of us who question, reject or simply do not “qualify” for membership in the oppositional Binary (or even Binary spectrum) are feeling the pushback of those who are invested in its maintenance and propagation– or should I say survival? Some of this pushback has even come from my fellow feminists (“feminists”? [Feminism only serves to aid women?]*). Some feminists seem to be highly invested in Binary (e.g. sex binary, race binary, etc.) for its ability to distinguish between oppressed/oppressor, but as intersectional feminists like Kimberlé Crenshaw and Patricia Hill Collins have argued, identity is not simply black/white, literally or figuratively. If we really want to make progress on issues that matter before it’s too late, we are going to need to overcome the false sense of security and comfort we derive from the Binary, and one stepping stone along the many paths to accomplishing this is a rethink of Woman.

*One might also argue that investment in the Binary has long appeared in a seemingly unlikely place: parts of the trans* community.

How We Read

Today at work, while I was running the register, a girl of about 6 or 7 wondered aloud to her mother, “Is that a boy or a girrrrrl…?” Since this has happened to me about a million times (to be fair, Cambodia about tripled my score in this count), I was neither offended nor caught off guard, but I did do something a bit different than I have usually done. Before her mother could scold/shush her, before she could apologize to me, I smiled slyly and said, “What do you think?”

“Ummm…” said the girl.

“It’s okay, you can take a guess.”

“Ummmm…. A girrrrrrl?” posed the girl.

“Close enough,” I said, “It’s not that important, really.”

The girl, whose named turned out to be Moon (it wasn’t actually, but to protect her identity I’ve swapped it out for something equally celestial), seemed quite delighted and gratified. What surprised me, though, was her mother’s reaction. She was neither embarrassed nor angry, not awkward, not anxious. She seemed perhaps relieved, or even glad. She said, only mildly apologetically, “When she wants to know something, she just asks!”

I praised Moon for her bravery in asking questions, and encouraged her not to be afraid to be curious. They went off to have their breakfast.

Later on, while making coffee, I got to have another short conversation with Moon and her mom. I said I liked her name, it was quite unique, and mentioned that I coincidentally had a friend named Sky, which really got her excited. She confided loudly that there was a boy at her school named Creek (also not his real name, but similarly earthy), and that he liked her and wrote her love letters. But she didn’t like these love letters, she exclaimed! She always threw them away, but he wrote her persistently, anyway.

“You don’t have to put up with that, Moon,” I assured her. She assured me that she could stand up for herself. I believe she can. Remarkably, through most of the conversation, Moon’s mother let her talk for herself, occasionally contributing but never overriding or trumping Moon’s voice.

I’d be lying if I said I don’t mind ambiguity; in many ways, I despise it. But in reading the works of feminists like Gloria Anzaldúa, Donna Haraway, and Riki Wilchins, I am more and more interested in the power of ambiguity to disrupt and confuse our cultural tendency towards binary thinking, dichotomous worldviews. Dichotomies relieve the frequently awkward, at-times painful tension of ambiguity; much of our modern-day logic wouldn’t function without what Patricia Hill Collins calls “either/or thinking”. Everything in our world should generally be called one thing, or another, but it must be one or the other and it certainly cannot be both.

Every human being must be male, or female, but they cannot be both and of course cannot be something else entirely. Why are we so utterly disturbed by this notion? Why is any transcendence of the binary sex construct considered heretical, perverse, unnatural?

Why are children more easily able to cope with this ambiguity? I didn’t give Moon an answer; I let her think what she wanted to think, which could have included not making up her mind, or not caring. For most adults, not making up our minds or not caring are quite implausible in regards to sex/gender: we need to know, we need certainty. A lack thereof, the presence of ambiguity is weird, disconcerting, frightening, even angering.

I’m not going to suggest that ambiguity in all situations is positive or appropriate, but I will say that most cultures could do with a higher tolerance for it. After all, the notion of the ‘false dichotomy’ is sort of redundant in the sense that most dichotomies are false, perhaps the most pervasive of those being ‘male/female’ and ‘black/white’. For Moon, I fell into enough of a grey area that it prompted her curiosity; her reaction was neutral, or maybe even positive by some views, but unusual, regardless. What if more of us were curious about the grey area? What if more of us embraced living in the grey area? How might that begin to affect the currently [harmful] dichotomous worldview we insist on passing down to future generations?

Eating Animals

C.J. Hunt, creator and host of the ‘documentary’ The Perfect Human Dietclaims to have “rediscovered” what human beings are intended to eat: meat. The documentary describes how he arrived at this conclusion after “a ten year global journey”, and the documentary website calls this conclusion the “solution to the number one killer in America”, meaning heart disease.

Hunt says that diabetes, heart disease, obesity, and other nutritionally-derived health issues could be completely resolved by adopting a primarily meat-based diet. Before you protest that most Americans already have a meat-based diet, in fact we don’t: like most human beings around the world, we have a largely cereals-based diet. We get most of our calories from the carbohydrates in grains, be it bread in America or rice in Cambodia. I will agree with Hunt’s point that carbohydrates are bad for humans. We are simply not designed to efficiently process those kinds of nutrients. Aside from the health implications for individuals, further evidence for the detrimental impacts of agriculture can be found in abundance in Ishmael. But I digress…

According to Hunt, the “paleolithic diet” was composed primarily of meat. He calls humans huntinganatomically modern humans (AMH) “carnivorous”. While it is absolutely true that many hunter-gatherer societies ate primarily meat, it is certainly not a prerequisite for being AMH, and meat made up half (or less than half) of many other societies’ diets, who focused more on seed, nuts, etc. What they all had in common was that they were omnivorous; it is unlikely that humans would have survived long if they’d depended solely on meat (or solely on any one thing), and the diversity of the early human diet is confirmed even by one of the anthropologists whom Hunt interviews. This is another fact of our modern diet: it seriously lacks diversity.

Hunt takes as evidence for humans’ naturally carnivorous nature the hunter-gatherer humans and Neanderthals of Stone Age Europe. There appears to be good evidence* that these people consumed a lot of meat; for much of the year, vegetation would have been scarce, so their very survival would have probably meant a dependency on animals. (The Neanderthal diet of that time seems to be more understood than the AMH diet of that time. For instance, there is confusion about what other sources of food AMHs were getting during the cold winter months if they could not store food.) However, remember that data derived from isotopic analysis can’t tell us precisely how much of their diet was meat, just that most of their dietary protein was coming from animals: “Isotopic analysis provides information about the sources of dietary protein over a number of years, even though it does not measure the caloric contributions of different foods.”

Taking the diet of AMHs of Stone Age Europe as our baseline of what the “paleolithic diet” of hunter-gatherers was like is not only racist but probably inaccurate. Hunter-gatherer societies around the world vary greatly in terms of the types and quantity of animal protein they consume(d), but Hunt chooses to universalize these particular AMH and Neanderthal diets (which also were not identical, by any means) as “normal” paleolithic diets. Perhaps this isn’t surprising, given that Privileged White Man Claims to Embark on Global Journey, Goes Only to North America, Europe and Australia. *facepalm*

It might also be interesting to note that most early human ancestors ate almost nothing but plant matter. This is several millions of years, as opposed to the 1.5 million years that we have (we think) definitely been eating meat in any quantity.

One more issue with Hunt’s assumption that the European AMH diet is some kind of “gold standard” for paleolithic diets: Hunt takes the comments of various anthropologists and archaeologists out of context to support his image of the Perfect Human Diet as one centered primarily (or even entirely) around meat. Vegetation, fruits, and nuts are thrown in as an afterthought, and aren’t really discussed by Hunt, at all. Part of this seems to be a reaction to the “low-carb” fad of weight-loss diets. For Hunt, protein is what should replace carbohydrates. Why does “low-carb” equate to “high protein”? (I suspect there is an argument to be made here regarding animal protein consumption and masculinity, but I’m not going to go there.)

Despite some of the obvious holes and inconsistencies in Hunt’s argument, I tried to entertain the thought of everyone assuming such a diet. After all, many people think avoiding meat altogether is equally (or even more) wacky. However, it doesn’t take much consideration to decide that more humans eating more meat is a bad idea, if not for the individual then most definitely for humans as a species as well as for the planet.

As things stand, livestock-related emissions contribute 14.5% to GHG emissions each year, which is only going to continue to increase as countries like China (sorry China, you always get blamed– I’m not blaming you, you just have a lot of people, but we’re still friends!) continue to consume more meat. Consider this: per capita, only Luxembourg eats more meat than the United States (figures courtesy of The Economist). So even though China on the whole eats twice the amount of meat as the U.S., the average American citizen still eats more than twice the amount of meat as the average Chinese citizen.

Consider how things will change as China and the rest of the world eat ever more meat (for which we will have only ourselves to blame as we promote a capitalist American lifestyle throughout the world). Consider how things might look if Americans decided to focus their diet even more on meat, and if the rest of the world began to follow suit. I have a feeling that greenhouse gas emissions from livestock would suddenly come to the forefront of the discussion on climate change.

Finally, in response to the paleolithic diet fad, I appreciate this comment from Scientific American: “Ultimately—regardless of one’s intentions—the Paleo diet is founded more on privilege than on logic. Hunter–gatherers in the Paleolithic hunted and gathered because they had to. Paleo dieters attempt to eat like hunter–gatherers because they want to.” Given that this documentary was created by a man at the top his “foodchain”, it makes sense that privilege is a central factor in this “logic”.

Thoughts on this??

 

 

*This book is downloadable for free! Pretty cool! Also, one of the co-authors of this book appears to be the same Michael Richards interviewed by Hunt for his documentary. But, if you wanted to explore that source more deeply for yourself, here it is.

Safety Tips for Sophia Katz

skyride:

Reblogged from the Belle Jar.

Originally posted on The Belle Jar:

Trigger warning for rape

When my grandmother was eighteen and freshly out of high school, she got a job doing clerical work at Pier 21 in Halifax. Pier 21 was the landing spot and first point of contact for those immigrating to Canada across the Atlantic ocean, and my grandmother helped process paperwork. She loved her job. She especially loved learning people’s stories, poring over their forms and finding out where they came from, what their children’s names were, and what possessions they’d chosen to bring with them all the way to this strange new country. You can tell a lot about a person and their priorities, apparently, based on what stuff they believe is worth hauling across the cold, grey Atlantic.

My grandmother was only able to work at Pier 21 for a few months, though, because it was just too exhausting for her father. Why? Well, because her shift ended…

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Unpleasantly pleasant surprises

skyride:

Reblogged from Zero at the Bone.

Originally posted on Zero at the Bone:

I have recently had the good fortune to have many respectful and pleasant interactions with men. Men looking me in the face rather than in the figure! Men excited about how my career is going and wanting to help me along with that! Men who are happy to shoot the breeze about current events and our families without ulterior motives or condescension! Men who want to share knowledge and time, and interact regarding professional and social matters as though we are both human beings and not as though the woman half of the equation is there to be stared at/creepily hit on/looked down upon. It’s been nice, you know? Nice and perfectly normal and also strange.

And it’s strange that it’s strange, because that should be normal, right? And oftentimes it is. This sense of this situation’s oddness is, I suspect, coming about because things have been weighed so heavily…

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Feminism and Spiritual Ecology

100_3038Lately I’ve been exploring the connections between feminism and deep ecology, also sometimes called spiritual ecology. Sometimes these connections are obvious, like the notion that the Earth is a Mother and humanity’s wasteful and thoughtless destruction of her “resources” and inhabitants is equivalent to matricide, or rape. Sometimes the overlap of these philosophies surprises me, as when I saw nexus where feminism’s agency and autonomy concepts meet deep ecology’s unity and lifeforce concepts. (Probably more to articulate on that later.)

Ecofeminism explores the connections in these two subject areas more explicitly, and some of the contributions to the book Spiritual Ecology: The Cry of the Earth are what I would consider feminist philosophy. Below are links to some readings from that book which seemed especially relevant to me, both to feminism and ecology and to the more pressing matter of our treatment of Earth. If you read and have feedback, ideas, critiques or questions, please feel free to comment on this post!

Revelation at Laikipia, Kenya100_3043
Chief Tamale Bwoya
(Scroll down the above linked page for article.)

Listening to Natural Law
Chief Oren Lyons (Here: lyons-oren-essay)
(Also, a video here.)

The Koan of the Earth
Susan Murphy
(Scroll down the above linked page for article.)

Creation as the Body of God
Fr. Richard Rohr

Spiritual Ecology is a great starter read for anyone interested in feminist-related and deep ecology.

This isn’t an excerpt from Spiritual Ecology, but this blog has some appreciable, and fun, insights (and also a really cool banner).

100_3039Much literature within the deep ecology movement echoes feminist themes regarding the harm of hyperindividuality and patriarchy, particularly our disconnection from the Earth and our environment (and from each other) as well as the devaluation of the ‘Feminine’. ‘Western’ (and some ‘Eastern’) philosophies have long seen the Earth as a wilderness waiting to be dominated, its forests, mountains, sands, waters, and living things waiting to be harvested and recreated into materials more useful to [white, hetero, cis] capitalist patriarchy. Capitalist patriarchy devalues the ‘feminine’ wild in its natural state, thus othering the natural world (the anima mundi) and creating the illusion of human superiority over it which justifies our domination of all other living things. At the same time, capitalist patriarchy encourages our egoistic arrogance and our delusion that, not only are we separate and different from the Earth and its lifeforce, we are so important as individuals that we are also separate from each other. A lot of deep ecology talks about the fostering of human community in conjunction with reconnecting to land, weather, water, and living things.

More readings and resources on feminism + deep ecology are likely forthcoming. Also, if you have suggestions of your own, please send me a message or post them below!

A Different Kind Of Memorial Day Story

skyride:

(Man=Humanity. Just go with it.)

Originally posted on The Boeskool:

I still sing the Star Spangled Banner, but it's more about the harmonies.... I still sing the Star Spangled Banner, but it’s more about the harmonies….

Memorial Day is weird for me. I’ve never been accused of being a patriot. I guess I love this country? I don’t know…. It could be a whole lot worse. I think I love the idea of this country–That the people have the power to change things. But that power is only worth something if the people are educated and informed, and that is not currently the case. I don’t even say The Pledge of Allegiance…. I believe we only have one allegiance to give, and it’s not to a flag nor a republic for which it stands. For Christians especially, if we are putting our hand over our hearts and pledging our allegiance to something, it’s not going to be a country–no matter how nice a place it is to live. Memorial Day is weird for me….

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