Mother’s Day with Archetypes

I’d say Mother’s Day is my least favorite holiday, but even that implies that there is some sort of favor. So more accurately, it’s my most loathed holiday.

For years Mother’s Day came with an endless supply of pain with a special heaping helping of guilt and obligation. I warred with myself as I strove to remain true to my own wounds while dutifully participating in the ritual of thanking my mom…for all the things she didn’t actually do for me very well.

Anyone who has experience with a neglectful, abusive, or difficult mother probably recognizes the impasse inherent in that war, and I often found the best solution to be drunk texting my mother a vague message that I would only vaguely remember sending later.

Well, I’ve managed to do away with the guilt and obligation. Going no contact with my family makes it a lot easier to abstain from the collective lies…but I still feel the pangs of grief that accompany this holiday every year.

The grief over what I did experience, and the grief over what I never had.

And perhaps to an extent, I will always feel that…but I’ve also learned to begin building a relationship with MOTHER-as-archetype in the various forms that it appears to me. Yes, my mom may have sucked at nurturing me, but I still know what “mothering” feels like. I still have a concept of what I long for when I long for a mom (though never my mom).

And it’s that Mother that I seek to connect with increasingly on this day. So this weekend, I compiled a list of my favorite mothers. I would love to hear about yours in the comments.

Lorelei Gilmore
I love Lorelei for the simple reason that she is a great mom who didn’t have a great mom. She’s not a perfect mom by any stretch of the imagination, but she has a strong relationship with Rory and genuinely strives to be the best mom she can be. She knows how to be gentle and when to give a push. When she pushes too far, she knows how to make amends. She embodies mother-as-friend, mother-as-cheerleader, mother-as-comfort, and mother-as-confidant. She also, in my opinion, is a beautiful example of the good-enough-mother.

Molly Weasley
Can there be a more fierce example of mother-love beyond Mrs. Weasley? She is protectress through and through. A little overbearing at times, but a woman whose children never have to doubt that she cares for them with her life. She and her family have struggles (financial and political) and one can see that life isn’t easy, but she never puts her own burdens on her children. She strives to protect them without filling them with a fantasy that the world is safer than it is or encouraging them to ignore the injustices so long as injustice doesn’t touch them. She embodies mother-as-activist and mother-as-protectress.

Queen of Cups
Okay, moving away from movies, the Queen of Cups is probably the only Tarot card that I think of as truly mothering, even though all the queens can be seen as a mother of their particular suit. The Queen of Cups, though, is all about nurturance and emotions. She’s the kind of mother that knows that she can’t save you from the depth of your feelings and won’t stand in the way of you going deep into your pain. In fact, she’ll often encourage you to dive deeply into it…but not alone. She’ll go with you and provide her empathy and love to sustain you on your journey. She is the kind of mother who knows that nurturing and comfort, like spirituality, were never meant to help you bypass the difficult things in life but to give you the strength you need to be able to face them. She embodies mother-as-guide and mother-as-wisdom.

Mother Nature
I don’t think I can talk about archetypal mothers without touching on nature and her myriad of examples of nurturing. She is the great life-sustainer herself but she is also filled with images and symbols of mothering. Whenever I need to feel re-energized and sustained, my surest bet is to connect with nature in some way. Last year, around this time, I witnessed a mama duck trying to cross a raging river with her little ducklings. Even though she could have gotten to the other side quickly on her own, she kept circling back to help her struggling young ones at the rough patches, finally getting to the other shore far down the river from where she probably intended to end up, but having managed to keep every single one of her ducklings safe during the process. For whatever role I need to see, in nature there is an example somewhere. Nature embodies the Great Mother in all her forms.

This is also the time of year when I get to feel my own mothering energy flowing most strongly as I plant my garden and begin tending my green babies towards bloom and fruit. That’s an important connection with the MOTHER-as-archetype because it reminds me that mothering is not just something I seek outside of myself. All of my external symbols ultimately serve to remind me to look within for the mothering energy that I myself possess.

Like Lorelei, I might not have had the best example to draw from, but I have the capacity to re-mother myself, offering to my own inner child that which my biological mother was unable to offer at the time. So as usual, I grieve this Mother’s Day for the mother I didn’t have and the mother I no longer have, but I temper that grief with the comfort, nurturance, protectiveness, and companionship of the MOTHER.

 

 

Advertisements

Pynk like the Anthem of my Heart…Maybe?

Since first hearing Janelle Monae’s new song “Pynk,” I have been listening to it over and over and over again, equal parts mesmerized by the beautiful choreography and the billowing vulva pants in the music video.

Despite how much work I have done in celebrating and reclaiming my body and sexuality from trauma, purity culture, and sexism, this year I have been reminded that that reclamation isn’t a static process. I don’t reach a point of loving myself and suddenly no longer struggle with the old messages and wounds of the past.

Old scripts of shame can come creeping back in, often in new disguises so that I don’t immediately recognize them for what they are.

Over the past year, I watched as the March for Women, which had seemed like such a unifying experience last year, devolved into in-fighting, with women taking offense at pink pussy hats for various reasons.

What probably could have been a mindful conversation about the different ways that women experience body-shame within our culture instead became more about whether or not women should identify with pink (because not all vulvas are pink…and really no vulvas are the pink of the pussy hats) or with having a pussy (because not all women have pussies).

While both critiques have truth, I also couldn’t help but feel the ache in my soul of needing to have a way to talk about the experience of having a vagina.

The experience of having a vagina in a world that glosses over vaginal pleasure and orgasm.

The experience of having a vagina in a world where someone decided that my vagina belonged to them and not me and abused and violated the boundaries of my body when I was a child.

The experience of having a vagina that sometimes I don’t even want to own because along with all the wonderful things my vagina is, there’s also the reality that it houses and stores memories, sensations, and emotions that terrify and paralyze me. It is a source of nightmares as well as ecstasy.

The experience of having a vagina in a world where a President can brag about grabbing a vagina without repercussions but someone who has a vagina can get banned from a discussion involving vaginas because she alluded to that body part.

Yes, we need to leave room for talking about the experience of being a woman without a vagina or being a woman with a vulva that doesn’t conform to societal standards, just as we need to leave room for talking about the experience of being a woman in many other contexts as well (size, shape, age, race, reproductive choices/options, and career).

But as I watched the conflict from the sidelines, I felt the tug back to a point I never wanted to return to and though I had left far behind–a point of feeling like it was wrong to talk about my vagina and about how having my vagina influences my world. There was a shame and silencing to the conflict that felt anything other than feminist to me.

Enter Janelle Monae, who is somehow able to create this beautiful anthem that both acknowledges women who have vaginas and those who don’t and celebrates the fact that pink is part of everyone’s bodies, be it their eyelid, tongue, vulva or heart. I love this song because it honors diversity while also reconnecting me with the beauty and power of my pussy and chasing away that shame script that had been trying to infiltrate yet again.

The Research Validation Trap

There’s a perspective on being trans that is beginning to gain traction in activist circles—this idea that gender is visible in the brain, that there are “female” brains and “male” brains. It’s been popular because it seems to offer credence to trans people’s experience. Researchers are studying the brain functioning of trans people to try to prove that trans women, though assigned as men at birth, have brains that function more like women’s brains than men’s, and vice versa.

I’ve struggled with this perspective—or any perspective that implies gender essentialism through the argument that women’s and men’s brains function differently. It seems antithetical to so much of the work that feminists have tried to accomplish over the years to claim equality and access. So much of that fight has been targeting the stereotypes and rigid gender roles assigned to women to keep them suppressed, and I’m suspicious of the possibility of this research to reinforce oppressive structures rather than dismantle them.

But I only recently began thinking about another aspect of this argument that grates against me, perhaps one that is more important—and it’s an angst that I’ve carried for a long time as a bisexual person. I have never felt comfortable with the idea that a person’s stated experience of their attraction or identity needs to be corroborated by genetics or biological function.

Researchers have long used research as a means of erasing or denying the existence of bisexuality, usually by deliberately ignoring people’s expressed attraction to multiple genders in favor of an “objective” measurement of their sexual arousal. There was the infamous “gay, straight, or lying” study that perpetuated the myth that men are being deceptive if they claim to be attracted to multiple genders. More recently there was the reverse, in which women were universally declared to be bi regardless of how they identify.

I’ve written about my frustration with this attitude and these kinds of studies before over here, but the basic idea is that I find the attitude that the researcher rather than the individual is the most important thing in determining the existence and validity of someone’s identity horribly off-balance.

Now, though, I see it happening in a different way. While the female/male brain argument seems to validate trans people, it’s a validation with strings attached. It’s a validation that says, “I will acknowledge your internal experience, not because I respect and trust you to know yourself, but because it aligns with my current hypothesis and means of measuring.”

Similarly to the gay gene search, the male/female brain studies (or the reliance on them as “proof” of the existence of transgender people) seem to imply that the only reason why trans people should be respected and accepted in society is because they have a biological imperative.

But do we really want societal acceptance to be based on “well, they can’t help it”?

Do we want the autonomy to define one’s identity and gender expression to be taken away from individuals and handed to someone else who is evaluating whether or not they are legitimate?

Do we really want trans acceptance to be rooted in reinforcing gender binaries and biological essentialism? (And where do all the non-binary folks fit in with this model?!)

Or do we want to work towards a world where people are treated with dignity and respect, where they have the choice of how to express themselves, the freedom to explore their identity, and the access to civil and human rights because they are human?

I don’t know about others, but I want to live in a world where I can say, “This is who I am attracted to and this is who I am” without someone else saying, “Well, okay, we’ll see if your genitals respond a certain way or if your brain functions a certain way. If it does, then I’ll accept what you say about yourself and grant you the right to exist in my society.”

Because underneath that response is the implication that it’s okay to erase me, co-opt my voice, discriminate against me, or harass me for failing to comply with that other person’s boxes and expectations of who I should be in society.

Looking to research to justify one’s dignity or validate one’s existence is a trap of asking for permission to be. Choice or Imperative. Nature or nurture. People deserve equality, respect, and freedom regardless.

Note: I haven’t read the actual studies that have been referenced in this way, so I am primarily speaking to the way they are being referenced and used in society (for example, in the recent Katie Couric documentary “Gender Revolution.”) I would eventually like to find the actual research to do a more thorough critique of methodology, application, and interpretation of results, but that is beyond the scope of this post. 

The Nervous System: The Most Important Ally Social Justice Needs

Reading Stephen Porges on the Polyvagal Theory has strangely converged on some critical thinking I’ve been doing regarding social justice, difficult conversations, and change.

I like to question.

I like to think.

I like to grow.

It’s just part of who I am.

In each of my classes, my professors had to face the realization that I was going to pick things apart. Rarely was there a day when I didn’t have my hand high up in the air like a grad-school Hermione Granger.

It’s how I learn.

I take the idea presented to me, break it down, challenge it according to previous knowledge and experience, and figure out how to integrate it. Even when I’m not taking classes, I will seek out books, articles, and videos that challenge my thinking and stretch my comfort zone.

Those professors who could appreciate and embrace my need to question found me an engaged and enthusiastic student.

But even as someone who values critical thinking and open-mindedness, I have limits. If I feel trapped into a conversation and unable to exit, if I’m not free to question all sides of the issue, or if I feel demeaned or forced to change, one of two things will happen.

I will shut down and refuse to engage.

OR

I will become actively suspicious, defensive, and potentially hostile.

Polyvagal Theory helps me understand why that happens. It’s not a function of being stubborn or hard-headed or unwilling to consider someone else’s perspective—it’s a function of a nervous system designed for survival.

When learning about the autonomic nervous system in the past, I got the impression that arousal meant fight/flight (the sympathetic nervous system engaged) whereas the opposite was the parasympathetic nervous system promoting rest and peace.

What Porges brings out is that safety isn’t about the lack of arousal. Rather, arousal also happens within the context of social engagement, balanced by the parasympathetic nervous system.

Creativity, exploration, and play all require a certain amount of arousal…but the arousal doesn’t signal the body to danger when the social engagement system is on and tuned into the smiles, melodic vocals, and eye contact of others that tells our nervous system that they aren’t a threat.

In other words, the difference between a playful wrestling match and an actual fight has to do with cues that our nervous system receives from others and sends  to others that “this is play, not war.”

If our nervous system receives cues of aggression or doesn’t receive cues of safety from the person with whom we are engaging, it is likely to switch into a fight/flight or shut-down mode without our conscious choice or control.

Which means that our creativity, open-mindedness, and willingness to explore will suddenly dramatically reduce or cease altogether.

Woah! Right?!

I mean, it makes sense when I think about my own experience. I can’t consider alternative points of view or think about creative solutions to a problem if I’m high into my mobilization energy or have disconnected from my myself because I’ve been overwhelmed.

But how often do we think about that when we approach a difficult conversation with someone else?

Reading about the nervous system has led me to completely reconsider certain concepts that seem taken for granted in social justice circles. Not that I hadn’t been rethinking those on my own. I’ve been considering the toxicity of the shame-culture and call-out culture with which I’ve become deeply disillusioned for quite some time.

But learning about the nervous system takes this thinking to a whole new level. I’ve gone from wondering if there’s a better approach to realizing that in many ways we have set ourselves up for failure as advocates if we aren’t paying attention to how the nervous system works.

Our conversations with those with whom we disagree are often riddled with tension, aggression, anger, and distrust…yet we want people to be willing to critically think, empathically engage with us, and be open to change—things which neither we nor they are probably capable of given the physiological state induced by the cues present in the conversation!

It makes me curious. What would social justice look like if we approached it from a neurophysiological standpoint?

Stay tuned for more thoughts on this topic!

 

Five Ways of Resisting Without Punching Nazis

Wow! It’s been a hell of a week, and if you’re like me, you’re feeling pretty damn raw and emotional.

There are many people who are scared, angry, grieving, etc. over the events that happened in Charlottesville.

Many are calling for measures to suppress free speech, seeing it as inextricably linked with the violence of the previous weekend. There are others arguing that we should go around and punch Nazis, harass them, send them threats, and “make them afraid” to show their faces in public.

I get it. I do.

But I can’t help but cringe at how these responses merely contribute to the problem. We’re dealing with extremism, and we have to be smart about how we deal with extremism. I believe, from what I’ve seen, that it’s safe to say that these white supremacist movements qualify as cults and that they have a very deliberate recruitment program.

And you getting pissed off enough to punch someone in the face for their ideology is part of that plan!

You getting pissed off enough to dox someone online or harass someone or prevent them from speaking at a college event is part of that plan.

Because they really want to convince angry, scared, and vulnerable people that they are being persecuted…and the more that you can give evidence of that, the better for their recruitment agenda.

But I also get that some of this extreme response to extremism stems from a very legitimate place of fear.

Judith Herman in Trauma and Recovery writes about how revenge fantasies are not uncommon in response to trauma because they offer the illusion of rebalancing the trauma. People desire resolution, and sometimes the idea of becoming the big bad aggressor who makes the oppressor afraid the way they have been afraid seems like the only or the best way to go about resolving the trauma and regaining a sense of safety.

It doesn’t work though.

Perpetuating violence against others can actually compound trauma. That’s part of the reason why soldiers can get PTSD—it’s not just the threat to their own lives; it’s the memories of what they’ve done to others that can haunt them, even if that “other” was an “enemy.” (Edit to add: based on feedback from others, I’d like to clarify that I’m not condemning self-defense or protecting others and that those can be healthy responses to physical threat–they can also result in trauma, but not necessarily).

But we’re feeling helpless, and we need somewhere to turn, something to do.

So here’s a list of five ways that you can resist extremism and white supremacy that I think have a better chance of being effective than lashing out.

  1. Self-care. No seriously! Self-care is super important right now. Burnout and secondary traumatic stress (basically becoming traumatized from witnessing or hearing about trauma) are major risks, especially when there is very graphic footage that is being virally shared from last weekend.The symptoms of burnout and secondary trauma can compound the unhelpful aspects of this situation and interfere with your ability to think about and do things to help you and your communities heal.

    So, make sure you take breaks, get rest, meet your physical and emotional needs, do things that are pleasant, comforting, and hopeful.

    And if you notice yourself having nightmares, being hypervigilant, having intrusive thoughts or memories (or flashbacks), experiencing extreme mood swings, or other symptoms of trauma, consider seeing a professional and getting some extra support.

    You can read more about self-care after tragedies at this post. There are also some great resources on the Orlando Grief Care Project website for dealing with grief and stress that I would recommend you check out.

  2. Donate to Life After Hate, the Southern Poverty Law Center, or some other group that is working to counter the violence, racism, and extremism of our current times. I mention these groups specifically because they specifically focus on resistance without oppression.Life After Hate reaches out to people who have become embroiled in the cult of the alt-right. They are working specifically to help people leave these ideologies…which is way more effective than trying to silence the ideologies.

    It might seem like a slower approach, but every person that chooses to walk away from that movement is one less person at those rallies and one more person with connections to others and the ability to influence others who might be going to those rallies.

    The SPLC has released a handbook outlining how people can effectively counter white supremacists coming to campus without damaging the right to speech. I get that free speech doesn’t seem as valuable to many right now in the face of neo-Nazis, but if we are really up against a group that wants to implement fascism and we already have someone sympathetic to their cause in office, we definitely don’t need to help break down the protections of citizens. Once we start dismantling free speech for others, it’s only a matter of time before that gets used against us (see my post about Pussy Riot for a deeper discussion here).

  3. Learn some ways that you yourself can engage with cults and totalistic forces that are likely to be more productive than force.It’s important to understand why people get involved in cultic groups. They often don’t start out as radical as they seem after they join. Many join because they’re scared and angry and confused. Transitional/stressful times make people more vulnerable to cultic influence because cults promise to solve people’s problems and provide a simple worldview that clarifies all of the complexity that makes life scary.

    Cults offer certainty in a world of seeming chaos, and they subtly manipulate people’s emotions and beliefs in ways that most don’t recognize at first, sometimes leading to actions that baffle the rest of the world with their violence—the Manson murders and Jonestown being very prominent examples.

    But the good news is that there are ways of reaching people even while they are in a cult. Megan Phelps-Roper has a lovely Ted Talk about how she was able to break out of Westboro Baptist Church due to the compassionate but worldview-challenging dialogue that others offered her, and she offers some great tips on how individuals can engage with others in some of those difficult conversations. Her Ted Talk often reminds me that dialogue is the first line of defense against extremism.

    I also recommend reading the following for a better understanding of what we may be facing right now. These inform much of my own approach. Having the knowledge of how extremism and totalism work can go a long way in knowing how to reach out to those influenced by it.

    Thought Reform and the Psychology of Totalism by Robert Lifton
    On Tyrrany: Twenty Lessons from the Twentieth Century
    by Timothy Snyder
    Combatting Cult Mind Control by Steve Hassan
    Cults in our Midst by Margaret Thaler Singer
    The Lucifer Effect by Phillip Zimbardo

  4. Do healing activities with your own communities and connections.It is healing to get together to sing and dance. It is healing to spend time with loved ones. It is healing to engage in comforting touch like hugs and hand-holding. While organizing or participating in events that involve art or music or dance or other touchy-feely activities may seem so far removed from the issues at hand, it can be just as important as self-care.

    Healing trauma for an individual often involves a dance between dealing with the painful issues and doing comforting or pleasurable things. And healing as a society from collective trauma, societal trauma, and historic trauma needs the same thing. Peter Levine calls it the healing vortex and describes how it can counter the vortex of trauma that tries to pull you into a repetitive, unhealthy cycle of avoidance, re-enactment, and re-traumatization.

    If you’re involved in activism, give attention to community healing. It doesn’t have to wait until racism seems to be conquered—it can’t wait until then!

    At a social justice conference I attended this year, I was struck by an observation made from someone who was an activist originally from a different culture. They said that Americans are too serious about our activism. We don’t learn how to laugh and have fun even while we are fighting oppression. This person had come from a war-torn region and talked about how dancing and laughing were essential in keeping the work going, essential to not being overwhelmed with despair.

    That message stuck with me, especially because my training in helping people with trauma as individuals also highlights that need for pleasure, comfort, and joy. In fact, it’s the foundation. Every trauma model I have studied begins with a foundation of creating a sense of internal safety and strengths through connecting to happy memories or doing positive activities.

    Activism that is, at heart, dealing with collective trauma from injustice needs to be grounded in a trauma model, which means we need to have opportunities for our communities, divided though they may be, to come together in these ways.

  5. Explore your own relationship to and feelings about racial issues. I’m assuming that most of the people reading this would identify as people sensitive to social justice issues, but I also think that everyone’s journey is different. SO…It’s okay to need space to explore these issues even if you feel you strongly disagree with “SJWs” or if you have negative feelings towards the left. You don’t have to be wholly aligned with the most liberal stance in order to explore these issues.

    It’s okay to have questions or make mistakes in your attempt to talk about these issues. Be willing to make mistakes because that’s part of growth, but also be willing to own up to and apologize if you make a mistake because that’s also part of growth.

    It’s okay to want to feel safe and respected while you struggle with examining your worldview, and I understand that those qualities tend to be lacking in many spaces. Call-out culture has become pretty scary and toxic, but that’s not how everyone operates. There are many lovely activists, advocates, and social justice ambassadors (my new term for differentiating from the more antagonistic ilk) who don’t resort to shame and aggression to control.

    Of course, also be willing to feel uncomfortable. Discomfort is not the same as lacking safety…and it’s good to know how to differentiate between those. Talking about racial issues is uncomfortable. Challenging your worldview is uncomfortable. You shouldn’t expect yourself to tolerate feeling completely unsafe, but if you aren’t at least tolerating a little discomfort, you are probably not anywhere close to the growth edge.

    If you have a supportive group where you can feel safe to explore but still be challenged around racial issues, great! In person connections with people you know are always better for these tough conversations.

    You might be able to create a community yourself if you don’t know of one—but make sure it includes people who are respectful and compassionate as well as willing to challenge your thinking and allow you to challenge theirs. I’m currently in love with the deliberate dialogue movements that have sprung up and the idea that it is in the spot with the most tension that the solution ultimately lives.

    Just…don’t create yet another echo chamber. Make sure you’re not just talking to people who agree with you and validate your feelings (and for those who identify as more liberal, this might mean challenging yourself to talk with and explore a more conservative viewpoint. You help no one by insulating entirely.)

    Therapists are also a great place to go if you need a space that is confidential and non-judgmental but hella challenging. Therapists can help you explore your own assumptions and beliefs in a warm, compassionate way, supporting you towards the changes you want to make in your thinking. Generally, they also don’t let you off the hook of doing hard work (or they shouldn’t).

    There are also online groups, though I hesitate to recommend them because the Internet tends to be one of the more vitriolic spaces one can go right now. However, Authentic Allyship is an online group that seeks to provide a space specifically for white people to explore the emotions that come up around being white, including anger and the trauma of being part of oppression.

    It’s designed to be a safe space for “white emotions,” and from what I can tell, the person who runs it (who is, incidentally, a therapist) seems genuinely compassionate and highly principled about the work they’re trying to do. What I’ve read aligns a lot with the mindfulness-based, compassion-based, and non-violent activism towards which I tend to gravitate.

Bonus (because there’s never just five): Get to know the local groups already active in your area. This is something I am challenging myself on more as well. Online activity has always been where I most engage with difficult conversations because it brings me in contact with so many people all over the place. It’s also where I found my greatest supports in exploring my sexual orientation and exiting and recovering from cult life. But online has become more and more toxic lately, and I’ve started wondering if social media is exacerbating the problems we face. I want to give a social media detox a go, get to know more ways to be active “in real life” (which isn’t to say online isn’t important or real, just virtual), and test out other ways of staying informed that don’t involve being bombarded with catastrophic images and articles ALL THE TIME! So, I encourage you to do the same. As always, if you get involved in any group (online or otherwise) that starts to exhibit red flags for cultic or totalistic practices, it’s probably healthiest if you leave, even if you really like the cause they espouse.

 

The Chimera of Shushing the Taboo

Laci Green has become the latest social justice pariah, and there’s a good chance I’m committing social media suicide today by defending her…but I just can’t let this go.

If you’re unfamiliar with the situation, Laci recently drew ire for her decision to begin talking to people with whom she disagrees, both in private as well as more publicly.

There are so many layers to what’s happening that I could talk about, one of which is the growing cult of shame within social justice. Thankfully there are many people who have begun writing about the toxicity of a culture built on shame and control. If you’re interested, read this, this, and this. I feel like they give a good enough break down of my concerns that I would only be redundant if I focused on that aspect.

So instead, I want to talk about one of the other pervasive themes I’ve seen in the critique of Laci Green: the “How dare she have that conversation about or give a platform to that stance/idea?” critique.

Yes, she’s talking to people who have some ideas with which I strongly disagree. Hell, I even disagree with some of her beliefs and stances, topics about which I would love to be able to talk with her further.

But here’s the thing that I thought/ hoped we had learned after the election: Telling someone not to talk about something doesn’t make them stop talking about it. It just makes them stop talking about it to you.

That might feel good for you, in that moment…but it doesn’t destroy the idea or the topic.

In some ways, it strengthens it and adds to the allure–something I’ve come to label “the taboo effect.”

Making something taboo backfires. We’ve seen it time and time again. Telling teens not to have sex doesn’t prevent them from having sex. Telling people not to drink or use drugs doesn’t prevent them from using drugs. Telling someone not to commit suicide doesn’t prevent people from thinking about it or following through on it. Telling someone not to read/watch certain materials doesn’t prevent them from reading or watching those materials.

Making something unmentionable doesn’t destroy its existence.

It just drives it into the shadows where it festers and grows much more monstrous than it needs to be.

When we say that certain conversations shouldn’t be given a platform, we’re not taking away the table; we’re taking away our place at it. We’re ensuring that the conversations will be less likely to happen with diverse points of view and amongst people who can challenge each other.

Instead, they happen behind closed doors, with only like-minded people who feed each other’s perspectives.

And then you get an election where the polls say one thing and the results reveal a different mindset that has been hidden (because it’s taboo) but still growing until it explodes like a national cancer.

We didn’t get Trump because we were having too many open dialogues about racial issues, women’s issues, sexuality, politics, etc. We got Trump because we thought that controlling what was socially acceptable to say could control what people believed. We got Trump because we stopped listening to those with whom we disagreed—stopped listening to understand, stopped listening to engage.

Not only did we stop listening but we outright told them, “Sit down and shut up. Check your privilege. Your perspective doesn’t matter here.” And surprise! Yelling at people, demeaning them, and silencing them didn’t make them magically change their position.

So I don’t really care whether I agree with what Laci’s guests are saying on her livestream. I don’t care whether I agree with her.

What I care about is that she has the guts to have these conversations, even amidst the vitriolic angst that it raises amongst those who previously supported and followed her.

I care that she realizes that the conversations need to happen, as painful as they are.

I care that she is willing to respectfully listen to and be challenged by others with different worldviews and that doing so, in turn, means that they are engaging with her and listening to her and being challenged by her.

She’s pulling that table back out into the open and saying, “I want a seat. I want a say.”

So if you don’t like that your perspective isn’t being represented, don’t criticize her for the dialogue. Get involved in the dialogue. Stop trying to shove it back into the closet. Deal with it like…well, like an advocate, because ultimately this kind of dialogue is what advocacy is all about. And right now, Laci is one of the few people on the left that I see actually modeling that.

The Little Woman that Could

Representation matters.

We hear that phrase tossed around, but how often do we actually think about what it means?

I’ve been wrestling with this concept this week a lot. As a fresh graduate opening my own practice, I’m having to think about my skills and abilities and the risks that I can afford to take in a way that I haven’t ever had to do before.

From an objective standpoint, I’m ready and more than capable. I manage the finances in my personal life and work part time as an assistant to a bookkeeper for a small business. I have that exposure. I’m organized to a fault. I think ahead. I have sought out advice, some freely given, some paid for. I have built a solid financial and practical foundation for myself.

I’m going into a field that is in high demand in my area. Counselors literally can’t keep up with the number of people seeking services. I have a guaranteed flow of clients sooner or later.

I have the necessary skills for my field. I excelled both in my “book learning” as well as the practical application portion of my training. As a student, I was involved in conferences and presentations that most don’t begin to pursue until well into their post-graduate careers, and my supervisors have all predicted that I will do well in my field (and I have to fight with myself to acknowledge that because it feels “arrogant” to write).

BUT

Representation matters.

Growing up, I heard my mom downplay her intellectual skills. I watched her choose to work out of the home from financial necessity but never pursuing a career.

I took in the lessons about how women were supposed to be the homemakers and men the breadwinners. I learned that a college education for a woman was more about having an income option to fall back on, but should be something that wouldn’t outshine the husband (the finding of one was also a primary reason for college).

My brother, who struggled in the school things at which I excelled, defensively taunted me about being “book smart” but not “street smart.”

I learned to think of myself as a naïve dreamer who wouldn’t survive out in the world on my own because that’s how he saw me.

I learned to think of myself as incompetent and horribly dependent because that’s how he saw me.

In college, before I left the cult, I was pressured to learn violin pedagogy because, like my mom before me, teaching music to young children out of the home was the best marketable skill I was told I had. Meanwhile, my desire to pursue writing was deemed impractical. When I initially expressed that I didn’t want to get married, people tut-tutted about how I would provide for myself.

Graduate school wasn’t something I saw the women around me pursuing. Careers were things for men.

So now, as I dive into my future, learning to see myself as a professional woman with a career—a self-employed woman, no less—I realize that the strongest image I have of myself when I think about this next step is that of the naïve, incompetent, book-smart not street-smart child who has no hope of making it in the world on her own.

I feel guilty for putting money into setting up a practice (it’s extravagant and impractical!), nervous that I’ll fail miserably (maybe careers really aren’t for people like me!).

I can talk myself into seeing my competencies, preparation, and skill…most of the time. But it takes effort. My default is the image I was taught to see of myself—of women’s potential—as a child.

Which is why I’m determined to push through these doubts and take the chance of trusting the foundation I have laid between my education and my “worldly” experience. I drown out the doubts the way Thomas the Train climbed the hill: “I think I can. I think I can. I think I can.”

Eventually, maybe I’ll see myself in a different light without so much effort.

And I hope that one day another little girl will be able to look around and see a rainbow of examples of women doing the things that I was taught they don’t do. Maybe one day I might be one of the Jenga pieces that topples the limited tower in which girls are kept because I dared to remove myself from that tower.

Representation matters.