as an autistic person (unrecognized as a child) who frequently had knotted hair as a kid because i didn't brush it regularly, having adults in my life actually seek to understand my sensory needs and my struggles with executive function, and also my struggles to communicate my actual experiences in ways that were immediately easy for them to hear, would've helped immensely with so many issues. it’s not always entirely a parent’s fault as an individual because many are never equipped with the kind of skills or perspective needed to navigate these issues without coercion. but that’s why we need to talk about it being possible and necessary.
my mother was told by soooo many people that she simply HAD to force me to eat foods i didn't want to at against my will, otherwise she was a TERRIBLE mother who was letting her child be a picky brat and malnourished and it was for the best. as a child i asserted in the ways I could that I knew what I would like and dislike and that I physically could not eat certain things, and I was traumatized over and over again by my family. and now my mom is really pissed at all those people because she contributed to that unnecessary suffering for years based on people INSISTING that she just HAD to violate my autonomy for “my own good” based on their perceptions of what children are like and what you “need” to do to them.
we spent all this time and energy focused on how to force your children to do certain things, and how you just have to disregard their autonomy and experiences and perspectives for their own good, and we spent a fraction of that energy (if that) on teaching people how to talk to and engage with their kids like they are people, and solve problems that arise with caring for young people in non-coercive ways.
everyone should read colonial reports written about indigenous people in the eastern woodlands of North America, whose culture of freedom was such that they were extremely “permissive” with their children & with people who broke the law) and yet even colonizers who viewed their liberty-centric culture as demonic and barbaric described that “somehow” their societies functioned better than the coercive, hierarchical societies of Western Europe:
In 1642, the Jesuit missionary Le Jeune wrote of the Montagnais-Naskapi: "They imagine that they ought by right of birth, to enjoy the liberty of wild ass colts, rendering no homage to any one whomsoever, except when they like. They have reproached me a hundred times because we fear our Captains [rulers, kings, chiefs], while they laugh at and make sport of theirs. All the authority of their chief is in his tongue’s end; for he is powerful in so far as he is eloquent; and, even if he kills himself talking and haranguing, he will not be obeyed unless he pleases the Savages."
In the considered opinion of the Montagnais-Naskapi, however, the French were little better than slaves, living in constant terror of their superiors. Such criticism appears regularly in Jesuit accounts; what’s more, it comes not just from those who lived in nomadic bands, but equally from townsfolk like the Wendat. The missionaries, moreover, were willing to concede that this wasn’t all just rhetoric on the Americans’ part. Even Wendat statesmen couldn’t compel anyone to do anything they didn’t wish to do. As Father Lallemant, whose correspondence provided an initial model for The Jesuit Relations, noted of the Wendat in 1644:
"I do not believe that there is any people on earth freer than they, and less able to allow the subjection of their wills to any power whatever – so much so that Fathers here have no control over their children, or Captains over their subjects, or the Laws of the country over any of them, except in so far as each is pleased to submit to them. There is no punishment which is inflicted on the guilty, and no criminal who is not sure that his life and property are in no danger …" [...]
Wendat ‘captains’, as Lallemant then goes on to describe, ‘urge their subjects to provide what is needed; no one is compelled to it, but those who are willing bring publicly what they wish to contribute; it seems as if they vied with one another according to the amount of their wealth, and as the desire of glory and of appearing solicitous for the public welfare urges them to do on like occasions.’ More remarkable still, he concedes: ‘this form of justice restrains all these peoples, and seems more effectually to repress disorders than the personal punishment of criminals does in France,’ despite being ‘a very mild proceeding, which leaves individuals in such a spirit of liberty that they never submit to any Laws and obey no other impulse than that of their own will’.
(from The Dawn of Everything: A New History of Humanity by David Wengrow and David Graeber)
this way of life is not some entirely modern abstract hypothetical that has never been tested against human reality. we have lived this way, by these values, before, and we can live this way again.