Pathologizing distress benefits psychiatry, hospitals, and pharmaceutical companies, but dampens responses that could dismantle oppression.
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Pathologizing distress benefits psychiatry, hospitals, and pharmaceutical companies, but dampens responses that could dismantle oppression.
Stickertop
The courage to be which is rooted in the experience of the God above the God of theism unites and transcends the courage to be as a part and the courage to be as oneself. It avoids both the loss of oneself by participation and the loss of one's world by individualization. The acceptance of the God above the God of theism makes us a part of that which is not also a part but is the ground of the whole. Therefore our self is not lost in a larger whole, which submerges it in the life of a limited group. If the self participates in the power of being-itself it receives itself back. For the power of being acts through the power of individual selves.
Paul Tillich, The Courage to Be
Doily of Nashka.
#Inktober Day 18: Trap.
Language is a powerful thing.
Trap is a loaded term. I would like to say it refers to someone trapped in the wrong body, but the term as an anime/manga archtype seems inseperable from scenes of often fetishized, scandalized, and exploitative "surprise" biological sex reveals. That the person themself is a trap in the sense of having different genitalia than expected from their gender performance or appearance. Like their gender is an insidious scheme designed to lure in unsuspecting prey to thrust their genitalia onto, rather than simply their authentic performance of self and being a victim of sexual assault and/or voyeurism. This is a harmful stereotypical narrative of transgenderism and crossdressing.
Back in 2010, [...] "Trap" was the only word, loaded as it was, that we had to classify people who felt they were born in the wrong sex. I apologize for its use, but not for the conversation. [...]
Read the full ellaboration and self-disclosure for free now on Patreon: https://www.patreon.com/posts/42876812 .
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social scientists have a term, “reification,” for the process by which the effects of a political arrangement of power and resources start to seem like objective, inevitable facts about the world. Reification swaps out a political problem for a scientific or technical one; it’s how, for example, the effects of unregulated tech oligopolies become “social media addiction,” how climate catastrophe caused by corporate greed becomes a “heat wave” — and, by the way, how the effect of struggles between labor and corporations combines with high energy prices to become “inflation.” Examples are not scarce. For people in power, the reification sleight of hand is very useful because it conveniently abracadabras questions like “Who caused this thing?” and “Who benefits?” out of sight. Instead, these symptoms of political struggle and social crisis begin to seem like problems with clear, objective technical solutions — problems best solved by trained experts. In medicine, examples of reification are so abundant that sociologists have a special term for it: “medicalization,” or the process by which something gets framed as primarily a medical problem. Medicalization shifts the terms in which we try to figure out what caused a problem, and what can be done to fix it. Often, it puts the focus on the individual as a biological body, at the expense of factoring in systemic and infrastructural conditions. -- Danielle Carr