#reductionism

[shrinkrants]

Treat Systems, Not Symptoms: Defending the Sanity of the Oppressed

Pathologizing distress benefits psychiatry, hospitals, and pharmaceutical companies, but dampens responses that could dismantle oppression.

[haveyoulistenedtothisalbum-poll]

Tracklist:

Untitled (Part 1) • Untitled (Part 2) • Untitled (Part 3) • Untitled (Part 4)

Have you listened to Let's Build a Pussy by Harry Pussy (1998)?

Yes, the entire album!

Partially, some but not all songs

No, but familiar with it

Haven't heard of it before

Voting ended onMar 24

Youtube

[tcacd]

Ten Skies - Patricia Taxxon (2024)

[adhd-hippie]

Saw yet another bullshit take that everything is about love and love is what makes us human and I will again remind you of the following

1. Reducing humanity to a single emotion will always exclude some people who choose to avoid that emotion, have a complicated relationship with it, or cannot identify/feel it.

2. Not all humans have experienced love in a way that was healthy or safe and assuming that love is a default "good" emotion is potentially hurtful and/or triggering.

And

3. Humans are capable of experiencing dozens of emotions love is just one of these emotions and should not be upheld as more important or worthy than any other emotion.

[clara432]

[schneeparts-musicblog]

Keith Rowe / John Tilbury – Duos for Doris [2003]

EAI; Reductionism

[sxpxrmxrgxr]

[queering-ecology]

Eluding Capture: The Science, Culture, and Pleasure of “Queer” Animals by Stacy Alaimo

The chapter begins with three separate quotes—the one that speaks to me the most is by Bruce Bagemihl and his theory of Biological Exuberance where he defines it as, “above all, an affirmation of life’s vitality and infinite possibilities: a world that is at once primordial and futuristic, in which gender is kaleidoscopic, sexualities are multiple, and the categories of male and female are fluid and transmutable. A world, in short, exactly like the one we inhabit” (51).

Alaimo’s opening sentence is a powerful one, “’Nature’ and the ‘natural’ have long been waged against homosexuals, as well as women, people of color, and indigenous peoples”(51). Queer theory is guilty of trying to fully separate nature/natural from queer desire, attempting to make queer sexuality a uniquely social, human phenomenon. When the reality is that nature is awash with examples of gender and sexual diversity. The question and larger discourse ask; is nature queer? Can nonhuman nature be queer? and if so, what might that mean for other discourses?(What are the implications?) Alaimo states that we need better, ‘more robust and complex’ ways of engaging with materiality, that account for the diversity and ‘exuberance’ of a “multitude of naturecultures” (52).

Books such as Bruce Bagemihl’s Biological Exuberance: Animal Homosexuality and Natural Diversity (1999) (among many other examples) present possibilities for “radically rethinking nature as queer, by documenting the vast range of same-sex acts, same-sex childrearing pairs, intersex animals, multiple ‘genders’, ‘transvestism’ and transsexuality existing throughout the more-than-human world. Bagemihl restricts himself to mammals and birds but still manages to discuss nearly three hundred species and over 200 years of scientific research. “Bagemihl’s exhaustively researched volume renders any sense of normative heterosexuality within nature an absurd impossibility” (52).

Alaimo provides several other examples of challenges to heteronormativity in nature in recent years, including an exhibition at the Natural History Museum at the University of Oslo in Norway called, “Against Nature?” (2007). According to the website for the exhibit, “Homosexuality has been observed in most vertebrate groups, and also from insects, spiders, crustaceans, octopi and parasitic worms. The phenomenon has been reported from more than 1,500 animal species, and is well documented for 500 of them, but the real extent is probably much higher” (Against Nature 2007)(54).

The author argues that recognizing the sexual diversity of animals has several significant benefits; heteronormativity has damaged and diminished scientific knowledge (the author uses biology, anthropology as examples but I’d say this is an issue that science in general must contend with). The ‘scientific silence on homosexuality in animals amounts to a cover-up, deliberate or not’ (54) and thus scientists have a duty to correct this.

Researchers have documented how the ‘majority of scientists have ignored, refused to acknowledge, closeted, or explained away their observations of same-sex behavior in animals, for fear of risking their reputations, scholarly credibility, academic positions , or heterosexual identity” (54). Alaimo then gives examples of cases where this was the case in varying levels. As we’ve learned, the assumption of heterosexuality as the ‘only natural form’ is not an ‘appropriate benchmark for ecological research’ (54) and heteronormative bias might render already difficult work even more so.

“Endocrine disruptors alone demand an extraordinarily complex and nuanced understanding of the ‘mangling’ of environmental science, health, and politics, with misogyny, homophobia, and other cultural forces’ (55). The author recognizes that rather than simply tossing ‘queer animals into the ring of public opinion to battle the still pervasive sense that homosexuality is unnatural, we need to embrace the possibilities for the sexuality diversity of animal behavior to help us continue to transform our most basic sense of what nature and culture mean’ (55).

Alaimo’s continues by saying that biological exuberance, vast diversity ‘deviance’, and astonishing difference make nonsense of biological reductionism and the idea that animals are ‘genetically driven machines’ but creatures who exist fully within their own ‘naturecultures’ (56).