April 11, 2021. • (Telebeep) • Thank you for reaching out to us. We wish to offer our resources to support you and invite you to collaborate with us. • Recent events have been hard on us, on you, and all. • We know that together we can bravely and successfully meet our collective circumstances. • Please read the following carefully to understand how we can be in contact. ••• For safe continuing communications, please verify recognition and respond to our requests regarding the current active human trafficking operations in your environment. ••• If you are in danger, we will try to help you in ways that are fully consensual, nonviolent, aware of your needs, and organized by your lead. ••• For our safety, we first ask for your acknowledgement and complete response to our requests regarding the current active human trafficking operations in your environment. ••• Thank you for your care for individuals, families, and communities who are building solutions in this challenging time. • Gratitude and blessings, • Max Morris • 20210411-032149 • https://docs.google.com/document/d/1g_mYkjAnxFks399yO5weTEjRTP_6ENkwg1id3kigYTk/edit?usp=drivesdk • https://t.me/s/IntuitiveCopy/199 ••

April 11, 2021. SUPPLY PACKS • Safety mediation resources for severely disabled and intersectionalized people in human trafficking networks: https://t.me/s/IntuitivePublicRadio • https://t.me/s/IntuitiveCommunity • Chat & ask assistance: https://t.me/joinchat/UA4OStMXhhLcOWrD • 20210411-090540 • https://t.me/s/IntuitivePublicHelpers/1422 • https://t.me/s/IntuitiveCommunity/1457 ••

April 11, 2021. TRAFFIC REPORT • Survivors Of Severity & Intuitive Social Traffic share these words: https://t.me/s/IntuitivePublicRadio/7524 • Good people are unwittingly co-opted into violence when known, active human trafficking operations create subtle changes in modern environments. • Watch out for your own and others' increased intolerance of community spaces where severely disabled survivors of sex trafficking and ritual abuse are supported to speak and participate in safety oriented conversations. • Please follow this chat for continued reports and resourcing: https://t.me/joinchat/U-Ncl_gYJqWbiAA- • 20210411-093255 • https://t.me/s/IntuitivePublicRadio/7524 ••

April 7, 2021. @IntuitiveAnchor groups share these words: https://t.me/s/IntuitiveAnchor/902 • Each IPR space has a call to action and toolsets that are most useful and relevant to that space. @IntuitivePublicMedia says: MAKE SAFE COMMUNITY SPACES WITH SURVIVOR-LED MEDIA TOOLSETS. Its toolsets include showing how we broadcast across the Intuitive community network. Everyone can learn to use these toolsets, and all of us are safer, healthier, and happier when we know about them. In the Driving Expressions channel, we are saying: MAKE SAFE SURVIVOR-LED RESOURCES FOR VEHICLE DRIVERS. One of the toolsets of this space is that each of us publishes items in order to highlight something, to share it with others, and save it for later editing. This way, once I've pulled over or stopped for another reason, I can save songs that came up while I was focusing on safe driving, and at the appropriate time after driving is done, I can share it also to other channels like @IntuitivePublicMusic, for instance. @IntuitivePublicMusic says: LISTEN, CONSIDER, & SUPPORT MUSIC BELOVED TO SURVIVORS OF GREATEST SEVERITY. One of its toolsets allows us to anonymously share meaningful music, make music, and offer up musical experiences... That is a introductory description for 3 of our public media spaces. It seems to have gotten very Scheherezade in here, suddenly... • https://t.me/s/IntuitiveAnchor/902 ••

April 11, 2021. FLOW STATE PRIVILEGE • Chat: https://t.me/joinchat/TwalixV8bjE03Vex • 20210411-191536 • Intuitive, Inclusive: https://t.me/s/IntuitiveFlow/1871 ••

April 12, 2021. Today, survivors' groups all across the network have wished to represent themselves and the channels they broadcast to using a jaguar image. This reminds us of work we've been doing and important things we've been learning about how to support the movement to safeguard Indigenous women and children. This is especially important in regards to those bearing the greatest burden of harm where they are Invisible in their communities and cut off from their communities, often striving to communicate differently and non-verbally about what's happening. • #MMIWG #LandBack • 20210412-121838 • https://t.me/s/IntuitivePublicRadio/7536 • https://t.me/s/RadioPublicaIntuitiva/1114 ••

12 de abril de 2021. Hoy, los grupos de sobrevivientes de toda la red han querido representarse a sí mismos ya los canales que transmiten usando una imagen de jaguar. Esto nos recuerda el trabajo que hemos estado haciendo y las cosas importantes que hemos estado aprendiendo sobre cómo apoyar el movimiento para proteger a las mujeres y los niños indígenas. Esto es especialmente importante en lo que respecta a aquellos que soportan la mayor carga de daño cuando son invisibles en sus comunidades y están aislados de sus comunidades, a menudo se esfuerzan por comunicarse de manera diferente y no verbal sobre lo que está sucediendo. • #MMIWG #LandBack • 20210412-121838 • https://t.me/s/IntuitivePublicRadio/7536 • https://t.me/s/RadioPublicaIntuitiva/1114 ••

April 16, 2021. Intuitive Groups: https://t.me/s/IntuitivePublicWorkgroups/380 • Join private group @IntuitiveCommunity knowledgebase activities from Telegram and other platforms by messaging t.me/maxmorris. Chat: https://t.me/joinchat/UA4OStMXhhLcOWrD • 20210416-151651 • https://t.me/s/IntuitiveCommunity/1467 ••

🔊 Galería • @RedIntuitiva • Radio Pública Intuitiva • RPI •• https://t.me/joinchat/E59mT7fKCZk3OWUx • 20210414-202334 • https://t.me/s/RedIntuitiva/5 ••

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Episode 270: We are Torah - Dan and Lex

4/16/21 by Institute for the Next Jewish Future

https://judaismunbound.simplecast.com/episodes/episode-270-we-are-torah-dan-and-lex-3OFz_cKT

Web player: https://podcastaddict.com/episode/121862480
Episode: https://cdn.simplecast.com/audio/e23ce2d1-c35b-4eea-a964-27f9bd1251dd/episodes/f22d75e5-5544-4638-a609-ee333599a1be/audio/145cbf8e-82bb-43c6-814b-8cc19bd4a3f5/default_tc.mp3?aid=rss_feed&feed=qTaZDa_N

Dan and Lex close out a mini-series of conversations about Torah (and the Bible more generally) by claiming that Torah isn't just those books from a few thousand years ago. It's not even just those books, plus the oral conversations written down centuries later. We -- our experiences and our intuitions -- are also part of the term "Torah." If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here! To access shownotes for this episode, click here.

"In this article, we use the terms victim and perpetrator to refer to individuals’ actions in specific interactions, not as identity terms or as totalizing descriptions. That is, the extent to which an individual can be described as a victim or perpetrator depends entirely on the nature of their
conduct in specific instances. An individual who is a victim of violence in one instance can be a perpetrator of violence in another.

While we reject the use of the terms victim and perpetrator as totalizing, identity terms, we believe it is imperative to maintain this distinction. The word victim refers to a person who has been wrongly harmed. Perpetrators often try to conceal or avoid responsibility for their actions by obscuring the distinction between victim and perpetrator, for instance, by portraying their
unilateral, violent actions as mutual.

The Interactional and Discursive View of Violence
and Resistance

Interaction
1. Violence is social and unilateral: Violent behaviour is both social, in that it occurs in specific interactions comprised of at least two people, and unilateral, in that it entails actions by one individual against the will and well-being of another.

2. Violence is deliberate: The perpetrators of violence anticipate resistance from their victims and take specific steps to suppress and conceal it. Virtually all forms of violence and systems of oppression entail strategies designed specifically for the suppression of overt and covert resistance.

3. Resistance is ubiquitous: Whenever individuals are subjected to violence, they resist. Along side each history of violence, there runs a parallel history of resistance. Victims of violence face the threat of further violence, from mild censure to extreme brutality, for any act of open defiance. Consequently, open defiance is the least common form of resistance (Scott 1990).

Social Discourse
4. Misrepresentation: Misrepresentation is an ever-present feature of asymmetrical power relations (Scott 1990) and personalized violence. In cases of violence, public appearances are often highly misleading and the risk of inadvertent collusion with the offender is high.

5. Fitting words to deeds: There are no impartial accounts. All accounts of violence influence the perception and treatment of victims and offenders. Where there is violence, the question of which words are fitted to which deeds is crucial (Danet 1980, p. 189).

6. Four discursive operations: Language can be used to conceal violence, obscure and mitigate offenders’ responsibility,2 conceal victims’ resistance, and blame and pathologize victims. Alternatively, language can be used to expose violence, clarify offenders’ responsibility, elucidate and honor victims’ resistance, and contest the blaming and pathologizing of victims.

https://openaccess.city.ac.uk/id/eprint/22861/4/WF%20manuscript%20-%20Mills%20%26%20LeFrancois%20July%2017-2.pdf

Child As Metaphor: Colonialism, PsyGovernance, and Epistemicide. World Futures, 74(7-8), pp. 503-524, Mills, C. and Lefrancois, B. A. (2018)

"Throughout this article we have demonstrated the ways in which child as metaphor functions to denigrate colonized, psychiatrized and/or intellectually disabled people, as it reproduces these groups and actual children as being irrational, incompetent, unintelligent, animistic, in need of (parental) guidance, (economically) unproductive, and epistemically void.

The use of this metaphor, as we have seen, performs important political agendas inherent to the colonial project, racism, epistemicide, the medicalization of madness and disability, and the subjugating notions of development that unpins each.

All this is accomplished by focusing on and imposing a pejorative Western understanding of childhood that may be neither consistent with Indigenous/non-Western understandings of what constitutes childhood nor consistent with actual children’s abilities.

Regardless, the material and discursive impact on children has been demonstrated to include multi-systemic oppression including the interplay of adultism, colonialism, racism, sanism and dis/ableism, which mutually constitute and complicate each other. This interplay takes place at the level of adult-child relations and the psy governance of childhood itself, within global North-South-Fourth World relations and the racist infantilisation-parentification constructed within them, as well as within sane-mad relations and ableist-‘crip' relations, including the psy and medical domination that governs both.

A transdisciplinary approach has enabled the deconstruction of the co-constitutive metaphors of mad, ‘crip’, child, and colony/savage. This has made visible how the psy-disciplines have been constituted through colonialism and so are always already a colonial practice, and how the psy-disciplines and colonialism (even when seemingly operating apart from one another) use similar tools which are built upon the interlacing metaphors of madness, disability, savagery, and childhood."

"Account 5: A Therapist’s Statement

The following passage by Herman (Trauma and Recovery, 1997) is about women who endured sexualized or other forms of violence in childhood.

[Trauma and Recovery, 1992]
'Almost inevitably, the survivor has great difficulty protecting herself in the context of intimate relationships. Her desperate longing for nurturance and care makes it difficult to establish safe and appropriate boundaries with others. Her tendency to denigrate herself and to idealize those to whom she becomes attracted further clouds her judgment. Her empathic attunement to the wishes of others and her automatic, often unconscious habits of obedience also make her vulnerable to anyone in a position of power or authority. Her dissociative defensive style makes it difficult for her to form conscious and accurate assessments of danger. And her wish to relive the dangerous situation and make it come out right may lead her into re-enactments of the abuse (p.111).'

Herman conceals violence by limiting the mention of violence and minimizing its severity. Only once, in line 10, does Herman directly refer to sexualized violence in this passage. The term “abuse” conveys the unilateral nature of the sexualized violence (see Coates and Wade 2004) but does not convey that the acts were not both unilateral and violent (West and Coates 2004). The term “abuse” means misuse, but misuse does not necessarily entail violence. One person can misuse another in a variety of ways, for example, by demanding that they work long hours. Only a few forms of abuse involve the deliberate administration of force and humiliation by one person against another. Herman’s choice of the word “abuse” serves to minimize the severity of violence suffered by the women whose behaviour she purports to be explaining and trying to help. All other references to violence are so oblique that readers are left to infer its presence.

Herman blames and pathologizes female victims of violence by interpreting their behaviour out of context and proffering a series of psychological inferences that divert attention from the violence to the mind of the victim. The victim is constituted as having “difficulty protecting herself” (line 4), having “clouded judgment” (line 5), habitually and unconsciously obeying authority figures (line 6) and having a “dissociative defensive style” (line 7).

These personal deficiencies are used to explain why the survivor apparently lacks “safe and appropriate boundaries” (line 3), is “vulnerable to anyone in a position of authority” (line 6–7), and cannot accurately assess danger (line 8). Based upon unwarranted psychological inferences, Herman displaces a contextualized analysis of victim’s responses to perpetrators’ acts of violence with a decontextualized account that blames and pathologizes victims."

From Langauge and Violence: Analysis of Four
Discursive Operations (Coates & Wade, 2007)
http://www.solutions-centre.org/pdf/wade_language_and_violence_four_operations.pdf

https://t.me/s/OwlVultureWarrior/845 ••

Also of note in this:

"Further, in highlighting the power of language we want to avoid falling into the kind of 'discourse determinism' that underlies some post-structural, social constructionist, and post-modern thought (e.g., Foucault 1972, 1980).

Discourse determinism is the view that discourse constructs reality, marks the limits of thought (Bourdieu 1977), forms and incarcerates the subject (e.g., Foucault 1972, 1980), and ultimately drives individual conduct (Eagleton 1991).

No less than the many forms of biological, psychological, and social determinism, discourse determinism reduces individual conduct and subjective experience to the status of effects (Ridley and Coates 2003; Wade 1997, 2000).

From this perspective there is little difference between psychoanalysis, biological psychiatry, socio-biology, and social constructivism.

Debates about the real causes or determinants of individual conduct and experience are rather like arguments between competing factions of the same political party; their similarities far outweigh their differences.

The debate itself conceals the deterministic assumptions that are quietly conserved."

"Enactive trauma therapy does not involve a strict protocol or set of protocols. It does not prescribe a fixed set of interventions that can be used in a cookbook fashion. Nor does it provide more or less authoritarian recipes or manuals.

Rather, the goal is to offer and illustrate an approach to trauma therapy which is broadly applicable and which deeply respects and values autonomy of traumatized individuals and their natural capacity for self-organization. In enactive trauma therapy, patients are encountered and conceived of as individuals who wish to enhance their power of action, their power of healing a major injury that has life inflicted and that only they can heal with consistent support and coaching from others.

Inasmuch as they have been traumatized themselves, they have developed and executed the actions required to resolve their injuries and pain sufficiently in order to fulfill this task. As coaches, enactive trauma clinicians do not dictate to the patient what the treatment entails. Instead, they flexibly meet their patients ‘where they are’ at any given point in time. From ‘there,’ they invite and encourage patients to engage in new viable and creative actions. These actions are the ones that their patients desire to develop or improve, that are within their reach, and that constitute steps on the way to recovery – on the path to wholeness."

The Trinity of Trauma: Ignorance, Fragility, and Control, Volume 3 - Enactive Trauma Therapy by Ellert R. S. Nijenhuis

The Trinity of Trauma: Ignorance, Fragility, and Control, Volume 3 - Enactive Trauma Therapy by Ellert R. S. Nijenhuis