Belleza verde creciente, bendiciones 🌿✨

🔊 Intuitive Social Care • Intuitive Public Radio • IPR ••• Share, Discuss, Broadcast, & Connect to Care Support: https://t.me/joinchat/J8dfcVLSZ-exv6Nl38A03w • https://t.me/s/IntuitiveEmergent/2094 ••

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 ••

Live now: https://youtu.be/_X4NXoXtwZA

April 11, 2021. DREAMING HEALING: https://t.me/s/IntuitiveEmergent/2097 • Chat, Dream, Heal: https://t.me/joinchat/RTQcEVfeFEqIIsZ7 • 20210411-210550 • Intuitive, Inclusive: https://t.me/s/IntuitiveEmergent/2097 ••

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 ••

Side Effects of DMX

4/14/21 by Starburns Audio

Web player: https://podcastaddict.com/episode/121759681
Episode: https://pdst.fm/e/chtbl.com/track/E2288/traffic.megaphone.fm/STA5188593535.mp3?updated=1618382453

This week we pay our respects to the late DMX with a revisit and reflection on my 2005 interview with me and the mc. Learn more about your ad choices. Visit megaphone.fm/adchoices

4 Iyar 5781, 2021 April 16. Jewish Ancestor, IPR SOS: https://t.me/s/JewishAncestor/136 • 20210416-122125 • [NYTF Radio] The Bird of the Ghetto and Yiddish Women Playwrights Festival (feat. Sabina Brukner) #nytfRadio • https://www.buzzsprout.com/692028/8340413-the-bird-of-the-ghetto-and-yiddish-women-playwrights-festival-feat-sabina-brukner.mp3?blob_id=37903856 • https://t.me/s/IntuitiveSocialTheater/290 ••

I had a dream that seemed like it might be a metaphor for our network somehow.

Little bits of a fantasy world full of dangers were bleeding into our own. It started with art morphing into real people who fell out of the paintings.

Then knights popping out of thin air running full tilt with their swords out at whoever happened to be standing there, witch people and people who were rabid, like zombies.

A lot of them were wearing quite nondescript clothes, so it was hard to tell at first glance who was from our world and who wasn't.

So every person you encountered could be one of them.

People were trying to get to the nearest subway station to get out of the area.

I realised that a good strategy was to pretend to be rabid myself, since it scared off people from both worlds.

One old lady saw right through it and said something like "yes hello dear" to me, which I thought was sweet.

I started going down some steps, only to be faced with a group coming up. They had a rabid man by both arms and were dragging him up the stairs as he struggled and growled. I started growling myself and advancing on the group, which started backing down the stairs in front of me. I rapidly realised this wasn't the best idea, but didn't know what else to do, so kept going.

It was like two dogs facing off in the park.

Then the group had the bright idea to let go of the man they were holding and let him and me fight to the death.

Both of us rushed at each other's faces. I had no idea how I was going to handle this.

Then both of us at the last second dropped the act, gave each other a peck on the lips and walked past each other. He'd been doing the same thing I was doing.

I was left facing the group, said "I'm sorry about that" in a very British way, they all just started laughing with relief, and we proceeded together to the subway.

The weird thing about this dream is that normally I only have two speeds when there's peril in dreams, "heroic" and "run away".

In this dream I was so focused on self-preservation that I was not only deceiving and scaring other survivors rather than trying to help them, but also got stuck in that mode even when it was completely pointless and self-defeating (it should have been clear that the group coming up the stairs weren't a threat other than the man they were holding, so it would have made more sense to help them or at least get out of their way).

—@EvanJacques

News environments
Learning environments
Peacebuilding environments
Conductive environments
Nourishing environments
Inclusive environments
Safe environments

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 ••