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"Survivors challenge us to reconnect fragments, to reconstruct history, to make meaning... in the light of past events..."

Sadly, this and worse happens in the US as well, behind closed doors, and perpetrators can just say "mental illness" and everyone blames survivors, their biology, their trauma responses... believing in education that says safety means coercion...

...while absorbing "philosophy" that says disabled people should die because of the cost of their trauma-related disability, and research is ongoing when it comes to psychological injuries because nobody knows what to do...

("...as I write this, I feel so much—sadness, rage, and more than a little shame. It’s an odd thing, a hard thing, to try to take these emotions and turn them into interesting philosophy and careful arguments. . . . It’s a strange thing—an almost unnatural thing—to construct careful, analytically rigorous arguments for the value of your own life, or for the bare intelligibility of the claims made by an entire civil rights movement." -- Barnes 2015)

... and the world of living nightmares is deemed too complex to solve by academic philosophy that ignores the existence of children -- except the pejorative views of Thomas Hobbes spun to discredit survivors.

("Unfortunately for [real] philosophy, our earliest years are often overlooked, treated as a conceptual black box where critical approaches to lived experience need not apply. Philosophy is nearly never joined with childhood as a lived experience worthy of philosophical reflection in its own right." -- Baumtrog, 2018)

"It’s sad to say, but we have to say it. There are still a lot of well-educated, professional people who believe that what happens to children during the first years of life doesn’t have any impact on them... anchored in very antiquated thinking that is remnant of the 18th and 19th centuries... This belief, of course, gave adults permission to do anything they wanted to a child." (Weinhold, 2018)

This 'antiquated thinking' is the same widespread academic philosophy people are still taught from.

("Barnes provides eloquent testimony of her experiences in philosophy classes of being asked to understand that the lives of disabled people—including her own—are less valuable than the lives of nondisabled people. She states:

'I have sat in philosophy seminars where it was asserted that I should be left to die on a desert island if the choice was between saving me and saving an arbitrary non-disabled person... I have been told that it is obvious that my life is less valuable when compared to the lives of arbitrary non-disabled people. And these things weren’t said as the conclusions of careful, extended argument. They were casual assertions. They were the kind of thing you skip over without pause because it’s the uncontroversial part of your talk.'")

"Fricker warns us that “wherever power is at work, we should be ready to ask who or what is controlling whom, and why” (2007, 14)."

"[In industrialized-colonialist power structures] children are systematically excluded from the design and implementation of their daily activities – the most obvious example being education...[in concert with a lack of stories] that help recognize society’s youngest as the people that they are, in their own precarious positions, just like the rest of us. (Baumtrog, 2018)

Willful Miseducation, exhibit A:

"Current [colonialist] views of learning and cognition... see the relationships between human mind, body and action as a closed system... generally it is not seen as something that an agent purposefully enacts or can independently modify."

"Many of the concepts that refer to phenomena in the world ('science') are made explicit in teaching and learning, but... our everyday language is generally quite impoverished when it comes to naming the epistemic constructs that people use in sense-making.
For example, ask a student or even an experienced practitioner “How do you know this or that” and they will quickly run out of words with which to answer the question [because] epistemic concepts are rarely taught to students." (Markauskaite & Goodyear, 2017)

Willful Miseducation, exhibit B:

"...a malicious agent, who had the power to fill it in with the appropriate (missing) hermeneutical tools [a.k.a., widely-known lived experience story patterns]... withholding the tools she needs to defend herself..."

"willful hermeneutical marginalization is a particular type of hermeneutical injustice, committed deliberately by an agent on another; it is a deliberate abuse of power wherein one agent blocks a victim from accessing social concepts, practical data, or other epistemic tools that would have given the victim the power to participate in her epistemic community by expressing her experiences.

The malicious agent who chooses to do this does so in order to maintain a social advantage over the victim... the malicious agent can silence the marginalized agent and thereby maintain a position of unfair social, material, and epistemic power." (Willful Hermeneutical Marginalization: An Account of Malicious Agency in Hermeneutical Injustice, Cirne, 2012)

Active efforts against ignorance are needed... and awareness of how to solve 'wicked systemic problems' like survivors of severity tend to have... and a lot of situations can be transformed.
I was shocked and appalled to learn about various overseas horrors through the years, but the more I've learned listening to people who are survivors of prolonged unspeakable experience... the more it's clear there are two options: tuning out the reality, or creative collaborative dialogue to work on personal and societal transformation.

From "The Trinity of Trauma: Ignorance, Fragility, and Control: Enactive Trauma Therapy" by Ellert Nijenhuis

"The common social pattern is to ignore the involved children’s *fragility* and pain. Trying to *control* the immense problem of chronic interpersonal traumatization, many individuals and groups turn a blind eye to the outright cruel ways in which a substantial proportion of children are raised.
It is a sad fact that many societal echelons prefer to discount rather than acknowledge the suffering of the involved children and the multiple effects of the horrors they are forced to live with.

Dramatic cases may serve to disrupt the sweet personal and societal ignorance, at least for some time. Individuals, families, and communities are bound to feel pained and fragile when the reality of chronic childhood traumatization strikes home.

Emotionally affected in one way or another, they start engaging in more active ways of *controlling* the painful situation.

* Some blame others for failing to serve the best interests of the child.

* Others disbelieve or discredit the facts of the traumatization.

* Perpetrators bluntly deny even undeniable facts – or counterattack victims who won’t be silenced anymore.

* Psychology and psychiatry slowly awake from their trauma-ignoring and trauma-ignorant swoon.

* Society cries out.

But when the storm that some dramatic case stirs is over, and when the news of the day leads people’s minds in different directions, the soothing veil of ignorance is spread once more.

* Ignoring realities is a simple way to control them. Almost by definition it involves only a low to modest level of consciousness.

* Domineering others is an equally shortsighted means of controlling the complexities of one’s world, including one’s own fragility.

Ignorance and totalitarian attitudes, however, come at a major price..."

"This realization means enduring high levels of consciousness, intense communication, coordination, and cooperation. It demands a major desire to act as well as a major power of action. It also takes a lot of courage since full realization of chronic childhood traumatization means taking lasting complex action."

One action is finding ways to navigate cognitive dissonance.

Transformative learning to solve the impossible: Edge emotions and intuition in expanding the limitations of our rational abilities (Mälkki and Raami, 2019)

"Edge-emotions (Mälkki 2010; 2011; forthcoming) refer to the unpleasant feelings or experience of discomfort when our meaning perspectives become questioned, when something or someone questions our assumptions or sense of acceptance.

In contrast, a comfort zone, as defined by this theory, refers to the experience of comfort and apparent sense of stability when our meaning perspectives are not challenged, and we can interpret events and our experiences within the light of our meaning perspectives.

A collective comfort zone consists of shared assumptions of what it is acceptable to voice and question in given social settings (Mälkki, 2011). Consequently, when we intervene with our ‘personal’ assumptions, we also intervene with our experience of feeling accepted and validated by those who share our assumptions (Mälkki, forthcoming)...

Edge-emotions show how our thinking processes are naturally inhibited by the dynamics of our basic psychological needs and biologically based emotions. Originating from the biology of emotions, edge-emotions function in favour of survival by primarily orienting us to avoid threats and seek comfort.
Unpleasant feelings inform our conscious minds of danger and prime us for action. In physical life, threats might be predators or vehicles approaching too close to us. However, regarding mental functioning, threats might be about risking our sense of stability or coherence.

When our meaning perspectives become questioned, edge-emotions orient us back towards our comfort zone, where we can avoid threats to our meaning perspectives.

When our assumptions are questioned, we can immediately return to our comfort zone by interpreting the situation so that it no longer appears threatening; in other words, our emotions orient our cognitive functions (Mälkki, 2010, 2011; forthcoming)."
The Red Deal: Decolonization or Extinction

4/26/21

Web player: https://podcastaddict.com/episode/122278822
Episode: https://traffic.libsyn.com/secure/therednation/The_Red_Deal_Decolonization_or_Extinction.mp3?dest-id=1602425

Red Media and Common Notions are pleased to announce the publication of The Red Deal: Indigenous Action to Save Our Earth. Authored by two dozen Indigenous revolutionaries, The Red Deal is a political program for liberation that emerges from the oldest class struggle in the Americas—the Indigenous fight for decolonization. Hosted by Making Worlds Bookstore and Social Center Sponsored by Common Notions Press and Red Media Order your copy here
https://www.commonnotions.org/the-red-deal Support https://www.patreon.com/redmediapr
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