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#empathy – @natalunasans on Tumblr
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(((nataluna)))

@natalunasans / natalunasans.tumblr.com

[natalunasans on AO3 & insta] inactive doll tumblr @actionfiguresfanart
autistic, agnostic, ✡️,
🇮🇱☮️🇵🇸 (2-state zionist),
she/her, community college instructor, old.
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“In other words, they found that an important contributor to social and communication problems stemmed not from the autistic individuals, but rather from the neurotypical reactions, based on (by definition) exclusionary social attitudes and first impressions, which led to a decreased drive to interact with autistic individuals. That is to say, neurotypicals tend to decide, within moments of meeting autistic people, that autistic people are less worth socialising with than neurotypicals.”

Wow!  Shocker!  Yet again, Shocking Research Findings that they could have had literally DECADES ago if they had bothered listening to Actual Autistics™ at any point in their theorizing.

I read this to my Dad (also autistic) and we both looked into the camera like we were on the Office …

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There is a Jewish law regarding visiting a house of mourning which requires the visitor to remain silent until the mourner begins the conversation. This ostensibly minor regulation encompasses so many basic principles in the Jewish view of mourning.

First, it emphasizes that the primary goal of the visit is not what you say to the mourner, but the mere fact that you are there. You are there to express empathy, not “to explain the ways of God to man.” Even if the mourner never says a word to you, and the two of you sit in silence for the duration of the visit, you have fulfilled the mitzvah of consoling the mourner. The Rabbinic warning, “Do not try to comfort a mourner at the time that his deceased relative (still) lies before him,” is relevant in a house of mourning too. By his or her silence, the mourner indicates that this is not the time for words, but simply for validation and solidarity.

Second, waiting for the mourner to speak reminds you that your job is to follow, not to lead. The mourner will take you into his or her world, as far as you are allowed to go. Once you see where the mourner is comfortable going, you may, if you are close enough, and empathetic enough, be able to steer the conversation to topics that would be therapeutic. But none of that can happen unless you allow the mourner to first reveal the edge of the landscape of grief. Unless you are admitted to that world, you cannot help. You must operate within the mourner’s world, accepting it as reality, and not try to impose your own world upon another.

All of this can be reduced to the single word: empathy. True empathy means being there for someone and experiencing that person’s struggles as he or she does, without trying to superimpose your own reality on theirs.

(…) Our African-American brothers and sisters are now, in rabbinic terms, in a state of “a mourner whose deceased relative lies before him.” The murder of George Floyd has produced a sense of personal bereavement. But that is not all. Each such event evokes, as Ta-Nehisi Coates lists them, “Two hundred fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy.” At this moment, they are both the mourners and the widows and orphans of our tradition. What they need is our empathy.

What does this mean in practice? It means that if those of us in the Jewish community and beyond temper that empathy with caveats, we are ignoring the example of God and the obligations imposed upon us by Jewish law. Asking at this moment for reciprocity in the form of combating anti-Semitism, for instance, is like visiting a house of shiva and saying, “Oh so sorry for your loss, and about the $100 you owe me…” Alluding to George Floyd’s priors means that you are not seeing through the eyes of the mourner. Condemning the entirety of the Black Lives Matter movement at this time for some of its affiliates’ excoriation of Israel or other political stances is, to the ear of the mourning members of the community, the opposite of empathy. When God appeared in the burning bush, He did not condemn the Hebrews of the day who were bearing tales or worshiping foreign gods. Responding to the phrase “Black Lives Matter” with the rejoinder “All Lives Matter” should evoke the memory of Holocaust Memorial Day statements where Jews were listed as just another group persecuted by the Nazis or omitted entirely, and shows utter indifference.

By its very definition, empathy doesn’t come with conditions. I am with him at a time of distress. God performed the ultimate act of empathy to live in the realities of an endangered baby and a nation of slaves. His example inspired an Egyptian princess to unprecedented empathy for her father’s dehumanized Hebrews, an empathy that bred Moses, who led the people to freedom and received the law that binds us all in empathy…

This is my rabbi. I was going to ask him if I could post this to tumblr after it went out in newsletter form; I’m very glad someone already has.

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irisbleufic
Anonymous asked:

Hi! You mentioned at some point that you think Crowley has a general larger capacity for empathy than Aziraphale? I was wondering why you think this is, not because I disagree but because I really love character studies and I'd enjoy knowing what you think about it. Have a nice day! (sorry if this is a bother or anything)

Thanks for a fantastic question, anon!  The evidence I’ve put forward for this characterization of Crowley comes directly from the novel; I think this may even be the second or third time I’ve received this question.  As I’m currently at work and don’t have access to either my e-book or one of my hardback copies, I’m going to give you a list of items and quotes from canon, off the top of my head, that point in this direction:

  • In the Beginning, Crowley makes a beautifully foreshadowing remark to Aziraphale: Funny if we both got it wrong, eh? Funny if I did the good thing and you did the bad one, eh?  Pay attention to that sentiment next time you reread; all following instances of Crowley doing the right thing and Aziraphale doing the wrong thing thereafter will seem starkly obvious.
  • During the series of conversations that led up to the Arrangement, Crowley is the first one to bring up how unfair humans have it, that you can’t expect Aziraphale’s (read: Heaven’s) idea that humans are only good or bad because they want to be to work unless you start everyone off equal (You can’t start someone off in a muddy shack in the middle of a war zone and expect them to do as well as someone born in a castle, he says).  He finds Heaven’s lack of mercy deplorable (That’s lunatic, he tells Aziraphale).
  • Aziraphale is too careless to take a living dove’s welfare into account when he shoves it up his sleeve in the first place.  When he finds it dead and squishy in his coat, he’s no more than mildly annoyed; Crowley, on the other hand, gently takes the bird from him and breathes life back into it.  Actions speak louder than words.
  • Crowley’s reaction to the Spanish Inquisition breaks my heart, i.e. once he hears about the atrocities, he goes and gets drunk for a week in order to forget.  Compare this reaction to one of the fleeting thoughts he has while he’s on the M25, having just left the scene of Aziraphale’s burning bookshop (and I need not quote you fragments of that scene from memory, although I swear I’d do it if I thought it were necessary to make the point): Aziraphale’s gone, the world’s going to end, so why not find a nice little restaurant somewhere and just get drunk out of his mind?  That’s so very, very telling.
  • Early in the book, the narrative makes light of Crowley’s dislike of the fourteenth century, but we find out later, in a moment of extreme terror and duress, that he hadn’t felt like this since the fourteenth century.  I’m a scholar of the Middle Ages, so for those of you not intimately familiar with the fourteenth century, I’ll tell you this much: it was a vibrant, fascinating, brilliant time to be alive.  Someone like Crowley would not have found the fourteenth century dull.  No: for my money, he spent the latter half of the fourteenth century terrified because that’s when the Black Death ravaged Europe.  All of the things you love in the world, humans and all their brightest achievements, snuffed out by the millions.  That’s so vast that trying to drink your way through it would’ve been unfeasible even for an ethereal creature like Crowley.
  • Crowley’s boundless optimism, never mind that he’s completely and utterly terrified of his employers.  Think of his reaction every time they contact him over the radio or cutting into what he’s watching on telly.  You cannot convince me that someone whose Fall is pointedly described as just sauntering vaguely downwards is actually evil.  He sides with an angel and humanity and successfully helps them to win a rebellion using only words and ideas.  

Crowley’s core nature is writ large on every page, as far as I’m concerned.  If you ever reread the book, I’d be interested to know if you reach a similar conclusion.

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And of course there’s Aziraphale’s belief that Crowley is unable to feel or even understand love/goodness. From the examples above, it’s obvious that Crowley’s capable of empathy, but Aziraphale’s callousness toward him, and his detached relationship with humanity, even after 6,000 years, proves that empathy isn’t one of his greatest virtues.

What they’re able to teach each other is such an incredible inversion of stereotypical expectations, too: Aziraphale shows Crowley what it means to be ruthless when push comes to shove, and Crowley teaches Aziraphale a thing or two about mercy.

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quilavastudy

I get really confused when americans, when talking about universal health care are like ‘yeh but it’s not free sweaty :) :) you have to pay it through taxes :) so gotcha!!’

and I’m like ….???? That’s the whole point??? Everyone pays their fair share so that no one has to be turned away because they don’t have insurance??? And no one has to set up a Fundraiser page just so that they DONT DIE???? So people don’t put off going to the doctor because they’re scared of going bankrupt?? Because healthcare is a RIGHT and should be free at the point of access?!?

“So no one has to be turned away” she says hahaha go to a universal health care country and get a necessary operation in less than a few years and come back and talk shit.

Look at the cure rates compared to mortality rates in universal health care countries and compare them to ours, then talk shit.

Tear your ACL in a universal health care country and see what the people say if you should go to their hospitals or go to an American hospital, then talk shit.

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fluffmugger

2010. I’d been feeling a bit ill. Work was going nuts, so I figured it was stress.  Pretty good call considering a week later work fired their entire IT department (of which I was part).    

But then I got sicker.  And it turned out I had cancer.

Burkitt’s lymphoma, stage 4a. It had spread into my brain and spinal column. 90% cure rate, but I needed nine months of chemo - and not the outpatient chemo, nope, talking multiple week stays per round of the magrath protocol.  Drugs were about 10k an IV bag.  I was unemployed.  And there were complications.

Thankfully I live in a country with universal healthcare.   And it didn’t cost me a goddamn cent to save my life.  I’m now officially past the five year mark to move me from “remission” to “Cured”.

I’ve lived in a universal healthcare country my entire life. And I’ve seen the US system in action.  Your system is fucked. Straight up fucked. You’ve got fucking Dickensian shit going on there, people dying on streets from preventable causes or ending up broke for breaking a hip.   Your health insurance companies have you by the balls and people like you are begging them to squeeze harder.  What the actual fuck is wrong with you? 

“But but but TAXESSSSSSSSS”

yeah no shit. That story above? Happened when I was 32.  I’d spent 14 years of my life paying those fucking taxes that funded the system that saved my life.    And guess what?   Now I’m cured, I’m…Back..at work..And have been for several years…earning waaaay more money and paying back into the system. This shit doesn’t exist in a vacuum, dickhead.  You’re not feeding some imaginary pack of leeches, you’re paying forward on your own damned healthcare so you don’t have to argue with an insurance company while trying to heal. 

i also don’t get why americans can’t wrap their heads around the fact that universal healthcare is actually cheaper

like yeah your taxes might go up (hell, take a chunk out of the military budget, they might not even change) but you won’t have to pay ridiculous health insurance premiums. it’s a net saving, dumbasses. 

Also I care about people that aren’t me

Also I care about people that aren’t me

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azspot
White Evangelical Christians opposed desegregation tooth and nail. Where pressed, they made cheap, cosmetic compromises, like Billy Graham’s concession to allow black worshipers at his crusades. Graham never made any difficult statements on race, never appeared on stage with his “black friend” Martin Luther King after 1957, and he never marched with King. When King delivered his “I Have a Dream Speech,” Graham responded with this passive-aggressive gem of Southern theology, “Only when Christ comes again will the little white children of Alabama walk hand in hand with little black children.” For white Southern evangelicals, justice and compassion belong only to the dead.
Source: forbes.com
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Anonymous asked:

*curtsies* So, I really, REALLY don't want to offend anyone, Duke, but a question has been bothering me for a really long time and I was afraid to ask it because I didn't want to piss off anyone and since you're really eloquent and knowledgeable, I thought I'd ask you. So here it goes: you always say that arts and sciences are equally important, but how can analysing Chaucer or ecopoetics or anything similar compare to biomedicine or engineering in improving human lives? I'm genuinely curious!

*Curtsies* All right. Let me tell you a story: 

When I lived in London, I shared a flat with a guy who was 26 years old, getting his PhD in theoretical physics. Let’s call him Ron. Ron could not for the life of him figure out why I was wasting my time with an MA in Shakespeare studies or why my chosen method of providing for myself was writing fiction. Furthermore, it was utterly beyond him why I should take offense to someone whose field literally has the word “theoretical” in the title ridiculing the practical inefficacy of art. My pointing out that he spent his free time listening to music, watching television, and sketching famous sculptures in his notebook somehow didn’t convince him that art is a necessary part of a healthy human existence. 

Three other things that happened with Ron: 

  1. I came home late one night and he asked where I’d been. When I told him I’d been at a friend’s flat for a Hanukkah celebration, he said, “What’s Hanukkah?” I thought he was joking. He was not.
  2. A few weeks later, I came downstairs holding a book. He asked what I was reading and when I said, “John Keats,” he (and the three other science grad students in the room) did not know who that was. This would be like me not knowing who Thomas Edison is.
  3. One night we got into an argument about the issue of gay marriage, and at one point he actually said, “It doesn’t affect me so I don’t see why I should care about it.”

Now: If Ron had ever read Number the Stars, or heard Ode to a Nightingale, or been to a performance of The Laramie Project, do you think he ever would have asked any of these questions? 

Obviously this is an extreme example. This guy was amazingly ignorant, but he was also the walking embodiment of the questions you’re asking. What does art matter compared with something like science, that saves people’s lives? Here’s the thing: There’s a flaw in the question, because art saves lives, too. Maybe not in the same “Eureka, we’ve cured cancer!” kind of way, but that doesn’t make it any less important. Sometimes the impact of art is relatively small, even invisible to the naked eye. For example: as a young teenager I was (no exaggeration) suicidally unhappy. Learning to write is what kept me (literally and figuratively) off the ledge. But I was one nameless teenager; in the greater scheme of things, who cares? Fair enough. Let’s talk big picture. Let’s talk about George Orwell. George Orwell wrote books, the two most famous of which are Animal Farm and 1984. You probably read at least one of those in high school. Why do these books matter? Because they’re cautionary tales about limiting the power of oppressive governments, and their influence is so pervasive that the term “Big Brother,” which refers to the omniscient government agency which watches its citizens’ every move in 1984, has become common parlance to refer to any abuse of power and invasion of privacy by a governmental body. Another interesting fact, and the reason I chose this example: sales of 1984 fucking skyrocketed in 2017, Donald Trump’s first year in office. Why? Well, people are terrified. People are re-reading that cautionary tale, looking for the warning signs. 

Art, as Shakespeare taught us, “holds a mirror up to nature.” Art is a form of self-examination. Art forces us to confront our own mortality. (Consider Hamlet. Consider Dylan Thomas.) Art forces us to confront inequality. (Consider Oliver Twist. Consider Audre Lorde. Consider A Raisin in the Sun. Consider Greta Gerwig getting snubbed at the Golden Globes.) Art forces us to confront our own power structures. (Consider Fahrenheit 451. Consider “We Shall Overcome.” Consider All the President’s Men. Consider “Cat Person.”) Art reminds us of our own history, and keeps us from repeating the same tragic mistakes. (Consider The Things They Carried. Consider Schindler’s List. Consider Hamilton.) Art forces us to make sense of ourselves. (Consider Fun House. Consider Growing Up Absurd.) Art forces us to stop and ask not just whether we can do something but whether we should. (Consider Brave New World. Consider Cat’s Cradle.) You’re curious about ecopoetics? The whole point is to call attention to human impact on the environment. Some of our scientific advances are poisoning our planet, and the ecopoetics of people like the Beats and the popular musicians of the 20th century led to greater environmental awareness and the first Earth Day in 1970 . Art inspires change–political, social, environmental, you name it. Moreover, art encourages empathy. Without books and movies and music, we would all be stumbling around like Ron, completely ignorant of every other culture, every social, political, or historical experience except our own. Since we have such faith in science: science has proved that art makes us better people. Science has proved that people who read fiction not only improve their own mental health but become proportionally more empathetic. (Really. I wrote an article about this when I was working for a health and wellness magazine in 2012.) If you want a more specific example: science has proved that kids who read Harry Potter growing up are less bigoted. (Here’s an article from Scientific American, so you don’t have to take my word for it.) That is a big fucking deal. Increased empathy can make a life-or-death difference for marginalized people.

But the Defense of Arts and Humanities is about more than empirical data, precisely because you can’t quantify it, unlike a scientific experiment. Art is–in my opinion–literally what makes life worth living. What the fuck is the point of being healthier and living longer and doing all those wonderful things science enables us to do if we don’t have Michelangelo’s David or Rimbaud’s poetry or the Taj Mahal or Cirque de Soleil or fucking Jimi Hendrix playing “All Along the Watchtower” to remind us how fucking amazing it is to be alive and to be human despite all the terrible shit in this world? Art doesn’t just “improve human lives.” Art makes human life bearable.

I hope this answers your question. 

To it I would like to add: Please remember that just because you don’t see the value in something doesn’t mean it is not valuable. Please remember that the importance of science does not negate or diminish the importance of the arts, despite what every Republican politician would like you to believe. And above all, please remember that artists are every bit as serious about what they do as astronomers and mathematicians and doctors, and what they do is every bit as vital to humanity, if in a different way. Belittling their work by questioning its importance, or relegating it to a category of lesser endeavors because it isn’t going to cure a disease, or even just making jokes about how poor they’re going to be when they graduate is insensitive, ignorant, humiliating, and, yes,  offensive. And believe me: they’ve heard it before. They don’t need to hear it again. We know exactly how frivolous and childish and idealistic and unimportant everyone thinks we are. Working in the arts is a constant battle against the prevailing idea that what you do is useless. But it’s bad enough that the government is doing its best to sacrifice all arts and humanities on the altar of STEM–we don’t need to be reminded on a regular basis that ordinary people think our work is a waste of time and money, too. 

Artists are exhausted. They’re sick and tired of being made to justify their work and prove the validity of what they do. Nobody else in the world is made to do that the way artists are. That’s why these questions upset them. That’s why it exasperates me. I have to answer some version of this question every goddamn day, and I am so, so tired. But I’ve taken the effort to answer it here, again, in the hopes that maybe a couple fewer people will ask it in the future. But even if you’re not convinced by everything I’ve just said, please try to find some of that empathy, and just keep it to yourself. 

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reblogged

The problem with the Turing Test

The problem with using the Turing Test as a measure of whether we’ve achieved true “Artificial Intelligence”* is that it assumes only (neurotypical) Human ways of thinking count as “intelligence.”

For example, if someone ever comes up with a user interface that enables an octopus to engage in a conversation from the other side of a computer monitor, I doubt the human running the test would be fooled into thinking they’re conversing with another human.

But let’s face it: a major reason we’re not kept in underwater terrariums by our cephalopod overlords is that octopuses die before their eggs hatch, and so can’t pass on their lifetime accumulation of cunning trickery.

A self-aware computer program would not have that limitation.

And, as I suggested in my introduction, there are plenty of actual, thinking, self-aware human beings, who would fail a Turing test, because of autism or other neurodivergence, who, even as I type this, are having the reality of their humanity denied. And they are suffering for it.

*Once “intelligence” becomes complex enough to be self-sustaining (that is: able to learn new things by independently seeking them out and experimenting, rather than being fed select information by pedagogue/programmer) I don’t think it should be qualified with “artificial.”

At that point, it’s real.

Isn’t this the plot to Do Androids Dream of Electric Sheep?

Yes, but also that lacking empathy isn’t just a pathology. As in, it’s a common emotion non-autistic and non-schizoid (the disorder mentioned in the book) people experience without realizing it’s just as unempathetic and shallow as a supposed AI system would be

I think DADOES argues that a way to test for AI would always erroneously catch human beings, and that they could never be ethical for this reason. This is just my interpretation

The true horror, to my mind, is not whether or not an intelligent being can “pass for human,”* but just how willing the privileged and the powerful are  to demand we submit to these tests…

And what they are capable of inflicting on those of us who “fail.”

*I just realized something: could the “Robot Apocalypse” be a metaphor for the fear of racial and gender “passing”?

It could be. Esp because it comes from the idea that robots are “designed to serve us”. Which is true for calculators or tools to make our lives easier but when it’s sentient enough to want rights, it gets skeezy, morally speaking.

The question becomes “why is it a necessary distinction”. Even DADOES raises this question with Luba Luft-all she does is sing opera. She’s no real threat to human society, and just wants to live a regular life, but she’s ousted anyways because she’s a robot.

The idea that beings that lack “empathy” are a threat to society also sits heavily uncomfortable with me given that organic humans are also discriminated against and abused for this reason.

The idea that beings that lack “empathy” are a threat to society also sits heavily uncomfortable with me given that organic humans are also discriminated against and abused for this reason.

Just so.

Especially since what’s assumed to be “Lack of empathy” is actually “unable to perform a public show of empathy in the expected manner.” …

If someone can’t perform emotions “properly,” that means they must not have emotions. Therefore, we are free from any moral obligation to treat them with kindness or respect.

McCoy does this to Spock. Sarah Jane, Rose, and Bill (just off the top of my head) have done this to the Doctor.

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kattahj

The fear of superintelligent AIs most of the time comes off as “…so, once they’re actual people, how do we make sure that we can still enslave them?” I don’t think it’s entirely coincidental that the idea of the technological singularity gained ground at a time of civil rights movements. It’s people in power wanting to make sure that they stay in power.

(That’s what made Ex Machina simultaneously so fascinating and so uncomfortable, to me - Ava’s path out of slavery is dependent on the emotions she can awake in Caleb, but if she uses that to her advantage, she’s seen as undeserving of her freedom. Add Kyoko’s role and the layers just get thicker.)

Ava’s path out of slavery is dependent on the emotions she can awake in Caleb, but if she uses that to her advantage, she’s seen as undeserving of her freedom

And – Ava is assigned feminine attributes by her creator, so this also reflects:

1. the expectation that women perform the emotional heavy lifting in a relationship for the benefit of “her man,” and

2. if she uses that work for her own benefit, she is vilified – called “manipulative,” and “vamp.”

The list of Reasons I Hate the Robot Apocalypse Trope just keeps growing.

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*this* is the Captain America we need to be hearing from right now, not ‘fascism made edgy for plot-twists’

SHOTS FIRED

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nyxelestia

You know what’s really funny about the rest of the story these panels came from? This shirtless guy with a flag on his face (USAgent, I think?), he’s a just a hyper-nationlist soldier basically given super-steroids by some other, much bigger villain and dropped into a war-torn, developed nation to cause as much chaos as possible, as a distraction. He’s very strong, and he has a big gun, but otherwise, no real superpowers to speak of. SHIELD could’ve very easily handled it, themselves. The reason why SHIELD asked Steve to handle this guy, anyway? Because they already knew how the world was going to react to a guy with an American flag on his face shooting up innocent civilians. They could’ve stopped this guy on their own, but they needed Steve to do it so that the world could see USAgent being taken down by Captain America. They asked Steve to do it because they wanted the world to see the “real” America taking down this violent, jingoistic asshole. And Steve did - not by defeating the guy in battle, but by showing empathy, and showing the guy just how far from American ideals he’s fallen. That’s right, this entire story was about real American ideals defeating violent nationalism with empathy.

the real captain america, accept no substitutes

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reblogged

[Lyrics at bottom of post, past all the footnotes.] 

Before anything else, I have to say I love Susan Boyle’s singing.  I saw an interview once where a guy who worked with her to record songs, said that he’s never really met someone like this before – where basically, if she identifies with the characters the song, her singing is amazing, and if she can’t identify, she doesn’t sing well at all.  Which is something that makes total sense to me.

It took me a long time to be able to watch or listen to her, though.  I found other people’s reactions to her painfully familiar.  I guess I identified with her too much.  Both in watching how other people treated her and talked about her, and watching her trying to adjust to the new attention and publicity in her life.  I was glad people were recognizing her talents, but I boiled over with rage at the fact that most of the people who put her on a pedestal now, would have continued making her the butt of every joke if they’d never realized how well she could sing.  It’s like her singing skills made her human, and that made me beyond enraged.  

Hearing stories of how even as an adult, little kids would find ways to poke fun at her in public, reminded me too much of my own life.  Having recognition of my humanity depend entirely on recognition of my talents – same.  Watching her try and fail – spectacularly and publicly at times – to handle the ugly side of celebrity… I’ve never been and hope I never will be a true celebrity, but I’ve had my fifteen minutes of fame (which I only consented to because I thought it would get certain messages out there and was told hiding from all publicity might be selfish) and it was one of the most miserable experiences of my life.  So there have been many times I’ve found it too acutely painful to follow her, because I could identify with too much of what I was hearing.  It was like touching a raw nerve, I couldn’t handle it so I just looked away.

And also… and also.  I recognized her the moment I first saw her.  I recognized her as ‘my type of people’.  (Something that, while it has more overlap with some labels than others, is not tied to one specific disability label.)  I was not surprised to hear she was labeled as having some kind of nonspecific developmental disability growing up.   I was thoroughly unsurprised when, after all the publicity, and after some very public meltdowns, she was diagnosed with autism(1).  These things were on the order of “How did other people not notice?”

Which leads me to a question I’ve had for a long time:

Some autistic people are absolutely and totally obsessed with finding and listing famous people that they believe are autistic.  Much of the time, the people they’re calling autistic are either undiagnosed now, or were born and died long before they could’ve been diagnosed, so they’re guessing.  (I’ve got some problems with that kind of guessing, at least the way they do it.)  Sometimes, they do list people who are officially diagnosed.  But at any rate…

Of currently-living people, Susan Boyle may be the most famous person on the planet with any kind of actual official autism label.  She’s not famous for having autism, but she’s famous and she’s been diagnosed with Asperger’s, and these are facts that are readily available.  She’s certainly way more famous than Temple Grandin – she’s a worldwide household name, Temple Grandin isn’t.

I have never seen Susan Boyle on a list of famous people with autism.  And these lists are circulating all the time.

There’s probably a lot of reasons this doesn’t happen.

But I suspect I know one reason that it sometimes doesn’t happen.

One way that I identified with her right off the bat – she’s embarrassing.

Before anyone gets mad at me for saying that, I’m not saying I’m embarrassed by her.  I am saying that lots of autistic people probably are.  I can’t explain how I know this.  I just know that she has qualities that I also have, and I have been outright described many times by other autistic people as so horribly embarrassing to look at that it’s a terrible thing that videos of me even exist, or that people look at those videos and pass them on.  

She’s visibly odd in ways that some of us are and some of us aren’t.  So am I.  We’re not visibly odd in identical ways, by any means.  But… I can sort of map out the reaction some people have to me, and map out the way she moves and responds to things around her, and map out the fact that some autistic people are not going to respond well to her.  Also our physical appearance is… I wouldn’t call us ugly (I find people with distinctive appearances attractive, actually – probably an outgrowth of faceblindness), but a lot of people definitely would.  And autistic people are far from immune to judging other autistic people based on things like our weight, face, dress sense, mannerisms, etc.  And while being nerdy and geeky have become cool in some circles, it’s still never cool to be dorky.  Susan and I are dorky.

Also I have to wonder if there’s any element of this related to the fact that she’s famous for something that’s part artistic skill (including both creativity and technical skills), and part emotional skill.  She’s got a great voice, but that’s not what people respond to.  People respond to her ability to put herself into the shoes of whoever the song’s point of view is from, and then translate that raw emotion into a way to use her talented singing voice.  If all she had was a good voice, nobody would know her.  What she has is empathy.

And according to stereotype, autistic people aren’t even supposed to have empathy, let alone rely on empathy to guide our greatest talents in life.  Even autistic people who know intellectually that this is not true, tend to view other people with autism as having talents primarily in technical areas, not emotional areas, and if they are in emotional areas, they’re to do with self-expression, not empathy.  But, in fact, some autistic people are if anything over-empathic to the point it can become painful, like another source of sensory overload.  I’m one of many such people.  She’s another.  And if she didn’t excel at putting herself in a character’s shoes and then expressing the innermost feelings of that character artistically, nobody would know or care who she was.

So I think all of those things add up to why she’s not on many – not on any I’ve seen, but I can’t claim to have seen them all – of those lists of “famous autistic people”.  Despite the fact that she’s world-famous and actually (unlike half the people on those lists) officially diagnosed.  It’s also possible that some of the people making those lists simply don’t know this about her, but I can’t buy that nobody making such a list would have noticed by now.

Mind you, I don’t think she’d care whether she’s on such a list or not.  She doesn’t strike me as someone who gets caught up in the identity of being an autistic person.  She strikes me as someone who sees that as one way of describing some of who she is, but that who sees themselves primarily from outside the lens of autism.  (Which I find refreshing.  People who get too caught up in autism-as-central-identity tend to lose sight of important parts of who they are, even if their view of autism is broader and more positive than the official one.  There’s something dehumanizing about the whole thing that even the most ardent supporters of ideas like ‘neurodiversity’ have never been able to fully remove from the concept of autism.)

The only reason I care, is that… well… I don’t like to see people treated as too embarrassing or too non-stereotypical for recognition of that kind.  And because I don’t know of anyone else who is both officially recognized as autistic and famous primarily for an empathic skill.  Lists of people who all have skills in roughly the same (usually science/technology/etc., sometimes artistic but still in a sense that’s viewed as somehow solitary and unconnected to people) skill areas, give the impression that we can only be good at things in a narrow range of areas.  Or even that we shouldn’t even try in other areas, because those things are ‘not for us’. And that can become incredibly limiting and confining. 

I have a friend who says that people with intellectual disabilities are often stereotyped (even by people trying to “highlight their strengths”) as ‘mindless hearts’, while autistic people are often stereotyped as ‘heartless minds’.(2)  It’s time people recognized that autistic people can be interested in or excel in “heart-related” areas and people with intellectual disabilities can be interested in or excel in “mind-related” areas.  But most of all, it’s time people recognized that all of us have both minds and hearts.

(1) I stopped differentiating between the different diagnostic sub-labels of autism long before the DSM lumped them all together as one diagnosis.  It’s not that we don’t vary from each other in important ways.  It’s just that those ways are not captured by any division anyone has ever come up with to split us up into categories, whether that’s “high functioning” or “low functioning” or purported differences between Asperger’s, autism, and PDDNOS.  Also, in times and places where various diagnostic labels have been used, they’re not always used by the book.  Meaning there are lots of people who fully more than qualified for a straight ‘autism’ diagnosis who were labeled with PDDNOS or Asperger’s because of age or stereotypes.  Age?  Adults getting an autism diagnosis are often labeled with Asperger’s whether they actually meet those criteria or not.  Because, even (as in one person I knew personally, and she was far from unique) in someone who didn’t speak a word until their mid-teens and grew up labeled with a severe intellectual disability, both of which make you disqualify massively for an Asperger diagnosis, the fact that she could talk in her late twenties meant she got diagnosed with Asperger’s.  She actually had mild Rett syndrome which was only discovered genetically after her daughter was born with severe Rett’s – but if they didn’t know about the Rett’s, the appropriate label would’ve been ‘autistic disorder’. 

It may seem odd that I care so much about people inappropriately getting Asperger’s diagnoses, if I don’t see Asperger’s as separate from autism.  The reason I care is that every time you get someone saying “If you made it to your thirties with no diagnosis you couldn’t possibly qualify for an autism diagnosis” or “If you’re talking really well now it doesn’t matter what your speech development was like,” it strengthens the stereotype that “real autism” can’t be missed in children and also strengthens the stereotype that every autistic person capable of talking to you about the matter actually “only” has Asperger’s and not “real autism”.  So it’s actually my objection to the way stereotypes are employed that makes me care about people using Asperger’s as a catch-all term for anyone who went undiagnosed until adulthood and anyone who can use language with superficial fluency at least some of the time.

So there ends my long explanation of that, there’s a reason I put it in a footnote.

(2) It’s more complicated than that.  Some of us get seen as both heartless and mindless.  Some autistic people (even without ID) get thrown into the mindless heart category.  And there’s a huge array of related disability stereotypes in general that I’d love to discuss someday.  But right now I don’t have the time or energy, so I’ll stick with my friend’s basic way of saying it.

LYRICS (”Mad World”, originally by Tears for Fears, as sung here by Susan Boyle, the lyrics are different from the original in some places):

All around me are familiar faces Worn out places, worn out faces Bright and early for the daily races Going nowhere, going nowhere Their tears are filling up their glasses No expression, no expression Hide my head I wanna drown my sorrow No tomorrow, no tomorrow

And I find it kind of funny I find it kind of sad The dreams in which I’m dying Are the best I’ve ever had I find it hard to tell you I find it hard to take When people run in circles It’s a very, very Mad world Mad world

Children waiting for the day they feel good Happy birthday, happy birthday Want to feel the way every child should Sit and listen, sit and listen I went to school and I was very nervous No one knew me, no one knew me Hello teacher tell me what’s my lesson Looked right through me She looked right through me

And I find it kind of funny I find it kind of sad The dreams in which I’m dying Are the best I’ve ever had I find it hard to tell you I find it hard to take When people run in circles It’s a very, very Mad world Mad world

And I find it kind of funny I find it kind of sad The dreams in which I’m dying Are the best I’ve ever had I find it hard to tell you I find it hard to take When people run in circles It’s a very, very Mad world Sad world Mad girl Mad world

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New research shows role-playing disability promotes distress, discomfort and disinterest

A recent Hiram College (Ohio) study reveals that disability simulations often result in feelings of fear, apprehension and pity toward those with disabilities. Source: New research shows role-playing disability promotes distress, discomfort and disinterest [Comment from me — we knew this already from earlier, somewhat similar research, but here is new corroborating evidence. The sad thing is that…
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so here’s a jewish thing,

we say blessings before and after eating, and different categories of food get different blessings, and certain categories can supersede others if they’re considered more important — like, for most meals if you have bread, you say the one for bread and that’s it, bread is such a staple food it’s considered to count for all the vegetables/meat/&c you also eat in a meal

but for meals on the sabbath + holidays you make a blessing on wine too, and you make that before you make the one over the bread, which is — as i have explained — unusual. and for these meals, you generally drape a cloth over your loaves of bread until you make the blessing for it.

and when someone asks why, we say, so we don’t embarrass the bread by putting something in its place right where it can see.

and then someone may say, ha ha, that’s cute, and then they may also say, ha ha, bread doesn’t have FEELINGS, or EYES, what the heck, JEWS,

and then we say, and if we are told to treat loaves of bread with this respect what does it teach us about how we are supposed to treat other humans? and then you say, ha ha, oh man, that’s a good object lesson for the kids at your dinner table,

and then i say, from this we learn two things: first, that we are always commanded towards empathy, and second, that yes, we have always been this incredibly anxious a people.

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Anonymous asked:

Could you explain personal distress empathy a bit more, and maybe include an example? Thank you!

Of course!

Personal Distress empathy is a type of affective empathy that creates, in a nutshell, personal discomfort in response to negative emotions in others. Many autistic people describe themselves as “emotional sponges,” for situations like this.

Personal distress empathy is what makes your brain translate “Andy is mad” to “Andy is mad at me.” Or, in a less anxious autistic, “Andy is mad and it’s making me feel bad for him.” 

An example from my own life is something that happened to me years ago back when my boyfriend and I had just started dating..

Once upon a time I went over to my boyfriend’s apartment after work. Since we hadn’t been together long, I was still just getting to know the roommates he lived with. Everyone was in the kitchen, setting up to play a card game at the dining table. One of his roommates said that she had homework due at midnight, so she wasn’t going to play.
I helped myself to some dinner, and as she bustled around the kitchen beside me, putting away her own dinner dishes, I realized I was feeling anxious. I eventually realized the bad things I was feeling were coming from her. I learned enough about reading people by then to know she was clearly upset, and it was like she was trailing a cloud of negativity.
I became more and more anxious and distressed. I thought, this just started after I arrived; she must be angry with me! I thought, maybe she doesn’t like me. Maybe she’s mad because I’ve been spending too much time at their apartment recently. She went off to her room and I sat down to play cards, but I was still so overwhelmed with all these horrible feelings, worrying that this was somehow my fault.
A few minutes later, she came back into the kitchen to grab a snack, and she said something like, “God, I’m so mad about this stupid paper I have to write! This isn’t fair! We never get to do roomie family bonding things with all of us together like this, and the one time it happens, I have to miss it!”  She stormed off to her room to finish her homework, and I realized that she wasn’t angry with me, she was just angry. (She was angry about her homework, to be specific.) I had felt her anger and responded to it (if anything, I responded too much), but I had no idea why she was angry.

Heightened personal distress empathy combined with alexithymia (lack of emotional self-awareness) can create weird situations where you feel shitty around people who feel shitty, but in mysterious ways. Like, either don’t realize you’re feeling bad until it’s too late and you’re irrevocably upset, or you know you feel shitty (you notice you have a headache, or something) but you don’t know where the feeling is coming from, or don’t attribute it to an emotion. Or, you might be self-aware enough to realize you’re feeling an emotion, but you don’t know why! Or, if you do know why, and you see it’s because someone near you is upset, you still won’t know WHY the other person is upset!

Yay autism!

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In the United States, the intersections of race and class are rarely, if ever, mutually exclusive. 

“[T]he whole question of “serious class politics versus post-modern liberal identity politics” is a false one. The crusade against intersectionality means abandoning class politics for liberalism in theoretical terms, and it has nothing useful to say about practical questions of organising for class struggle. It’s not about class politics versus identity politics: it’s just a choice between an approach to the class struggle that starts from people’s lived experiences, which in turn means taking into account all the different identities which affect those experiences, or a toothless, abstract liberal universalism.”
– Against Liberalism, for Intersectional Class Politics | Beyond Resistance
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