Neurodiversity, to me, means both a fabulous celebration of all kinds of individual minds, and a serious, holistic acknowledgment of the necessity of diversity in order for society to survive, thrive, and innovate. It means identity, belonging, and community. It means I am not broken, not alone, and neither are my siblings standing with me beneath that huge, multi-colored neurodiversity umbrella: we the autistic, the mad, the weirdly-wired, the queer, the crippled, and the labeled with neurodivergentdiagnoses like flowers that glorify our beautiful bodies and minds.
Neurodiversity is a biological fact. It’s not a perspective, an approach, a belief, a political position, or a paradigm. That’s the neurodiversity paradigm (see below), not neurodiversity itself.
Neurodiversity is not a political or social activist movement. That’s the Neurodiversity Movement (see below), not neurodiversity itself.
Neurodiversity is not a trait that any individual possesses or can possess. When an individual or group of individuals diverges from the dominant societal standards of “normal” neurocognitive functioning, they don’t “have neurodiversity,” they’re neurodivergent (see below).
Neurodiversity may be every bit as crucial for the human race as biodiversity is for life in general. Who can say what form of wiring will prove best at any given moment?
“Great minds don’t always think alike.” We already understand the value of biodiversity in a rainforest. The presence of a wide variety of life forms – each with its own distinctive strengths and attributes – increases the robustness and resilience of any living community as a whole, and its ability to adapt to novel conditions. The same is true of any community of human minds, including workplaces, corporations, classrooms and society as a whole. To face the challenges of the future, we’ll need the problem-solving abilities of different types of minds working together.
Neurodiversity: the notion that conditions like autism, dyslexia, and attention-deficit/hyperactivity disorder (ADHD) should be regarded as naturally occurring cognitive variations with distinctive strengths that have contributed to the evolution of technology and culture rather than mere checklists of deficits and dysfunctions.
The word “neurodiversity” was coined in the 1990s by an Australian sociology grad student named Judy Singer after reading a book about the social model of disability, which proposes that disability is a product of the way society is organised, rather than by limitations imposed by a person’s condition. In a world without wheelchair ramps and accessible buildings, wheelchair users have very few choices about where they can go. But in a world that accommodates wheelchair users, they have many more choices. Neurodiversity extends the social model of disability into the realm of cognitive differences like autism, dyslexia, and ADHD. How can we make the world safer and more welcoming to people with these conditions so they can lead happier, healthier, and more autonomous lives? That’s the question that the neurodiversity movement asks.
Discourse and education on autism, in the academic and professional realms, has thus far been dominated by what I have termed the pathology paradigm. At the root of the pathology paradigm is the assumption that there is one “right” style of human neurocognitive functioning. Variations in neurocognitive functioning that diverge substantially from socially constructed standards of “normal” – including the variations that constitute autism – are framed within this paradigm as medical pathologies, as deficits, damage, or “disorders.”
In recent years a new paradigm has begun to emerge, which I refer to as the neurodiversity paradigm. The term neurodiversity, coined in the 1990s, refers to the diversity of human minds—the variations in neurocognitive functioning that manifest within the human species. Within the neurodiversity paradigm, neurodiversity is understood to be a form of human diversity that is subject to social dynamics—including the dynamics of oppression and systemic social power inequalities—similar to those dynamics that commonly occur around other forms of human diversity such as racial diversity or diversity of gender and sexual orientation.
Through the lens of the neurodiversity paradigm, the pathology paradigm’s medicalized framing of autism and various other constellations of neurological, cognitive, and behavioral characteristics as “disorders” or “conditions” can be seen for what it is: a social construction rooted in cultural norms and social power inequalities, rather than a “scientifically objective” description of reality.
The choice to frame the minds, bodies, and lives of autistic people (or any other neurological minority group) in terms of pathology does not represent an inevitable and objective scientific conclusion, but is merely a cultural value judgment. Similar pathologizing frameworks have been used time and again to lend an aura of scientific legitimacy to all manner of other bigotry, and to the oppression of women, indigenous peoples, people of color, and queer people, among others. The framing of autism and other minority neurological configurations as disorders or medical conditions begins to lose its aura of scientific authority and “objectivity” when viewed in this historical context—when one remembers, for instance, that homosexuality was classified as a mental disorder in the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM) well into the 1970s; or that in the Southern United States, for some years prior to the American Civil War, the desire of slaves to escape from slavery was diagnosed by some white Southern physicians as a medical “disorder” called drapetomania.
Neurodiversity, simply put, is the diversity among human minds. For 15 years or so after the term was coined, it was common for people to speak of neurodiversity as ‘‘diversity among brains.’’ There still are plenty of people who talk about it that way. I think this is a mistake; it’’s an overly reductionist and essentialist definition that’s decades behind present-day understandings of how human bodyminds work.
Mind is an embodied phenomenon. The mind is encoded in the brain as ever-changing webs of neural connectivity. The brain is part of the body, interconnected with the rest of the body by a vast network of nerves. The activity of the mind and body creates changes in the brain; changes in the brain affect both mind and embodiment. Mind, brain, and embodiment are intricately entwined in a single complex system. We’re not minds riding around in bodies, we’re bodyminds.
A lot of people hear neuro and they think, brain. But the prefix neuro doesn’t mean brain, it means nerve. The neuro in neurodiversity is most usefully understood as a convenient shorthand for the functionality of the whole bodymind and the way the nervous system weaves together cognition and embodiment. So neurodiversity refers to the diversity among minds, or among bodyminds.
In terms of scholarship, discourse, and praxis, there are two basic ways to approach the biopsychosocial phenomenon of neurodiversity. Sometime around 2010, I started referring to these two approaches as the pathology paradigm and the neurodiversity paradigm.
As indicated by the title, the first essential term for this book is bodymind. Bodymind is a materialist feminist disability studies concept from Margaret Price that refers to the enmeshment of the mind and body, which are typically understood as interacting and connected, yet distinct entities due to the Cartesian dualism of Western philosophy (“The Bodymind Problem and the Possibilities of Pain” 270). The term bodymind insists on the inextricability of mind and body and highlights how processes within our being impact one another in such a way that the notion of a physical versus mental process is difficult, if not impossible to clearly discern in most cases (269). Price argues that bodymind cannot be simply a rhetorical stand-in for the phrase “mind and body”; rather, it must do theoretical work as a disability studies term. Bodymind is an essential concept in chapter 3 in my discussion of hyperempathy, a nonrealist disability that is both mental and physical in origin and manifestation. Bodymind generally, however, is an important and theoretically useful term to use in analyzing speculative fiction as the nonrealist possibilities of human and nonhuman subjects, such as the werewolves discussed in chapter 4, often highlight the imbrication of mind and body, sometimes in extreme or explicitly apparent ways that do not exist in our reality.
In addition to the utility of the term bodymind in discussions of speculative fiction, I also use this term because of its theoretical utility in discussions of race and (dis)ability. For example, bodymind is particularly useful in discussing the toll racism takes on people of color. As more research reveals the ways experiences and histories of oppression impact us mentally, physically, and even on a cellular level, the term bodymind can help highlight the relationship of nonphysical experiences of oppression—psychic stress—and overall well-being. While this research is emergent, people of color and women have long challenged their association with pure embodiment and the degradation of the body as unable to produce knowledge through a rejection of the mind/body divide. Bodymind provides, therefore, a politically and theoretically useful term in discussing (dis)ability in black women’s speculative fiction and more.
“Disability justice” is simply another term for love.
Because I would argue that “disability justice” is simply another term for love. And so is “solidarity,” “access,” and “access intimacy.” I would argue that our work for liberation is simply a practice of love—one of the deepest and most profound there is. And the creation of this space is an act of love.
When I say “liberatory access,” I mean access that is more than simply having a ramp or being scent free or providing captions. Access for the sake of access or inclusion is not necessarily liberatory, but access done in the service of love, justice, connection and community _is _liberatory and has the power to transform. I want us to think beyond just knowing the “right things to say” and be able to truly engage. I want us to not only make sure things are accessible, but also work to transform the conditions that created that inaccessibility in the first place. To not only meet the immediate needs of access—whether that is access to spaces, or access to education and resources, or access to dignity and agency—but also work to make sure that the inaccessibility doesn’t happen again.
Disability justice exists every place two disabled people meet—at a kitchen table, on heating pads in bed talking to our loves. Our power and our vulnerability are often in our revolutionary obscurity and the horizontal ways of organizing that can come from it. Anyone can be a part of disability justice if they organize from their own spoons, own bodies and minds, and own communities.
Leah Lakshmi Piepzna-Samarasinha
This work is about shifting how we understand access, moving away from the individualized and independence-framed notions of access put forth by the disability rights movement and, instead, working to view access as collective and interdependent.
With disability justice, we want to move away from the “myth of independence,” that everyone can and should be able to do everything on their own. I am not fighting for independence, as much of the disability rights movement rallies behind. I am fighting for an interdependence that embraces need and tells the truth: no one does it on their own and the myth of independence is just that, a myth.
Disability justice, when it’s really happening, is too messy and wild to really fit into traditional movement and nonprofit-industrial complex structures.
To me, one quality of disability justice culture is that it is simultaneously beautiful and practical. Poetry and dance are as valuable as a blog post about access hacks—because they’re equally important and interdependent. This book is an example of that both/and.
The making of disability justice lives in the realm of thinking and talking and knowledge making, in art and sky. But it also lives in how to rent an accessible porta potty for an accessible-except-the-bathroom event space, how to mix coconut oil and aloe to make a fragrance-free hair lotion that works for curly and kinky BIPOC hair, how to learn to care for each other when everyone is sick, tired, crazy, and brilliant. And neither is possible without the other.
Disability justice dreams are what got me here, and I’m going to keep banking on them.
Stacey Milbern
Economic justice is disability justice. Every disabled person…
The Disability Economic Justice Policy Framework is intended to be used by all and shared widely as a guide for policy development. Its applicability includes federal policy making in Congress, the White House, and across federal agencies; at the state and local levels; as well as at policy and advocacy organizations that shape policy making. Whether you are an advocate, policymaker, funder, practitioner, or researcher, the goal is to find yourself within the framework and use the values it articulates to bring a disability policy lens to your work.
Every Disabled Person:
can live free from disability-based discrimination, as well as discrimination based on multiply marginalized and intersecting identities such as race, gender (including sexual orientation and gender identity), immigration status, and religion;
has accessible, affordable, stable, safe, and quality housing;
has access to reliable, affordable, and accessible transportation;
can live independently, with dignity, access to support in the community, and access to culturally and linguistically appropriate care and services at their direction;
has access to the health care they need, when they need it, and from the providers they want to be served by, including primary and specialist health care, sexual and reproductive health care, dental care, mental health care, medication, telehealth, and emergency care;
has access to adequate, nutritious, and culturally appropriate food;
is provided a high-quality, equitable education in an inclusive educational setting, from early childhood to post-secondary education, including an affordable higher education;
can find and retain equitable employment at competitive wages, in integrated settings, and with appropriate accommodations and paid leave, including access to self-employment and entrepreneurship opportunities;
has direct, equitable pathways to attain economic security and mobility through building wealth and savings;
has access to an equitable public benefits system that provides a robust social safety net adequate to ensure a basic, dignified standard of living and free from intrusive barriers to work, savings, and marriage;
is provided fair and equitable access to and treatment by the American legal system, including through civil, criminal, immigration, and family courts; court fines and fees; and the right to support for legal decision-making and the right to counsel as a reasonable accommodation;
can engage in civic participation by voting and engaging in the democratic process with appropriate accommodations provided equitably and fairly;
is centered in emergency and disaster planning, as well as climate change sustainability and other infrastructure discussions, to ensure accessible and inclusive solutions for the future of the United States; and
has access to and can fully engage with affordable technologies at home, in the community, and at work, including broadband and assistive technologies that keep pace with the rapidly changing technology of the times, while ensuring freedom from surveillance when engaging with such technology.
“Bread and roses” are what the humans involved in care—the patient and the clinician—want from healthcare.
Over this summer both of us read Rebecca Solnit’s latest book, Orwell’s Roses,1 which she was inspired to write when she discovered that George Orwell had not only written the bleakest and most powerful portrayals of the totalitarian regimes of the twentieth century,2 but had also planted rose bushes, costing him sixpence each from Woolworths. This apparent contradiction between the bleak worldview and the hopeful act of gardening, reminded Solnit of the political slogan “Bread and Roses” which seems to have emerged in the US around 1910 and was used by women campaigning for votes for women and for workers’ rights. Describing the power of the slogan, Solnit wrote:
“Bread fed the body, roses fed something subtler: not just hearts, but imaginations, psyches, senses, identities. It was a pretty slogan but a fierce argument that more than survival and bodily well-being were needed and were being demanded as a right. It was equally an argument against the idea that everything that human beings need can be reduced to quantifiable, tangible goods and conditions. Roses in these declarations stood for the way that human beings are complex, desires are irreducible, that what sustains us is often subtle and elusive.”
“Bread and roses” are what the humans involved in care—the patient and the clinician—want from healthcare. Bread is sustenance and therefore life; roses are courage and hope, curiosity and joy, and all that makes a life worth living. Bread is biology; roses are biography. Bread is transactional and technocratic; roses are relational. Bread is science; roses are care, kindness and love.
“Bread and roses” can also describe how healthcare can support care. With apologies to those who bake their own loaves, the parallel here is with the industrial production of bread, so that bread represents the bureaucratic processes that make healthcare efficient and safe, preventing waste and error through standardisation, regulation, and training. Baking bread is like the technologies and innovations that make unhurried conversations and continuity of care possible and feasible, that reduce diagnostic errors, and detect and correct harms early and reliably. Attending to the bread makes sure healthcare retains the potential to attend to the object of care, to the bodies and minds, the fears and feelings of individual patients, and to create the conditions for careful and kind care to emerge.
Roses represent what makes life worth living, all that is good in human relationships, and the stories we use to make sense of our desperate situations and of what is possible with treatment. Roses are what gives us comfort in the face of failure, pain, decay, and death, that is, in the face of living. Attending to roses brings the subject of care into sharp relief so that the scars of injustice, racism, inequity, and violence can be made visible alongside the scars of disease. Roses, like careful and kind care,3 speak of hope—our work of planting and creating conditions of light, soil, and water makes it possible that a flower will appear in the future. Just like roses, care cannot be summoned or coaxed, but must emerge from the right conditions.
Here, Orwell himself holds the clue. The discovery that Orwell had planted those roses led Solnit to reassess his novel 1984. Within all the greyness and cruelty and oppression, there is this great truth:
“What mattered were individual relationships, and that a completely helpless gesture, an embrace, a tear, a word spoken to a dying man, could have value in itself.”2
All the joy, all the roses of health, even in these dire times, exist within relationships, between patients and professionals, and between healthcare colleagues; and in the sure knowledge that all these helpless gestures have value in themselves.
It turns out that the subversive, almost revolutionary thing to do within contemporary healthcare is to build, quietly and unobtrusively, these crucial relationships. We now know that continuity of care, within a unique dyad of patient and doctor, delays disease and prolongs lives5 and thereby supplies bread, but it does so by simultaneously giving us the roses of joy, trust, curiosity, care, kindness, and solidarity. A life worth living tends to last longer.
In fact, care, like love, is abundant and self-sustaining, a potential of everyone. Trained and celebrated, caring is a demanding human capability that swells with the satisfaction of having opted to run towards the pain, that replenishes with the smile and the gratitude with which we evaluate our effectiveness, that regenerates when the care, and love, returns to care givers when they, invariably, must become care receivers. Care, like roses, gives meaning to living. We must cultivate care.
In fighting our way out of this healthcare crisis, in working for careful and kind care for all, we must follow the suffragettes and demand “bread and roses.”
Neurodiversity and Disability Justice, taken together, are indeed celebrations of who we are and how we exist in the world. They are also movements rooted in lived experience, which ask us to understand and engage with the many ways we relate to our bodies and brains, inside our own minds, and in social context.
We are marginalized canaries in a social coalmine and Rawlsian barometers of society’s morality. It is deeply subversive to live proudly despite being living embodiments of our culture’s long standing ethical failings.
Our non-compliance is not intended to be rebellious. We simply do not comply with things that harm us. But since a great number of things that harm us are not harmful to most neurotypicals, we are viewed as untamed and in need of straightening up.
“When I was a little girl, I was autistic. And when you’re autistic, it’s not abuse. It’s therapy.”
It is a human rights violation to continue to ignore and discount the voices of Autistic people about deeply traumatising and harmful “therapies” such as ABA.
CW: behaviorism, quiet hands, ABA, eugenics
Trainers are rejecting behaviorism because it harms animals emotionally and psychologically. What does that say about classrooms that embrace it?
This “science-driven” mantra has been seen before through eugenics.
Therefore, eugenics is an erasure of identity through force, whereas radical behaviorism is an erasure of identity through “correction.” This all assumes a dominant culture that one strives to unquestionably maintain.
The problems associated with ABA run very deep. It is a human rights violation to continue to ignore and discount the voices of Autistic people about deeply traumatising and harmful “therapies” such as ABA.
The underpinnings of that ideology include: a focus only on observable behaviors that can be quantified, a reduction of wholes to parts, the assumption that everything people do can be explained as a quest for reinforcement, and the creation of methods for selectively reinforcing whichever behaviors are preferred by the person with the power. Behaviorists ignore, or actively dismiss, subjective experience – the perceptions, needs, values, and complex motives of the human beings who engage in behaviors.
The late Herb Lovett used to say that there are only two problems with “special education” in America: It’s not special and it sure as hell isn’t education. The field continues to be marinated in behaviorist assumptions and practices despite the fact that numerous resources for teachers, therapists, and parents offer alternatives to behavior control. These alternatives are based on a commitment to care and to understand. By “care,” I mean that our relationship with the child is what matters most. He or she is not a passive object to be manipulated but a subject, a center of experience, a person with agency, with needs and rights. And by “understand,” I mean that we have an obligation to look beneath the behavior, in part by imaginatively trying to adopt that person’s point of view, attempting to understand the whys rather than just tabulating the frequency of the whats. As Norm Kunc and Emma Van der Klift urged us in their Credo for Support: “Be still and listen. What you define as inappropriate may be my attempt to communicate with you in the only way I can….[or] the only way I can exert some control over my life….Do not work on me. Work with me.”
Abuse and silencing is a constant, pervasive theme in the lives of autistic people, and for many people it is best expressed by that old, familiar phrase from special education: quiet hands!
Loud hands means resisting. Loud Hands means speaking, however we do, anyway—and doing so in a way that can be very obviously Autistic. It means finding ways to talk and think about ourselves on our own terms.
There is room for all of us to play our part. And whatever we do, however we do it, we can do it with ‘loud hands’ and ‘loud voices,’ and loud whatever else we need, in whatever way that works for us individually or collectively. Let us be our real autistic selves, loud and proud, and show the world what we truly are.
The behaviorist strategies caused a fracturing of identity and mental health problems.
Our non-compliance is not intended to be rebellious. We simply do not comply with things that harm us. But since a great number of things that harm us are not harmful to most neurotypicals, we are viewed as untamed and in need of straightening up.
One of my favorite anecdotes from Asperger’s thesis is when he asks an autistic boy in his clinic if he believes in God. “I don’t like to say I’m not religious,” the boy replies, “I just don’t have any proof of God.” That anecdote shows an appreciation of autistic non-compliance, which Asperger and his colleagues felt was as much a part of their patients’ autism as the challenges they faced. Asperger even anticipated in the 1970s that autistic adults who “valued their freedom” would object to behaviorist training, and that has turned out to be true.
Therefore, eugenics is an erasure of identity through force, whereas radical behaviorism is an erasure of identity through “correction.” This all assumes a dominant culture that one strives to unquestionably maintain.
Why the ‘treatment’ of autism is a form of conversion therapy. The only government-funded therapy for autistic children is called Applied Behaviour Analysis, an approach developed in tandem with discredited anti-LGBTQ2S+ practises.
Both gay conversion therapy and ABA were built on behaviourism—the scientific belief that human behaviour is determined by conditioning from our immediate environments, and should be controlled through manipulating those environments. Behaviourist psychology has always seen queer and autistic identities as deviant, and so the pathologies around both were constructed at the same time, and from the same body of research. This is why many autistics today argue that ABA is actually its own form of conversion therapy.
New and old ABA share the same goal, and the same end result: converting autistic traits. And in doing so, ABA also acts as a form of queer conversion, says Negrazis, because “[autistic] genders and sexualities are inherently pathologized as abnormal.” This means ABA sees nonconforming autistic children as being socially confused about appropriate dress or play styles, and aims to condition them toward their assigned gender.
“It’s all about policing unruly bodies,” says Negrazis. “Lovaas actively constructed gender and sexual divergence as disabled, which created an inherent disableism in the emergence of queer identities.”
Lovaas himself made this comparison in his writings on the Feminine Boy Project, calling gay or gendernonconforming males “socially handicapped individuals.” He spoke of queerness and transness having “serious disabling consequences for adults … [that] may range from interference with normal heterosexual relationships, to a continuing sense of shame and fear.”
Just like queer and trans people, autistics do not have a disease that needs to be treated. Instead, says Negrazis, “[autistics] need supports to help them identify how trauma has impacted them in their learning, relationships, ability to work and even their self-concept.”
“The psych industry has done so much harm to both [autistic and queer] people,” they say. “The very foundations of psychology and counselling need to be dismantled and rebuilt by queer and autistic people themselves.”
Oh bondage, up yours Oh bondage, no more Oh bondage, up yours Oh bondage, no more
CW: ABA, behaviorism, operant conditioning
Please complete this simple task Push the buttons just like we ask This step first and that step last Over and over and do it fast I’m watching everyone, feeling like a simpleton Why can’t I get it done? I just want to scream and run
I don’t think like you But I’m the one that’s called abnormal This construct Was built by petty tyrants
Am I on the level yet? (Level yet) How did I do on your little test? Get my brain to reset (Reset) ‘Cause everything you say is static Do I make a good pet? (Good pet) Obey the commands or get the back of the hand ‘Cause the world wasn’t built for a brain like mine Change my mind, change my mind, change my mind
We stand together We think apart We stand together We think apart
Please complete this simple task Take your place within the plan We’ll help you fit as best we can Over and over till you’re a new man We’ll examine everything, measure your entire being Normalize what you are feeling, put you on the proper setting
I don’t think like you But I’m the specimen in question This construct Was built and can be dismantled
This was important because it meant that Darwinists and policy makers, deprived of widespread support for Galtonian eugenics, now saw a new method for normalising populations. But this time it sought to mimic evolutionary pressures in childhood development rather than through control of hereditary traits across generations. In this context, as Harvard historian Rebecca Lemov has detailed, large American philanthropic organisations such as the Rockefeller Foundation, which had previously funded Nazi eugenics, began lavishly funding new behaviouralist research. Most notably, this included the work of Elton Mayo, who sought to ‘adapt industrial workers to their tasks by deradicalizing them through psychological counselling’. This would formalise and update the kinds of scientific management that had been pioneered on slave plantations to manage the psyches of modern workers.
…mass neurodivergent disablement and constant, widespread anxiety, panic, depression, and mental illness, combined with systemic discrimination of neurodivergent people, is a problem specific to the current historical era. Hegemonic neuronormative domination, in other words, is a key problem of our time.
“The troublemakers are the caged canaries.” “Their tendency to rebel against authority, was at the heart of what he called “autistic intelligence,” and part of the gift they had to offer society.” “Autistic people are best understood as the agents of a well functioning cultural immune system within human society.“
…at the same time, Asperger insisted that the non-compliance of his patients, and their tendency to rebel against authority, was at the heart of what he called “autistic intelligence,” and part of the gift they had to offer society.
We are marginalized canaries in a social coalmine and Rawlsian barometers of society’s morality. It is deeply subversive to live proudly despite being living embodiments of our culture’s long standing ethical failings.
Our non-compliance is not intended to be rebellious. We simply do not comply with things that harm us. But since a great number of things that harm us are not harmful to most neurotypicals, we are viewed as untamed and in need of straightening up.
Autists are like the canary in the coal mine of mainstream society. We are amongst the first who are affected by pathologically hyper-competitive cultures.
I think of the children who make trouble at school as miners’ canaries. I want us to imagine their behaviors—which are admittedly disruptive, hypervisible, and problematic—as both the loud sound of their suffering and a signal cry to the rest of us that there is poison in our shared air. That is, when a child is singing loudly—and sometimes more and more loudly, despite our requests for silence—we might hear that song as a signal that someone is refusing to hear her voice. And we might learn to listen, heeding her warning and searching our air for the toxin triggering her suffering, the harm that simultaneously silences her and forces her to scream out.
The troublemakers are the caged canaries, children who are more sensitive than their peers to the toxic environment of the classroom that limits their freedom, clips their wings, and mutes their voices. The canaries’ songs warn us of the dangers—dangers to children’s learning and development, to their self-worth, to their physical health and emotional well-being—as the misbehaving children struggle for visibility and voice in an institution that works to ensure their invisibility; as they work to be embraced by their classroom communities but behave in such a way that will ensure their exclusion; as they seek interdependence in a setting where the norms of independence prevail; as they raise their voices louder and louder hoping to be heard, but know they will be silenced.
Shalaby recognizes that seeing schools as primary sites for teaching love and learning freedom is countercultural, even revolutionary, and oppositional to the ways that schools are traditionally organized, contrary to the ways teachers are trained, evaluated, and rewarded, counter to the ways our society perceives and places value on children. It requires a radical reframing of the values and goals embedded in definitions of achievement and success in schools, a recasting of classroom rules, rituals, and pedagogies, a redrawing of the boundaries of community, and a reshaping of the hierarchies of power and authority in schools. Shalaby knows, and warns us, that the work of transforming our schools is hard and beautiful, tough and generous. It is filled with minefields and misunderstandings, breakthroughs and revelations. The work is one of re-imagining what a free and loving learning place might be, and children are the best source for beginning this envisioning and liberating project. They are, after all, the great imaginers: they will lead the way, the troublemakers at the front of the line. We must begin by listening to them.
Thinking of these troublemaking children as canaries in the mine is not my own idea. I learned it from Thomas, the father of a five-year-old boy who could not and would not comply with the behavioral expectations of his kindergarten teacher.2 Teachers, school administrators, medical doctors, and psychologists all searched for pathology in the mind and body of this child. Their assumption was that the arrangements of school were normal and good, so any child unable to tolerate those arrangements had to be abnormal and bad.
Though the child suffered from a mood disorder, a diagnosable brain illness, Thomas challenged the assumption that the disease made his son inherently broken or bad. Much like the canary’s fragile lungs, this child’s brain leaves him more susceptible to the harms of poison. He’s more sensitive to harm than the average child. Still, the problem is the poison—not the living thing struggling to survive despite breathing it. After all, in clean air, canaries breathe easily.
With this perspective, Thomas drew attention away from his son and instead toward the toxic air of life in schools—the daily harms that less susceptible children can breathe in more readily: being told what to do and exactly how to do it all day; the requirement to sit still for hours on end; the frustration of boring, disconnected, and irrelevant academic tasks; shockingly little time for free play; and few opportunities to build meaningful relationships in community with other children and loving adults. These were the daily realities his son complained about, reacted to in the extreme, and refused to tolerate. Yet they are all too common in the life of schools, invisible because of their everyday normalcy. Thomas’s son made them visible, signaling their danger with his hypersensitive reactions to the harm. He was a miner’s canary, warning us all about threats to freedom that we might not otherwise see.
Understanding supposedly broken children as miners’ canaries focuses our attention on the toxic social and cultural conditions of schools that threaten and imperil the hope of freedom. Our work as educators and as parents must become an effort to clean our air instead of condemning young people, forcing them and actively training them to tolerate the poison.
Neurodivergent people are hypersensitive to mindset and environment due to a greater number of neuronal connections. They have both a higher risk for trauma and a large capacity for sensing safety.
Hyper-plasticity predisposes us to have strong associative reactions to trauma. Our threat-response learning system is turned to high alert. The flip side of this hyper-plasticity is that we also adapt quickly to environments that are truly safe for our nervous system.
The stereotypes of meltdowns and self-harm in autism come from the fact that we frequently have stress responses to things that others do not perceive as distressing. Because our unique safety needs are not widely understood, growing up with extensive trauma has become our default.
Because of our different bio-social responses to stimulus, autistic people have significant barriers to accessing safety.
Imagine that you have a neurodevelopmental disability that gives you some challenges with social skills and possibly the occasional rigid adherence to things like truth and fairness. Chances are good that you’ve been explicitly and implicitly told that you are pedantic, rude, blunt and not considerate enough of others’ points of views for your whole life.
This is the clincher. You have to live up to autistic standards of honesty if you are to convince us to follow a different path or to change our minds.
If you aren’t willing to make sure that what you ask of us or want us to believe is reasonable, fair and true, then you won’t have our respect and the relationship is doomed.
The influences that distort the morality of those around us simply don’t penetrate our conscious minds.
To retain their sanity, autistic people consistently work against in-group competition, and they often suffer the consequences for doing so (Dexter 2020b].
Autistic people within human societies counteract what Steve Silberman has fittingly described as the “truth dysfunction” in non-autistic people.
Autism is a crucially, vitally, urgently needed human variation—a powerful corrective and counterbalance to the hierarchical, dominance-based mentality currently driving human society and the planet off the rails.
Autistic/neurodiverse thinking and collaborating styles have a critically important role to play as an antidote to the currently dominant neurotypical social-ranking/dominance approach—a critically important role to play in bringing modern society back into some kind of sustainable balance, functionality, social justice, and sanity.
Autistic people are best understood as the agents of a well functioning cultural immune system within human society.
Autists are essential to the future of homo sapiens.
We sense frequencies you’d never hear or think to pay attention to And we can tell what’s on its way here, long before the train comes through
A transfiguration’s coming, a turning in the song For the brutal static order they’ve depended on so long This train will carry gamblers, it’ll carry us midnight ramblers too A broken heart’s your ticket so be ready when the train comes through
But it’s the hidden and unspoken that will thunder when the train comes through
But the violent sheet of silence will be shattered when the train comes through
Autistic man Freestone Wilson suggested in the 1990s that autistic people are functioning as the “miners’ canaries” of civilisation. When the air in the mine is poisoned we do not prevent canaries being born in case they suffer from the poison and upset us: we clean the air or close the mine.
Hey girlfriend
I got a proposition, goes something like this
Dare ya to do what you want
Dare ya to be who you will
Dare ya to cry right out loud
"You get so emotional, baby"
Double dare ya, double dare ya
Double Dare Ya by Bikini Kill
This is a public service announcement… with guitar!
We have worked together for many years, and we made the disability rights movement. The disability rights movement is when disabled people fight back against ableism. We work to change society to be better for disabled people, and fight for our rights as people with disabilities.
Self-advocacy isn’t just speaking up for yourself. It can also mean speaking up for your whole community. The self-advocacy movement is when we all speak up together. The self-advocacy movement is part of the disability rights movement, where people with intellectual and developmental disabilities fight for our rights.
We still have a long way to go, since disabled people still get treated unfairly. We can’t always choose where we live or what help we get. We don’t always have the right to vote. We might not get to choose how we want to spend our money, or have control over who cares for us. But we are still fighting for our rights.
A motto of the self-advocacy movement is “Nothing About Us, Without Us!”. Lots of people talk about us without letting us talk. We should always be part of the conversation, and be in charge of our lives.
The Autistic Self Advocacy Network seeks to advance the principles of the disability rights movement with regard to autism. ASAN believes that the goal of autism advocacy should be a world in which autistic people enjoy equal access, rights, and opportunities. We work to empower autistic people across the world to take control of our own lives and the future of our common community, and seek to organize the autistic community to ensure our voices are heard in the national conversation about us. Nothing About Us, Without Us!
In a perfect world, we would all be guided by the presumption of competence, not just in regard to disability but in all human interaction. But we do not live in a perfect world. In the real world, no matter what skills I acquire—be they social, emotional, physical, or educational—there will be a sizable number of people who will presume me to be incompetent. Brace me for it. Make sure I know my rights. Let me know over and over again that I am so much more than the box some small-minded person wishes to fit me into. Practice with me the interactive tools I need to stand up in the face of those who do not believe in me.
Why would my sound be tampered? Or better yet, watered down and then pampered? Cater to who, I influence the standard Check it… we 'bout to change some manners
Naturally, the important thing is, I helped to save them, them and a part of their democracy. Even if I had to kick their law into their teeth in order to do that for them. And I am feeling well and settled in myself because I believe it was a good job, Despite this possible horror: that they might prefer the Preservation of their law in all its sick dignity and their knives To the continuation of their creed And their lives.
Call on the law
I'm fixin' to draw
A line between what is and seems
And call up a brawl
Call 'em up now
'Cause it's about to go pow
I'm standing on the threshold
Of the ups and the downs
I, Victoria Lin Tanner, am just one of many people who discovered, after a lifetime of struggle, that I am autistic. This book is about my journey of self-discovery. It is also a scream into the cold, black void where no help is to be found for people like me. Autistic children become autistic adults, so why is there no support for us? I am here to shine a glaring spotlight on the ways that society has failed autistic adults. For many of the 5 million+ autistic Americans, and ~75 million worldwide, life would be made far more manageable and frankly, happier, if our struggles were supported in meaningful ways rather than through #autismawareness retweets and puzzle piece merchandise.
We are not okay. I say this with the utmost compassion. You have inherent value, no matter how often your invisible labor goes unnoticed and unrewarded. You deserve to live, to rest, and to be noticed. It’s a sad fact of life that we autistics have had to do the lion’s share of our own advocating, but those who don’t understand our struggle are simply not motivated enough to push for change. We cannot allow the majority voice to be that of cure-mongerers speaking over us. So, get louder. Get angrier. This is our movement, and we need more than visibility. We need accessible and meaningful support.
And they hurt you bad, man They hurt me too But I'm not about to sit here and watch as they Suck the blood from my wound Suck the blood from my wound Suck the blood from my wound Suck the blood from my wound
To them you know we'll always be freaks To them we'll always be freaks
I toss dimes in the wishing well And I'm broke cause you took all of me My tombstone on a grassy hill It's a matter of fact, all my change goes to hell
Autistic people / Autists must take ownership of the label in the same way that other minorities describe their experience and define their identity. Pathologisation of Autistic ways of being is a social power game that removes agency from Autistic people. Our suicide and mental health statistics are the result of discrimination and not a “feature” of being Autistic.
Decreased social standing leads to stigmatized minority groups being exposed to more stressful life situations, with simultaneously fewer resources to cope with these events.
The primary aim of the minority stress model is to explain disparities in health between majority and stigmatized minority groups (Meyer 2003). Social stress theory hinges on the idea that social disadvantage can translate into health disparities (Schwartz and Meyer 2010). Researchers hypothesize that decreased social standing leads to stigmatized minority groups being exposed to more stressful life situations, with simultaneously fewer resources to cope with these events. Social structure facilitates this process through acts of discrimination and social exclusion, which are added stress burdens that socially advantaged groups are not equally exposed to.
Why are there greater mental health stresses on autistic people from gender-minority groups? To quote from the research paper,
“The increased rates of mental health problems in these minority populations are often a consequence of the stigma and marginalisation attached to living outside mainstream sociocultural norms (Meyer 2003). This stigma can lead to what Meyer (2003) refers to as ‘minority stress’. This stress could come from external adverse events, which among other forms of victimization could include verbal abuse, acts of violence, sexual assault by a known or unknown person, reduced opportunities for employment and medical care, and harassment from persons in positions of authority (Sandfort et al. 2007).”
As evidenced by the minority disability movement, autism is increasingly being considered part of the identities of autistic people. Autistic individuals thus constitute an identity-based minority and may be exposed to excess social stress as a result of disadvantaged and stigmatized social status. This study tests the utility of the minority stress model as an explanation for the experience of mental health problems within a sample of high-functioning autistic individuals (N=111). Minority stressors including everyday discrimination, internalised stigma, and concealment significantly predicted poorer mental health, despite controlling for general stress exposure. These results indicate the potential utility of minority stress in explaining increased mental health problems in autistic populations. Implications for research and clinical applications are discussed.
The minority stress model posits that social disadvantage and marginalization results in an increased burden, which in turn can result in mental and physical health disparities (Meyer et al., 2002; Frost et al., 2015). Predominantly, it has been used to investigate the health disparities seen in the queer community. The focus in the minority stress model shifts away from there being something inherent about LGBTQ+ communities and focuses instead on the experiences that sexual and gender minorities have within society. It sounds cliché, but it was a light-bulb moment—it was a lens through which I could reflect on an entire lifetime of experiences and make them coherent for once. Yet, as an idea, minority stress ran counter to the literature which associated the traits of autism itself with suicidality (Mikami et al., 2009), centered suffering as inherent to autism (Baron-Cohen and Bolton, 1993), or focused on the specific thinking styles of autistic people as causative of poor mental health—as if autistic people exist in a societal blackhole, and would still suffer in the absence of our entire social structure.
It is not hard to see the potential utility for the minority stress model when you pause and take stock of how autistic people are treated in society. The minority stress model captures the some of the complexity of existing while autistic. Autistic people are stereotyped—and the vast majority of stereotypes are negative (Wood and Freeth, 2016). Autistic people face employment discrimination, higher unemployment, and underemployment, as well as experiencing bullying in the workplace (Shattuck et al., 2012; Baldwin et al., 2014). Autistic children are more likely to be excluded from schools (Timpson and Great Britain, 2019). In the United Kingdom (UK), one-third of autistic people have access to neither employment or welfare payments (Redman, 2009), while 12% of Welsh autistic adults report experiencing homelessness (Evans, 2011). Statistics show disproportionate use of force against autistic people and those with learning disability in the UK (Home Office, 2018), while a third to half of all incidents involving the use of excessive force by police involves a disabled person (Perry and Carter-Long, 2016)—experiences which will obviously be further compounded by institutional racism (Holroyd, 2015). Autistic individuals are more likely to experience (poly)victimization, including being four times more likely to experience physical and psychological abuse from adults as children, 27 times more likely to experience teasing, and seven times more likely to experience sexual victimization (Weiss and Fardella, 2018). At the extreme end of the victimization—autistic children are more likely to die to filicide (Lucardie, 2005). Autistic lives are marked by an often-astounding excess stress burden across the life span.
Considering the study by Hirvikoski et al. (2016), I chose to study mental health and minority stress because people like me were (and still are) dying to suicide in their droves. To be clear, wanting a better future for my community is a value, and my work embodied it from the very beginning. I was propelled by values. How can you belong to a community who is actively suffering, and not want to make it better anyway that you can?
I found that exposure to minority stress does predict significantly worse well-being and higher psychological distress in the autistic community (Botha and Frost, 2020), including exposure to victimization and discrimination, everyday discrimination, expectation of rejection, expectation of rejection, outness (disclosure), concealment (masking of autism), internalized stigma, and it explains a large and significant proportion of the variance—in lay-man’s terms—the constant marginalization of autistic people is contributing to high rates of poor mental health. Aside from this, I noticed that despite being normally distributed (and not containing outliers), the mean psychological distress score was above the cut-off for indicating severe psychological distress (Kessler et al., 2003). Between the sadness of these findings and being exposed to all of these disturbing accounts of autism I considered (albeit briefly), giving up on academia all together without pursuing my Ph.D.
In the end, my thesis (Botha, 2020) showed that autistic community connectedness buffered against some of the effects of minority stress and was related to better mental health over time. Yet, I worry constantly that by trying to measure a function of autistic community connectedness, that I objectified it, in a way not dissimilar to the way people objectify autistic people—especially if others come to conflate the function of autistic community connectedness with its value. I studied autistic community connectedness, because I was worried that to only study minority stress would be to see only the worst of what happened to autistic people, and not appreciate our lives as a whole—which are much bigger than our trauma. But, to me, the numbers only explain a mechanism—the real joy, the real value, and the beauty of the autistic community was captured in my very first study. Autistic people talked about the autistic community with such a warmth, brightness, and with hope. The vibrant stories of belongingness, friendships, and political strength tell you exactly what you need to know about the value of such a community. This is something, that its function cannot, and should not even tell you.
Bodies ride the waves Somebody's gonna have to pay Bodies, living on the shore in their sandcastles Bodies, sea is getting rough and the walls rattle Bodies, come with the tide Nowhere left to hide Bodies Bodies
A thousand thoughts ride the waves Can't save nobody, I'm too late Bodies, no one cares about the coming last battle Bodies, wavеs crashing down and the ocean swallows Bodies Whеre you gonna hide the bodies? Bodies Hey-oh-hey-oh
On the shore living in sandcastles No one cares about the coming last battle Sea is getting rough and the walls rattle Waves crashing down and the ocean swallows Bodies Bodies
Autistic burnout is a state of physical and mental fatigue, heightened stress, and diminished capacity to manage life skills, sensory input, and/or social interactions, which comes from years of being severely overtaxed by the strain of trying to live up to demands that are out of sync with our needs.
“A state of pervasive exhaustion, loss of function, increase in autistic traits, and withdrawal from life that results from continuously expending more resources than one has coping with activities and environments ill-suited to one’s abilities and needs.” In other words, autistic burnout is the result of being asked to continuously do more than one is capable of without sufficient means for recovery.
I’ve experienced several moments of burnout in my life and career. Being something that I neurologically am not is exhausting. Wearing the mask of neurotypicality drains my batteries and melts my spoons. For a long time, for decades, I didn’t fully understand what was going on with me. I didn’t understand the root causes of my cycles of burnout. Finding the Actually Autistic community online woke me to the concept of autistic burnout. When I found the community writing excerpted below, I finally understood an important part of myself. Looking back on my life, I recognized those periods when coping mechanisms had stopped working and crumbled. I recognized my phases and changes as continuous fluid adaptation.
Being autistic means a lifetime of fluid adaptation. We get a handle on something, develop coping strategies, adapt and we’re good. If life changes, we many need some time to readapt. Find the new pattern. Figure out the rules. Test out strategies to see what works. In the mean time, other things may fall apart. We lose skills. We struggle to cope with things that had previously been doable under more predictable conditions. This is not regression to an earlier developmental stage, it’s a process of adapting to new challenges and it’s one that we do across a lifetime of being autistic.
These periods of burnout caused problems at school and work. I would lose executive function and self-care skills. My capacity for sensory and social overload dwindled to near nothing. I avoided speaking and retreated from socializing. I was spent. I couldn’t maintain the facade anymore. I had to stop and pay the price.
Autistic adults described the primary characteristics of autistic burnout as chronic exhaustion, loss of skills, and reduced tolerance to stimulus. They described burnout as happening because of life stressors that added to the cumulative load they experienced, and barriers to support that created an inability to obtain relief from the load. These pressures caused expectations to outweigh abilities resulting in autistic burnout.
I now know myself and my autistic operating system much better. That self-awareness has helped me greatly, but I still must live in a society that does not understand. Being an autistic seen as “high-functioning” means having your identity doubted and questioned. Exhausting efforts to pass and mask are given little credit. They are tossed aside with an “I do that too” and held against us in those moments of meltdown and burnout when we can longer pretend at neurotypicality. The rewards for passing are the familiar ableist tropes of invisible disability and the expectation to keep on passing, forever.
When autists attempt to blend in it is to avoid suffering the consequences of non-conformance – and not to gain or maintain social status.
Deciphering human madness
Bombarded with psychology
Interrogated by droid vermin
Scrutinised by vacant ghouls
I'm burnt out from masking
You're burnt out from masking
They're burnt out from masking
We're all burnt out from masking
Enduring chaos rites by force
Lost in a maze of shifting size
Phasing out of time constantly
I can't speak in this dimension
Cataclysmic thoughts trapping me
Crushed under a world of nonsense
Decimated by intrusion
Spellbound by the death of a dream
Burnt Out From Masking by Tommy Concrete
Burnt Out from Masking
We have autistic children who need us to support them as architects of their own liberation.
😭 We know who they are and what they have done to our people.
I sing from intelligence. I sing from letting them know that I know who they are and what they have done to my people around the world.
That’s not anger. Anger has its place. Anger has fire, and fire moves things, but I sing from intelligence. I don’t want them to think that I don’t know who they are.
In 2012, I entered the education program at Sonoma State University in order to search through the literature in education and the social sciences, and I hoped to bring together research on the enforcement of normality that would describe and illuminate the everyday dehumanization autistic people face. This dehumanization is not restricted to the exclusion and bullying that is a reliable feature of the social lives of autistic people; it is also a regular feature in clinical settings, in academic research, in seemingly authoritative books about autistic people, in media reports, in education, in social services, in fundraising narratives, and in social skills training for autistic youths and adults. This dehumanization is so widespread that it seems to be an intrinsic aspect of normality – an accepted and acceptable way to view the bodies, minds, and lives of autistic people, or of any people who consistently breach the unwritten rules of normality.
I’ve always thought that I was shaking people up, but now I want to go at it more, and I want to go at it more deliberately, and I want to go at it coldly. I want to shake people up so bad, that when they leave a nightclub where I performed, I just want them to be to pieces.
Let’s be blunt. The priorities of NT people in autism research and autism organizations have fucked up an entire generation of autistic people. That’s shitty science and shitty ethics. It’s time to stop.
She was neurodivergent and did her best work as an activist completely unaware she was bipolar and suffering from PTSD. As such, the disability community should embrace her as a savant in the wider sphere of neurodivergent people who demonstrate talent usually limited to the label autistic savant.
Autism researchers have given autistic people zero reasons to trust them, after over a decade of cure and epidemic and plague language. For some reason being an autism researcher means never having to say you’re sorry.
I wish you could know What it means to be me Can you see You’d agree Everybody Should be free (Because if we ain’t, we’re murderers)
I Wish I Knew How It Would Feel To Be Free by Nina Simone
Equity Literacy
With this in mind, my purpose is to argue that when it comes to issues surrounding poverty and economic justice the preparation of teachers must be first and foremost an ideological endeavour, focused on adjusting fundamental understandings not only about educational outcome disparities but also about poverty itself. I will argue that it is only through the cultivation of what I call a structural ideology of poverty and economic justice that teachers become equity literate (Gorski 2013), capable of imagining the sorts of solutions that pose a genuine threat to the existence of class inequity in their classrooms and schools.
The Direct Confrontation Principle: The path to equity requires direct confrontations with inequity—with interpersonal, institutional, cultural and structural racism and other forms of oppression. “Equity” approaches that fail to directly identify and confront inequity play a significant role in sustaining inequity.
The Prioritization Principle: In order to achieve equity we must prioritize the interests of the students and families whose interests historically have not been prioritized. Every policy, practice, and program decision should be considered through the question, “What impact is this going to have on the most marginalized students and families? How are we prioritizing their interests?”
The “Fix Injustice, Not Kids” Principle: Educational outcome disparities are not the result of deficiencies in marginalized communities’ cultures, mindsets, or grittiness, but rather of inequities. Equity initiatives focus, not on “fixing” students and families who are marginalized, but on transforming the conditions that marginalize students and families.
Universal Validation – Not all ideas and perspectives are equitable. We don’t want to validate someone’s racist perspective. Equity is not about universal validation.
Equity Detours: Addressing Equity Problems with Cultural Solutions – There is no path toward equity that does not involve a direct confrontation with inequity.
Lack of Leadership – The people with the most equity literacy have to be the people with the most power.
Going at the Pace of the Most Resistant – We are prioritizing the comfort of the people who are most resistant instead of prioritizing the discomfort the most marginalized people in the institution experience.
Doing What’s Popular Instead of Doing What’s Effective
Embracing a Deficit Ideology Instead of a Structural Ideology – If your equity initiatives are about fixing marginalized people rather than about addressing the conditions that marginalize people, there’s no way to get to equity.
I believe all persons with Autism need the opportunity to become friends with other Autistic people. Without this contact we feel alien to this world. We feel lonely. Feeling like an alien is a slow death. It’s sadness, self-hate, it’s continuously striving to be someone we’re not. It’s waking up each day and functioning in falsehood (French, 1993).
Often you don’t realize how lonely and frightened you’ve been the whole time, until you find your people.
When I found the autistic community, it was like finally coming home after 23 long years at sea. Often you don’t realize how lonely and frightened you’ve been the whole time, until you find your people.
“When I found the autistic community, it was like finally coming home after 23 long years at sea. Often you don’t realize how lonely and frightened you’ve been the whole time, until you find your people. -CADENCE”
Autistic people have built many niche communities from the ground up—both out of necessity and because our interests and modes of being are, well, weird.
Autistic kids need access to autistic communities. They need access to autistic mentors. They need to know that the problems they go through are actually common for many of us! They need to know they are not alone. They need to know that they matter and people care about them. They need to see autistic adults out in the world being accommodated and understood and respected. They need to learn how to understand their own alexithymia and their own emotions. They need to be able to recognize themselves in others. They need to be able to breathe.
In Te Reo Māori the word for Autistic ways of being is Takiwātanga, which means “in their own space and time”. Most Autists are not born into healthy Autistic families. We have to co-create our Autistic families in our own space and time.
Until one day… you find a whole world of people who understand.
The internet has allowed autistic people- who might be shut in their homes, unable to speak aloud, or unable to travel independently- to mingle with each other, share experiences, and talk about our lives to people who feel the same way.
…the central tension of punk rock: it was built on individualism and an anti-hero ethos, yet expressed itself as a community. The motivation for punk was individualistic artistic expression, but the glue for the subculture was the experience of finding like-minded misfits.
How can we cultivate spaces where everyone has that soaring sense of inclusion, where we can have difficult and meaningful conversations? Because everyone deserves the shelter and embrace of crip space, to find their people and set down roots in a place they can call home.
A young person with a back pack on looks down a city street, buildings resembling book spines line each side. Text reads: Find Your People Image Credit: Swamburger
Until one day… you find a whole world of people who understand.
The internet has allowed autistic people- who might be shut in their homes, unable to speak aloud, or unable to travel independently- to mingle with each other, share experiences, and talk about our lives to people who feel the same way.
But no, take me home Take me home where I belong I got no other place to go No, take me home Take me home where I belong I got no other place to go No, take me home Take me home where I belong I can't take it anymore
But I kept runnin' for a soft place to fall And I kept runnin' for a soft place to fall And I kept runnin' for a soft place to fall And I kept runnin' for a soft place to fall
Are you awake or are you sleeping? Are you afraid? We've been waiting for this meeting
We have come here for you, and we're coming in peace Mothership will take you on higher, higher This world you live in is not a place for someone like you Come on, let us take you home
It's time to go, you are infected Come as you are, don't be scared of us, you'll be protected (Protected, protected) I guess you are a different kind of human I guess you are a different kind of human
Omega hai foleet, Omega hai foleet
There is a flaw in man-made matters But you are pure, and we have to get you out of here
Chosen families are nonbiological kinship bonds, whether legally recognized or not, deliberately chosen for the purpose of mutual support and love.
Today, many individuals find themselves navigating uncharted waters as they try to reconcile shaky relationships with blood relatives while simultaneously creating what’s commonly referred to as a “chosen family.”
According to the SAGE Encyclopedia of Marriage, Family, and Couples Counseling, “chosen families are nonbiological kinship bonds, whether legally recognized or not, deliberately chosen for the purpose of mutual support and love.” The term originated within the LGBTQ community and was used to describe early queer gatherings like the Harlem Drag Balls of the late nineteenth century.
The circumstances surrounding the birth of the first “chosen families”—intense loneliness and isolation faced by those rejected by their biological kin—continue today. Nearly 40 percent of today’s homeless youth identify as queer, and a recent study found that roughly 64 percent of LGBTQ baby boomers have built, and continue to rely on, chosen families.
“Chosen families,” though, can form as a result of any person’s experience with their biological family that leaves needs unmet. Friends who become your family of choice may provide you with a healthier family environment than the one in which you were raised, or their proximity may allow you to rely on them when your biological family isn’t located nearby. A chosen family can be part of a person’s growing network, and can help construct a wide foundation of support that continues to grow with time.
Tell me your story and I'll tell you mine I'm all ears, take your time, we've got all night Show me the rivers crossed, the mountains scaled Show me who made you walk all the way here
Family of choice might seem like a contradiction but your ‘chosen’ family consists of those who accept you for who you are and they want the best for you. They support you in your chosen ventures, help you when you need to make decisions and tell you when you might be going down the wrong track! As in any other family, you might have your differences, but they are always there for you. If you can find yourself among a unit of supporters who love you unconditionally, will offer a place to you that allows you to be yourself, safely and without barriers, you might have found your ‘chosen’ family. This family might not be all in one place.
There is something very special about forming relationships with people who understand and accept you for who you are. You may hear the phrase ‘chosen family’ used by LGBTQIA+ people to describe these relationships – people they have met, formed bonds with, and chosen to have as their family separately to their ‘real’ family.
These types of relationships are especially important to LGBTQIA+ people. There is a long history of us being isolated from our ‘official’ family and friends due to our sexuality and gender, and so the idea of ‘found’ or ‘chosen’ family has a strong emotional meaning in the community. There are still people today whose family react badly to them coming out (as we discussed in the chapter on coming out), so relationships with other people in the LGBTQIA+ community are just as important as they ever were.
Even if your family is accepting and loving, relationships within the community can still be very important. They certainly have been for me.
I will also say this: I have never, not even for one single second, regretted it. I have never regretted doing the right thing or fighting for the health and wholeness of others even when it causes me pain and puts me at significant personal risk. I have lost nothing that I needed, because I had it all inside me. And the people that have now become my precious, chosen family are people I would never have met if I hadn’t been walking this path.
“In my phone contacts, I put emojis by their names. I put strawberries next to people who were super loving. I put seedling emojis by folks who taught me things that made me think or grow.”
Within a year of his making these changes in his life, many of Samuel’s “strawberry people” had become members of his found family. They had his back as he worked through therapy for PTSD and eating disorder recovery. The strawberry people even became friends with one another—Samuel writes that they all talk in a single group chat.
I finally realized that I was a dyke and had been for years. Since then, I have lived among dykes and created chosen families and homes, not rooted in geography, but in shared passion, imagination, and values.
Members of the neurodiversity movement adopt a position of diversity that encompasses a kaleidoscope of identities that intersects with the queer kaleidoscope.
Members of the neurodiversity movement adopt a position of diversity that encompasses a kaleidoscope of identities that intersects with the LGBTQIA+ kaleidoscope by recognising neurodivergent traits – including but not limited to ADHD, Autism, Dyscalculia, Dyslexia, Dyspraxia, Synesthesia, Tourette’s Syndrome – as natural variations of cognition, motivations, and patterns of behaviour within the human species.
LGBTQI+ people with an Autistic diagnosis have two separate rainbows — and two separate coming out stories.
LGBTQI+ people with an Autistic diagnosis have two separate rainbows — and two separate coming out stories. There are times when an autistic will not come out as LGBTQI+, and vice-versa. The challenges for each minority group are great, and being a double-social minority can be especially tough. Education and peer support goes a long way in helping to navigate these challenges, and make for a smoother trip on the social highway.
The impulse to repress transgender people from expressing their true identity is rooted in the same impulse that makes people want to stop Autistic people from flapping.
In many ways, the impulse to repress transgender people from expressing their true identity is rooted in the same impulse that makes people want to stop #ActuallyAutistic people from flapping their hands.
Autistic individuals can offer novel insights into gender as a social process.
Due both to their ability to denaturalize social norms and to their neurological differences, autistic individuals can offer novel insights into gender as a social process. Examining gender from an autistic perspective highlights some elements as socially constructed that may otherwise seem natural and supports an understanding of gender as fluid and multidimensional.
Plenty of autistic people are queer and experience a double portion of discrimination.
…plenty of autistic people are LGBTQ and experience a double portion of discrimination. The desire to eliminate the traits that make autistic people unique is rooted in the same impulse to suppress people from affirming their gender identity or sexuality.
A brief thread about why the fates of LGBTQ+ and #ActuallyAutistic people are intertwined (to say nothing of LGBTQ+ autistic people). This right here is Ole Ivar Lovaas, the father of modern-day Applied Behavioral Analysis.
For the first week of #Pride2022: a brief thread about why the fates of LGBTQ+ and #ActuallyAutistic people are intertwined (to say nothing of LGBTQ+ autistic people). This right here is Ole Ivar Lovaas, the father of modern-day Applied Behavioral Analysis. 1/
Lovaas ran a clinic at UCLA, where autistic children were slapped, administered shock therapy. LIFE Magazine profiled his practices in 1965, showing how one girl was taken to a “shock room” when she made little progress.
When children behaved well, they were given food and affection. Children were initially not given regular meals and only spoonfuls of food at first.
Lovaas had an extremely low opinion of his autistic patients. In a 1974 interview, he demeaned autistic people stimming (which we now know is a means of soothing). He also called them “little monsters.”
But Lovaas’s practice did not just end when it came to autistic children. As @stevesilberman wrote in his book #NeuroTribes, he also assisted with UCLA’s Feminine Boy Project, which sought to cure boys of atypical sexuality, including homosexuality.
Lovaas collaborated with a researcher named George Rekers and co-authored four papers on homosexuality and other behaviors. One of their main test subjects was a boy named Kirk Murphy, whom they called “Craig.”
Lovaas and Rekers’ practices bore stunning similarities to Lovaas’s practices on autistic children. Poor Kirk’s parents were instructed to use poker chips. Blue poker chips were used as a reward to get candy while red chips meant he would be spanked.
CW suicide: The red poker chips were given when he displayed feminine behavior. The whippings were so unbearable that Kirk’s brother would hide the red chips. Kirk later joined the US Armed forced before he later died from suicide.
All the while, Rekers and Lovaas’s research was used to show that conversion therapy worked. Rekers would co-found the Family Research Council, which opposes LGBTQ+ rights. More on Kirk’s tragic end here.
Poor Kirk Murphy and Pamela, the girl who was subjected to shock therapy shared a similar fate because the adults in charge of them punished them for who were.
People might wonder why I, a cisgender heterosexual from the suburbs of Southern California, included queer history in a book about autism. THIS is why. The same people who want to stop queer kids from being themselves are the same ones who want to stop me from flapping my hands
Conversely, when I first moved to Washington, the gay community openly embraced me and getting to know gay people helped me shed my own homophobia AND my internalized ableism. It’s why transphobia also bugs me so much.
Learning about the shared DNA of gay conversion therapy and ABA reaffirmed what Martin Luther King wrote in 1963 “We are caught in an inescapable network of mutuality, tied in a single garment of destiny.”
Why the ‘treatment’ of autism is a form of conversion therapy. The only government-funded therapy for autistic children is called Applied Behaviour Analysis, an approach developed in tandem with discredited anti-LGBTQ2S+ practises.
Both gay conversion therapy and ABA were built on behaviourism—the scientific belief that human behaviour is determined by conditioning from our immediate environments, and should be controlled through manipulating those environments. Behaviourist psychology has always seen queer and autistic identities as deviant, and so the pathologies around both were constructed at the same time, and from the same body of research. This is why many autistics today argue that ABA is actually its own form of conversion therapy.
New and old ABA share the same goal, and the same end result: converting autistic traits. And in doing so, ABA also acts as a form of queer conversion, says Negrazis, because “[autistic] genders and sexualities are inherently pathologized as abnormal.” This means ABA sees nonconforming autistic children as being socially confused about appropriate dress or play styles, and aims to condition them toward their assigned gender.
“It’s all about policing unruly bodies,” says Negrazis. “Lovaas actively constructed gender and sexual divergence as disabled, which created an inherent disableism in the emergence of queer identities.”
Lovaas himself made this comparison in his writings on the Feminine Boy Project, calling gay or gendernonconforming males “socially handicapped individuals.” He spoke of queerness and transness having “serious disabling consequences for adults … [that] may range from interference with normal heterosexual relationships, to a continuing sense of shame and fear.”
Just like queer and trans people, autistics do not have a disease that needs to be treated. Instead, says Negrazis, “[autistics] need supports to help them identify how trauma has impacted them in their learning, relationships, ability to work and even their self-concept.”
“The psych industry has done so much harm to both [autistic and queer] people,” they say. “The very foundations of psychology and counselling need to be dismantled and rebuilt by queer and autistic people themselves.”
In line with a disability justice approach, one of the more positive recent developments is the theory and praxis of neuroqueering. Stemming from the work of Nick Walker and Remi Yergeau, neuroqueering focuses on embracing weird potentials within one’s neurocognitive space, and turning everyday comportment and behaviour into forms of resistance. This has provided a new tool for combatting neuronormativity from within the constraints imposed by history and current material conditions. By queering the social world, new possibilities are carved out for the future, helping us not just challenge aspects of the current order but to start collectively imagining what a different world could be like.
Queer and neurodivergent liberation are connected.
LGBTQI+ individuals with autism have unique experiences.
Repressing transgender people and stopping autistic individuals from expressing themselves are rooted in the same impulse.
Autistic individuals can provide insights into gender as a social process.
Autistic people often face discrimination and double discrimination if they are also queer.
Prolonged Adaptation Stress Syndrome occurs when someone pretends to be someone they’re not.
The closet can only hide someone, it doesn’t remove shame.
The treatment of autism is compared to conversion therapy.
Applied Behavior Analysis, the government-funded therapy for autistic children, is associated with discredited anti-LGBTQ2S+ practices.
Neuroqueering, based on the work of Nick Walker and Remi Yergeau, embraces unique neurocognitive abilities and turns everyday behavior into resistance.
By queering the social world, new possibilities are created for a different future.
Embrace our weird potentials and be proud of who we are.
One Paragraph Summary
Queer and neurodivergent liberation are closely connected, forming a double rainbow of identities. The neurodiversity movement recognizes neurodivergent traits, such as ADHD, Autism, Dyslexia, and Tourette’s Syndrome, as natural variations of cognition, motivations, and behavior. LGBTQIA+ individuals with an Autistic diagnosis face unique challenges and have separate coming out stories. Repressing transgender individuals and stopping Autistic people from stimming are rooted in the same impulse to suppress self-expression. Autistic individuals offer valuable insights into gender as a social process, highlighting its fluidity and multidimensionality. Autistic people who are queer experience discrimination from both communities. Pretending to be something one is not on a daily basis leads to Prolonged Adaptation Stress Syndrome, contributing to mental illness in the trans community and autistic burnout. The history of LGBTQ+ conversion therapy and Applied Behavioral Analysis for autism are intertwined, demonstrating the interconnectedness of these marginalized communities. Embracing neuroqueering and queering the social world opens up new possibilities for resistance and collective imagination. It is important to be proud of our weird potentials and embrace ourselves for who we are.
Six Paragraph Summary
Queer and neurodivergent liberation are connected. It’s like seeing a double rainbow.
Members of the neurodiversity movement believe in embracing diversity, including a range of identities that intersect with the queer community. LGBTQI+ individuals who are also Autistic have two separate experiences of coming out. The same impulse to suppress transgender people from expressing their true selves also exists in trying to stop Autistic people from engaging in behaviors like flapping. Autistic individuals can offer unique insights into gender as a social process. Many Autistic people also face discrimination for being queer, which means they experience a double dose of discrimination.
Prolonged Adaptation Stress Syndrome is what happens when someone pretends to be something they’re not every day. It’s important to understand that the closet can only hide someone, it can’t protect them from feeling shame.
The “treatment” of autism is similar to conversion therapy. The only government-funded therapy for autistic children is called Applied Behavior Analysis, which was developed alongside discredited anti-LGBTQ2S+ practices.
In line with a disability justice approach, there’s a positive development called neuroqueering. It focuses on embracing the unique potentials within one’s neurocognitive space and using everyday behavior as a form of resistance. By challenging neuronormativity and queering the social world, we can imagine a different future.
Embrace our unique potentials and be proud of who we are. We’re weird, and that’s something to celebrate. Being weird is just embracing ourselves.
AI Disclosure: The summaries above were created with the help of Elephas AI Assistant.
Here comes the sun It's shining right through you On everyone It hits so hard with all the colors that there are You hit so hard with all the colors that there are
So much fun talking with Weirdschooling about books, libraries… and the beauty of weird! ☺️💚 ⬇️ weirdschooling.com/2230136/13886867-episode-10-libraries-and-books-are-for-everyone-and-so-is-mychal-threets #BookTok#LibraryTikTok#Storytime
Autistic Pride is inconceivable without weird pride, and it’s hard to be proud of any kind of neurodivergence without it. A lot of neurodivergent kids learn early on that they’re ‘weird’. The lucky ones learn to embrace it before they’re forced to internalise the implied shame.
Creativity is driven by divergent perspectives, and squashed by demands for conformity. That doesn’t stop people bullying those they see as weird, trying to hammer them into something resembling normality. But weirdness is rarely a choice. It can be hidden but not opted out of.
There is a lot of stigma attached to the concept of weirdness, and a lot of effort is spent chasing some idea of ‘normal’. This is harmful for everyone who’s perceived as weird, and that often includes immigrants, disabled people, queer and trans people and those with minority religious and ethical beliefs. It also includes just about everyone who’s neurodivergent, be they autistic, dyspraxic, dyslexic, ADHD, or otherwise different of brain. Weirdmisia — hatred of the weird — is the enemy of diversity.
I see Weird Pride as a necessary counter to the prevailing negativity about weirdness, so I’m inviting all weirdos and even non-weirdos* to write, talk, tweet and make art about how they’re weird, and why that’s okay.
We’ve been there playing our part and contributing to the mix since the year dot. We’re an old potential, baked into the template of all our genomes that will survive even the most brutal eugenicists and fundamentalists. We’re here to stay folks.
Other than the obvious eugenics, I think one of the reasons acknowledging that neurodivergence is actually a normal part of humanity is that it has led to people questioning everything from ableism to child rearing practices to education and even how society functions as a whole.
I stand on a line that goes back That goes back to the dawn of my kind before that Before that, to the dawn of all time That extends, that extends To the end of it all, where it begins again I stand on the line that goes back That goes back to the dawn of my kind Before that Before that To the dawn of all time Going in, going in To the end where it all begins
If you are looking to contact me about my “Understanding The Spectrum” comic, please find a print-quality PDF of the comic at this link here. No need to email me to ask for permission to use it, I have always intended for the comic to be completely free to use in whatever you like, be it in presentations or for translating. When you do use it though, please credit me for the image and let me know that you’ve used it, because I love to know that this old comic is still doing much good in the world!
Emergent strategy is a way that all of us can begin to see the world in life-code—awakening us to the sacred systems of life all around us. Many of us have been and are becoming students of these systems of life, wondering if in fact we can unlock some crucial understanding about our own humanity if we pay closer attention to this place we are from, the bodies we are in.
The ones who need to learn are not those who think and live outside the box of “normality”, but those who are “well adjusted”, and those who don’t yet see the internalised ableism they have absorbed. As Nora Bateson reiterates, ecologies of care are complex living systems that transcend our individual and capabilities and limitations. The collective path that humanity finds itself on is a transdisciplinary, tanscontextual journey of omni-directional learning. We are (re)discovering and (re)learning the sacred language of life.
When we speak of systemic change, we need to be fractal. Fractals—a way to speak of the patterns we see—move from the micro to macro level. The same spirals on sea shells can be found in the shape of galaxies. We must create patterns that cycle upwards. We are microsystems.
Emergence is our inheritance as a part of this universe; it is how we change. Emergent strategy is how we intentionally change in ways that grow our capacity to embody the just and liberated worlds we long for.
Emergence is the way complex systems and patterns arise out of a multiplicity of relatively simple interactions.
But emergence notices the way small actions and connections create complex systems, patterns that become ecosystems and societies. Emergence is our inheritance as a part of this universe; it is how we change. Emergent strategy is how we intentionally change in ways that grow our capacity to embody the just and liberated worlds we long for.
What is Emergent Strategy? “Emergence is the way complex systems and patterns arise out of a multiplicity of relatively simple interactions”—I will repeat these words from Nick Obolenksy throughout this book because they are the clearest articulation of emergence that I have come across. In the framework of emergence, the whole is a mirror of the parts. Existence is fractal—the health of the cell is the health of the species and the planet.
Octavia wrote novels with young Black women protagonists meeting aliens, surviving apocalypse, evolving into vampires, becoming telepathic networks, time traveling to reckon with slave-owning ancestors. Woven throughout her work are two things: 1) a coherent visionary exploration of humanity and 2) emergent strategies for being better humans.
The idea of interdependence is that we can meet each other’s needs in a variety of ways, that we can truly lean on others and they can lean on us. It means we have to decentralize our idea of where solutions and decisions happen, where ideas come from. We have to embrace our complexity. We are complex.
I was looking for language and frameworks to use when exploring the kind of leadership Butler’s protagonists practiced, and found them in conversations with ill and Grace about emergence—interdependence, iteration, being in relationship with constantly changing conditions, fractals.
fractals: the relationship between small and large
A fractal is a never-ending pattern. Fractals are infinitely complex patterns that are self-similar across different scales. They are created by repeating a simple process over and over in an ongoing feedback loop.
Octavia was concerned with scale—understanding that what happens at the interpersonal level is a way to understand the whole of society. In many of her books, she shows us how radical ideas spread through conversation, questions, one to one interactions. Social movements right now are also fractal, practicing at a small scale what we most want to see at the universal level. No more growth or scaling up before actually learning through experience.
Rather than narrowing into one path forward, Octavia’s leaders were creating more and more possibilities. Not one perfect path forward, but an abundance of futures, of ways to manage resources together, to be brilliant together.
Fractals are one form of redundancy that has attracted particular attention from scientists. A fractal pattern is one in which the same motif is repeated at differing scales. Picture the frond of a fern, for example: each segment, from the largest at the base of the plant to the tiniest at its tip, is essentially the same shape. Such “self-similar” organization is found not only in plants but also in clouds and flames, sand dunes and mountain ranges, ocean waves and rock formations, the contours of coastlines and the gaps in tree canopies. All these phenomena are structured as forms built of smaller forms built of still smaller forms, an order underlying nature’s apparently casual disarray.
Fractal patterns are much more common in nature than in man-made environments. Moreover, nature’s fractals are of a distinctive kind. Mathematicians rank fractal patterns according to their complexity on a scale from 0 to 3; fractals found in nature tend to fall in a middle range, with a value of between 1.3 and 1.5. Research shows that, when presented with computer-generated fractal patterns, people prefer mid-range fractals to those that are more or less complex. Studies have also demonstrated that looking at these patterns has a soothing effect on the human nervous system; measures of skin conductance reveal a dip in physiological arousal when subjects are shown mid-range fractals. Likewise, people whose brain activity is being recorded with EEG equipment enter a state that researchers call “wakefully relaxed”—simultaneously alert and at ease—when viewing fractals like those found in nature.
There is even evidence that our ability to think clearly and solve problems is enhanced by encounters with these nature-like fractals.
Queer and neurodivergent people are biological facts.
We are stable parts of the human genome.
If you believe in a Maker, Maker built us in.
Look to Maker and behold the Spectrum!
If you don’t subscribe to a Maker, look to Nature and behold the Spectrum!
Spectrums and fractals are all around us and within us.
We are emergent!
We are not limited to binary desires, identities, and ideals.
Let it be complicated and hard to understand.
Make them uncomfortable and challenge their ideals.
We are bigger than a hexadecimal.
Emergent strategy helps us see the world as life-code.
We are (re)discovering and (re)learning the sacred language of life.
We need to be fractal when speaking of systemic change.
Emergence is how we change and intentionally grow.
Small actions and connections create complex systems.
The health of the cell is the health of the species and the planet.
Octavia Butler’s work explores emergent strategies for being better humans.
Interdependence means meeting each other’s needs and embracing complexity.
Fractals are never-ending patterns found in nature.
Radical ideas spread through conversation and interactions.
Social movements are fractal and practice what we want to see at a larger scale.
Octavia’s leaders created possibilities and managed resources together.
Fractals are common in nature and have a soothing effect on humans.
Our ability to think clearly and solve problems is enhanced by encounters with nature-like fractals.
True colors are beautiful, like a rainbow.
Neurodiversity is one of the most powerful ideas of our generation.
One Paragraph Summary
Queer and neurodivergent people are biological facts and stable parts of the human genome. Whether you believe in a Maker or not, we are a part of the Spectrum. The Spectrum is all around us, represented by spectrums and fractals. It is a glorious and complex concept that captures our diverse and spiky profiles. We are emergent beings, shaped by the systems and patterns of life. We must embrace our complexity and understand that small actions and connections can create complex systems and societies. Octavia Butler’s work explores emergent strategies for being better humans and understanding the interconnectedness of all things. Fractals, which are self-similar patterns repeated at different scales, are found in nature and have a soothing effect on us. Our ability to think clearly and solve problems is enhanced by encounters with these nature-like fractals. The true colors of individuals, their diversity and uniqueness, should be celebrated and embraced. Pluralism and neurodiversity are powerful ideas that can transform toxic cultures into collaborative and inclusive ones.
Five Paragraph Summary
Queer and neurodivergent people are a natural and essential part of human genetics. Whether you believe in a higher power or not, it is clear that we are meant to exist. We can look to nature and see the diverse spectrum of identities and experiences that exist. Spectrums and fractals are all around us, showing us the beauty and complexity of life. We are not limited to binary desires or identities. We are complex and undefined, and we should embrace and celebrate our uniqueness.
Emergent strategy is a way of understanding and navigating the world. It teaches us that small actions and connections can create complex systems and patterns. We can intentionally change and grow to embody the just and liberated worlds we long for. It is about embracing our complexity and understanding that we are interconnected and interdependent. We can learn from the patterns we see in nature, from the micro to the macro level, and apply them to create positive change.
Octavia Butler, a visionary writer, explored emergent strategies in her novels. She showed us that radical ideas can spread through conversation and small interactions. Social movements today are also practicing emergent strategies, creating possibilities and abundance of futures. We should not focus on one perfect path forward, but rather embrace the diversity of ideas and ways to manage resources together.
Fractals are patterns that repeat at different scales, and they are found everywhere in nature. They are a form of redundancy and are more common in natural environments than man-made ones. Looking at fractal patterns has a soothing effect on our nervous system and can enhance our ability to think clearly and solve problems. True colors are beautiful, just like a rainbow. We should not be afraid to let our true colors show.
In summary, queer and neurodivergent people are an integral part of human genetics. We can look to nature and see the diverse spectrum of identities and experiences. Emergent strategy teaches us to embrace our complexity and interdependence. We can learn from the patterns in nature and apply them to create positive change. Fractals are everywhere in nature and have a calming effect on us. We should embrace our true colors and celebrate our uniqueness.
AI Disclosure: The summaries above were created with the help of Elephas AI Assistant.
But I see your true colors Shining through I see your true colors And that's why I love you So don't be afraid to let them show Your true colors True colors are beautiful Like a rainbow
From our creed: I know that pluralism is our reality. I know that Neurodiversity is one of the most powerful ideas of our generation, and that Neurodiversity friendly forms of collaboration hold the potential to transform pathologically competitive and toxic teams and cultures.
Look up to the sky, sky, sky
Take back your own tonight
You'll find more than you see
It's time now, now, get ready
This is your time, this is your life and
This is your time, this is your life and
This is your time, this is your life and
This is your time, this is your life and
You gotta keep on (Keep on livin!) Gotta keep on (Keep on livin!) You gotta keep on (Keep on livin!) Gotta keep on (Keep on livin!) You gotta keep on (Keep on livin!) Gotta keep on (Keep on livin!) You gotta keep on (Keep on livin!) Gotta keep on (Keep on livin!)
Crying, give me some love, give me some love and hold me Give me some love and hold me tight Oh, give me some love, give me some love and hold me Give me some love and hold me tight
From our creed: I center the marginalized and the different. I center edge cases, because edge cases are stress cases and design is tested at the edges. I center neurodivergent and disabled experience in service to all bodyminds.
I know you think I'm not something you're afraid of 'Cause you think that you've seen what I'm made of Well I am even more than the two of them! Everything they care about is what I am! I am their fury, I am their patience I am a conversation!
I am made o-o-o-o-of Lo-o-o-o-ove, o-o-o-o-ove And it's stronger than you Lo-o-o-o-ove, lo-o-o-o-ove, lo-o-o-o-ove And it's stronger than you Lo-o-o-o-ove, lo-o-o-o-ove, lo-o-o-o-ove And it's stronger than you Lo-o-o-o-ove, lo-o-o-o-ove, lo-o-o-o-ove
We can take turns taking the reins Lean on each other when we need some extra strength We’ll never cave or we’ll never waver And we’ll always become braver and braver
We’ll dance like nobody’s there Wе’ll dance without any cares We’ll talk 'bout problеms we share We’ll talk 'bout things that ain’t fair We’ll sing 'bout things we don’t know We’ll sing to people and show What it means to be young and growing up
Let love conquer your mind Warrior, warrior Just reach out for the light Warrior, warrior I am a warrior-ior-ior-ior-ior Warrior, warrior I am a warrior-ior-ior-ior-ior Warrior, warrior of love
Underneath darkened skies There's a light kept alive
Let love conquer your mind Warrior, warrior Just reach out for the light Warrior, warrior I am a warrior-ior-ior-ior-ior Warrior, warrior I am a warrior-ior-ior-ior-ior Warrior, warrior of love Warrior of love Warrior of love
Hostility is not the road The proper basic human code Chauvinist intolerance is what we loathe Let's embrace diversity By first rejecting bigotry There’s no more room left in society for animosity
We refuse to look away And ignore issues at bay We will conquer the hurdles in our way (We are warriors) (We are warriors) We won't take shit anymore A pebble cuts right to the core All these excuses, what are they for? (We are warriors) We are warriors
We are warriors We are warriors We are warriors We are warriors We are warriors
In addition to speaking different languages, we have different neurotypes with different communication styles and norms of sociality. In the case of misunderstanding, assume good intention.
Tell your truth in such a way that you’re allowing others to tell their truths, too.
Maintain learner safety and remember what it is like to be a new contributor.
You can’t just open the door; you have to put out a welcome mat.
Pluralism refers to people of diverse and conflicting beliefs coexisting peaceably, linked by their adherence to a shared social contract which commits members of different groups to treating others fairly and accommodating them equally in the public square.
I recently called for liberals and non-believers to take the navigation of pluralism seriously, to embrace pluralism as a liberal value, and to engage in discussions of how to fairly and meaningfully achieve equal accommodation in the public square. To do so, to my mind, requires an understanding emphasized by modern social contract theorists like Karl Popper that the toleration of intolerance must have limits, lest the intolerant use the machinery of a tolerant society to take power and end tolerance…
Remind yourself that shared values, rather than shared beliefs, are what matter when it comes to interacting with others, and that there is no replacement for doing the hard work of making yourself better.
There’s more to come. Testimonials, celebrations of interdependence, sunflowers, flowerpunks, rainbow dragons, fractals, a rainbow shrimp visualizer, reframing, belonging, and more.
