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When abuse is just another news story

16 Apr

 news

I was driving home from my appointment with my shrink, with whom I’m attempting to unravel the mystery of how events of the past inescapably determine the present (“Those who cannot remember the past are doomed to repeat it.” George Santayana. Remember it) when I heard on ABC Radio National’s The World Today this report of evidence given at the Royal Commission into Institutional Child Abuse.

The report was preceded by a warning of “disturbing” content.

The content is disturbing. It might make you weep. It might make you remember. It might make you rage. It might make your heart break.

But what is even more disturbing is the manner in which this disturbing content, like all other disturbing content, is transmogrified from a heartbreaking, terrifying, rage-provoking account of one man’s childhood into nothing more than another news story in a busy news cycle, the majority of which is comprised of disturbing content of one kind or another. In other words, as soon as this disturbing event is reported we move immediately onto something else, as is routine, as is expected in a media-drenched world where news is barely considered interesting unless it’s disturbing. The need of comfortable people for the thrill of vicarious disturbance should never be underestimated.

What we should have had after Mr David Owen’s story is a minute’s silence. What we should have had is a minute to absorb the magnitude of his suffering. What we should have had is a minute to reflect that Mr Owen’s story of childhood sexual abuse is repeated and repeated and repeated, perhaps a billion or more times around the globe.

What we also should have had is the opportunity to reflect that while it is on the one hand a “good” thing that these matters are now public, it is also possibly a “bad” thing that they are treated as one more story in the news cycle, and that as a society we are becoming so inured to disturbing content that we can be momentarily appalled then move on, within seconds, to the next piece of news without as much as a moment to catch our breaths and reflect upon what we have just heard.

Everything is a damn hashtag. Everything.

It is unrealistic of me to want a minute’s silence after reports such as that on Mr Owen’s childhood suffering. Yet I was outraged by the manner in which his account of the details of his abuse was slotted between other items of interest to the ABC’s midday audience, and I was infuriated by how we are expected to lurch from stories of such atrocities to something Tony Abbott said with nary a second to catch our breaths. How can atrocity become anything more than wall paper when it’s doled out on the hour in sound bites? And what is this doing to us?

I don’t know what purpose was served by the ABC reporting Mr Owen’s evidence, in all its aching detail, in little more than a sound bite. Fair enough if some time is dedicated to the topic. Fair enough if some respect is accorded to the man, and to his experiences. But to sandwich it between Abbott and the jobless figures is a step too far.

While everyone ought to know what happens to far too many children, and the aftermath, it isn’t a sound bite. Mr Owen is a man of tremendous courage and resilience. His story isn’t fodder for the news cycle.

All we have is a voice

9 Apr

No post today, but sharing a poem that seems alarmingly appropriate, especially the penultimate verse.

 

there-is-no-such-thing-as-the-state-and-no-one-exists-alone-hunger-allows-no-choice-to-the-citizen-or-the-police-we-must-love-one-another-or-die-wh-auden

 

September 1, 1939
W. H. Auden, 1907 – 1973

I sit in one of the dives
On Fifty-second Street
Uncertain and afraid
As the clever hopes expire
Of a low dishonest decade:
Waves of anger and fear
Circulate over the bright
And darkened lands of the earth,
Obsessing our private lives;
The unmentionable odour of death
Offends the September night.

Accurate scholarship can
Unearth the whole offence
From Luther until now
That has driven a culture mad,
Find what occurred at Linz,
What huge imago made
A psychopathic god:
I and the public know
What all schoolchildren learn,
Those to whom evil is done
Do evil in return.

Exiled Thucydides knew
All that a speech can say
About Democracy,
And what dictators do,
The elderly rubbish they talk
To an apathetic grave;
Analysed all in his book,
The enlightenment driven away,
The habit-forming pain,
Mismanagement and grief:
We must suffer them all again.

Into this neutral air
Where blind skyscrapers use
Their full height to proclaim
The strength of Collective Man,
Each language pours its vain
Competitive excuse:
But who can live for long
In an euphoric dream;
Out of the mirror they stare,
Imperialism’s face
And the international wrong.

Faces along the bar
Cling to their average day:
The lights must never go out,
The music must always play,
All the conventions conspire
To make this fort assume
The furniture of home;
Lest we should see where we are,
Lost in a haunted wood,
Children afraid of the night
Who have never been happy or good.

The windiest militant trash
Important Persons shout
Is not so crude as our wish:
What mad Nijinsky wrote
About Diaghilev
Is true of the normal heart;
For the error bred in the bone
Of each woman and each man
Craves what it cannot have,
Not universal love
But to be loved alone.

From the conservative dark
Into the ethical life
The dense commuters come,
Repeating their morning vow;
“I will be true to the wife,
I’ll concentrate more on my work,”
And helpless governors wake
To resume their compulsory game:
Who can release them now,
Who can reach the deaf,
Who can speak for the dumb?

All I have is a voice
To undo the folded lie,
The romantic lie in the brain
Of the sensual man-in-the-street
And the lie of Authority
Whose buildings grope the sky:
There is no such thing as the State
And no one exists alone;
Hunger allows no choice
To the citizen or the police;
We must love one another or die.

Defenceless under the night
Our world in stupor lies;
Yet, dotted everywhere,
Ironic points of light
Flash out wherever the Just
Exchange their messages:
May I, composed like them
Of Eros and of dust,
Beleaguered by the same
Negation and despair,
Show an affirming flame.

From Another Time by W. H. Auden, published by Random House. Copyright © 1940 W. H. Auden, renewed by the Estate of W. H. Auden. Used by permission of Curtis Brown, Ltd.

Retribution v Rehabilitation

5 Apr

Prue Goward, recently appointed NSW Minister for the Prevention of Domestic Violence and Sexual Assault, last week expressed her disgust at prominent community members writing “glowing” character references on behalf of convicted rapist Luke Lazarus, in the hope of achieving a noncustodial sentence for his crime of anally raping an eighteen-year-old woman in a lane way behind his father’s nightclub. Ms Goward was subsequently taken to task by barristers for her comments.

I exchanged tweets with my Twitter friend Nick Andrew on the situation and he followed up with an email that I thought raised interesting points on the topic of punishment, imprisonment, and rehabilitation. With Nick’s permission I’m publishing his correspondence. 

Rehabilitation

 

G’day Jennifer,

I’m sending this by email cause it’s way too long to attempt to tweet,
and would probably cause misunderstanding as well.

You wrote: “Must say I find it very odd that anyone could believe
imprisonment is ‘completely undeserved’ for a rapist”

I replied: “Only if they thought gaol was undeserved for any crime.”

Then: “I’ll have to reread the article but I think it was only one
person, who gave a justification for that assertion.”

I’m not disagreeing with you, but it ties somewhat into an area which
intrigued me a few years ago – retribution vs rehabilitation for
criminals. My thoughts on this are still very unformed. It’s something
I should look into one of these days when I get around to it.

The article I read this morning was

I agree with Goward, and I find it appalling that these prominent people
supported the rapist rather than the victim. The person who made the
“completely undeserved” comment was the parish priest and not who I
thought was being quoted when I replied to your tweet. I wonder if this
priest’s dismissal of the seriousness of rape is an attitude he would
take toward all his parishioners, or only the rich, well-connected ones.

The person I was actually thinking of was Waverley mayor Sally Betts,
who:

“… insisted that her request was based on her long association
Bondi’s Ways Youth Services, where she saw the benefit of
non-custodial sentences for some young offenders.”

There may be benefit yes, for some crimes, but it’s only half the story
when considering if incarceration is also a benefit or does harm.

My interest came from a regular commenter on Pharyngula blog, Walton,
who I gather may be a lawyer or criminal defense law student. Walton
has commented a few times on this subject and of course I don’t have
links from years ago but I found this in a search, to give you a flavour:

Walton wrote:

“I’d argue that imprisonment should be used, if at all,
exclusively for rapists, murderers, domestic batterers and
other seriously violent people who pose an immediate danger
to others’ physical safety.”

It’s prevarication to say “if at all” here; Walton is leaving an
opening in which rapists may not be imprisoned but is not providing
an alternative response.

I wouldn’t say that; I’d argue that imprisonment is necessary to
keep the general population safe from people who pose a danger to
society (and if not prison, then something equally effective at
keeping us safe … ship them to the Moon perhaps??)

Moving on to Walton’s last paragraph:

“Criminalization is a crude and destructive tool for
effecting social change, and I’d argue that the criminal
justice system’s intrusion into our lives should be kept
to an absolute minimum. [etc]”

A few minutes of research should demonstrate the truth of this. I’ve
read about the US’s justice system, and their “school to prison”
pipeline, and the way it sucks people into a vortex they can’t escape
(which is a money-maker for various parties). There has been research
to understand what factors influence rehabilitation such as this one
from the UK in 2013.

My opinion is that prison is minimally rehabilitative at best, and at worst it is quite the opposite, teaching “survival skills” in
an environment where might makes right. The research (including
the above link) shows that authorities are trying to improve
prison’s effectiveness.

The flip side to rehabilitation is retribution, and I think this is
where a lot of people’s’ mindsets are stuck. After some heinous crime
is proven, people want to see the offender punished good and proper,
with little regard for whether the offender will do it again. People
(to generalise) want their pound of flesh.

I believe this attitude belongs to the infancy of our society. If
free will is an illusion (which I think it is – our brains work
with chemistry and electricity, and these things are physics) then
the person didn’t have a choice in the act; the choice was the
culmination of everything that person experienced in their life
and the working of their brain. Some people’s’ brains don’t work
properly – the flaw might be “hardwired” or learned – which leads
them to make really bad choices. Punishment becomes an obsolete
concept – the *only* thing that matters is stopping them doing
the crime again, which is rehabilitation (or execution, but I
won’t go there in this email). That leads me back to my main point,
that prison is only useful insofar as it rehabilitates a person
or protects society (or individual victims) from that person and
the chance that they will re-offend.

Interestingly, while writing this email I read the Wikipedia article
on Rehabilitation.

It pointed out that psychopaths often re-offend. Psychopaths have “an
uninhibited gratification in criminal, sexual, or aggressive impulses
and the inability to learn from past mistakes”; they’re resistant to
“punishment and behavior modification techniques” and worst of all,
they’re the ones most likely to be released from prison.

Maybe we should keep all the psychopaths in prison.

Nick.

As Nick points out, the privatisation of prison services in the US is a “money-maker for various parties,” as is the off-shore asylum seeker detention system the Australian government outsources to private companies. When imprisonment becomes a profit motive, rehabilitation inevitably takes second place. 

I don’t think I can recall agreeing with Prue Goward on anything, however, I do agree with her stand against the “glowing references” provided by powerful people for rapist Luke Lazarus. I have no way of knowing if these references influenced his sentencing. As well, providing references in such circumstances is perfectly legal and ought not to be otherwise. It’s down to the judge to determine how much weight to give references in light of the crime committed. 

My questions would be to those who provided the references. Do you have any understanding of what rape is, and do you think it is less of a crime when perpetrated by the son of a wealthy family?  

Grief makes you do weird stuff

4 Apr
Mourning Woman. Egon Schiele

Mourning Woman. Egon Schiele

 

I’ve just been re-reading Freud’s remarkable essay, Mourning and Melancholia, in which he presciently paves the way for current controversies on the differences and similarities  between mourning and depression. These differences are an ongoing topic of robust debate in psychiatric and psychological circles: when does grief for the loss of a loved one become depressive illness requiring treatment; should mourning be immediately treated with anti depressants, what are the wider repercussions of diagnosing grief as a pathological state?

The Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5) is the 2013 update to the American Psychiatric Association’s classification and diagnostic tool. In the United States and in Australia, the DSM serves as an authority for psychiatric diagnosis. According to this informative Q and A in the Huffington Post, in the DSM’s last edition the committee removed the “bereavement exclusion” from both depression and adjustment disorders. What this means in its simplest terms is that a person who is grieving a loss potentially may be diagnosed with depression or an adjustment disorder It is the removal of the bereavement exclusion from these diagnoses that has become highly controversial.

A major aspect of this controversy is that with the pathologising of grief and the introduction by the DSM-5 of a category of mental illness known as “complex” or “abnormal” grief, drug companies now have a wider market for anti depressants, and doctors could be encouraged to prescribe these drugs as soon as two weeks after the death of a loved one.

This pathologising leads to an economy of grief that Freud likely did not imagine, though one of his three core principles of the conceptual architecture of psychic organisation was his Economic Hypothesis. According to this hypothesis, psychic process can be evaluated in terms of gain and loss, for example, when a symptom mobilises a certain quantity of energy, other activities show signs of impoverishment. There is a circulation of value, a distribution of resources in the psychic household, or what he also referred to as the household of the soul.

In mourning, it’s not unusual for the mourner to withdraw her interest from the world, so demanding is her labour of grieving. In melancholia, a similar withdrawal might occur, with the distinct difference that in melancholia it is not necessary that there be an external loss: the depression can emanate from internal sources. In both cases, psychic resources are focused on loss, depriving other possible concerns of energetic engagement.

When grief is co-opted by capitalism it is commodified: by defining it as an illness, the opportunity arises for the marketing of a cure, or an amelioration of its symptoms. In a similar manner, the pathologising of post traumatic stress disorder in American war veterans has led to intense drug therapy, often causing uncontrollable and deadly side effects.

There is little abnormal in the intense reaction of an individual to traumatic circumstances of all kinds. The pathology lies not in the individual’s reaction to a situation, but in the situation itself. War is pathological. The sexual abuse of children is pathological behaviour on the part of the abuser. The distress and dis-integration of people subjected to pathological events is a normal human reaction to diseased circumstances.

Capitalism profits from pathological circumstances, and it’s in the interest of capitalism that such circumstances continue to exist. Those who suffer adversity as a consequence find their adversity pathologised, commodified and exploited, in the instance of grief and the war veteran’s post traumatic stress, by pharmaceutical companies.

There is a growing body of dissent on the usefulness of  intense drug treatment of war veterans, and an increasing suspicion that the unholy alliance between drug companies and the US military is the driving force behind what many medical professionals regard as dangerous over-medication. Psychiatrist Dr Peter Breggin, author of “Medication Madness: The Role of Psychiatry Drugs in Cases of Violence, Suicide and Crime,” claims the increase in drug treatment of veterans: …cannot be accounted for by anything other than military decisions at the very top that were certainly influenced by the pharmaceutical industry, which markets from the top down, then the drugs flow to millions.

The economy of the household of the soul is obliterated by the capitalist economy of Big Pharma, and the labour of mourning, which is also a significant aspect of post traumatic stress, is named as mental illness requiring drug therapy.

This is not to say that drug therapy is always unnecessary or unhelpful. That would be a ridiculous position to take. Rather, as well as drug therapy we ought to be considering a causal inversion in which the circumstances are recognised as pathological, rather than the normal human reactions to traumatic situations that give rise to disturbing symptoms, disrupting the individual’s psychic economy.

Today, all mourning is in danger of being defined as melancholia in the interests of profit, and we are all impoverished as a result.

ƒ

As readers of this blog and The Practice of Goodness will know, I’ve been struggling with the loss of my husband for some time now. My loss began not with his death, but when he suffered a massive stroke that left him paralysed, unable to speak, and subject to a degenerative process that was agonising to witness, and during which he became increasingly comatose and unable to recognise me. This went on for over two years, culminating in his death in June, 2014.

It has only been in the last few months that I’ve allowed myself to begin to grieve this awful period. Instead, I engaged in a variety of displacements, including embarking on an affair with a man who was also seriously ill, but well enough to ask for and respond to love, concern, and desire in ways in which my husband could not. For much of my life I had also sublimated a powerful wish (and its devastating regrets) to have been able to help and save my stepfather, who committed suicide when I was sixteen. I was in the zone, as I put it to myself, of desperately wanting to save men to whom I had a powerful attachment.

Were I to be Freudian about my affair I would name it as transference, the unconscious redirection of feelings from one person to another, frequently but not necessarily originating in childhood experience.

Grief makes you do weird stuff.

It was only when the affair came to a horrible end that I collapsed for several months into a state of profound grief during which I couldn’t write, or read, or engage with the world, and during which I had consistent and terrifying suicidal thoughts. I spent hours every day trying to work out a way in which I could end my life without anybody knowing I’d done it on purpose, because even in the midst of this collapse, I couldn’t bear to leave such a legacy for my loved ones to deal with. I imagined in great detail the methods I could avail myself of. I stockpiled drugs. I could simply disappear, I thought, and die in the forest, but then I realised the anguish my disappearance would cause, without even as much as the resolution of knowledge of my death.

The only circumstance that kept me in my life was my love for my three-year-old grandson, Archie, with whom I have an exceptional bond. There is much yet to pass between Archie and me, and I could not, even in my worst hours, deliberately leave before seeing that through. He will never know that he saved my life, and nor should he.

I sought no psychiatric or psychological help through this period. I mostly stayed in bed or lay on the couch, exhausted. I suspect that had I presented myself at the doctor’s in this state I would have been diagnosed as severely depressed, probably hospitalised, and encouraged to take anti depressants, and that would have been a responsible reaction on the doctor’s part. Although I had to visit the doctor for other reasons I never mentioned my state of mind, and my physical illness accounted for weight loss, lethargy and other symptoms.

In retrospect, I think I simply didn’t have the energy to find the words, let alone speak them. As Freud would have noted, the symptoms of my mourning drew heavily on my psychic resources, and left every other aspect dangerously impoverished.

ƒ

Grief is always complicated. Nobody comes as an adult to the loss of a loved one without an accumulation of losses and griefs of varying degrees, many of which remain unresolved because we aren’t taught or encouraged to resolve them. The shock of loss, which is always as shock even if you have, like I did, two years to know it’s coming, ruptures the protective membranes that allow us to conduct productive daily life in an environment that is, although we might deny this, all too frequently hostile to our psychic and physical well-being.

One of the unforeseen side effects of the massive rupture caused by significant loss is that it allows other sorrows, other traumas, other losses that haven’t been dealt with to leak through, infusing and complicating the main event and causing overwhelming feelings that transport us to an altered state. Grief is an altered state. It is nothing like “ordinary” life. Once you’re in grief, anything can happen, although that might not always be evident to observers.

Increasingly, we are encouraged to medicate these altered states so they achieve a two-fold outcome for capitalism: we buy drugs to get us off the couch, back into the workforce and consuming again, but what does such an approach do to stabilise our psychic economy?

ƒ

The greatest sacrifice we make to live in our current dominant culture is the sacrifice of self-knowledge and self-understanding. Who has time to unravel the psychic complexities that drive us? And yet, what could possibly be more important to us as individuals and as communal beings than understanding how and why we do what we do?

Instead, we have drugs whose sole purpose is to render us capable of functioning within this society, in the manner that supports its capitalist goals. The adverse effects major and minor of anti depressants, for example, were for me antithetical to a life fully experienced, fully lived. They dulled my senses and my mind, and didn’t suit my chemistry at all. There is little opportunity offered for the processes of the psyche, which can often seem slow and laborious, to unfold, and anything that takes one’s attention away from worldly considerations is regarded as a symptom of pathology.

I’m not done with my labour of mourning.  I will be grateful for the rest of my life that this crisis occurred at a time when I was able to withdraw, and allow it to take its course. When eventually I got myself to a psychiatrist I chose an analyst, one who would not persuade me to medicate myself out of the psychic processes, but on the contrary, travel with me through them.

Freud was, of course, both formed and constrained by his times, as are we all to some degree. There is much to disagree with in his theories, especially for a woman like me, who found her first liberation in feminism. Yet to revisit his writings is to be astounded at his vision, and the poetic manner in which he expressed that vision. Just now, his essay on Mourning and Melancholia is a source of great comfort, like the right poem at a particular moment can ease the heart with the reassurance that others have felt these things, mad and isolated as they might seem to be.

Grief makes you do weird stuff. True fact.

freud01

 

 

The question for Good Friday: What is truth?

3 Apr

 

orwell truth

Yesterday, human rights lawyer George Newhouse won his defamation case against News Corp blogger Andrew Bolt. A confidential settlement was reached, with News Corp paying Newhouse’s costs:

Justice McCallum found the five defamatory imputations pleaded by Mr Newhouse were capable of arising. These included that Mr Newhouse “has fraudulently represented to the public that people whom he represents are refugees when they are not”; that he “lied to the High Court”; that he is “motivated by deceit” and that he has “acted immorally”. 

In 2011, Bolt was found guilty of breaching the Racial Discrimination Act with a blog in which he’d implied that light-skinned people who identified as Aboriginal did so for personal gain. 

In 2002, magistrate Jelena Popovic was awarded $246,000 damages for defamation after suing Bolt and the publishers of the Herald Sun over a 13 December 2000 column in which he claimed that she had “hugged two drug traffickers she let walk free.”

Obviously, Bolt is in the business of mischief-making, as is his employer. There is a certain satisfaction in witnessing this activity come back to bite them both, however, Bolt’s narrative genre, bereft as it is of truth or any pretence at interest in it, is a vehicle for the conservative ideology that is currently struggling for control of western democracies.

Bolt’s blogs largely consist of great swathes of unsubstantiated personal opinion, that if subjected to a moment’s elementary Socratic interrogation would disintegrate into dust. The only way to deal with the man is to haul him before appropriate courts, an option open to very few. The cost to News Corp is little in the scheme of things, and is no doubt outweighed by the talent the man has for rousing ugly public opinion that favours conservative prejudices.

In conservative politics and in the media that support the ideology, truth long ago exited stage left and won’t be coming back. Prime Minister Tony Abbott boasts of his own dodgy relationship with the truth, and the ABC’s “Promise Tracker” records the number of pre-election assurances by the coalition that have been broken since Abbott assumed power.

Does truth matter? It would seem we’re in an era of norm renegotiation: at one time in our social evolution a man’s [sic] word was all that was required, and any man who broke his word was ostracised and shamed for it. We have apparently devolved to a state in which the leader of our liberal democracy can quite cheerfully say whatever he likes at any particular moment, then blame his audience for being daft enough to believe him.

On Good Friday, the day on which Christians such as Prime Minister Abbott grieve the death of their Christ, it seems appropriate to recall Pontius Pilate, the Roman governor who handed Jesus over for execution by literally and symbolically washing his hands of the whole ghastly affair and asking, rhetorically, Quid est verities? What is truth?

Prejudice, arrogance, entitlement and ideology have triumphed over truth in Australian political discourse. Truth is now regarded with the same jaundiced mocking eye as is compassion. It matters not if Andrew Bolt and Tony Abbott spin narratives bereft of truth, populated with stereotypes, peppered with clichés. Truth is crucified. Ideology rules. OK?

 

 

 

 

 

On the moral outrage of the “normal.” A response to Madonna King

2 Apr

PeripeteiaI’d planned on a peaceful afternoon following a few arduous days but then I read this piece by journalist Madonna King, titled “Billy Gordon must stop making excuses for bad behaviour” and honestly, if this doesn’t encapsulate everything I’ve been writing about for the last few days I can’t imagine what would.

King opens by observing that Andreas Lubitz, co-pilot of the Germanwings flight that ended in tragedy after he flew the plane into the French Alps might well have been suffering from depression however, that doesn’t mean he ought not to be recorded in history as a mass murderer responsible for the deaths of 150 passengers.

From this King moves onto the saga of Queensland politician Billy Gordon, currently facing universal disapprobation for past crimes and present misdemeanours. Many people, King claims, suffer difficult childhoods and depressive illness, but they don’t all fly planes into mountains or resort to criminal activities, so why should anyone excuse the behaviours of Lubitz or Gordon on the grounds of their struggles with their personal demons?

Indeed, goes the illogic of her argument, Lubitz and Gordon are even more morally bankrupt because they did not manage to deal with their demons in a manner that did not cause anguish to others.

Let me unpick King’s moral dummy spit.

While there are undeniably common factors in depressive illness, and in the reactions to childhood trauma, it should never be forgotten that every circumstance is individual, and neither depressive illness nor childhood trauma occurs to robots and replicants but to human beings, formed by genes, nature, and nurture, different in every case, different even within the same family. To argue that because one person does not react like another to trauma indicates that they are exceptionally morally deficient, is the worse kind of middle class, self-righteous, pseudo-psychological conservative claptrap.

Lubitz undoubtedly will quite rightly be remembered as the murderer of 150 passengers and the bearer of anguish to hundreds of others. However, no human action takes place in a vacuum, and understanding Lubitz’s circumstances is not “making excuses” for his acts, but informing ourselves, the better to avoid such catastrophes in the future.

Likewise, knowing where Billy Gordon is coming from is not “making excuses” for his actions, but adding to our knowledge of how the events of an individual’s life form him or her, and of the enormous variety of responses and reactions individuals can have to what on the surface appear to be identical or very similar circumstances.

Taking a moral stand on these matters does nothing to inform us of anything. This is a classic example of how pointlessly destructive moral stands can be. If we say, as has Ms King, that explanations and understanding are “excuses” for certain types of behaviour, we come to a dead-end. If we want to reduce and prevent certain types of behaviours, we won’t do it by simply deciding they are “bad.”

Gordon has at some point this week described a deprived childhood. To which King replies: Guess what Billy. You should have spent less time wanting what others had, and less time breaking the law too.

He should have spent less time wanting what others had? What? It is an offence have nothing and want what others have? The poor must not envy and covet the privileges of the comfortable? They must simply accept they can’t have them?

King goes on: Excuses are now the reason for bad behaviour across the community. An act of road rage because someone cut someone off at the pass. A scratch along the side of a car because someone took somebody else’s car park. One punch outside a night club because someone thought someone else’s drink had been spiked. 

There is a vast difference between excuses and reasons, a difference that entirely escapes Ms King. These are explanations, however inadequate, of certain actions. They are vital to increasing our understanding of why some of us behave so abominably at times, and therefore indicators of how our abominable behaviour can be addressed and hopefully reduced, in the interests of the common good.

There’s not one among us, including Ms King, who can know with any certainty that we will not at some time become the victim of peripeteia. How we react in unexpected circumstances is determined by any number of factors, the majority of which are likely entirely unknown to us.  Morality is largely unhelpful in these situations, and is particularly so when applied after the fact.

Apart from anything else, it is profoundly arrogant for anyone to assume or demand that every individual who suffers trauma and/or mental illness reacts to her or his circumstances in the same way. Using some of us as a yardstick by which to judge the others is a game of the privileged and the entitled. Traumatised and mentally ill people do not lose our individuality because of our experiences. We have the right to be who we are, without the burden of the expectations and moral judgements of the “normal” and the “healthy.”

Thank you Eroticmoustache (I think :-)) for the link that led to this rant.

What is Conservatism and What is Wrong With It?

2 Apr

australian-conservative

 

Former Associate Professor of Information Studies at the University of California, Los Angeles, Phil Agre, defined  conservatism thus:

Q: What is conservatism?
A: Conservatism is the domination of society by an aristocracy.
Q: What is wrong with conservatism?
A: Conservatism is incompatible with democracy, prosperity, and civilization in general. It is a destructive system of inequality and prejudice that is founded on deception and has no place in the modern world.

It’s worth reading Agre’s essay, to which I’ve linked above.

The core assumption of conservatives is that they are an aristocracy, that is, they are “the best type” of human being, and being the best type of human being are therefore entitled to govern. Here Prime Minister Tony Abbott’s phrase “women of calibre” springs to mind. Women and men of calibre, as determined by the conservative measure of calibre, are entitled to thrive and are entitled to rule.

This is what is at the heart of Joe Hockey’s protection of the wealthy: because they are wealthy they are by definition the best of human beings, of the highest calibre, and the most worthy of support and tax exemption.

With this assumption at the heart of political and social convictions, a sense of entitlement will inevitably be the driving force. In Australia this sense of entitlement does not generally originate in bloodlines: we are egalitarian to the degree that those of humble origins can and do form the conservative political aristocracy that considers itself the “natural” ruler, the “best” group to govern. The essential requirement is not breeding or wealth, but that one subscribe to the  ideology of entitlement, fuelled by the fervent belief that nobody else can do it as well.The conservative assumes, for no apparent reason other than the assumption itself, that he or she is born to rule.

Conservatives have become even more delusional than they were when they largely sprang from the ranks of the wealthy and the “well-bred.” At least in those instances wealth and breeding provided some perceived external justification for the born to rule ideology. Currently, the ideology requires no external justification: it has come to be justified simply because it exists.

If this is your starting point you will be unable to regard anyone outside of your privileged ruling class as anything other than a lesser being. This thinking is not conducive to democratic government.

As Agre observes, conservatism is founded on deception, largely self-deception. It requires only a belief in one’s superiority but no external proof of any particular accomplishment other than the ability to convince others of that inherent superiority and its naturally ensuing entitlement.

On the whole, the current crop of conservative front benchers are quite unfathomably stupid, blinded and halted and lamed by the conviction of entitlement that is their raison d’être.

Where do babbies of calibre come from? They just are.

Where do babies come from

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