Showing posts with label racism. Show all posts
Showing posts with label racism. Show all posts

Tuesday, July 22, 2014

The Drunken, Racist, Homophobic Fall of J.Z. Knight (or is it Ramtha?)

Several years ago, maybe almost a decade now, a few of J.Z. Knight's followers made a film called What the Bleep Do We Know? In a sense, that film mainstreamed Knight and her channeled deity, Ramtha, the Enlightened One, a supposed 35,000-year-old Lemurian warrior. By including her "channeled" perspectives alongside those of physicists, philosophers, and consciousness researchers, they tried to lend credibility to cult leader and her alter ego.

A couple of years ago, however, any tolerance most people held for this seemingly harmless cult was erased by a series of videos in which Knight rambled drunken racist, homophobic, and just plain ignorant rants during "teachings" in which all the audience members were required to drink each time Knight/Ramtha drank.
“JZ Knight shrieks abuse and ridicule at her followers, and hate speech against Catholics, Jews, gays, and others — all welcomed with audience cheers,” Melissa Genson wrote in one of a series of critical articles on RSE for the South Thurston Journal.
Knight has always been sketchy in my opinion, but other than bilking her followers of their money, she seemed relatively harmless, or at least her public image seemed harmless.

Not any more.

Ramtha, New Age Cult Leader, Unleashes Drunken, Racist, Homophobic Rants to Large Following

She "channels" a 35,000-year-old Lemurian warrior.

July 9, 2014 | Southern Poverty Law Center / By Susy Buchanan


RAMTHA SCHOOL OF ENLIGHTENMENT - Photo Credit: RAMTHA SCHOOL OF ENLIGHTENMENT

YELM, Wash. — It’s March 2011 at the Ramtha School of Enlightenment (RSE) in this rapidly growing town just outside of Olympia. Hundreds of truth seekers pack into a converted horse arena to hear a 35,000-year-old Lemurian warrior speak the wisdom of the ages. The crowd is yearning for super-consciousness and enlightenment; what they get is drunken ramblings peppered with curse words. There’s no Kool-Aid served, just red wine, bottles and bottles of it. Wine ceremonies, which have been going on at RSE since 1996, are significant because students believe wine grapes were brought to Earth by extraterrestrials 450,000 years ago.

The blonde on stage is J.Z. (for Judith Zebra) Knight, a 65-year-old former rodeo queen and cable TV saleswoman. The words coming from her mouth aren’t hers, the assembled crowd believes, but rather those of the ethereal being she channels, Ramtha the Enlightened One. Knight goes back and forth between herself and the supposedly channeled Ramtha.

During the 16 or so hours the students spend in a spiritual drinking game (students must drink every time Ramtha/Knight does), Knight will disparage Catholics, gay people, Mexicans, organic farmers, and Jews.

“Fuck God’s chosen people! I think they have earned enough cash to have paid their way out of the goddamned gas chambers by now,” she says as members of the audience snicker. There are also titters when she declares Mexicans “breed like rabbits” and are “poison,” that all gay men were once Catholic priests, and that organic farmers have questionable hygiene.

These are not the kind of cosmic revelations that have drawn students to Knight for 38 years. For the most part, RSE students are thoughtful and well-educated, not apt to embrace a bigoted guru. For decades, the message had been more about finding the god within than disparaging minorities, and the blend of science and New Age Gnosticism made J.Z. Knight millions well before the drunken homophobic, anti-Catholic, anti-Semitic racist rants began to make their way into her preachings.

What happened at RSE would have stayed at RSE had it not been for the Internet. In 2012, livestreamed videos of Ramtha’s hate speech were posted to the Web, first by ex-students Virginia Coverdale and David McCarthy, then by a libertarian-leaning think tank called the Freedom Foundation that is based in Olympia. The excerpts from that wine ceremony left Thurston County residents shocked and wondering if there was a more sinister side to their kooky neighborhood cult.

Was there a hate group lurking in “The Pride of the Prairie,” as Yelm calls itself? Knight blamed Coverdale, who had slept with Knight’s boyfriend, as a spurned lover, and the libertarian-leaning think tank, the Freedom Foundation, as politically motivated.

But the scandal caused by the videos embarrassed Democratic candidates who had taken a total of $70,000 in campaign donations from Knight. “I am appalled by Ms. Knight’s outrageous anti-Mexican, anti-Catholic raging,” said Thurston County (Wash.) Commissioner Sandra Romero. “These vile, racist, and divisive comments against responsible and caring people have no place in Thurston County, or anywhere else.” Romero ended up giving Knight’s donation to nonprofits benefitting Latinos.

Through it all, Knight has ignored requests for a retraction and maintained that the videos were maliciously edited and taken out of context.

Melissa and Steve Genson, farmers and restaurateurs who also operate an online newspaper, were equally outraged, and Melissa, a CPA and fraud investigator by training, began an intense investigation into activities at RSE. “JZ Knight shrieks abuse and ridicule at her followers, and hate speech against Catholics, Jews, gays, and others — all welcomed with audience cheers,” Melissa wrote in one of a series of critical articles on RSE for the South Thurston Journal.

Raising Ramtha

J.Z. Knight was born Judith Darlene Hampton in 1946 in Roswell, N.M., one of eight children in a family of migrant farm workers. In her autobiography, 1987’s A State of Mind: My Story, she says a Yaqui Indian woman told her mother that baby Judith would one day see what no one else could. In 1977, that prediction came true, as Knight tells it. She and her first husband heard about “Pyramid Power” — the belief that pyramids modeled on those in Egypt could sharpen razor blades and preserve food through mummification — and spent a rather manic weekend constructing paper pyramids and placing various objects (cheese, dog food) inside.

“My kitchen was looking more like a wholesale warehouse than a kitchen, but it was worth it,” Knight wrote. “We retired at three a.m., exhausted.”

The following day, Knight jokingly grabbed one of the paper pyramids, placed it on her head, and Ramtha, a seven-foot-tall apparition of golden glitter clad in a purple robe, appeared in her kitchen. “I am Ramtha the Enlightened One. I have come to help you over the ditch,” she says he told her, and shortly thereafter Knight was in business.

She began channeling Ramtha in public in 1979, presenting his wisdom nationally and internationally through workshops and retreats called “Ramtha Dialogues.” Early students included Shirley MacLaine (who broke off contact with Knight 30 years ago, a spokesman for the actress and author said), and, RSE officials say, actors Richard Chamberlain and Mike Farrell. Actress Salma Hayek and former “Dynasty” star Linda Evans are current students, they add.


Based in Yelm, Wash., J.Z. Knight has spent the years since 1979 travelling the globe and channeling “Ramtha the Enlightened One.” It has made her a millionaire. Photo Credit: RAMTHA SCHOOL OF ENLIGHTENMENT

That same year, she purchased an 80-acre ranch in Yelm, where she would breed Arabian horses for a time, build herself a 12,800-square-foot chateau, subsequently sell the horses, remodel the 15,000-square-foot horse arena, and open what would become RSE in 1989.

The location has significance that goes beyond cheap land. The region, according to RSE, was actually part of ancient Lemuria during Ramtha’s lifetime, before he migrated to Atlantis and freed his people from tyranny at the age of 14, then went on to conquer two-thirds of the world at the head of an army of 2.5 million. After being run through with a sword during battle, Ramtha sat on a rock and meditated for seven years, became enlightened, taught his body to vibrate at a high frequency and ascended, like Jesus, RSE’s website explains.

“Since the school was founded in 1989, more than 86,000 people worldwide have attended RSE events including about 7,500 in Washington State,” Knight’s Manhattan Beach, Calif.-based PR firm told the Intelligence Report. About 2,000 students live near Yelm, which has a total population of close to 7,000. The students are drawn in by the four tenets of Ramtha’s philosophy: the statement, ‘You are god’; the mandate to make known the unknown; the concept that consciousness and energy create the nature of reality; the challenge to conquer yourself.

The Nazis Cheer

But Knight also teaches students to be sovereign, to hoard gold and prepare food and supplies to survive for two years after one of the natural disasters that she often predicts will hit the earth. Knight as Ramtha is also quoted on the neo-Nazi Web forum Stormfront, where her writings on the “New World Order” are much appreciated and quoted under headings such as “Jews were responsible for causing WW1 & 2.”

“It took a lot to get this country into the First World War, because no one wanted to get into it. And so the Graymen, owning most of the media ... do you know what the media is? I have learned that term!” wrote “Ramtha” in 1999’s Ramtha: The White Book (which also carries an introduction by Knight). “The Graymen own them all; you know, the papers you read, the box you watch, the magazines you thumb through, the radio waves you listen to.”

In 2004, RSE students produced an infomercial for the school disguised as a documentary called “What the Bleep do we Know!?” The film grossed $10 million in the United States but was panned by critics. “New Age hooey disguised as a scientific documentary about quantum physics,” is how Jack Garner of the Rochester [N.Y.] Democrat and Chronicle summed it up.

Appearing in the film is Irishman Míceál Ledwith, a former monsignor in the Catholic Church, adviser to the pope, and president at St. Patrick’s College, Maynooth, an Irish seminary dating back to 1518.

Ledwith resigned abruptly in 1994 after allegations of pedophilia, which were later settled out of court, and was defrocked by the Vatican in 2005.

Ledwith, who is part of Knight’s inner circle and has been a student at RSE since 1989, can be seen in the full-length, 16-hour video of the 2011 wine ceremony, where he takes the stage with Knight about seven hours in, propping himself up on Ramtha’s ornate throne.

“Fuck Jehovah,” Knight proclaims, speaking in Ramtha’s voice and outing Jesus as a fellow alien who came to this planet to basically teach the same things. From the same stage, Ledwith denounces the biblical God as “fickle, capricious, psychotic, neurotic, and insecure, and we are supposed to believe that he is the creator God.” Knight adds that God is a “psychotic, insecure son of a bitch,” which draws a chuckle from the former priest. Then they dance.

Of Orbs and Soap Bubbles


Promoting Ramtha is serious business. Knight oversees 80 employees. In the past, students have paid $1,000 or more to participate in events where crowds often reached a thousand people or more. The school currently holds about 50 events a year, has published more than 600 books, CDs and videos, and has material translated into 18 languages.

Knight is fiercely protective of her kingdom. When a woman in Berlin, Germany, Judith Ravell, claimed that she was also channeling Ramtha, Knight took her to court and won the copyright to Ramtha’s teachings. Later, after another woman, Whitewind Weaver, who had attended a dozen events at RSE, imparted Ramtha’s teachings in an event of her own, Knight sued her as well, and was awarded $10,000 in 2008.

Currently, Knight is involved in legal action against those who released the hate-filled video clips to the Internet in 2012. The efforts of both Coverdale of Yelm and McCarthy of New Zealand to expose the darker side of the Enlightened One have landed them in a courtroom facing Knight. They are supported by a growing online community of ex-RSE students critical of Knight, who they describe as a dangerous cult leader. Coverdale is appealing a $600,000 judgment against her for releasing the videos, while McCarthy has a court date in May.

“The whole idea of Ramtha seemed absolute nonsense. But the RSE students I met were idealistic, intelligent, well educated and very caring, hardly the sort cult members typify, and besides I could just walk away anytime. I was convinced to just give it a try,” says McCarthy, who left the school in 1995 after seven years.

“Most people who attend the RSE flowery love bomb introductory events will be drawn in by very appealing concepts and promises. The promoters will appear smart, happy and very supportive. Nothing like typical cult behavior and recruitment techniques would be recognizable,” he adds. “The trap is set by J.Z. Knight, and those attending are clueless to the cult persuasion techniques they could fall prey to.”

It’s early March 2014, and about 30 students have come to Yelm for a “Beginner’s Event” at a cost of $450 apiece. They’ve brought sleeping bags and pillows, and are sprawled out on the floor waiting for instruction. It begins, as always, with a blast of upbeat pop music, which means the students are to assemble and dance. The schedule is rigorous, from dawn until well past dusk. Most of them sleep in the arena or camp on the compound. There are live lectures from some of the seven RSE teachers anointed by Knight, video lessons from Knight, and a number of spiritual exercises designed to expand the mind.

The music builds to a crescendo as students sit in the lotus position doing “C&E,” a meditative breathing technique which involves clenching the buttocks and thighs followed by forced breaths that make the arena sound like a pit of snakes all hissing in unison. Some students tremble and shout with ecstasy. After about 15 minutes, they don their rubber boots and rain jackets, collect two different cards with drawings of objects or concepts they covet, and proceed to a two-acre fenced paddock. They pin their cards to various places around the paddock, don their blindfolds, spin around and then attempt to find their own cards using only their minds to guide them.

The previous evening, the small class of initiates was joined by an international crowd of around 400 local students — including many young children — who filled the arena, dancing together with joyful abandon as the music throbbed at what was undoubtedly the most happening night spot in the entire county.

During the five-day retreat they’ll learn about orbs, that cabbages scream when you cut them, that the spirit looks like a soap bubble, and that Ramtha has the ability to conjure up spirits such as “Mothman” (along with photographic proof).

They’ll see photos of grinning “ramsters,” as the townies call them, holding up checks for various amounts from Ramtha-inspired wins in the lottery or at the nearby casino, and be lectured on quantum physics. There’s not a whisper of hate, Ramtha is not in attendance (although staff tell students he is always here), and toasts are made with water glasses.


Several times a year, up to 1,000 students flock to the 80-acre Ramtha School of Enlightenment, where they live in tents and receive doses of cosmic wisdom they believe are imparted by an ancient “Lemurian warrior.” Photo Credit: JEFF ADAMS

Satire or Simply Slurs?

To this day, there have been no apologies or retractions of the hate speech that has caused RSE such embarrassment. One is not needed, her defenders insist, pointing out that Knight employs lapsed Catholics, former Jews, a lesbian and a Mexican-born man as part of her inner circle. They say her remarks were taken out of context, invoking the example of satirist Steven Colbert telling his audience that the poor should be euthanized. One RSE teacher, Jaime Leal-Anaya, Mexican by birth, explains that Jesus was also taken out of context in the early days of Christianity, and that people mistook his followers for cannibals when Jesus told them to eat of his body, and drink of his blood.

Knight herself consents to answer questions by telephone on day four of the Beginner’s Event. Although she’s at home in the mansion next door, a recent channeling session in Mexico and the death of a beloved pet have left her bedridden.

Unlike her staff, Knight maintains that the offending videos were heavily edited. “We have a very sophisticated videography streaming department. We know what edited looks like,” she says, claiming she would never go through a “multimillion dollar lawsuit” if there were any truth to the clips. Her litigiousness, she explains, stems from trying to protect her business and company secrets. “We are a revered school around the world, I was part of the president’s re-election committee, we are proactive in education, and this is not who we are.”

Knight dismisses Coverdale as a woman who “couldn’t keep the man she was after for more than three weeks and hated me for it for the rest of her life. I never had a conversation with her. She’s somebody who wants to be famous and is a very jealous and envious, controlling person that thought they could make some money off of me,” she claims. “People who say those things, we are taught by the Ram, are really speaking about themselves, it’s the Jung concept of the shadow.”

Knight vehemently objects to her school being labeled as a cult, which she considers another four-letter word. She says she’s tired after 38 years of channeling Ramtha, and plans to retire from the business side of things and write books.

By all appearances, that doesn’t mean she’s planning to go easy on Coverdale and McCarthy. “Those tapes were illegal from the get-go, and that they were distributed, edited and chopped to make us look like bigots and hateful people when nothing could be further from the truth, nothing!” she charges. “I will not let other people rewrite our history!”

Coverdale, for her part, is not backing down. “Although admittedly, as a rule, the cult does not have as one of its ideologies hating Mexicans or Jewish people or gay people or Catholics, J.Z. Knight herself is proving she does as her [drinking] increases and she is unable to keep up the love act she had going in the ’80s. It is beyond hate speech,” Coverdale says.

“In America, there are many First Amendment rights I agree with, even if I disagree with what is being said. Where I get concerned is when you have a large group of people that believe they are hearing from a powerful enlightened entity, creating an ‘us versus them’ situation.”

Monday, June 30, 2014

Cultural Contexts, Developmental Capacities, and the Meta-Narratives of Ritual Abuse Survivors

 

I have not seen any good and comprehensive work on this topic, so I want the throw out some ideas and see what sticks. You can view this as me thinking out loud - I have no investment in being "right," I simply seek a framework within which to conceptualize cases.

Few clients we see as therapists are as challenging in their insistence on the meta-narratives of their abuse as survivors of ritual abuse. We can always work with them "as if" their stories are true and accurate, but we then run the risk of validating harmful and often pre-rational beliefs (especially with satanic abuse narratives).

In my work as a sexual trauma counselor, and as one who specializes in clients manifesting dissociative and "psychotic" symptoms, I see more claims of ritual abuse than most therapists I know. I have read Colin Ross's controversial book, Satanic Ritual Abuse: Principles of Treatment, which keeps an open mind to the possibility of organized ritual abuse. Ross recommends that, in treatment, the therapist adopt "an attitude hovering between disbelief and credulous entrapment" (from the publisher's blurb).

I'm not interested in proving or disproving the existence of vast networks of satanic ritual abuse - in part, because I see other meta-narratives in the clients with whom I work, not just the satanic ritual aspect. There is also the issue of the client experiencing a rejection of the details of their narrative as a rejection of their experience, as well. That can only be destructive and does not serve the client.

What I am interested in understanding is the etiology of the various meta-narratives and why some clients present one type over another.

Meta-Narratives of Ritual Abuse


In the time I have been doing this work, I have seen three basic meta-narratives to the ritual abuse "memories."
  • The first one is the one most people have heard of, satanic sexual abuse, and includes blood rituals, sacrifice of animals and infants, offerings of children as sexual objects to members of the "circle," and marriage of female children to satan or other demons.
  • The second one is a little less common, but shows up as having a Nazi or racist theme and structure, including child pornography, child prostitution, and child "breeding."
  • The third one involves a conspiracy by the United States government (MK-Ultra and its derivatives) to conduct secret mind control and manipulation experiments on American citizens (usually children), including induced dissociative identity disorder and the creation of super spies..  
Let's begin with the first and most common meta-narrative, satanic abuse.

The last eruption of this phenomenon into the larger society occurred in the 1980s and into the 1990s and focused on allegations of widespread satanic worship and ritual abuse of animals and children.

Many innocent people were charged with and convicted of crimes that had never happened. Many of the "recovered memories" the children presented were implanted into very suggestible minds by therapists who were ignorant of iatrogenic symptoms or had an emotional investment in "saving" these children from the hordes of satan.

According to Wikipedia's entry on Satanic Ritual Abuse, "Astrophysicist and astrobiologist Carl Sagan devoted an entire chapter of his last book, The Demon-Haunted World: Science as a Candle in the Dark (1996) to a critique of claims of recovered memories of UFO abductions and satanic ritual abuse and cited material from the newsletter of the False Memory Syndrome Foundation with approval.[62]"

The iatrogenic nature of the recovered memories used in court did more disservice to the subject of trauma memories than any other single event in the history of psychology. Survivors who, as children, naturally dissociated highly traumatic memories of abuse are now not believed when those memories return due to some form of trigger.

These recovered memories become problematic for the therapist, however, when they include satanic ritual abuse. [Please note, I have no doubt that ritual abuse exists, but the contexts in which it exists are open to discussion.] When these memories are recalled, some clients want to report to police, adding another layer of complexity to this issue.

Researchers have traditionally identified four forms of satanic ritual abuse:
  1. Cult-based ritualism in which the abuse had a spiritual or social goal for the perpetrators
  2. Pseudo-ritualism in which the goal was sexual gratification and the rituals were used to frighten or intimidate victims
  3. Psychopathological ritualism in which the rituals were due to mental disorders
  4. Crimes with ambiguous meaning (such as graffiti or vandalism) generally committed by teenagers but attributed to Satanic cults
The only ones of these I have any experience with (in my opinion) are numbers 2 and 4. Of these, number 2, "pseudo-ritualism," seems likely to be one of the more coherent explanations.

Satanic abuse is easily the oldest of the three major themes, with government and technology only becoming a theme following the Enlightenment (see A Visionary Madness for the history of the first "influencing machine" and its association with mental illness - likely PTSD with psychotic features). I would assume that racial meta-narrative is also quite old, but in the US it may not have been as prominent until the post-Reconstruction Era when the Ku Klux Klan emerged, and more likely until the Nazi holocaust against the Jews.

Embodiment of Evil


What all three of these meta-narratives have in common is the embodiment of "evil." Whether it's satan, Hitler, or the secret branches of government, each of these presents powerful evil as an explanatory factor for the sexual and physical abuse of children.

The Christian mythology of satan (the devil) is the easiest one to grasp because our society is based on Christian religious values. We might trace the fear of satanic cults back to the witch hunts in Europe during the Inquisition (witch trials began in the late 1400s).

[As an aside, there is also a tradition of Jewish cults centered around Kabbalah rituals that engage in child sexual abuse and sacrifice.]  

Despite the history, there has never been any real proof of witches or of organized satanic abuse (according to the FBI). This is from Wikipedia:
Kenneth Lanning, an FBI expert in the investigation of child sexual abuse,[150] has stated that pseudo-satanism may exist but there is "little or no evidence for ... large-scale baby breeding, human sacrifice, and organized satanic conspiracies".[46]
There are many possible alternative answers to the question of why victims are alleging things that don't seem to be true....I believe that there is a middle ground — a continuum of possible activity. Some of what the victims allege may be true and accurate, some may be misperceived or distorted, some may be screened or symbolic, and some may be "contaminated" or false. The problem and challenge, especially for law enforcement, is to determine which is which. This can only be done through active investigation. I believe that the majority of victims alleging "ritual" abuse are in fact victims of some form of abuse or trauma.[46]
Lanning produced a monograph in 1994 on SRA aimed at child protection authorities, which contained his opinion that despite hundreds of investigations no corroboration of SRA had been found. Following this report, several convictions based on SRA allegations were overturned and the defendants released.[54]
I suspect that even prior to the Christian era one tribe would fear another tribe and accuse them of molesting children (among other taboo violations). One of the dominant taboos in most, if not all, agricultural and post-agricultural societies is the one against adults having sex with children (incest and/or pedophilia). Granted, this taboo has never prevented such molestation.

With the rise of KKK influence in the 1920s, and then the Nazi racist agenda and the 1930s and 1940s, there was a "new" (racism and ethnocentrism are not new) embodiment of evil, a violent, racist, hate-based model of evil. An important aspect of this meta-narrative is racial purity, which plays out in some "recovered memories" of children being bred to produce more Aryans.

The history of technology/government conspiracy in mental illness goes back to shortly after the Enlightenment, as mentioned above (A Visionary Madness).

Following World War II, the Cold War and the rapid increase in psychopharmacology opened new doors of research and led to new efforts at bioengineering human beings. Beginning with Project Bluebird and Project Artichoke, MKUltra became the primary "special ops" program of the military and CIA.

Via Wikipedia:
Project MKUltra — sometimes referred to as the CIA's mind control program — is the code name of a U.S. government human research operation experimenting in the behavioral engineering of humans. Organized through the Scientific Intelligence Division of the Central Intelligence Agency (CIA), the project coordinated with the Special Operations Division of the U.S. Army's Chemical Corps.[1] The program began in the early 1950s, was officially sanctioned in 1953, was reduced in scope in 1964, further curtailed in 1967 and officially halted in 1973.[2] The program engaged in many illegal activities;[3][4][5] in particular it used unwitting U.S. and Canadian citizens as its test subjects, which led to controversy regarding its legitimacy.[3](p74)[6][7][8] MKUltra used numerous methodologies to manipulate people's mental states and alter brain functions, including the surreptitious administration of drugs (especially LSD) and other chemicals, hypnosis, sensory deprivation, isolation, verbal and sexual abuse, as well as various forms of torture.[9]
One challenge with this meta-narrative is that the government actually DID many of the things with which they have been charged and has either admitted to it or paid off accusers to keep them quiet. Moreover, their actions were supported by more than 80 institutions, including 44 colleges and universities, as well as hospitals, prisons and pharmaceutical companies.{Horrock, Nicholas M. (4 Aug 1977). 80 Institutions Used in C.I.A. Mind Studies: Admiral Turner Tells Senators of Behavior Control Research Bars Drug Testing Now. New York Times.}

Another issue is that the U.S. government was instrumental in the trials of Nazi doctors for their experimentation on human subjects, but then that same government experimented on its own citizens. Citizens in the U.S. have learned not to trust the government, and those prone to conspiracy thinking believe the government is still conducting experiments on human subjects, with theories ranging from "chemtrails" to HAARP (High Frequency Active Auroral Research Program) to water flouridation.

In those who subscribe to any of these meta-narratives, the identified groups, whether satanists, white supremacists, or the government, are all embodiments of evil.

Developmental Stages and Conceptions of Evil


Using the framework developed by Clare Graves and expanded by Beck and Cowan (1996), we might attribute each of the three meta-narratives to a specific worldview developmental stage.


The four stages of use are the magical/animistic (BO), the impulsive/egocentric (CP), the power/authoritarian (DQ), and the rational/strategic (ER).

[The first letter stands for the life conditions of a given stage, while the second letter stands for the biopsychosocial capacities developed to cope with those life conditions. When two stages are presented together, one is usually lower-case and one is upper-case. The stage that is dominant gets the upper-case listing. The combining of two stages indicates a transitional space between stages, and since stages are not concrete, there can be three stages listed. As an example, if you see BO/cp, the subject is transitioning from BO into cp, but more of the life conditions and/or coping skills remain in BO than have emerged as cp.]

Satanic ritual abuse

The superstition and magical beliefs of satanic abuse place its worldview in the magical/animistic stage, but there is some element of personal gain (egocentric drives) involved. In the Spiral Dynamics (SD) nomenclature, this would be defined as BO/cp - representing an early transitional period between magical and egocentric.

Nazi and Aryan themes

In addition to the egocentric and power-drive elements of the impulsive/egocentric stage, there is also a strong ethnocentric character to this stage. Within that ethnocentric drive is the belief that we (whoever is defined as "we") are God's people and anyone who is not like us is inferior and to be controlled, used, or slaughtered. In the SD nomenclature, this would be defined as CP/dq due to the underlying belief that race is a divinely given characteristic that defines one's value and role.

Technological and governmental conspiracies

Part of the worldview beneath this meta-narrative of sexual abuse is the belief in an all-powerful government that seeks control of its citizens through authoritarian power and technological manipulation. Again, this is a worldview that straddles two stages, the power/authoritarian (DQ) and the rational/strategic (ER), but the technology aspect is more prevalent, so the SD nomenclature would be dq/ER.

How this is useful


Being able to identify the subject's worldview allows us to better understand their ego development as well as, potentially, their cognitive, moral, and social development. Here is a graphic that makes correlations (not absolute in any way):


One of the things we notice here is that the magical stage correlates with symbolic thinking (preoperational) [Piaget] and with impulsive ego structures [Loevinger]. The egocentric stage correlates with conceptual cognitive skills (preoperational) and self-protective ego development. The power/authoritarian stage correlates with concrete operational cognitive skills and a conformist ego structure. Finally, the rational/strategic stage correlates with formal operational thinking, allowing for more complexity to their meta-narratives, and a self aware/conscientious ego stage, which is defined as demonstrating "an increase in self-awareness and the capacity to imagine multiple possibilities in situations" [Witherell, S., & Erickson, V.,(2001). "Teacher Education as Adult Development," Theory into Practice, 17(3), p.231].

While I hesitate to ever equate ontology with phylogeny, Jean Piaget favored a weaker version of the recapitulation theory, according to which ontogeny parallels phylogeny because the two are subject to similar external constraints, but they are not equivalent. Developmental psychology has been shown to fit within this framework - a child's cognitive development runs parallel to the cognitive development of the species through evolution [1].

Using this framework, it may be possible to use the meta-narrative of the abuse to help determine the age at which it was experienced. For example, early childhood abuse (prior to age 5) might be more likely to have a satanic theme because the child at this age still engages in magical and symbolic thinking and lacks the logic to "see through" efforts by the perpetrators to impose silence with demonic imagery and contexts.

Likewise, a child of 5-9 might be more likely to have a meta-narrative of Nazism or racism. These ages are defined by children forming peer-group cliques, often around interests or traits (segregation by race on many playgrounds).

A meta-narrative of MKUltra as the source of abuse is not likely to come from early childhood abuse - the ideas are too complicated and rational.

Conclusions


All of this is just me thinking out loud and trying to create a framework by which to better understand the narratives I hear from clients. It's always about understanding where the client is coming from and if this does not serve that purpose, then it is useless. That said, case conceptualization with survivors of ritual abuse is challenging at best, so any kind of framework that can help us make sense of their narratives is important.

I know there are many people who will reject the use of the Spiral Dynamics and integral frameworks in this conceptualization. So be it. I find the framework useful for this discussion. We need some kind of developmental system to help us make sense of clients' cognitive skills (Piaget, Commons), ego development (Loevinger, Cook-Greuter, Kegan), and values/worldviews (Graves/Beck and Cowan), among other lines of development. No other models are as inclusive as SD and integral theory.

I am very open to being wrong - so I welcome comments and criticisms.


NOTE

1. Foster, Mary LeCron (1994). "Symbolism: the foundation of culture". In Tim Ingold. Companion Encyclopedia of Anthropology. pp. p.387. Quotation:
While ontogeny does not generally recapitulate phylogeny in any direct sense (Gould 1977), both biological evolution and the stages in the child’s cognitive development follow much the same progression of evolutionary stages as that suggested in the archaeological record (Borchert and Zihlman 1990, Bates 1979, Wynn 1979) ... Thus, one child, having been shown the moon, applied the word ‘moon’ to a variety of objects with similar shapes as well as to the moon itself (Bowerman 1980). This spatial globality of reference is consistent with the archaeological appearance of graphic abstraction before graphic realism.

Tuesday, July 16, 2013

The Mind Report - Jonathan Phillips (Yale University) and Eric Mandelbaum (Baruch College)


On this week's episode of The Mind Report (bloggingheads.tv), Jonathan Phillips (left) and Eric Mandelbaum (right) discuss beliefs, truth, psychological health, racism, identity, implicit bias, the Colin McGinn case, and how Fox News "distracts" its viewers "to distort" the news, among other things.

If the video chooses to escape your viewing, please follow the title link to the bloggingheads.tv site to watch the video there (there embedding has been buggy lately).

THE MIND REPORT



Jonathan Phillips (Yale University) and Eric Mandelbaum (Baruch College)




Recorded: Jul 12 Posted: Jul 14, 2013
Download: wmv | mp4 | mp3 | fast mp3 

Thursday, February 28, 2013

The Roberts Court vs. Voting Rights - Is Racism Over?


Chief Justice John Roberts is exactly what he claimed to despise in his confirmation hearings - a judicial activist. This is a man who came to the Court with a well-defined agenda, and one of the areas in which he had a solid track record coming in was his desire to eliminate the Voting Rights Act.

This is from a recent article in Mother Jones:
When he was in his late 20s, John Roberts was a foot soldier in the Reagan administration's crusade against the Voting Rights Act. Now, as chief justice of the Supreme Court, he will help determine whether a key part of the law survives a constitutional challenge. 
Memos that Roberts wrote as a lawyer in President Reagan's Justice Department during the 1980s show that he was deeply involved in efforts to curtail the effectiveness of the Voting Rights Act, the hard-won landmark 1965 law that is intended to ensure all Americans can vote. Roberts' anti-VRA efforts during the 1980s ultimately failed. But on Wednesday, when the Supreme Court hears oral arguments in Shelby County v. Holder, he'll get another chance to gut the law. Roberts' history suggests a crucial part of the VRA may not survive the rematch.
My guess is that the VRA will not survive this challenge, especialy with Roberts as the Chief Justice - a man with an agenda. This summary of the current challenge comes from the New York Review of Books.

The Roberts Court vs. Voting Rights

David Cole

Voters waiting in line, Birmingham, Alabama, November 4, 2008
Mario Tama/Getty Images

What happens when a Supreme Court ostensibly committed to judicial restraint confronts a long-standing civil rights statute that offends its conservative majority’s sense that law should be colorblind, even if the world is not? That question will be front and center when the Court hears arguments Wednesday in Shelby County v. Holder, a case challenging the constitutionality of a central provision of the 1965 Voting Rights Act. The provision, known as Section 5, requires nine states, mostly in the South, and select jurisdictions in seven other states, to obtain federal approval for any change in their voting laws. Congress concluded that this was necessary to ensure equal opportunity in voting. But conservatives in some of the southern states have long complained that the law gives the federal government too much power, and now, Shelby County—a largely white suburb of Birmingham, Alabama found guilty of racial discrimination in voting as recently as 2008—has sued the US government to get it annulled.

If the Supreme Court majority exercises restraint, it will acknowledge that Section 5 falls within Congress’s constitutionally assigned authority to enforce rights of equal protection and voting. But if the Court chooses to impose its own view of racial justice—according to which laws should be drafted without regard to race, even if race-conscious efforts are needed to forestall discrimination—it will invalidate a core part of one of the country’s signal civil rights laws. The Court has frequently reviewed the Voting Rights Act since its initial enactment, and has until now always upheld it. But this time around, the result could well be different. It shouldn’t be.

The Voting Rights Act is the most successful anti-discrimination law in US history. It has transformed a nation in which minority voters were routinely and systematically denied access to the ballot box, through literacy tests and the like, into one where registration and voter restrictions are the exception. And the Act has also defeated many attempts by states and local jurisdictions to gerrymander minority voters into districts designed to minimize or negate their influence.

Yet while there has been great progress, many of the problems the Act was designed to address persist in different ways today. Quite apart from the battles over “voter ID” rules during the 2012 election, “racially polarized voting,” in which white and minority voters divide along racial lines in the candidates they support, continues to occur in many parts of the country; and de-facto residential segregation is all too common. As a result, it is easy for those drawing voting district lines to group black or Latino voters into districts in which they are a minority, meaning that their votes will rarely if ever “count,” because candidates will need to appeal only to the white majority. And because minority voters often favor Democratic candidates, there is great temptation among Republican-dominated state legislatures to minimize the influence of those voters, even if old-fashioned racial animus is not the prime motivator.

Section 5 has provided an effective and flexible way to address these continuing problems. It applies to specific states and locales that have histories of voter discrimination and especially poor records of registering minority voters. Although most of the covered jurisdictions are in the South—Alabama, Georgia, Louisiana, Mississippi, South Carolina, Texas, and Virginia—the provision also governs all of Alaska and Arizona, and parts of California, Michigan, New Hampshire, New York, and South Dakota. Importantly, states and counties that have not discriminated for ten years may “bail out” of Section 5’s obligations, and many jurisdictions have done so. (The Justice Department has approved every such application since 1982). The law also empowers courts to “bail in” non-covered jurisdictions that show a persistent pattern of discrimination, and courts have imposed this requirement on jurisdictions in nine states.

Moreover, there is continued evidence of discrimination in many of the original Section 5 jurisdictions. The majority of successful voter discrimination lawsuits in the twenty-five years leading up to 2006, for example, were against jurisdictions covered by Section 5. Yet those jurisdictions represent less than one-quarter of the nation’s population, and ought to be less vulnerable to lawsuits precisely because their voting rules must satisfy preclearance. In 2012 alone, Section 5 blocked Texas from implementing a voter ID law that would have disproportionately barred black and Latino citizens from casting their ballots, and prevented a statewide redistricting plan that was found to be designed to reduce black and Latino influence in federal and state elections. Section 5 also compelled South Carolina to modify its voter ID law to reduce its discriminatory impact, by providing an exception for those who faced a reasonable impediment to obtaining a government-issued identification card.

Critics of Section 5’s “preclearance” process argue that it is not needed because another provision of the Voting Rights Act, Section 2, already permits parties to sue in court to challenge discriminatory voting practices. But Congress found Section 2 insufficient because voting rights lawsuits are extremely expensive to mount, often necessitating complex expert analyses of voluminous demographic data, and can take years to resolve, whereas Section 5 creates an administrative process and puts the onus on states and localities with bad records to show that their changes to voting laws are not discriminatory. And the preclearance process’s deterrent effects are substantial, because officials in the covered jurisdictions know that any change they make will have to pass muster in Washington before it can go into effect.

While the Supreme Court has ruled against previous challenges to Section 5, it expressed grave doubts about the provision when it heard the last challenge three years ago. The Court’s concern centered on the law’s differential treatment of covered and non-covered states, and on what it considered the substantial “federalism costs”—or infringement on states’ rights—in the requirement that covered states obtain advance federal approval of changes in state law. The Court did not ultimately rule on the constitutionality of Section 5, but warned that the law’s “current burdens” had to be justified by “current needs” and gave a broad interpretation to the conditions under which the law’s “bail out” provision was available to the challenger.

This time, though, that way out is not available. Shelby County is not eligible for a “bail out” because it was found guilty of discriminating in its voting rules in 2008. County officials argue that the formula used to identify states and counties subject to preclearance requirements makes no sense, because it is tied to legal practices and registration rates from three and four decades ago. And they contend that discrimination is no longer sufficiently prevalent to warrant the extraordinary requirement that covered states come to Washington “hat in hand” for approval of their every voting law change.

How the Court decides this case will turn on its view of Congress’s power to enforce the Fourteenth and Fifteenth Amendments. Those amendments do not merely create rights enforceable by courts, as do other “individual rights” provision in the Bill of Rights. They expressly authorize Congress to enforce their guarantees through “appropriate legislation.” The amendments’ drafters foresaw that judicial enforcement might not be enough to make equality guarantees meaningful, and therefore empowered Congress to play a coequal enforcement role.

Past decisions have found that Congress, in exercising this authority, can enact laws that go beyond core violations of the Constitution where appropriate to forestall such violations. Thus, even though only laws that are discriminatory in purpose violate the Constitution, Congress can also prohibit practices that have a discriminatory effect. Section 5 does just that. For example, in a city that is 30 percent black and 70 percent white, an ostensibly neutral rule that all ten members on the city council should be elected “at large” will often mean in practice that the 70 percent white majority will elect all ten representatives. If the council is divided into districts, however, it should be possible to ensure that black voters are able to elect some members to the council, particularly where, as is often the case, housing segregation makes it relatively easy to identify districts in which minority voters form a majority. Section 5 requires states and jurisdiction to show that their voting rules, even if ostensibly neutral, do not “dilute” minority voters’ ability to elect candidates of their choice.

But today’s Court features five conservative Justices committed to a “colorblind” view of equality, who find offensive laws that take race into account, even for ameliorative purposes. This skepticism was evident in the Court’s oral argument last fall in the case challenging the University of Texas’s affirmative action program, in which conservative justices questioned whether one could really determine the race of an applicant, and expressed doubts about the value of racial diversity. Section 5 bothers many of these justices for similar reasons: in order to ensure that a voting change does not have a discriminatory effect, states and local jurisdictions must consider the racial impact that an otherwise neutral change to a voting law might have. The court’s majority may well doubt that this requirement is truly warranted by “current needs.”

It is. Before Congress reenacted Section 5 in 2006, it held twenty-one separate hearings, compiled a record of over 15,000 pages, and concluded on that basis that Section 5’s preclearance obligations remained necessary for another twenty-five years—except in states or localities that can successfully demonstrate that they have a clean record and “bail out.” The question before the Supreme Court on Wednesday will be whether it should respect Congress’s considered, recent judgment as a co-equal branch of government. Do “current needs” justify the continued use of Section 5? As long as racially polarized voting and residential segregation persist, the need to protect voting rights remains urgent—and nowhere more so than in those states and jurisdictions that have the worst histories of discrimination and have been unable to show that they have cleaned up their acts.

February 26, 2013, 12:46 p.m.

Monday, December 24, 2012

Gunsmoke: USA (i.e. Arizona)


Disturbing documentary about guns and gun mentality in my current state, Arizona. When we combine Tea Party racism with 2nd Amendment fanaticism, the mix is pretty volatile.


Gunsmoke: USA
An ongoing source of controversy in America, gun laws are increasingly polarizing the Southern states and Washington. In Arizona, Tea Party supporting, heavily armed, vigilante groups are taking over.

“The one thing we know about gun control is that it has never provided security”, argues former Arizona sheriff and local hero, Richard Mack.

Despite the recent massacres, the majority still support free gun laws. Heavily armed citizens take Mexican border security into their own hands in this “state with a frontier mentality”.

With over 100 new civilian militia groups forming in the last 2 years, it is fertile ground for Tea Party supporters. There is no doubt as to who is the real enemy here: “The greatest threat to our God-given American liberty is our own federal government”.

With the cultural divide between North and South looking dangerously wide, Arizona is becoming more than a state: it’s a state of mind.


Watch the full documentary now - 23 min

Friday, May 25, 2012

TEDxHendrixCollege - Us and Them . . . and Beyond


Hendrix College recently hosted a TEDx event, and among the speakers was David Berenby, author of Us and Them: The Science of Identity (originally subtitled, Understanding Your Tribal Mind), and Terrence Roberts, a member of the Little Rock Nine who desegregated Central High School in Little Rock, Arkansas in 1957.

Each of them gave nice talks, with Berenby explaining the model he uses in his book and Roberts offer hope for a world beyond Us and Them.

David Berreby - Us and Them: A story we can't help telling

David Berreby is the author of "Us and Them: The Science of Identity", and has written for The New Yorker, The New York Times Magazine, Slate, and many other publications. David also writes a blog called Mind Matters at bigthink.com. Having already written a book on the topic, David talks about some of the science behind our natural tendency to form us and them groups and how us and them have value for our lives but need to be handled properly. 




Terrence Roberts - Beyond Us v Them: An eye toward a hopeful future

Dr. Terrence Roberts is a civil rights activist, diversity consultant, and member of the 'Little Rock Nine' who desegregated Central High School in Little Rock, Arkansas in 1957. Dr. Roberts looks at how Us vs. Them impacts racial relations today and has been doing so longer than the US has been a country. He sees reason to hope for the future and a day when Us vs. Them is removed from human interactions between groups of individuals that differ based on skin tone.


Monday, January 16, 2012

What Has Become of the Wider Dream of Martin Luther King, Jr.?


Martin Luther King, Jr. had a dream of racial equality and freedom for all people. But he also had a dream of a better nation, a better world, where social justice and caring for the poorest among us were more important than military spending and political games.

On the surface it seems there is more racial equality than there was when he marched on Selma, Alabama. But there is still discrimination and bigotry, it's just more subtle and covert.

The other dream he held, well, I think he would be seriously discouraged to see the America we now have, where government budget cuts impact the poor, the homeless, the hungry, and the mentally ill first, and military spending is a sacred cow that can never be touched - where partisanship on both sides is more important than solving our problems.

In memory of Dr. King, here are a few of his quotes about the nation he hoped we might become.

  • A nation or civilization that continues to produce soft-minded men purchases its own spiritual death on the installment plan.
  • A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual doom.
  • A riot is the language of the unheard.
  • An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity.
  • Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.
  • Every man must decide whether he will walk in the light of creative altruism or in the darkness of destructive selfishness.
  • Everything that we see is a shadow cast by that which we do not see.
  • Have we not come to such an impasse in the modern world that we must love our enemies - or else? The chain reaction of evil - hate begetting hate, wars producing more wars - must be broken, or else we shall be plunged into the dark abyss of annihilation.
  • He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.
  • History will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people.
  • Human progress is neither automatic nor inevitable... Every step toward the goal of justice requires sacrifice, suffering, and struggle; the tireless exertions and passionate concern of dedicated individuals.
  • Life's most persistent and urgent question is, 'What are you doing for others?'
  • Love is the only force capable of transforming an enemy into friend.
  • Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.

Monday, January 03, 2011

Heather Wax: Racism Physically Hurts the Racist

Well, dang, this is interesting. My guess is that any form of hate/fear produces the same physiological effect in the body, including homophobia and sexism, along with racism and ethnocentrism.

Heather Wax: Science + Religion Today

Racism Physically Hurts the Racist

religious fervor

Could this finding have health implications for faith communities?
Monday, August 9, 2010

Psychologist Elizabeth Page-Gould observes:

In the urban metropolises of the United States and Canada, it is almost impossible to avoid talking to someone of another race. So imagine the toll it would take if every time you did, your body responded with an acute stress reaction: You experience a surge in stress hormones, and your heart pumps harder while your blood vessels constrict, inhibiting the flow of blood to your limbs and brain.

These types of bodily reactions are helpful in truly dangerous situations, but a number of recent studies have found that racially prejudiced people experience them even during benign social interactions with people of different races. This means that just navigating the supermarket, coffee shop, or modern workplace can be stressful for them. And if the racist person then has to go through this every single day, the repeated stress can become a chronic problem, which places them at heightened risk for disease in later life.

Here's the thing: Past research in the United States has noted a connection between religiosity and racism. Earlier this year, as you might remember, a team of researchers led by Wendy Wood, a professor of psychology and business at the University of Southern California, looked at 55 studies from the past 45 years involving more than 20,000 people (mostly Christians) and found consistent evidence that highly devout religious communities show more prejudice against people of other races. At the other end of the spectrum, there is significantly less racism among people who don’t have strong religious beliefs. “Only religious agnostics were racially tolerant,” they found.

And in a later study, Wade Rowatt and his colleagues at Baylor University found that priming white Protestants and Catholics with Christian words like "gospel" and "heaven" caused "a negative shift in existing racial attitudes and that the direction of the shift represents a slight but significant increase in racial prejudice." Granted, there are some problems with the study, as Tom Rees points out on his blog:

Rowatt’s group of students were rather unusual. They were all undergraduates at a Southern Christian university, Baylor University in Texas. There is a powerful tradition of segregation in this region. Perhaps the religious prompts were triggering feelings of social conservatism?

That would fit with the results of a recent analysis of studies reaching back over several decades and looking at the correlation between different aspects of religion and racism (all of which were done mostly or entirely in the United States). This analysis, by Deborah Hall at Duke University and her colleagues, found no correlation between racism and the liberal, “questioning” form of religion. The aspect of religion that was linked strongly to racism was so-called “extrinsic” religiosity—a measure of whether the individual’s religious attitudes are driven by a desire for social conformity and social status.

An even more fascinating finding was that the strength of this correlation is declining. As racist attitudes gradually become socially unacceptable, so the link between “extrinsic” religiosity and racism is ebbing away.

That tracks with Wood's meta-analysis, which found that:

For people who are religious for conservative reasons [respect for tradition, social conventionalism], they have become less racist in recent years as racism has become less socially acceptable. But even they are still significantly racist, just that the effect has reduced in magnitude.


Friday, September 03, 2010

Philosophy TV - Tamar Gendler and Eric Schwitzgebel on implicit associations and belief

Very cool - who needs actual television to see good tv. Philosophy TV is a new online venture to feature actual philosophy discussions that people can watch and comment on (no anonymous comments allowed). I may be one of the few people who is psyched about this, but I'm sure that are at least 20 or 30 other people who dig philosophy, too.

Tamar Gendler and Eric Schwitzgebel

Tamar Gendler (left) and Eric Schwitzgebel (right) on implicit associations and belief.

Most of us explicitly renounce racist beliefs. Yet empirical work suggests that, for many people, their implicit racial associations are in tension with their explicit avowals. So what do we really believe? Gendler contends that, in general, our implicit associations (which she calls “aliefs”) are distinct from our beliefs, while Schwitzgebel argues that our beliefs are a composite that includes our implicit assumptions.

Related works

by Gendler:
Alief and Belief” (2008)
Alief in Action (and Reaction)” (2008)

by Schwitzgebel:
Acting Contrary to Our Professed Beliefs” (forthcoming)
Blog: The Splintered Mind

More video:
Tamar Gendler and Paul Bloom (BhTV)
Eric Schwitzgebel and Josh Knobe (BhTV)

To download this episode of Philosophy TV click here and select “save link as” to download a .mp4 version of this conversation. If your mobile device supports .mp4 streaming, clicking that link will allow you stream the video.


Saturday, May 01, 2010

All in the Mind - The Protest Psychosis

Wow, this is a very interesting episode of All in the Mind about the politics and racism of mental illness and its diagnosis. Here is a little more information from the All in the Mind blog:

Race, racism and mental illness

Ionia_crop

"Ionia Asylum for the Criminally Insane", Michigan, USA (unverified).

Malcolm X is on the next show.

For a brief moment.

Interesting timing given news this week that the man who admitted to Malcolm X's murder, Thomas Hagan, has been released on parole after serving 45 years of his sentence (he'd apparently been on a work-release program for the last couple of decades).

...

Racism is real - on our streets, in our schools, on the TV...and in the history of medicine.

The power invested in medical pedagogy and its practioners means that doctors have always been in a unique position to define and medicalise 'difference', with all the prejudices of a given generation to guide them at any point in history.

Protestpsychosis Psychiatrist Jonathan Metzl's new book, The Protest Psychosis: How Schizophrenia Became a Black Disease, packs a mighty powerful punch. A strong telling of a difficult history.

He's both a clinician and Associate Professor of Psychiatry and Women's Studies at the University of Michigan, where he's Director of the Program in Culture, Health, and Medicine.

Tune in via the All in the Mind website or on-air, and here are some audio extras (which will make more sense after you hear the show)...

Jonathan_Metzl_re_Alice_Wilson - The story of "Alice Wilson", a patient at the former Ionia Asylum for the Criminally Insane in Michigian USA (pre Civil Rights era).

Jonathan_Metzl_Ionia_hospital_from_Civil_Rights_Movement_&_Beyond - The shift at Ionia during the Civil Rights era.

Don't forget the discussion can unfold here on the blog or also over on my show's website (look for Add Your Comment there).

And now, on with the show.

The Protest Psychosis

Psychiatrist Jonathan Metzl treats people in the clinic whose lives are afflicted by severe psychosis. But he also documents an explosive 'other' history of schizophrenia, and what he sees as its transformation from a diagnosis of feminine docility or creative eccentricity, to one given to angry black men during the civil rights era. You'll never see medicine and the mind in quite the same light again.

Show Transcript | Hide Transcript

Transcripts are published by the end of Wednesday.

Guests

Jonathan Metzl
Associate Professor of Psychiatry and Women's Studies
Director of Program in Culture, Health, and Medicine
University of Michigan
USA
http://www.lsa.umich.edu/women/faculty/facbio.asp?ID=40

Further Information

All in the Mind blog with Natasha Mitchell
Natasha's posts, and your discussion. You can comment on the program here too - look for Add Your Comment above.

Count Me In survey (UK)
National Mental Health and Learning Disability Ethnicity Census conducted by the Care Quality Commission, UK.

The Program of Culture, Health and Medicine - University of Michigan

Count Me In Census (UK) results, 2009

81 Words: the inside story of psychiatry and homosexuality [Part 1 of 2]
Documentary produced by This American Life's Alix Spiegel, broadcast on All in the Mind in 2007.

81 Words: the inside story of psychiatry and homosexuality (Part 2 of 2)
Documentary produced by This American Life's Alix Speigel, broadcast on All in the Mind in 2007.

Mother's Little Helper on the Couch
Interview with Jonathan Metzl, 2006.

Publications

Title: The Protest Psychosis: How Schizophrenia Became a Black Disease
Author: Jonathan Metzl
Beacon Books, 2010.

Title: Prozac on the Couch: Prescribing Gender in the Era of Wonder Drugs
Author: Jonathan Metzl
Publisher: 2003, Duke University Press

Title: Review of Jonathan Metzl's book, The Protest Psychosis: How Schizophrenia Became a Black Disease
By Tanya M. Luhrmann, published in the American Journal of Psychiatry, April 2010.

Music

CD title: Fivefold Galactic Bells
Track title: Iron Bull
Artist: Robin Fox & Michael Munson
Composer: Omni-Viola!
CD details: de rigeur records

Presenter

Natasha Mitchell