July, 2022 - Emergent Divergence

Jul 28 2022

Neuroqueer: Depathologising psychiatric “conditions”

This article was co-authored by David Gray-Hammond and Katie Munday

Trigger Warning: Ableism, pathology paradigm, sanism, use of words insane and madness, medication, therapy and trauma.

Neuroqueer theory evolved out of the neurodiversity paradigm. It was a logical progression in the field of depathologising natural variations in the human bodymind. This concept appreciates the neutrality of neurodivergence, as neither good or bad, it simply is.

While this concept has been widely explored in the area of intrinsic neurodivergence, (such as autism and ADHD), there is less discussion regarding acquired neurodivergence; neurodivergence that is typically acquired through trauma or the intentional alteration of ones bodymind (such as through the use of psychedelic drugs). Specifically, we wish to discuss the concept of psychiatric “conditions”.

Psychiatry itself is one of the youngest branches of medicine, first mentioned by name in the late 19th century. Due to its infancy the field still remains fallible, and is largely governed by the contents of a single textbook; the Diagnostic and Statistical Manual of Mental Disorders (DSM) currently on its fifth edition, and the recipient of a recent text-revision (DSM V-TR). Unsurprisingly, this textbook is based entirely in the pathology paradigm, with all bodyminds described in its pages as “disorders”.

The use of the word “disorder” is important. This word places a level of responsibility on the individual to return to a more “ordered” state, dictated by cultural norms. This has historically been achieved through the use of psychoactive drugs, which are often prescribed before the use of talking therapies.

Psychiatry has a place in the world, but currently relies too heavily on the use of medication, without understanding the context around individuals. This is why it is important for psychiatrists to take a more trauma-informed, neurodiversity-affirming approach. There is a balance to be found between the use of medication, and the introduction of talking therapies that encourage the individual to co-exist with the traits of their neurodivergence.

It is important to understand and work with people holistically to reduce their distress, as many of us are seeking support due to ongoing trauma.

We are living in a world that overwhelms our senses, ignores our social communication differences, and treats us as second class citizens. Autistic people are made to adapt to norms that are both uncomfortable and harmful, and this creates complex-trauma for an increasing number of us. Once we experience bullying, isolation, and neglect, our self-worth takes a nose-dive. Often we mask our Autistic differences for fear of ridicule, perpetuating the low self-esteem that arises from forced conformity and assimilation. This becomes a cycle of shame that encourages us to hide our true selves, in return for a semblance of dignity.

So where does neuroqueer theory fit into this?

Cultural expectations of mental health are based heavily in sanist ideas of “normal”, and define our understanding of “madness” as anything that departs from these expectations.

Taking a neuroqueer approach allows us to embrace our differences, whilst appreciating that many of us still need accommodations. This is why emerging talking therapies that teach co-existence (rather than interventions that aim to change us) are an important step forward.

Subverting the expectations of our societies predominant culture, we reclaim ourselves, and learn to co-exist with our “psychiatric” self. No longer are we “insane” by normative standards, but neurologically queer, and refusing to be ashamed of that.

David Gray-Hammond 3 Comments

Jul 20 2022

Addiction doesn’t strip us of our humanity

Trigger Warning: This article contains discussion of addiction, death, metaphors around death, dehumanisation, and mistreatment.

What defines us as a human?

Is it rhetorical ability? Emotional experiences? Perhaps the tools we use?

I would argue that one of the defining characteristics of our humanity is our ability to to recognise humanity in others, or perhaps more specifically, our ability to deny the humanity of others. Thanks to years of colonialism, warfare, and eurocentric beliefs, we have developed a strange sort of morality. This morality is what we use to ordain or deny a person or object as human/human-adjacent.

Unfortunately, when you are an addict, human-adjacent would be a big step up in how the world sees you. For as long as we have existed, we have been ignored, spoken over, driven out of our homes, and killed. This because contemporary spins on normative morality posit that to be an addict, is to be a monster. We are beyond help and reason.

We are what you fear your children will become.

The truth is that all judgements on addiction come from a place of moral relativism. Addiction is only seen as a moral failing because of cultural attitudes towards the behaviour associated with addiction. Fundamentally, it is seen as a moral failing, rather than a response to trauma and unmet support needs. If we could move society to a more “trauma-informed” culture, it is likely that attitudes towards addiction would alter quite significantly.

This isn’t to say that addiction doesn’t represent a risk to others. As addicts, we find ourselves doing things we never imagined or wanted ourselves doing. The lengths that one might go to in that desperation can lead to some truly awful consequences. To put it another way; we still have to take ownership of our shitty behaviour, whatever the reason. However, we also require some level of compassion. Compassion can go a long way one the journey to recovery.

Sadly, compassion doesn’t go all the way. We still need professional input from those who know how to deconstruct the circumstances of addiction, and help the person to rebuild their life. We need to build a life where it is easier not to engage with our addiction. This is made ever more difficult by the defunding of services that work to do such things. Besides that, we need to recognise that heroin, crack, and alcohol, are not the only substances that need attention from services. The world of addiction grows more complicated by the day, especially since the dawn of novel psychoactives.

Considering the future, we need to build a world where it is not necessary to become addicted to survive. A world where if we do become addicted, we are not shunned to the outer edges of our community. We need people to stop acting like addicts choose to be addicts. Addiction knows no boundaries, it can come for anyone.

Deconstructing societal and cultural attitudes will take a long time. Things like decriminalisation are important, but if done badly could actually reinforce moral judgements of substance users. For this reason, we need further longitudinal data looking at other countries that have done such things, seeing where the positives and the pitfalls lie.

It’s vital that we do this work, because moral judgement and “not in my neighbourhood” attitudes are literally killing addicts. The world has blood on its hands, and it doesn’t even realise it.

Addicts deserve their humanity.

David Gray-Hammond 2 Comments

Jul 19 2022

Neuroqueer: Gender Identity and Autistic Embodiment

This article was co-authored by David Gray-Hammond and Katie Munday

Neuroqueering means to subconsciously queer yourself by way of your neurology. One’s neurology is queer and therefore so is one’s Neurodivergent or Disabled embodiment (Walker, 2021). So, what does this mean for gender?

There appears to be a large overlap between LGBTQ+ identities and being Autistic, including being trans, non-binary or otherwise gender divergent (see references below). Autistic folk grow up with our own distinct culture, language and communication. Perhaps due to this that many of us are disinclined to take up prefabricated gender identities.

Our understanding of gender (like many things) is queered by our Autistic neurology. We simply do not embody non-Autistic gender. If we are male, we are Autistically male, if we are female, we are Autistically female. Whatever gender we are (or are not), we embody this Autistically.

Even cisgender Autistics have a tendency to construct our own versions of our assigned gender. “Traditional” gender roles often make little to no sense to us, especially for those of us in same gender and/or polyamorous relationships. We extend the boundaries of gender, devising a path toward neuroqueerness (Katie Munday discusses this in their article on neuroqueer cartography found here).

Exploring gender off the beaten track, starts with us engaging differently in social learning. A lot of us take an anthropological stance, studying those around us so we can better shield ourselves, challenge norms, and live more authentically. Through this deep thinking, structuring and restructuring we find where we belong, or more typically we create where we belong. We understand structures as entirely malleable and make identities which make sense for ourselves, not for other people (see Doing gender the Autistic way).

Some of us see the binary boxes of ‘male’ and ‘female’ and run for the hills – we are both, neither, in-between, some of us are spinning around in our own genderless galaxy. ‘Male’ and ‘female’ are strange arbitrary categories used to oppress those of us who are not men, or not considered masculine enough. So, many of us look at these categories of gender and throw them out the window – they are meaningless to us.

We are neuroqueering the very perception of the self.

References and further reading

Barnett, J.P., & Maticka-Tyndale, E. (2015). Qualitative exploration of sexual experiences among adults on the Autism Spectrum: Implications for sex education. Perspectives on Sexual and Reproductive Health, 47(4), 171–79. https://doi.org/10.1363/47e5715

Bush, H.H. (2016). Self-reported sexuality among women with and without autism spectrum disorder (ASD) (Unpublished doctoral dissertation). University of Massachusetts.

George, R., & Stokes, M.A. (2016). Gender is not on my agenda: gender dysphoria and autism spectrum disorder. In L.Mazzoni, and B,Vitiello (Eds.), Psychiatric symptoms and comorbidities in autism spectrum disorder (p.121-134). Springer.

George, R., & Stokes, M.A. (2018). Gender identity and sexual orientation in autism spectrum disorder. Autism, 22 (8), 970-982.

Van der Miesen, A.I.R., Hurley, H., Bai, A.M., & de Vries, A.L.C. (2018). Prevalence of the wish to be of the opposite gender in adolescents and adults with autism spectrum disorder. Archives of Sexual Behaviour, 47, 2307-2317.

Walker, N. (2021). Neuroqueer heresies: Notes on the neurodiversity paradigm, Autistic empowerment, and postnormal possibilities. Autonomous press.

Walsh, R.J., Krabbendam, P., De Winter, J., & Begeer, S. (2018). Brief report: gender identity in Autistic adults: associations with perceptual and socio-cognitive profiles. Journal of Autism and Developmental Disorders, 1-9.

David Gray-Hammond 5 Comments

Jul 14 2022

Guest Post: What is monotropic split?

This guest post was authored by Tanya Adkin

“At any one moment, the amount of attention an individual can give is limited”
(Murray et al., 2005)

So, what happens when a monotropic mind is forced to live in a polytropic way?

A monotropic individual focuses more detailed attention over fewer attention streams than a polytropic (non-Autistic) individual. When they are forced into environments where they must perform like a polytropic person, the amount of attention to detail they apply to multiple attention streams doesn’t decrease, all that happens is the monotropic mind experiences trauma by being pushed into trying to give more attention than any individual can cognitively give.

I call this monotropic split. The monotropic mind is having to split its attention and give more mental energy and attention than it has available to be able to withstand the environment it is in and remain safe.

When we think of an Autistic person experiencing overwhelm, we are thinking of a monotropic mind taking on more than it can process and creating meltdown or shutdown. Therefore, experiencing monotropic split is the cause of meltdown or shutdown.
When we think of an Autistic person who masks, “copes” and “gets by” which eventually leads to burnout or mental health crisis, we are again thinking of a monotropic mind being forced to perform in a way that traumatises its processing capabilities. This is monotropic split causing trauma, burnout, or mental health crisis.

When we think of a child stuck in a constant state of hyperarousal, looking out for danger because they are being put through a school system that forces them to perform polytropic tricks. Monotropic split and the subsequent cognitive trauma is the cause of the constant hyperarousal.

Autistic demand avoidance is a result of monotropic split because the Autistic person simply has been working in a state of attention hyperactivity for so long that they cannot tolerate any demand as that would re-traumatise their already overstretched attention capacity, so therefore they avoid the demand.

Monotropic split is something that every Autistic person experiences to varying degrees as a result of existing in an unaccommodating world.

Autism + Environment = Outcome.
(Beardon, 2019)

Tanya Adkin 7 Comments

Jul 12 2022

Autistic people and the burnout-psychosis cycle

Trigger Warning: This article discusses burnout and psychosis

While it is evident to myself and my colleagues that Autistic people have a predisposition towards psychotic phenomenon, it seems to be a relatively new discovery to many of the mental health professionals I have talked to. Research that is non pathological in this area is sparse.

Despite this, acute psychosis and psychotic conditions seem to be emerging in the Autistic community (anecdotal, based on experiences of myself and colleagues). Some might suggest this is due to the increased stress that we have faced since 2020.

I feel at this point it is important to discuss a phenomenon I have been witness to in both myself and others. I refer to this as the Burnout-Psychosis Cycle.

To begin with, we will look at the infographic I recently posted to the social media page I run.

The burnout-psychosis cycle

Once something places us into a state of burnout, Autistic minds seek to return to their natural state of monotropic attention tunnels. We hyperfocus.

We then get caught in an attention tunnel regarding something that is traumatic to think about, unable to shift our focus from that attention tunnel. This causes distress. Tanya Adkin refers to this as a monotropic spiral.

As we become dysregulated, our sensory experiences also become dysregulated. This is where we may start to have hallucinations, and experience emotional dysregulation such as paranoia or mania. This is the psychosis part of the cycle.

Unfortunately, psychosis leaves the person burnout, starting the cycle again.

In order to break this cycle, we need to ensure that the burntout person has the time and space to engage their attention tunnels within their special interests. Things that will bring them joy and recover their spoons.

It is possible to break the cycle through the treatment of the psychosis, but medication doesn’t generally help burnout.

More research is needed in this area as this is based on anecdotal evidence, rather than peer-reviewed research. Autistic people need to speak loudly about this where and when it is safe for them to do so.

The ramifications of becoming psychotic can be serious. People experiencing psychosis may put themselves in danger, or rarely, endanger others. It may be necessary to detain the individual and have them admitted to an inpatient facility.

While these facilities have their place, it is not a positive experience for many Autistic people, and can add to the burden of trauma that led to the cycle starting in the first place.

When working with Autistic individuals, we need to be holistic in our approach and consider all the factors co tri using to burnout.

Until we do this, we will not be meeting their needs.

David Gray-Hammond 4 Comments

Jul 12 2022

Neuroqueer: An introduction to theory

This article was Co-Authored by David Gray-Hammond, Katie Munday, and Tanya Adkin

The emergence and popularisation of Neuroqueer theory in the contemporary disability rights discourse and Autistic rights movement represents a significant step forward. Not only does it encourage pride in ones true self, but it emancipates the Neurologically Queer from the normative attitudes that society so often indoctrinates us into. For many people this term may be new, so in this article we will explore it’s origins and meaning.

Where did Neuroqueer theory come from?

Neuroqueer theory was conceptualised individually by Dr. Nick Walker, Remi Yergeau, and Athena Lynn Michaels-Dillon, however Walker also gives credit to Remi Yergeau for expanding on the concept. Walker has a definition of neuroqueer theory in her book Neuroqueer Heresies. She does however give the following caveat-

“I should first of all acknowledge that any effort to establish an ‘authoritative’ definition of neuroqueer is in the some sense inherently doomed and ridiculous, simply because the sort of people who identify as neuroqueer and engage in neuroqueering tend to be the sort of people who delight in subverting definitions, concepts and authority.”
Walker (2021)

Walker has an eight point definition in her book, but to summarise-

You’re neuroqueer if you neuroqueer.

What is neuroqueer?

To start, what is Queer?-

…queer as not about who you’re having sex with, that can be a dimension of it, but queer as being about the self that is at odds with everything around it and has to invent and create and find a place to speak and to thrive and to live.”
bell hooks

Neuroqueer, then, is the idea that individuals who do not to conform to neurotypical standards are neurologically queer, further queering their bodyminds. Queerness begets more queerness. Not everyone who is Neurodivergent neuroqueers, but everyone who neuroqueers is Neurodivergent. Some might question if one might be able to unconsciously neuroqueer, we will explore this further in another article.

Why do we need Neuroqueer Theory?

The neurodiversity paradigm allows Neurodivergent people to reframe our bodyminds through the lens of a minority identity, difference rather than deficit. Neuroqueer theory takes this a step further, by emancipating us from societal normativity, through intentional acts of defiance. Neuroqueer theory could inform the disciplines of Critical Disability Studies and Critical Autism Studies, as well as the Autistic rights movement, following on from the origins of the neurodiversity paradigm.

David Gray-Hammond 3 Comments

Jul 10 2022

Back to the corner: Psychoactive drug use, my Autistic experience

Some 4(ish) years ago, my debut blog post on this website was Standing on the corner: Where autism and addiction meet shortly covered by Recovery services as an Autistic adult. Back then My writing was merely an attempt to scream into the void, offloading my frustrations. Little did i know that in 4 years, my articles would have garnered over 25,000 views, and that people would ask me to go places and do things. I was also pretty surprised to discover that for the most part I don’t mind going places and doing things.

With that in mind, I decided it’s time to take another crack at this one, seeing if 4 years of experience makes for an improved experience for you, my wonderful readers and followers.

So here we are.

I’m David. Born Autistic at the dawn of the 1990’s. My life was pretty standard for what you’d expect of a truamatised, psychotic, recovering addict. So let’s consider where this particular part of my journey started.

October 2008.

My long term relationship came to an end (mutually, but still painful none-the-less). On that very same day, I had a peculiar experience. I heard a number of voices calling my name, but it seemed that it wasn’t the people around me that were doing so. Interestingly, this was the day of my first ever cigarette as well. Hindsight tells me that the fact that my first cigarette led to me smoking an entire pack in a number of hours should have been a huge warning for what was coming. Sadly, hindsight isn’t good for much, and I have a traumatised AuDHD brain that at the time was going through what some might term a “prodromal phase” for the psychotic condition I would later be diagnosed with.

Over the next week I discovered that smoking cannabis really helped my growing paranoia and auditory disturbances chill the f*ck out, and that when drank a litre of vodka, I just didn’t give a sh*t. Just a note here for anyone who can’t see what’s coming; drug-use and trauma is a volatile mix. Some people use psychoactives safely and medicinally their whole lives, with no real negative outcomes. I on the other hand came to resemble one of those warning videos your school would have shown you about the dangers of peer pressure and drug-use.

So, naturally I did what any normal AuDHD’er would do when they discovered something that makes them feel good. I did it again. And again, and again, ad infinitum. Each time I used, my consumption grew. Each new environment I entered I would break down another boundary in my life. First it was cannabis, then alcohol, and I figured that since these two weren’t the dangerous and hellish things my school had made them out to be, perhaps other psychoactives would be okay as well. Side note: this is why using scare tactics and abstinence based approached to stop young people from getting high is f*cking irresponsible, because when they find out they’ve been lied to, they don’t truat you on ANYTHING.

My time at university can be summed up by quoting myself “I don’t think you’ve ever seen me this high, have you?” and the phrase said to me most often “How the f*ck are you still alive?”. You see, I hadn’t noticed it, but I was taking drugs by the shed load. I was out of my mind on pretty much anything I could get. It’s easier to list the drugs I haven’t used than the drugs I have used; To date, I’ve never used “street” heroin, or crack cocaine. More on this in a moment.

What this meant was that when I ran away from my environment, making the 300 mile journey back to my mother’s house, I swore I would never use again. After all, I had nearly died on a couple of occasions, and found myself on the radar of what one might describe as “less than savoury people”.

Autism “cure” culture and normative violence

TRIGGER WARNING: This article contains detailed discussion of harmful “cures”. It also mentions ABA, MMS, Chelation, and has in depth discussion around normative society and the murder of Autistic people.

For as long as I have been an advocate, many of my fellow Autistics have spoken out against cure culture. From Applied Behavioural Analysis (ABA) to Miracle Mineral Solution (MMS), there are myriad “treatments” that claim to purge the autism from autistic people. I could speak at length about the direct harm that these quack interventions inflict, but there is a deeper level of conversation to be had.

We are engaged, at present, in a culture war. On the one hand, we have Autistic culture which teaches us to be neurologically queer in every sense of the words. Be ourselves, connect with the self and express it in a way that honors our neurocognitice style. On the other hand, is cure culture.

Cure culture teaches us that who we are is broken, deficient, unrelentingly burdensome. Curists would have you believe that our lives are empty, broken, that we are trapped in a living death. Alive but somehow non-existent. The discourse around autism “cures” is dominated by non-autistic people who believe they are performing acts of mercy by pouring bleach solutions down our throats, and chelation drugs into our veins.

All of these things are a form of violence against a minority group that simply wants to live in peace. A minority group that intersects with many other oppressed demographics.

This is why Autistics get angry, this is why our lives revolve around our Autistic identity. Not only do we have to be Autistic in a world that desires normativity, we have to justify why we shouldn’t be tortured and murdered by people that are often (incorrectly) described as “well-meaning”. We constantly have to justify our existence. We are begging to be allowed to live while the world at large seeks to destroy us.

And yes, my Autistic self is defined by that which they seek to remove. Remove the autism, and you remove the person. Autism doesn’t even exist, only the Autistic-self exists. I am Autistic, not a person with a fucking carry-on bag where I store my quirks.

Do you want to know why pretty much every Autistic person you meet is at some level of burnout? It’s because we are dealing with this bullshit every second, of every minute. Every hour, of every day. By their nature, our lives require us to educate people on why we should be allowed to carry on existing. Have you tried to every account while teaching literally everyone you meet why being Autistic is not something to be grieved and/or corrected? It’s exhausting.

This is the culture war that we are fighting. We have no choice but to join the frontlines. We have to raise our voices above those who would speak over us.

After all, isn’t the whole point to leave a better world for our progeny?

David Gray-Hammond 5 Comments

Jul 3 2022

ABA: Essentialism in practice

For as long as I have been part of the online Autistic community, we have spoken out against and educated on the topic of the harms of Applied Behavioural Analysis (ABA). While I could discuss the real world trauma and attitudes that proceed and preceed ABA respectively, today I’d like to take a more philosophical approach (I know, surprising right?).

It seems to me as though the existence and practice of ABA comes down to essentialism, or in more accessible terms; it comes down to the belief that people belong to specific categories with specific traits. This essentialism than has a provincialist spin put on it where by those with a predominant neurocognitive style widely apply their experiences as the “correct” experiences.

This allows for a discourse in which the Autistic person is then subject to “behavioural intervention” for “their own good”. However, the problem with behaviourism on the whole is that (and stick with me on this) Autistic behaviour is not mindless.

Behaviourists focus almost exclusively on outward expression of the self, with little to know regard for how the self experiences its world internally.

The problem with being you, is that you can only be you, you cannot experience another’s inner world, you cannot even prove another person is a sentient being. This is the entire basis of a school of thought known as solipsism. So given this solipsistic conundrum, how might one determine the inner experience of the other self, and how that defines their behaviour?

You allow them to tell you.

The problem is that the neurologically queer are seen as lacking in capacity to speak on their experiences. Remi Yergeau calls this “demi-rhetoricity” in their book Authoring Autism“. This demi-rhetoricity exists because Autistics are considered paradoxically to be either too Autistic to be able to speak on their experiences, or not Autistic enough.

So now we live in world where Autistics are subjected to behavioural interventions wherein they are invalidated and traumatised despite their outcries to stop.

A popular claim of ABA is to discuss it’s so-called evidence base. The problem with this evidence base is that pesky essentialism/provincialism problem I mentioned earlier. I’m sure a lot of Autistic people have been converted by this intervention (after all, it was literally pioneered by good ol’ Lovaas, the father of conversion therapy), but what is actually being achieved?

Yes, the Autistic person may behave in a more neurotypical manner, but fundentally they are still Autistic. The only salient difference is that now they have been tortured into hiding that which defines their experience. To quote/paraphrase Nick Walker “you can’t unqueer a queer mind, you can only make it multiply queer”.

The real world application of this snippet of neuroqueer theory is this; you can’t turn an Autistic person into a non-Autistic person, you can only force them to behave like a neurotypical, leaving you with a traumatised Autistic.

What happens when people are traumatised from a young age? Addiction, psychosis, depression, anxiety, suicidality (by the way, Autistics are much more likely to die by suicide than the general population, I wonder why that is?). The never ending list of trauma-induced outcomes is pretty endless.

We have a fundamental problem in that trying to stop ABA from being inflicted upon us is like trying to stop a cult that has become mainstream religion. Those out there proselytising will not give a second thought to inflicting violence and aggression on the dissenters. After all, how dare the neuroqueer masses voice opinions that contradict the beliefs of the neurologically typical?

As a final thought, you may currently be experiencing a great deal of pressure to enter your child into an ABA program. I promise you they will be much happier if you forego the 40 hours a week of intensive torture, and instead listen to those of us who share in the strengths and struggles of your child. We may seem different now thar we are adults, but you would be surprised how much we had in common with your child prior to adulthood.

You’d be surprised how much we still have in common now.

David Gray-Hammond 2 Comments

Jul 1 2022

I’m not Asocial, I’m AuSocial: Conceptualising Autistic sociality and culture

Being Autistic is a nightmare (sometimes, actually, a lot of the time). This isn’t because being Autistic is inherently good or bad, but rather because we are a minority group, and as such experience direct and indirect oppression from the privileged majority. Given that the world is designed by and for that majority, and doesn’t particularly give a shit about us and our experiences, it’s unsurprising that certain misconceptions are held about us.

One of the prevailing misconceptions is that as Autistic people we are overtly asocial beings. It is taken as common knowledge that we are the friendless weirdos who don’t understand social cues, but can recite every train we’ve ever seen.

This misperception of asociality feeds into the tragedy narrative that props up the pathology paradigm, therefore justifying our eradication as a supposed act of mercy.

The truth however is that Autistic people have a complex and satisfying culture that, despite attempts to the contrary, remains intact and keeps many of us alive. This culture comes with it’s own communication style (as evidenced by the double empathy problem) allowing us to lead social lives that are often more protective than those of an allistic neurotype.

The truth is, I am not asocial, I am Autistically social. I am AuSocial.

This AuSociality means that we have access to a community that can often be wildly supportive, and a true joy to be a part of. This community does wonders for our wellbeing, which we can see in the work of Monique Botha, looking at how community connectedness appears to have a direct and causal correlation with reduction in minority stress.

The obfuscation of our AuSociality is a good example of hermeneutical injustice, wherein a significant portion of our social experience has been obscured from sight through structural and systemic oppression and prejudice.

Of course, to admit that Autistic people are social creatures would threaten to undo decades of research. To consider that we have lives with friends and connectedness would mean that theory of mind and it’s associated phenomenon were akin to that which one might throw into a burning oil drum.

I leave you with this; should we maintain the status quo, and continue to be treated ad non-entities, beings of the void with no social value, devoid of feeling? Or should we dismantle the society that devalues and oppresses us, carving out a new society that treats us as the beautifully divergent human beings that we are?

David Gray-Hammond 1 Comments

Monthly Archives: July 2022