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Apr 30 2023
Reclaiming Neurofuturism: Rhizomatic communities and the Chaotic Self

I have recently begun to explore the idea of the Autistic Rhizome as a futurist ideal of what the Autistic community could look like. In this concept, we explore communities that exist of networks with no single point of origin. They are interlinked but not dependent on one another for their existence.

You can read more about this here and here.

Co-existing with this idea is my concept of The Chaotic Self, which I first discussed in my book A Treatise on Chaos: Embracing the Chaotic Self and the art of neuroqueering. This idea position’s the Self as a fluid entity, constantly changing with each new interaction, making one’s identity as changeable as your hair colour.

What I would like to consider is the interplay between these two concepts.

If we consider the Autistic Rhizome, we are connected to one another either directly or indirectly. We are not independent of each other, but also do not rely on one another for our space in this rhizomatic network. What happens when we queer our neurology and alter our sense of Self?

As the Chaotic Self alters and grows, its relationship with the rest of the rhizome is altered. This affords it a different set of interactions and experiences, which in turn queers the Self further. Due to the interconnected nature of such a rhizomatic network, neuroqueer theory becomes farther reaching than ones own neurology. By queering ourselves, we are queering entire sections of humanity.

One could assume that at a certain degree of separation within the network, our reach is stifled, but as we queer ourselves, the relational change with our immediate environment transfers the process onwards to the rest of our community in somewhat of an u predictable manner.

Perhaps then, the argument could be made that if we want to alter society, we must first alter ourselves. When Walker (2021) tells us to “throw away the masters tools”, we must realise that we are the masters tools. Society has made us complicit in our own imprisonment. To throw away the tools means queering ourselves on a fundamental level. We must become different on an individual level and, in turn, alter the world around us.

As such, to embrace the Chaotic Self requires us to embrace the rhizome. We must recognise that any change to our own embodiment and subsequent relationship with the environment alters more than our inner world, it has knock on effects for the human collective, that itself is an ever-changing, amorphous entity.

Further Reading

Neuroqueer Heresies by Nick Walker

A Treatise on Chaos by David Gray-Hammond

I also recommend becoming familiar with the work of Delueze and Guattari for a broader understanding of some of the motivations behind this post.

David Gray-Hammond 1 Comments
Apr 29 2023
Challenging Behaviour: The weaponisation of Autistic existence

Challenging behaviour. It’s a term we have likely all heard. It projects images of violent children, unruly and disruptive to the children who behave in the way expected of them. However, this particular term has been used to frame Autistic experience as an abberation of human expression and justified the use of abusive interventions and use of restrictive practice.

When we consider scales that measure challenging behaviour, you might be surprised to learn that many of the behaviours they target are normal Autistic behaviours. It seems as though merely existing in a way natural to ourselves has been positioned as challenging in its own right. They’re not entirely wrong, of course; Autistic culture is a counterculture, one that stands in opposition to the multi-million dollar behaviour industry that exploits the fear of vulnerable parents.

The issue is that interventions such as ABA and PBS do not effectively target the behaviours one might assume. They target Autistic existence, seeking to normalise and assimilate us into a neuronormative society. It’s unlikely they will reduce violence or aggression, but it is very likely that they will leave the victim with an unhealthy relationship with themselves.

Here is a Tweet thread from Ann Memmott, PgC MA

In my opinion, the existence of such therapies play a role in the staggeringly high suicide rate amongst Autistic people (see this PDF from the Royal College of Psychiatrists). We are teaching Autistic people that who they are is wrong, that they need correcting. We refer to Autistic behaviour as aberrant behaviour.

In this way, the autism industrial complex has turned our existence into a profit margin, with our wellbeing as an acceptable loss in the fight for bigger bonuses. We have created an industry that sacrifices Autistic people for cash rewards. They don’t care for our humanity.

When behaviourists feel uncomfortable with us speaking out against them, it’s a good thing. To not feel uncomfortable would be an inhumane act. We want them to realise the pain they have been complicit in. They have taken our natural state and wielded it as a tool to remove our agency.

Autistic people deserve to exist as they are.

We are not abberations of normality. We are not a product. Our bodyminds are not consumable. We do not exist to be moulded to the will of others in the name of profit. I do not desire assimilation anymore than than a plant desires herbicide. I have never wanted to be “indistinguishable from my peers”. I have a right to be more than an invisible component in a faceless machine.

When ABA supporters seek to silence Autistic voices, they seek to uphold the imbalance of power in a violently oppressive society.

ABA is not okay. Yes, all ABA.

David Gray-Hammond 2 Comments
Apr 24 2023
Intergenerational trauma and the perpetuation of harm

“Mother is God in the eyes of a child”

William Makepeace Tackery

The above quote, whilst pertinent to this discussion, is only half of the picture. Adults control most aspects of a child’s life, and whether or not we realise it, we do this by being the people they depend upon to survive. I often wonder if those who abused me stopped to realise quite how severely they failed me in constructing a child for whom a feeling of safety was a rarity.

Children, like all of us, are socially constructed. The Self is an amalgam of the relationships and experiences afforded to us by the environment. This proves particularly problematic for children in abusive situations. Extensive and prolonged abuse creates a rocky foundation for Self-actualisation and scaffolding of one’s identity.

Much as the child who grows up seeing nothing but shadows does not realise there is a person who casts them, the child who is consistently and extensively mistreated does not view their abuse as out of the ordinary. This is how trauma passes from generation to generation. The normalisation of inflicted pain allows for it to be passed on.

There is a greater complexity to this matter than simply the way our parents and other family members treat us. Services and professionals who are meant to support us often compound the pain we are experiencing. When one is more concerned with the law than with ethics, you are almost definitely contributing to pain.

So, now we have a world where harm comes from all directions. This harm is so consistent and resilient to change that we do not realise its lack of acceptability. We are constructed into adults who believe that things should remain the same because “we turned out fine”.

We didn’t.

It’s not okay.

Our colonial society has taught us that normative violence is the pinnacle of love, and yet so few of us have actually known what real love feels like. We are hurt people who are hurting people. Not because we are fundamentally bad, but because the inflicting of pain in our world is taught to us as a second language.

We have become masters of our own torture.

It is necessary then to explore ways of moving away from this world of normative suffering. We must queer the expectations of human experience in order to build a new society where abuse of the Other is as unacceptable as any other crime against humanity.

We deserve a world where our fundamental human rights are not trampled daily, and more so, our children deserve the opportunity to construct themselves in love and not the crucible of pain.

David Gray-Hammond 1 Comments
Apr 22 2023
Reclaiming Neurofuturism: Decolonising the Autistic community

Community is somewhat of an abstract concept. It is an adjective for a group that has a shared identity. It comes with rules and politics that dictate how one must carry themselves. There is a dichotomy of insider and outsider within communities, often dictated by agreement of the communities politics. Those who don’t conform are ejected.

The Autistic community is not immune to this. Deleuze and Guattari, I imagine, would see the Autistic community as a machine. One enters the community, working their way through it until they achieve the title of advocate. There is a power imbalance between those that advocate and those who choose to remain quiet in the public domain. As advocates, we largely write the rules of our community.

I have previously written about the Autistic Rhizome in the context of neuro-anarchy. I envision this as an interlinked network with no point of origin. Each point of interest on this map of communities is linked with the others but independent in the sense that they do not require each other to exist. I explored this in an article for Stimpunks Foundation.

The Autistic Rhizome is decentralised. It has no goal other than mutual knowledge exchange and support. Rather than creating colonised communities engaging in separatism, they are nomads. Within the Rhizome, we explore the topography of neurodiversity while respecting each culture that we encounter. In my opinion, the evolution of an Autistic Rhizome is the first proper step towards a neurocosmopolitan society.

We can create communities through realising the connections in our individual nature.

This allows us to begin dismantling the structures we have built (out of necessity) using the masters tools. We can create a new community away from the colonial influence of our normative society. In this sense, these growing networks are queering the meaning of community through the rejection of hierarchy and the balance of power.

Like any new endeavour, it has the potential for mistakes to be made. One must accept that exploration comes with a few wrong turns, but as long as mistakes can be corrected in good faith, we can create a new kind of community.

This is the thesis of neurofuturism. To create a new culture and community.

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David Gray-Hammond 0 Comments
Apr 21 2023
Neuro-anarchy and the rise of the Autistic Rhizome

Before we start, I want to go over some terms that will be covered here.

Neuro-anarchy: as conceptualised by Katie Munday, I use this to refer to to the decentralisation of hierarchy as it pertains to neurocultures such as that of the Autistic community. Munday and I co-authored an article on this here. Neuro-anarchists arrive at this position by existing on the fringes of their own communities and challenging the politics within them.

Rhizome: as conceptualised in the work of Deleuze and Guatarri. A network with no single point of origin. No part of the network depends upon the existence of another. I have introduced the idea of this in the context of community here.

When considering the nature of the neuro-anarchist, one could be forgiven for expecting to see Autistic people clad in post-apocalyptic garments decrying the existence of government. Some of us are like that. However, some of us look like this;

Image of David. A white, Mediterranean, masculine person with a shaved head, thick rimmed glasses, lip piercing, and an ear tunnel. David is wearing a waistcoat, white shirt, and tie. He is sat at a covered picnic table.

Neuro-anarchy as a concept is important. In any community built upon identity, identity politics come into play. Humans have this bizarre tendency to look for leadership, and when they find it, they will often defend it, even if it is overtly harmful. Neuro-anarchy, however, invites us to consider the nature of that leadership and whether the hierarchy of our own communities serves the greater good.

Allow me to elaborate.

Humans are fundamentally neutral. We are equally as capable of tremendous evil as we are of a beautiful good. We are not born naturally good or evil. That is an identity given to us by the sum of our actions. However, the tendency to create community hierarchy means that some members of the community sit in a position of power over others.

Neuro-anarchy seeks to rebalance the power dynamics of a given neuroculture, allowing for mutual exchange of knowledge and support.

Enter the rhizome.

On discord, there is a growing network of communities. I have lovingly dubbed this collective The Autistic Rhizome. They are an interconnected network of knowledge exchange, and mutual aid and support that have displaced the hierarchical nature of advocate/follower relationships.

We are equal in these spaces.

This doesn’t mean that all knowledge shared is useful in advancing the neurodiversity movement. Like any knowledge, some is good, some is bad, most is somewhere in the middle.

This growing network consists of communities that do not depend on each other to exist, but are still enriched by their interconnection. There is no starting or end point. There is no advancing through communities based on levels of knowledge. They just simply exist, and people come and go as they please.

I personally feel this is neuro-anarchy on action. We have decentralised the Self and become a collective. We are connected in the neutrality of our individuality.

There is somewhat of a liberated feeling within the Rhizome. It feels safe.

I strongly believe this might be the next step for growing our communities. A rhizomatic network of free thought that considers each member equal. The ethos of “do no harm” is a wonderful thing.

If you want to check out the Autistic Rhizome, you can join my server and no doubt explore into others!

Don’t forget you can support David’s work by purchasing a subscription to his Substack and purchasing his books.

David Gray-Hammond 6 Comments
Apr 21 2023
Reclaiming Neurofuturism: Neuroqueering knowledge and its production

In a previous article, I discussed the idea of verisimilitude. I discussed how we might never find an objective truth that explains neurodivergent experience. In fact, we might never find one for human experience on the whole. What we can do is seek a falsehood that is close enough to truth to seem true, it has verisimilitude.

One of the flaws in this is the arborescent approach to knowledge creation that this takes. We are constantly building on previous knowledge. Our foundations are rooted in the past. However, if we accept the verisimilitous nature of all knowledge pertaining to neurodivergent experience, then we must accept that there is a good chance that prior knowledge is a falsehood that seems true.

This presents an issue. If the foundations we branch out from are unstable, the metaphysical structure of our knowledge is one doomed for collapse. I believe we need to move beyond the roots and instead create new knowledge, not by abandoning the past, but by utilising it in a way that no single part depends upon another.

One might pontificate that knowledge exists to evolve, but what if we approach knowledge as being independent of its purpose. Rather than measuring knowledge by its reiteration and resilience in the fave of scrutiny, we can view it as interconnected while retaining its independence.

Can we create new knowledge through linking networks of knowledge that are seemingly unrelated? How might one approach the creation of knowledge in a way that does not depend on antiquated thought?

Knowledge is a by-product of thought, which itself is a by-product of the bodymind. If we desire to queer knowledge, we must first queer the bodymind. This requires us to abandon the politics of our own existence and instead explore our own reality.

Through exploration of the Self, we are able to tweak and alter the bodymind. This, in turn, will alter our thoughts and, thus, knowledge production. By abandoning the arborescence of our own thoughts, we can abandon the roots of antiquated knowledge.

To liberate humanity, we must liberate thought and knowledge. We must escape the branching nature of our current system of knowledge and instead explore the coherence of our entire knowledge base rather than focusing on small details. When we can embrace the connectivity of everything, we can wield knowledge as the tool it should always have been.

Normative society has standardised thought to control the direction of knowledge. To be free of normativity, we must first free our thoughts and knowledge.

Don’t forget to check out David’s new book Unusual Medicine and subscribe to his Substack!

David Gray-Hammond 0 Comments
Apr 16 2023
Neurodivergence, disability, and the politics of existence

Neuroqueer theory has been the single most important idea to emerge from the academic circles of neurodiversity into my own life. I say that with a hint of irony; neurodiversity is my life. It’s all our lives. Neurodiversity is a fact of human existence. Yet, to not perform to a cultures normative standards, neurotypically, is a disability.

The cold, hard truth of being neurodivergent is that you are disabled. This doesn’t mean that there is an issue within your body that requires fixing. It doesn’t mean that you are worth less. It does mean that the world will be a harsh place.

This is particularly problematic for those who engage in neuroqueering. The further away from that pinnacle performance of neurotypicality that we get, the more labels of pathology that society will paste onto us. To diverge from normality is to have a relationship with the world that is, at best, indifferent to your pain and, at worst, violently hateful.

In my own opinion, this has to do with the way that society frames deviation from the status quo. As soon as we decondition ourselves or fail to assimilate, we are dehumanised and discriminated against. We are told that our experiences are not valid and that our pain is our own fault.

This neatly absolves the powers that be of any responsibility for the suffering they inflict on neurodivergent people. Disability (to my mind) arises not only from obstacles in the environment but also from volatile and harmful relationships within that environment.

One of the most disabling things about being neurodivergent is the way that society frames our existence.

Our existence is able to be framed as such because there is a distinct power imbalance in our world. It’s not enough to tackle ableism and autistiphobia. We must also dismantle the bigotry and oppressive system that have infected and affected our society en masse.

You can not tackle disability as an issue without tackling white supremacy, homophobia, transphobia, or any form of bigotry. We have to decolonise in order to make the world accessible. All of these forms of hatred and discrimination play a role in the way that neurodivergent people are framed by society.

This is the nature of difference. Because society has a toxic relationship with difference and diversity, we are disabled for not assimilating.

The time has come to not just queer ourselves, but queer society. By abandoning the false hierarchies created by our capitalist systems in the west, we can embrace the anarchy of bringing the fringe to the centre. We can start this in our own communities by Embracing neuro-anarchy and breaking free of the normativity within our own circles.

The first step to decolonisation is to look inwards at our own environment.

We need to consider what parts of neurodivergent culture are helpful and what parts have arisen from the politicising of our existence. We can give rise to a society that is kinder to all, a world where difference is not a disability, but the first step is to realise our own role in that oppression.

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David Gray-Hammond 0 Comments
Apr 16 2023
My new book on autism and addiction is now available!

I am really excited to tell you all that I ha e published a new book!

Unusual Medicine: Essays on Autistic identity and drug addiction

This book explores my personal experiences with being Autistic and addicted to drugs and alcohol. It considers my recovery and what was unique about my experiences.

Alongside this, I also bring my professional insights as a person who works with Autistic addicts. I make suggestions on basic changes to services that would make them more accessible, and how we can change societies framing of addiction.

It is currently available on Amazon in most territories, and will also soon be available from some other online retailers.

If you would like purchase a copy, see the buttons below!

UK Amazon Link
US Amazon Link

Also, don’t forget that you can subscribe to my Substack for bonus content!

David Gray-Hammond 1 Comments
Apr 14 2023
Reclaiming Neurofuturism: Are neurodivergent communities in danger of separatism?

I have been active in the Autistic community now for over half of the past decade. Still, when we consider some of the greatest thought leaders within our community, I am aware that my time is a drop in the ocean. However, in my time I have seen a growing trend towards inadvertent separation from wider society culminating towards what can only be viewed as a sort of self-imposed segregation.

This is dangerous.

I’ll be honest, I can count the number of non-Autistic people I interact with regularly on one hand. Almost all of the people in my life are Autistic, and most of them are part of the wider online communities I exist within. This has been important for mitigating my sense of isolation and alienation from the world, but perhaps it has an echo chamber effect, which limits my access to ideas and knowledge.

Knowledge is power, and that power is largely controlled by neurotypically performing agents. However, we need to consider the power that is wielded within our own communities. There are distinct do and don’t rules that by the sum of their parts have become identity politics. What has started out as a means of liberation and protection from harm has become at risk of harming the community itself.

This doesn’t mean that communities shouldn’t have rules. There are people and attitudes in our world that are overtly harmful. Normative violence is insidious in the way it indoctrinates us into believing things about ourselves and others. What we must be aware of is the policing of thoughts and knowledge production.

The Autistic community especially has become so attached to certain ideas presented in certain formats that we often see the same concepts packaged and repackaged, lauded as new knowledge when in fact they are thoughts that were explored at the inception of our community back in the days of dial up internet.

What we need are thought leaders who are willing to take risks, explore new avenues, and build upon the foundational knowledge that those who came before us provided. Yes, sometimes we will get it wrong, but overall, we need to sometimes come up with the wrong answer. It is better to produce a falsehood if that falsehood brings us closer to the truth of the matter (if such a thing as objective truth even applies here).

We need to understand that the knowledge that exists within our communities is helpful, but not nearly the whole picture. In separating ourselves from those who might challenge that knowledge, we risk the opportunity for growth. Only through challenging our own ideas can we build upon the knowledge that exists.

This is the danger of separatism. It is the antithesis to evolution. We must liberate neurodivergent people fully into the world and not into a bubble that is curated to never challenge them. Only through trial and tribulation can we grow the knowledge that we need to truly free ourselves from oppression.

David Gray-Hammond 1 Comments
Apr 12 2023
CAMHS ignorance of Autistic children runs deeper than refusing to see them

As I have mentioned in previous articles (which can be found here and here), there is an ongoing petition which at the time of writing has over 180,000 signatures. This petition was started because of the ongoing issue with the Child and Adolescent Mental Health Service (CAMHS) refusing to see or support Autistic children and young people.

This in itself seems bad enough, Autistic people deserve support with their psychological wellbeing as much as anyone else, and with the high incidence of trauma among Autistic people, you can imagine that a service like CAMHS should be a lifeline to us. Instead, we are almost always turned away, and our families are left to work it out with us on their own.

The issue with CAMHS and mental health services in general is deeper than gatekeeping and ignorance, however. It comes down to a sort of cultural competency that most professionals lack when they are working with Autistic service users. What is needed is Neurodivergence Competence.

This particular type of competence was conceptualised by Tanya Adkin, which we then wrote about in our co-authored Creating Autistic Suffering blog series.

Essentially, it requires the creation of Autistic safety via a distinct level of competence in Autistic culture, theory, experience, and a broad understanding of the discrimination we have faced both historically and contemporarily. This is what is missing from CAMHS services.

If CAMHS staff had a good understanding of what being Autistic meant, they would not have to turn Autistic children and young people away from their services. The reason they can not work with Autistic people is due to a lack of competence around neurodivergent experience and culture.

While Autistic peers are going to be in a stronger position to provide this kind of care, it is not something that needs to be gatekept to Autistic professionals. Non-Autistic professionals can achieve this kind of competence by engaging in Autistic spaces and accepting the expertise of those who have actual Autistic experience. It’s possible to attain neurodivergence competency by accepting that, at best, your knowledge is second-hand.

Respecting a person’s life and culture can go a long way to improving the way you work with them.

Until such a time that professionals within CAMHS become competent in working with Autistic and otherwise neurodivergent young people, they will continue to fail them. No amount of mandatory training, frameworks, strategies, or specialist services will equate to the importance of this kind of competence.

So please, sign this petition, and help us start the drive to make a CAMHS that is helpful for everyone.

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David Gray-Hammond 1 Comments
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