Category Archives: Politics and Culture

National Child Abuse Prevention Month: Why It’s Personal


The first day of April, the day after Easter. A breezy spring day, clouds speeding across the shining blue sky. Outside our town courthouse, a new flag has joined the Stars & Stripes atop the flagpole on the lawn. On a red ground, six paper-doll cut-out children, all blue except for one red body.

It’s National Child Abuse Prevention Month.

Awareness months and colored ribbons have their drawbacks. They can feel hokey and self-congratulatory, or smack of tokenism for issues that deserve year-round attention. But they can also provide a conversational opening to broach an uncomfortable topic. As my Lenten discipline recedes into the rearview mirror, I can attest that a month of anything is a manageable spiritual practice, while a lifelong resolution can seem overwhelming and self-defeating.

I had all those reactions, positive and negative, as I gazed up at the red and blue flag snapping in the wind. One child was different from the others. It didn’t help me to think about that. I guessed it was a reference to the “1 in 6” statistic, meant to send the message that child abuse is more prevalent than we’d like to believe. The logo was probably a gesture toward normalizing survivors, but my gut reaction was the opposite. It looked like a representation of how abuse victims feel–singled out, conspicuously tainted, separate from the human community. The logo reified this division. Red and blue. Us and them.

I don’t know how you’d put this on a flag, but my version of awareness would be more radical. It would emphasize what survivors have in common–with each other, across different kinds of abuse, and with everyone who breathes in abuse-enabling myths in the air of our culture. We may not all be in a position to identify abused children and find services for them, but we can all ask ourselves: What do I believe–about God, power, knowledge, sexuality–that contributes to the silencing and minimizing of abuse? What might I be telling myself to silence myself?

I didn’t realize I was a child abuse survivor until a few years ago, because the violations weren’t physical (as far as I can remember). My biological mother was physically abusive and controlling to her partner, which took center stage in how I thought about my childhood. I had to encounter abuse in other contexts, as an adult, before I recognized the pattern in my past.

First, vicariously, as an advocate for gay rights, I started to notice how the religious arguments against homosexuality would forcibly rewrite a gay person’s interpretation of his own bodily sensations and affections, trying to brainwash him into feeling pleasure as pain, integrity as brokenness. This is similar to how a sexual abuser teaches a child to dissociate, to disbelieve what her body tells her. As Martha Beck contends in Leaving the Saints, her memoir of incest in the Mormon Church, a religion creates split personalities when it commands adherents to accept demonstrably false facts. Such training primes people to be both abusers and victims.

I was raised by two moms, but the homophobic theology didn’t just offend me as an ally. It felt like it struck deeper. It was like a sword poised to sever me from my awareness of God. And I couldn’t explain why.

When I spoke up about this, I hit an emotional brick wall with some Christian friends. Our study groups were no longer a safe place for honesty, for me at least. Some conversations detoured around me as if I hadn’t spoken. At other times, my boundaries around discussing certain personal matters were ignored, because my feelings were merely human preferences that couldn’t stand in the way of my friend’s obligation to save my soul. We were adults sitting in a room having tea; why was I speechless with terror at my sudden invisibility, why tearfully desperate to wring compassion from a heart gone cold?

Searching for a better way to re-imagine my faith, I obsessively read feminist and pro-LGBT Christian websites. One of these led me to the “escape from Christian patriarchy” blogs such as No Longer Quivering and Love, Joy, Feminism. Though my upbringing included neither Christianity nor a patriarch, I was astounded to find how closely my experience mirrored that of girls raised in a fundamentalist breeder cult, right down to the “prairie muffin” dresses.

The penny dropped when these blogs did a series on emotional incest. I never knew that was a thing. I used to say, “Well, my mother was really really enmeshed and co-dependent with me…and OCD…and she hated it when I got married…and she had a breakdown when I tried to have a baby…and…and…” Now, I was like, “So that’s why I have so much in common with my BFF who just recovered her incest memories!”

The point is, I wouldn’t have been ready to face this truth about my past if I hadn’t been prepared with analogies to other forms of oppression, such as homophobia and spiritual abuse. These common factors gave me a sense of solidarity, overcoming some of the isolation and stigma I relived when I saw the courthouse flag today. I had a political outlet for my anger instead of expending it all in the secret confines of a therapist’s office. This solidarity continues to help me overcome the memories of being stunted, shut away, wasted, consumed.

Should I be telling you this, my readers? Should I embarrass the person who gave me life, whose own life is lonely and empty now because of a thousand choices to turn away from health? All I can say is, I could blog about “child abuse” in the abstract, I could link to a dozen resources run by “out” survivors whom I admire immensely, but I would still be dishonest if I kept silence in a way that implied, I’m one of the blue children on the flag, not that red one. No, I was just a child. This is my story.

Some Readings for Holy Week


Reiter’s Block fans, I apologize for the shortage of original material lately. I have been keeping my vow to give up worrying about my writing for Lent, and accordingly have been working hard on a scandalous and completely unpublishable experiment in personal prose. I hope you have been enjoying the poetry reprints from writers I admire.

For Christians following the Western calendar, we are now in Holy Week, the week leading up to Easter, when we commemorate and meditate upon the crucifixion and resurrection of Jesus. Here are some timely links that I found helpful to my Lenten reflections.

At the Jesus in Love website for queer spirituality and the arts, Kittredge Cherry is showcasing a Stations of the Cross paintings series by Mary Button. These arresting images find parallels between the stages of Christ’s journey to Calvary and pivotal moments in LGBT history. For instance, Button pairs the nailing to the cross with a gay person forced into electroshock therapy to “cure” homosexuality.

Last week, a number
of Christian and former-Christian feminist bloggers participated in
Spiritual Abuse Awareness Week. Progressive evangelical writer
Rachel Held Evans has posted a good overview of the series. I particularly liked this quote from her interview with Boz Tchividjian of G.R.A.C.E., an organization that educates churches about how to combat sexual abuse: “In the nearly two decades I’ve worked as or with prosecutors, I never get asked about false allegations of burglary, robbery, arson or a host of other offenses. However, nearly every time I speak to lay persons about child abuse the question of false allegations is among the first things lay persons ask.” Yes indeed…why do abuse victims have the additional burden of convincing people that the crime really happens? Our uncritical acceptance of rape myths is a good place to start our repentant soul-searching.

Christian feminist blogger Sarah Over the Moon, inspired by James Cone’s liberation theology, rejects the abusive image of God in traditional “penal substitution” atonement, in favor of a vision of Jesus who stands with the oppressed, even unto death:

The cross cannot just mean that we are “saved from sin,” and “going to heaven.” Our speaking about the cross cannot just sound like those cliched platitudes that Christians often tell those who are hurting. The cross that Jesus reclaimed from the Roman Empire has fallen back into the hands of oppressors, becoming a tool of white supremacy, of patriarchy, of heterosexism and transphobia, of the military and prison industrial complex, of those who wage warfare on the poor.

But I want to reclaim it, like Christ did.

If we are to find liberation in the crucifixion, then the cross must stand as a middle finger to oppressive power structures.

The cross of Jesus reveals the ugly truth behind oppressive power, and then the cross mocks that power through the resurrection.

The cross of Jesus calls those of us who are oppressors (most of us–myself included–are oppressed in some contexts and oppressors in others) to humility, repentance, and a new way of living.

The cross of Jesus tells the oppressed–in a world that tries to convince us that we are not even human–that we are not only made in God’s image, but that God came to earth to be made in ours.

The cross of Jesus tells the oppressed that we can take up our crosses and our protest signs and join together, armed with the power of love, to defeat the powers that rape, abuse, and murder us.

The cross of Jesus tells us that they can kill our bodies, but that doesn’t mean they win.

Amen! 

Poetry by Donal Mahoney: “Woman in the Day Room Crying”

Reiter’s Block contributor Donal Mahoney describes the inspiration for this poem as follows: “Fresh out graduate school in English in 1962, I had a pregnant wife and couldn’t find a job. At that time, a degree in anything qualified a person to be a caseworker in Chicago. Seeing hundreds of clients, one sometimes suspected child abuse in the adult the child had become. PTSD isn’t the product of war alone.”

Woman in the Day Room Crying

Lightning bolts in childhood
can scar the soul forever.
They’re a satanic baptism
when the minister’s your father,
mother, brother, sister,
anyone taller, screaming,
shooting flames from the sky
all day, all night.

The years go by
but the scars remain.
The pale moonlight of age
makes them easier to see
and scratch until they burst
and bleed again,
another reason I wake up
at night screaming.

When the daylight comes,
I talk about the scars
when no one is around
to say shut up!
I draw the details in a mural
on the walls and ceilings so
everyone can see the storms
that never left a rainbow.

Ayn Rand, Trauma Survivor?


Second only to Jesus for today’s Republican politicians, the libertarian novelist and popular philosopher Ayn Rand is their favorite author they’ve never actually read. If pressed, they’d mumble something about cutting welfare and returning to the gold standard. But that’s where the overlap begins and ends. Rand–an atheist, intellectual elitist, pro-choicer, celebrator of the sexual life force, and opponent of all state-sponsored coercion and pork-barrel politics–would shudder to be associated with the militarism, corporate welfare, and religious fundamentalism of our GOP.

However, most liberals viciously reject her, too. Some of it is guilt by association. Anyone Glenn Beck admires must be an evil kook, right? Another problem is that feminists have never known how to react to right-wing women. Rand frustrates feminist categorization because of her hyper-masculinity combined with sexual masochism. She brazened her way into the male-dominated field of philosophy, sang the praises of career women during the “Leave It to Beaver” era, and became a bestselling author and lecturer, but despised traditionally feminine characteristics (emotion, softness, intuition, “weakness”, altruism) and wrote sex scenes that anticipated 50 Shades of Gray.

More on that in a moment.

Meanwhile, Rand’s novels continue to be wildly successful 31 years after her death, but you’ll never see them on those highbrow male-dominated lists of the Greatest 100. One could say that The Fountainhead was the Twilight of its day. It’s not only that Howard Roark and Edward the vampire (oh, I’d love to read that slash fanfiction!) display a similar icy-hard beauty and ruthlessly self-controlled masculine energy. It’s also that their audience is that much-despised breed, the lonely teenage girl.

The sensitive girl. The girl who reads. The girl whose feelings are so strong she needs an 800-page-book to hold them down. The victim who would be more than a victim, who would fling her masculine shadow-self against the universe and dream of him returning to her as a glittering protector.

The trauma survivor.

Tragically, for someone whose watchword was integrity, Rand’s work is shot through with the faultlines of unhealed psychological splitting.

On one side, all the parts of the self that could make a person prone to trauma (or to remembering it): The subconscious. The unknowable. The need for connection to others. Empathy. Emotion. The female body. On the other side, all the traits of her fantasy protector: Reason. Control. Independence. The macho machine. One must identify completely with the “strong” traits and wipe out the “weak” ones.

Rand’s detractors have pointed to this obsession with strength as a sign of fascist sympathies. In this case, though, the personal isn’t political. Rand’s politics were always closer to free-market anarchism than fascism. The war is not against the untermenschen but within the self.

I began to understand her this way after reading some essays in the excellent anthology Feminist Interpretations of Ayn Rand, edited by Mimi Reisel Gladstein and Chris Matthew Sciabarra. Revisiting Rand’s quoted sex scenes, which I hadn’t ever read very closely, I was struck by her fascination with the near-invisible line between rape and rough play. Each of her heroines tests how close she can get without going over the edge. Rand had a homeopathic approach to consent; one molecule of it, apparently, could transform a sordid violation into a grappling of titans. The omniscient narrator always assures us that the heroine signaled her desire (without anything so pedestrian and vulnerable as talking about feelings, naturally), and that the hero would stop if she indicated otherwise.
 
Several essays in the anthology predictably debated whether Rand was anti-feminist because she glorified rape, or feminist because she wrote unashamedly about the complexity of women’s desires. Coming from a trauma-theory perspective, it seemed to me they made the mistake of assuming that Rand said exactly what she meant. Certainly that was the claim she always made for her fiction–all conscious planning, no subconscious counter-currents. As if any writer could do that.

I think, instead, that these scenes represent an imaginative rescripting of a powerless experience into a powerful one. The raw material is so raw that it can’t be acknowledged directly. It has to be hedged around with flowery abstractions so that any possibility of a real, un-enjoyable rape disappears from view, becoming simply inconceivable in the novel’s universe.

Do I have any evidence that Rand herself was repressing a sexual assault memory? No. The trauma of her family’s persecution by the Bolsheviks may be enough to explain her lifelong quest to expunge or reinterpret any symptoms of powerlessness in her writing. In this she reminds me of Margaret Mitchell. Scarlett and Rhett’s legendary rape-seduction scene in Gone With the Wind can be understood as a reaction to the perceived emasculation of Southern white society after the Civil War. Like Dominique and Dagny, Scarlett is an unwilling feminist icon. Her dominance is actually a sign that the men around her have failed to lead, until Rhett restores the proper order of things. But that’s a subject for another post.
 

Marriage Equality Foe Has Change of Heart

Former marriage equality foe David Blankenhorn, founder of the conservative think tank The Institute for American Values, made waves last summer with a New York Times editorial describing his conversion to supporting equal rights for same-sex couples. He describes his journey of belief in more detail in a recent interview with Brent Childers of Faith in America, a foundation that combats religion-based prejudice against LGBT Americans. The 20-minute video is well worth watching.

I was inspired and impressed by the depth of Blankenhorn’s new understanding. He might have stopped at mere inclusion of “them” in “our” social institutions, but instead he was led to examine his own privileges as a straight white Christian man, and to refocus his theological priorities from legalism to empathy. Around the 13-minute mark, he discusses his realization that any time we use our doctrines and scriptures as a wall or a veil to avoid seeing the other person’s full humanity, we completely miss the point of our faith.

What changed Blankenhorn’s mind and heart? He says he had been parroting anti-gay rhetoric from his conservative Christian culture, but the people affected were still only abstractions to him, till he met actual queer families and heard their life stories. Ironically, these encounters occurred because of his role as an expert witness in favor of California’s gay marriage ban, Proposition 8. Looks like Harvey Milk’s advice still works: real-life examples of “out” LGBT people have the power to break down the myths that keep oppression in place.

I’m reminded also of Rachel Held Evans’s recent post, “The Scandal of the Evangelical Heart“, where she chastises her fellow Christians for being willing to suppress compassion in the service of doctrinal correctness. While the examples she cites have to do with natural disasters and genocide, her point applies equally well to privileged straight Christians’ glib dismissal of the burdens they would impose on LGBT people.


…[W]hat makes the Church any different from a cult if it demands we sacrifice our conscience in exchange for unquestioned allegiance to authority? What sort of God would call himself love and then ask that I betray everything I know in my bones to be love in order to worship him? Did following Jesus mean becoming some shadow of myself, drained of empathy and compassion and revulsion to injustice?

Perhaps in reaction to the “scandal of the evangelical mind,” evangelicalism of late has developed a general distrust of emotion when it comes to theology. So long as an idea seems logical, so long as it fits consistently with the favored theological paradigm, it seems to matter not whether it is morally reprehensible at an intuitive level. I suspect this is why this new breed of rigid Calvinism that follows the “five points” to their most logical conclusion, without regard to the moral implications of them, has flourished in the past twenty years. (I heard a theology professor explain the other day that he had no problem whatsoever with God orchestrating evil acts to accomplish God’s will, for that is what is required for God to be fully sovereign! When asked if this does not make God something of a monster, he responded that it didn’t matter; God is God—end of story.) And I suspect this explains why, in the wake of the Sandy Hook tragedy, so many evangelical leaders responded like Job’s friends, eager to offer theological explanations for what happened instead of simply sitting down in the ashes and weeping with their brothers and sisters…

Everything You Need to Know About Emotional Abuse in 2 Minutes (With Music!)

Forget Ariel, Belle, and Tiana. For me, the supreme Disney princess is Rapunzel from Tangled (2010). Underneath the lush colors and catchy songs, this retelling of the fairy tale is a profoundly serious and truthful depiction of a young woman’s escape from a cult-like family system.

From the IMDB summary: “After receiving the healing powers from a magical flower, the baby Princess Rapunzel is kidnapped from the palace in the middle of the night by Mother Gothel. Mother Gothel knows that the flower’s magical powers are now growing within the golden hair of Rapunzel, and to stay young, she must lock Rapunzel in her hidden tower. Rapunzel is now a teenager and her hair has grown to a length of 70-feet. The beautiful Rapunzel has been in the tower her entire life, and she is curious of the outside world. One day, the bandit Flynn Ryder scales the tower and is taken captive by Rapunzel. Rapunzel strikes a deal with the charming thief to act as her guide to travel to the place where the floating lights come from that she has seen every year on her birthday. Rapunzel is about to have the most exciting and magnificent journey of her life.”

A conventional kids’ film would have the villain accomplish her ends through showy displays of force and magic. Mother Gothel uses a more insidious method: professional-grade emotional abuse and brainwashing. Watch and learn, my friends:

In just two minutes, the song “Mother Knows Best” conducts a whirlwind tour of the techniques that an abusive parent, partner, or cult leader employs to isolate and confuse her victim. Notice how Mother Gothel interlaces apparent compliments (you’re precious to me, you’re too innocent and fragile for this dangerous world) with self-esteem destroyers (you’re clumsy, you’re naive, you’re not pretty enough to make it out there). Her lavish caresses are punctuated with subliminal flashes of menace–so quick, it’s almost possible for Rapunzel to block them out.

Dizzied by this personality-switching, Rapunzel feels uneasy and ashamed. Something doesn’t seem right, but it’s too scary to realize that her only caregiver doesn’t really care for her. Only later, when she finds an alternate source of support in Flynn, is she ready to recover her memories of her real identity and parents. (Yes, a kids’ film about repressed memories! How radical is that?)

Besides this song, I particularly love the scene where Rapunzel first escapes from the tower, aided by Flynn. Her mood swings are so true to the joy and self-doubt that an abuse survivor goes through when she begins to emerge from brainwashing. “I’m free! I’m free! I’m a terrible person. I’m free!”

Libby Anne, who blogs at Love Joy Feminism, has written eloquently about how Tangled resembles her upbringing in a Christian patriarchy cult. This film is validating for anyone who’s been in an abusive relationship, secular or religious. It’s also a great teaching tool to help your children recognize and avoid mind control.

Our Secret Epidemic

Quick quiz: What life-altering condition impacts more Americans annually than AIDS, cancer, homophobia, the mortgage crisis, and gun violence, combined?

The answer is child sexual abuse, according to this must-read article by Mia Fontaine in The Atlantic, “America Has an Incest Problem“. If that wasn’t your guess, that’s no surprise. Politicians rarely mention it and the media mostly covers cases where the perpetrator is not a family member, because true investigation would implicate a significant percentage of the population. Here’s an excerpt from the article:

…One in three-to-four girls, and one in five-to-seven boys are sexually abused before they turn 18, an overwhelming incidence of which happens within the family. These statistics are well known among industry professionals, who are often quick to add, “and this is a notoriously underreported crime.”…

…Given the prevalence of incest, and that the family is the basic unit upon which society rests, imagine what would happen if every kid currently being abused—and every adult who was abused but stayed silent—came out of the woodwork, insisted on justice, and saw that justice meted out. The very fabric of society would be torn. Everyone would be affected, personally and professionally, as family members, friends, colleagues, and public officials suddenly found themselves on trial, removed from their homes, in jail, on probation, or unable to live and work in proximity to children; society would be fundamentally changed, certainly halted for a time, on federal, state, local, and family levels. Consciously and unconsciously, collectively and individually, accepting and dealing with the full depth and scope of incest is not something society is prepared to do.

In fact society has already unraveled; the general public just hasn’t realized it yet. Ninety-five percent of teen prostitutes and at least one-third of female prisoners were abused as kids. Sexually abused youth are twice as likely to be arrested for a violent offense as adults, are at twice the risk for lifelong mental health issues, and are twice as likely to attempt or commit teen suicide. The list goes on. Incest is the single biggest commonality between drug and alcohol addiction, mental illness, teenage and adult prostitution, criminal activity, and eating disorders. Abused youths don’t go quietly into the night. They grow up—and 18 isn’t a restart button.

How can the United States possibly realize its full potential when close to a third of the population has experienced psychic and/or physical trauma during the years they’re developing neurologically and emotionally—forming their very identity, beliefs, and social patterns? Incest is a national nightmare, yet it doesn’t have people outraged, horrified, and mobilized as they were following Katrina, Columbine, or 9/11…

For Massachusetts residents seeking healing from sexual violence, I recommend the Survivor Theatre Project, a free workshop combining performance art, therapy, and activism. The Rape, Abuse & Incest National Network (RAINN) website includes a list of other support groups in each state.

The Gorgon’s Head: Mothers and “Selfishness”


Certain epithets can immobilize us, accusations that lock down our brains with shame and make us feel we’ve been turned to stone. For many men in this culture, I suspect, being called “weak” has this effect. For women, the charge that’s supposed to stop us in our tracks is “selfish”.

Remember the Greek myth of Medusa, the most famous of the Gorgon sisters. (If they were Destiny’s Child, she’d be Beyonce.) Anyone who beheld her terrible visage, wreathed in snakes instead of hair, would be turned to stone. The “hero” Perseus managed to defeat her by holding up his mirrored shield before her face. While she was immobilized by the sight of herself, he cut off her head, which later made a handy weapon whenever he needed to petrify someone else. Wikipedia tells me that according to some versions of the myth, Medusa was originally a pretty hot number, but the goddess Athena punished her with ugliness after the sea-god Poseidon raped Medusa in Athena’s temple. Victim-blaming has a long history. Hence my scare-quotes around “hero” above. Reiter’s Block is a no-rape-myths zone.

I think of Medusa these days when the word “selfish” gets thrown into discussions of women’s choices regarding parenting. Like the reflection in Perseus’s shield, a hateful image of ourselves is held up to deflect us from confidently following our instincts about what is right for our bodies and our personal relationships.

Six years ago, when I decided not to try any infertility treatments but skip straight to adoption, I struggled with insecurity that I wouldn’t be a sufficiently committed mother, because there were some physical invasions I would not endure in order to have a baby. I sometimes felt that people were withholding sympathy for our childlessness because I hadn’t really tried everything. Later, when one of the adoption agencies we worked with was pressuring me into psychiatric interventions that were actually dangerous to my mental health, I believe I allowed them to gaslight me for too long because they slapped the “neediness” label on my efforts to direct my own treatment. (Fortunately, in attempting to disprove their charge that I lacked empathy, I went through the volunteer training for our local domestic violence shelter, and figured out that my so-called personality disorder was really PTSD from emotional incest. Thank you, feminist consciousness.) 

Other women get selfishness-shamed around motherhood in other ways. Those who do go through assisted reproduction treatments are sure to hear criticism at some point that it’s selfish to expend resources adding to our overpopulated planet when there are “so many adoptable children needing homes”. (Not true, by the way, but that’s another story.) Conservatives chastise women who choose not to raise children, saying they’re selfishly putting personal fulfillment ahead of the altruistic devotion that our society needs. Double that scorn for women who have abortions. Yet, birthmothers who place children for adoption face insensitive remarks like, “I don’t see how a woman could give up her own baby, she must be so unfeeling!”

We’re all familiar with the “mommy wars” around child-rearing choices, too. Career-oriented feminists scold women who drop out of the workforce to raise children; they’re letting down the team. If women employ childcare so they can return to work, they’d better be prepared to show they need the money; heaven forbid they should have ambitions of their own. Attachment-parenting fanatics preach that co-sleeping, breastfeeding, and constant physical contact are necessary to give children a secure sense of parental love. (I read one mommy-blog where her two-year-old insisted on sitting on her lap while the mom used the toilet, and she was afraid to disrupt their attachment by asking for some privacy.) But, watch out that you don’t become a “helicopter parent” who overinvolves herself in her children’s lives in order to meet her own need for control and significance.

Gee, you’d almost think that women weren’t supposed to have selves…

Last year I began working with an Inner Bonding therapist to heal PTSD and false beliefs from a traumatic childhood. Based on this framework, I’ve come to believe that mothers trigger perceptions of “selfishness” in so many people, regardless of which choices the mother is making, because people are unconsciously angry about their own unmet childhood needs. Someone who had distant and unfeeling parents may view working mothers harshly, while someone who had smothering and needy parents may have a similar disdain for stay-at-home mothers. It’s speculative, but it’s been borne out by sad experiences with former friends. What I know of their personal history correlated with the particular ways they tried to side with my baby against me. By comparison, true friends (some of whom had equally painful childhoods) came in with the assumption that supporting the mother’s well-being helped the child and vice versa, not that motherhood was a zero-sum game of needs.

Again extrapolating from personal experience, I think the accusation of selfishness stops us in our tracks because so many women have suffered some kind of abuse–the ultimate act of selfishness–be it sexual assault, domestic violence, or spiritual domination and mind control. The last thing we want is to bear any resemblance to the person who used us so cruelly.

How about, as mothers or mothers-to-be, we practice saying, “This is what works for me and my family. It’s okay that other things work for other people.” Let’s also give ourselves permission not to answer questions when we sense that the inquirer doesn’t really want to learn something new, but instead is waiting to judge and refute our reasons as soon as she learns what they are.

Motherhood is authority. Whatever abuses of power we’ve seen, we can learn how to exercise authority with maturity and compassion. Growing up is an act of self-care that is also the key to unselfish parenting.

If Mama ain’t happy…ain’t nobody happy.

(Image courtesy of this link.)

Reiter’s Block Year in Review: 2012


Greetings, loyal readers! It’s time for our annual roundup of the best books, blogs, and other big events of 2012. As usual, the books listed here are ones I read this year, not all published this year.

The Big Event:

Best Parenting Book:

Marc Weissbluth, Healthy Sleep Habits, Happy Child (2005)
Do you know why I have time to write this blog post? Because the Young Master slept 15 hours last night! Dr. ZZZ, as we call him, makes a good case that many behavioral problems seen in infants and young children are really just signs of overtiredness. The doctor tells you how to spot early signs of fatigue in your baby so you can put him down for a nap before he gets too charged up with adrenalin. If the big book is putting you to sleep, Weissbluth’s Your Fussy Baby is a quicker read that covers the same basic principles for infants 0-4 months.

Best Children’s Books:

Stephanie Burks & Kelli Bienvenu, While You Were Sleeping (2004)
This picture book makes me cry every time I read it to Shane. A lesbian couple get the phone call that a birthmother has chosen them to adopt her newborn boy. (I do wish the birthmother appeared as a character, but perhaps that would be too complicated for this age group.)

Anna Pignataro, Mama, Will You Hold My Hand? (2010)
A gentle, poetic picture book. Mother Bear reassures her child Sammy that she’ll be there through all their adventures. Similar to The Runaway Bunny but not so triggering.

Sandra Boynton, Happy Hippo, Angry Duck (2011)
Whimsical board book helps children learn the names for different feelings, and that it’s okay to have them. Bad moods don’t last forever. Good training for little Buddhists.

Best Poetry Book:

Nancy White, Detour (2010)
This poetry collection explores the breaking apart and remaking of a woman’s identity in the middle of her life, through a son’s birth and a painful divorce. Subject matter that in a lesser poet’s hands would be merely confessional here takes on a haiku-like precision and open-endedness, intimate yet unbounded by the confines of one person’s experience. This feat is accomplished through White’s use of the second-person voice and the way she narrates major events obliquely, through peripheral details described with quiet beauty. (Full disclosure: Nancy taught English at my high school, though I wasn’t in her class.)

Best Novel:

Kathie Giorgio, The Home for Wayward Clocks (2011)
An abused boy becomes a recluse who lavishes all his human warmth on the clocks he rescues and repairs for his museum. But a disabling accident, and the arrival of an abused teenage girl who needs his help, compel him to reach out to his neighbors and learn to trust again. His storyline is interspersed with the stories of the clock-owners. Look for the sequel to this beautiful novel, Learning to Tell (A Life)Time, from Main Street Rag Publishing in 2013.

Best General Nonfiction:

Bernadette Barton, Pray the Gay Away: The Extraordinary Lives of Bible Belt Gays (2012)
Sociology professor examines how LGBT people in the American South survive the fundamentalist “panopticon”. Thoroughly researched but never dry, the book strikes a good balance between outrage and hope.

Best Memoir (tie):

Deborah Feldman, Unorthodox: The Scandalous Rejection of My Hasidic Roots (2012)
This gripping memoir recounts a young woman’s escape from her family of Satmar Hasidim, an ultra-Orthodox Jewish sect living in the Brooklyn neighborhod of Williamsburg. Feldman depicts a repressive, patriarchal community where women are deliberately kept uneducated and forced into abusive marriages. One quibble: the final section of the book felt rushed. Follow Deborah on Twitter for a feminist watchdog perspective on Orthodox Judaism.

Martha Beck, Leaving the Saints: How I Left the Mormons and Found My Faith (2005)
Do you see a trend in my reading habits? Part memoir, part religious history, this compelling, controversial book by a Harvard-educated sociologist describes the fallout from her recovered memories of sexual abuse by her father, a leading Mormon scholar. Her anger is leavened by compassion as she delves into the complicity of a secretive church culture in creating and shielding abusers with split personalities. Though the topic is a dark one, readers who accompany Beck on her healing journey will be rewarded with her account of her strengthened connection to God’s love and her own inner truth.

Best New Theoretical Framework for My Life (tie):

Judith Herman, Trauma and Recovery (1992, updated 1997)
This groundbreaking book shows the common patterns underlying private and public trauma, from domestic violence and child abuse to war and genocide, as well as the cultural conditions that determine whether such stories are shared or repressed. The Amazon blurb says it best: “The book puts individual experience in a broader political frame, arguing that psychological trauma can be understood only in a social context.”

Sylvia Brinton Perera, The Scapegoat Complex: Toward a Mythology of Shadow and Guilt (1985)
Jungian analyst interprets scapegoat themes in the family and society. As in Johnny Cash’s song “The Man in Black”, the scapegoat is a priestly yet despised figure who takes on the burden of others’ psychological dark side (or has it thrust upon them) in order to heal the social system. But this role, formerly expressed through public ritual, can be too much for mere individuals to bear. This brief but dense book discusses how to appreciate but also break free from one’s scapegoat characteristics.

Blogs You Should Know About:

Be the Change (Dianna Anderson)
Christian feminist critiques rape-enabling myths and other harmful beliefs about gender and sexuality. She has a good sense of humor.

Sarah Over the Moon
Another Christian feminist and survivor of evangelical purity culture who lived to tell the tale.

Ana Mardoll’s Ramblings
Ana wittily deconstructs pop culture for classism, disability prejudice, fat-shaming, and other forms of oppression. Some idols are toppled (C.S. Lewis) and some unexpected tales are championed (Disney’s “The Little Mermaid”).
 

Conway Imagines Freedom After Prop 36 Sentencing Reform


My prison pen pal “Conway’s” most recent letter to me was written just before Election Day, as he waited to see whether California voters would pass Proposition 36. This ballot measure, which was successful at the polls, would finally exempt nonviolent offenders from the state’s harsh “three-strikes” sentencing. Prisoners like Conway, who were sentenced under the old law, can apply for early release. Let’s hope that the dream he expressed in this letter will soon become a reality:

My vision:

The gooners come to the door; hand me a clear plastic trash bag. Tell me to put whatever I intend to take with me. I choose, just my letters, my writings and Dag… [his copy of Dag Hammarskjold’s “Markings”]

The last gate cracks. I step out onto the pavement, and start putting one foot in front of the other, as the last images of barbed wire and gun towers slowly fade away on the horizon at my back.

I no longer require someone to tell me where to be. What to see.

I have the power to be free
to be me  to be absolutely.

Another vision: I walk out to the parking lot. Find a ’59 Panhead idling with a Circle-A on the gas tank.

The person standing next to the scooter says, “This is your last shot, take this bike and get out of Hell as fast as you can.”

I don’t hesitate. I jump on, pull the clutch, drop it in gear and turn the throttle full, pop the clutch as the back tire kicks rocks on the tower like a dog pissing on a fire hydrant.

10 Thousand sounds scream from the fishtail pipes as I hit the highway passing cars and trucks like they’re parked.

A song begins to form in my mind as I blast down a road that starts to push buttons in my mind.

It becomes familiar.

The motor sputters, I reach down and twist the petcock to reserve. The motor smooths out and I hear Lita Ford, singing “Let’s get back to the cave”.

I pull off the freeway and refuel. Grab a Mars bar and a Mountain Dew.

I pull back onto the highway. Pantera begins to play “Cemetery Gates” in my head. Slowly my speed begins to crawl back up to the velocity that brings tears to my eyes.

The rim of the Valley comes into view. I see a blanket of jewels glittering below me as the lights of Los Angeles invite me back home.

This time, things will shine.

“In a dream I walked with God through the deep places of creation; past walls that receded and gates that opened, through hall after hall of silence, darkness and refreshment — the dwelling place of souls acquainted with light and warmth — until, around me, was an infinity into which we all flowed together and lived anew, like the rings made by raindrops falling upon wide expanses of calm dark waters.” — Dag Hammarskjold