Category Archives: Politics and Culture

Mother’s Day: Honoring Our Complicated Families

Who is like the Lord our God, the one who sits enthroned on high?…He settles the childless woman in her home as a happy mother of children. (Psalm 113:5, 9)

Mother’s Day has always been a difficult holiday for me. Unlike Christmas or Thanksgiving, there’s no larger goal to take the focus off one’s personal life and the ways it conforms or fails to conform to a Hallmark card.

Because of her trauma issues, my biological mother never felt sufficiently loved or special. On Mother’s Day, she was especially disappointed and confused by the contrast between how she was supposed to feel and how she actually felt. No matter what we did, it wasn’t enough. Now that she and my other mom are apart, her ex-partner has had space to grow into the mother I need, no longer forced into the shadows. But it’s been a long time coming.

Many infertile and waiting adoptive moms can relate to the loneliness of those years when Mother’s Day came around again and we still didn’t have our child. We belonged to an unseen minority who couldn’t help but recognize the complexity of this thing we call “motherhood”, so oversimplified by the sentimental mainstream. Birthmothers, too, may wonder what this day should mean to them. There are no words for loss in the language of this holiday, just pink flowers and brunch and cards that say “you’re the bestest”.

Last year, on my first Mother’s Day as a mom, I was depressed, and ashamed of it. I loved my one-month-old son. I was so proud to sit in the “parents with small children” pew in church for the first time ever. But the pain of our adoption journey hadn’t healed. I felt pressured by the rhetoric of motherhood to pretend that everything was hearts-and-flowers, that this moment made all the past betrayals worthwhile.

It didn’t help that it coincided with the date when our birthmother’s consent became irrevocable. Now it’s REAL. Help me, mommy! I called her up to give her good wishes and support. Her confidence in me, her comfort with her decision, made me believe I really deserved to celebrate, at last.

Just as I push back against aggressive projections of masculinity onto my 13-month-old (I swear, he comes by that cowboy swagger naturally), I continue to deconstruct the false choices inherent in popular ideas of motherhood. Adulthood and sacrifice versus immaturity and freedom. Being ridiculed for hypervigilance yet blamed for anything that goes wrong with one’s child. Mothering, as opposed to generic “parenting”, is by definition a female activity. And we all know what fun it is to be female in our society. Maybe that’s one reason I was so afraid of it.

Therefore, mothering, for me, is also an invitation to lean into the political responsibility that goes along with adulthood. This passage from the “Motherhood and Daughterhood” chapter of Adrienne Rich’s Of Woman Born spoke to me during those early days of transformation into Shane’s Mom:

The “unchilded” woman, if such a term makes any sense, is still affected by centuries-long attitudes–on the part of both women and men–towards the birthing, child-rearing function of women. Any woman who believes that the institution of motherhood has nothing to do with her is closing her eyes to crucial aspects of her situation.

Many of the great mothers have not been biological. The novel Jane Eyre…can be read as a woman-pilgrim’s progres along a path of classic female temptation, in which the motherless Jane time after time finds women who protect, solace, teach, challenge, and nurture her in self-respect. For centuries, daughters have beem strengthened and energized by nonbiological mothers, who have combined a care for the practical values of survival with an incitement toward further horizons, a compassion for vulnerability with an insistence on our buried strengths. It is precisely this that has allowed us to survive…

We are, none of us, “either” mothers or daughters; to our amazement, confusion, and greater complexity, we are both. Women, mothers or not, who feel committed to other women, are increasingly giving each other a quality of caring filled with the diffuse kinds of identification that exist between actual mothers and daughters. Into the mere notion of “mothering” we may carry, as daughters, negative echoes of our own mothers’ martyrdom, the burden of their valiant, necessarily limited efforts on our behalf, the confusion of their double messages. But it is a timidity of the imagination which urges that we can be “daughters”–therefore free spirits–rather than “mothers”–defined as eternal givers. Mothering and nonmothering have been such charged concepts for us, precisely because whichever we did has been turned against us.

To accept and integrate and strengthen both the mother and the daughter in ourselves is no easy matter, because patriarchal attitudes have encouraged us to split, to polarize, these images, and to project all unwanted guilt, anger, shame, power, freedom, onto the “other” woman. But any radical vision of sisterhood demands that we reintegrate them. (pgs. 252-53)

 

My little pea pod and me in April 2012.

“Crime Against Nature”: A Lesbian Mother’s Poetic Manifesto

Minnie Bruce Pratt’s Crime Against Nature is everything a poetry collection should be. Politically urgent but never one-dimensional, in language that’s always clear but never pedestrian, this groundbreaking book recounts how the author lost custody of her sons when she came out as a lesbian, then forged a beautifully honest relationship with them later in life.

The speaker grieves, rages, yet bravely refuses to take the blame for the impossible choice forced upon her. “This is not the voice of the guilty mother,” she writes. Connecting her loss to other forms of oppression and violence against women, she dares to dream of a world that “will not divide self from self, self from life.”

Crime Against Nature was originally published in 1989 by Firebrand Press and won the 1989 Lamont Poetry Prize, a second-book award from the Academy of American Poets. A Midsummer Night’s Press, in conjunction with the lesbian literary journal Sinister Wisdom, reissued it this year in an expanded edition with historical notes and an author essay. It is the first book in their “Sapphic Classics” series reprinting iconic lesbian poetry that is now out of print. Subscribers to this excellent journal will receive future Sapphic Classics (one a year) as the equivalent of one magazine issue. Crime Against Nature does double duty as Issue #88.

Sinister Wisdom editor Julie R. Enszer has kindly given me permission to reprint a sample poem below. I chose this one because I could relate to the speaker’s dilemma between speaking and not speaking about trauma. In the end it is better to speak, even when it hurts. It sets free others’ “tongues of ice”, as well as your own. Thank you, Minnie Bruce Pratt.

Justice, Come Down

A huge sound waits, bound in the ice,
in the icicle roots, in the buds of snow
on fir branches, in the falling silence
of snow, glittering in the sun, brilliant
as a swarm of gnats, nothing but hovering
wings at midday. With the sun comes noise.
Tongues of ice break free, fall, shatter,
splinter, speak. If I could write the words.

Simple, like turning a page, to say Write
what happened, but this means a return
to the cold place where I am being punished.
Alone to the stony circle where I am frozen,
the empty space, children, mother, father gone,
lover gone away. There grief still sits
and waits, grim, numb, keeping company with
anger. I can smell my anger like sulfur-
struck matches. I wanted what had happened
to be a wall to burn, a window to smash.
At my fist the pieces would sparkle and fall.
All would be changed. I would not be alone.

Instead I have told my story over and over
at parties, on the edge of meetings, my life
clenched in my fist, my eyes brittle as glass.

Ashamed, people turned their faces away
from the woman ranting, asking: Justice,
stretch out your hand. Come down, glittering,
from where you have hidden yourself away.

 

Counties Hoard Prison Rehab Funding, Few Inmates Helped

Two years ago the US Supreme Court ordered California to reduce its prison overcrowding, which had reached the point of unconstitutional “cruel and unusual punishment”. The state then released numerous low-level offenders and granted funding to county officials to run rehab programs for the probationers. The only problem, according to this article in the Sacramento News & Review, is that the counties actually hoard the state dollars instead of directing it toward non-state-sponsored rehab programs with a proven track record. Probationers wind up in a revolving door of re-arrests for petty offenses, because the high recidivism rate helps the county argue that it needs more state funding for probation officers and jails. From the article:

Tim Gene Sanders is about to get busted for possessing a saltshaker.

It’s February 2011, and Sanders is on his way home from a community center in Citrus Heights. He hangs a left on Auburn Boulevard when a patrol cruiser pulls him up short for making an unsafe lane change. The hangdog ex-con with the rebel-cool hair knows the drill. He’s on probation, so the cops get to toss his vehicle. Inside, they find a saltshaker and an empty sandwich bag. Sanders was snacking on hard-boiled eggs, but Citrus Heights’ finest assume the white granules at the bottom of the shaker are meth.

By the time the charges are dropped, the damage is done. Sanders spends 19 days in county jail and loses his car to a prohibitive impound fee. His house goes next.

“That’s the system,” Sanders says. “That’s how the system works.”

He would know. He got out of Sacramento County Main Jail only days ago for taking Tylenol with codeine No. 3. The pain meds—prescribed by a doctor after Sanders got out of the clink and hoofed it 10 miles on arthritic hips to his car—made it appear there was heroin in his system. Before that, Sanders went to jail for seeing the doctor instead of his parole officer.

Read the full story here.

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.