Skip to content
Eli Dupree's avatar, a smiling face with a wizard's hat as a broken version of the 'male' and 'female' symbols.
Welcome to Eli Dupree's website! Eli Dupree is a human who writes stories, games, music, and art. Ze blogs about everything from feminism and neurodiversity to math and computer programming.
Home | Index | Feed iconAtom feed
You can contact Eli by email at:
eli(AT sign)elidupree.com
You will be able to register an account and log in here if your browser supports JavaScript and some form of local data storage. You appear to be using a browser that does not support JavaScript.

You are not logged in.

You will be able to register an account and log in here if your browser supports JavaScript and some form of local data storage. You appear to be using a browser that does not support JavaScript.

Username:
Password:
Duration:
Usernames must be between 3 and 32 characters, and can only contain letters, numbers, and underscores. Passwords must be at least 8 characters long.
Username:
Password:
Retype password:
Write "I am not a bot":
Login duration:
Posted at UTC 2012-05-29 14:03:17
Eli_Dupree says:
Eli_Dupree's avatar

Social standards of dress

I wrote this for a discussion on an Internet forum, in response to a person saying that it was disrespectful to violate social standards about what clothing to wear in specific situations.

It's easy for you to say that if you have the ability to conform to those social standards of dress (either at all, or without going to prohibitively large amounts of effort).

For instance, dressing up is a (not entirely anymore, but still mostly) gender-segregated thing: There isn't a way to dress up, there's a way to dress up male and a way to dress up female. This causes me two problems:

  1. Since I'm agendered, there is no possible way for me to dress up.
  2. Even if I could, I wouldn't, because I hate gendered conventions with a fiery passion.
I personally deal with this by never going to a venue that requires me to dress up, but not everybody has the luxury of being able to avoid such venues.

And to some people, dress up means buy an extra garment you can ill afford.

Or Battle your depression into letting you spend lots of effort dealing with clothes and body stuff, using energy you would rather have spent on the actual task.

Or Spend all day trying to overcome social anxiety to go ask some social person to help you choose clothing because you cannot seem to understand what the conventions are.

Or many other things.

My moral system says it's intolerable to pressure someone into doing the above things merely to make them look nicer, so I cannot agree with a set of conventions that does that. So maybe there are two options left:

  1. Pressure people to do that if it's easy for them, but don't pressure people if it's too hard for them;
  2. View clothing conventions as optional and don't pressure anybody to do them.

Option A is completely impossible, since you cannot actually know how hard it is for people (unless you're going to go around asking them all the time, which would be a total waste of effort and probably a form of pressure in itself). So, lacking any other choice that isn't repugnant to me, I take option B.

Tagged in posts about gender, posts about neurodiversity.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-09-08 00:56:52
Eli_Dupree says:
Eli_Dupree's avatar

In which I rant about the study of English

So, I had my first classes today – a math class (Ordinary Differential Equations) and the first-year English Composition class. The math class was awesome. The English class wasn't.

Before I go on, let me make it clear that I'm not picking on this class or this professor in particular; I'll be naming specific things from this class, but I'm mainly doing that in order to talk about a general attitude about the study of English composition.

Item 1: What Is Good Writing?

First, the professor said that good prose was a lot less subjective than you think. That's a laughable assertion, for two reasons. First, it assumes that everyone in the class has the same thoughts about the subjectivity of good prose. And that's a diversity issue, because we're in a society that actively discourages people from expressing opinions outside what's expected of them. Among the students, there are probably a wide variety of different opinions on how subjective prose-quality really is, and the professor will never know those opinions, because ze didn't wait and ask people's opinions; ze pushed zir own ideas onto the students, probably generalizing from zir own feelings when ze was a student.

Of course, the bigger point is that, well, good prose really is incredibly subjective.

But first, I'm going to jump back to the smaller point. Because I think the smaller point really does show the attitude behind thinking that prose-quality is subjective. Because if you believe that everybody thinks in the same way, then you will believe that the same prose is good for everyone. And so it privileges one way of thinking over all the others. An attitude that privileges normal thinking is the opposite of neurodiversity; it's neurelitism.

Now, let me tell you how subjective prose is!

But first, let me tell you why it makes any sense to talk about that in the first place. Because I actually have two options here: Either...

  1. I can decide that the phrase good writing doesn't actually mean anything.
  2. I can decide that good writing does mean something, and then talk about what it means.

A lot of people say they're taking the second option, but effectively take the first option. They say things like I don't know how to explain what good writing is, but I know it when I see it. There's nothing wrong with a person using that definition for zemself, but it makes it impossible to have a detailed discussion about good writing. Sometimes that's all you can do, because sometimes your ideas just aren't well-formed enough to talk about, but here, it'd be nice to have a definition we can work with.

Guess what? I do have a definition we can work with!

Definition: Good writing is writing that is effective for some purpose. Writing that someone enjoys is good writing. Writing that influences someone's way of thinking is good writing. If I'm trying to sell pizza, writing that convinces people to buy pizza is good writing, and so on.

There, I defined it! Now, is this subjective?

Heck yes! If I write a super formal essay to give to a nine-year-old history student, my audience will probably find it boring, and hence I have failed as a writer. If I write an essay full of urban slang and show it to a college professor, it'll probably be outside the professor's reading-comfort-zone, so ze'll have trouble reading it, and hence I will have failed as a writer. And if I write an essay that's super formal when my audience is people who use urban slang all the time, it'll be less familiar to them, so the essay full of slang would have been a better essay, and it would be better in a way that is clearly visible.

The institution of Prestigious-University-English doesn't agree with me. It thinks that there's one specific style of English that's more important than the others. And that's bad, because privileging one style of English over the others also privileges one group of people over the others. If grammatically correct English is the dominant form of the language used, that marginalizes anyone who can't (or won't) read that style easily. It's sort of like going to a bilingual community and saying that English is correct and Spanish is incorrect. Sure, an English class is going to teach English and not Spanish, and that's not a problem, but it is a problem if it teaches that English is how you're supposed to write, and Spanish is unnecessary. And that's exactly what the college is doing by requiring an English Composition (i.e. Formal English Composition) class, while not requiring an Informal English Composition class.1

Item 2: What are the rules, and why?

My English professor has an opinion about what the rules of English grammar are. I happen to disagree with zem on a variety of points.

One, there's no such thing as formal rules of English grammar. The meaning of language is defined by how people use it and how people understand it, not by how someone else says it's supposed to be used or understood. General guidelines help people understand each other, but when it comes to hard-and-fast rules, there just aren't any. Trying to assign rules is called prescriptivism, because you're prescribing what the rules should be, rather than watching how they develop on their own. Saying what the rules/guidelines seem to be, by observing how the language is actually used, is called descriptivism. I am a descriptivist, and I dislike prescriptivism (as you've probably figured out already!).

Take this blog, for instance. It's full of grammatical errors. Of course, they're not actually errors, since most of them are intentional. Some of them are just colloquialisms, like when I begin a sentence with So, ...; those ones are informal grammar, not incorrect grammar. How do I know it's correct? Simple: Because that's how people use it, and usage defines the rules!

Some of my other errors are there for bigger reasons. For instance, I bet most English professors wouldn't consider ze to be proper English. Or they think that you should always put punctuation inside a quotation mark. That's grammatically correct, but logically incorrect, because you're not quoting the punctuation and so logically it shouldn't be inside the quote marks. That's kind of obvious; the only reason to do it the other way is because the other way is conventional, which is really not a reason at all, since doing it this way is just as easy to understand.

That makes me a revisionist – I don't just observe the evolution of language and try to copy it, I actively participate in the evolution of language, by favoring words and grammatical structures that I think make the language work better. English is hardly a perfect language, and it has a lot of limitations, so anybody who isn't willing to change the language is limited in what ze can say. By adding words and phrases like ze, lateral thinking, lol, and so forth (just to give a few examples of words/phrases that have been invented and added to the language recently), we're not commiting errors that make bad writing – we're improving the language and thereby making our writting better than ever before!

My professor gave the usual line of You need to know the rules in order to break them... Great writers know the rules, and they sometimes break the rules, but they do it for a reason. Which is a statement that has some merit; after all, most of the rules of grammar are actually good ideas, and I think it's good to follow most of them (the thing I don't agree with is if someone tries to enforce the rules). On the other hand, I disagree with it from a factual perspective. A lot of historical great writers didn't respect, or even necessarily know, the rules. Here's a quote from Joan Didion, whom lots of English-department-type people consider a great writer:

“
Grammar is a piano I play by ear, since I seem to have been out of school the year the rules were mentioned. All I know about grammar is its infinite power.

This quote is wonderful! (And I also happen to think that Joan Didion's writing is great in general.) Because that's the way grammar really works – I mean, I'm an abstract mathematician, and I love formalizing things, but even I don't read text in a purely formal way. People read text in an intuitive way, and so the way to be really good at constructing sentences is to be really good at that intuition. And there are lots of different ways to learn that intuition. Some people can learn it by studying and understanding formal rules, but other people learn it by consciously immersing themself in the everyday use of the language. Nobody becomes fluent in a foreign language by studying the formal rules, so why should we expect a person to become excellent in zir own language by that means?

Item 3: Where do we go from here?

My professor gave a few examples of where you need to be able to write formal English: Applications for graduate school. Job applications. College classes (which give you grades, and grades basically only affect your applications to graduate schools and jobs).

You know what those have in common?

They're all zero-sum games. If you get the scholarship, someone else loses the scholarship. If you get the job, someone else doesn't get the job. And most jobs don't actually require formal writing. Some public-relations jobs require writing, but that writing should be a lot less formal. Jobs in the sciences require a lot of writing, but – although there's a lot of overlap – science writing is very different than the formal English that they teach in English departments. In short – as I've been saying for this whole post – writing should be done for a purpose. And when you teach writing, you should teach how to best use the tools of writing to achieve a purpose, rather than teaching how to best fit within the mold given to you by centuries of prescriptivists.2

This might be a little silly, but I'm going to use this blog as an example again. This blog is here to express ideas. I write this blog because I have lots of cool ideas and I want other people to benefit from them. Since I don't want to exclude anyone, I try to use the most neutral, accessible language that I can. Sometimes that's difficult, because my ideas are complicated, and so I sometimes need to use complicated language. And sometimes I need to use a specific term (like zero-sum game – it's important to use that phrase because there's no other concise term for the concept). And sometimes I just don't come up with the right way to express an idea, and I end up writing an awkward sentence instead. But the point is – when I fail, it's because I fail at my intended purpose. When I succeed, it's because I fulfilled my intended purpose.

Both of those things are related to the grammar and style that English classes teach, but the purpose must come first, and the style must come second.

– Eli
Footnotes:
  1. There are some things that are important in both formal and informal English, and we'll presumably be learning some of those things in this class, too. So far, though, it's only been about the formal stuff. back
  2. Did you notice that this sentence split two infinitives? I hope you didn't, because noticing that would be distracting, which is bad, but it's also mainly your own fault for being oversensitive to innocent grammar. I happen to think that it works best the way I wrote it. Because if I un-split the infinitive, I get how best to... and that's hard to read, because people are familiar with seeing the phrase how to, and the best confuses it. I didn't make that choice because I was conscious of the don't split infinitives rule and was breaking it for a reason; I did it because I was ignoring the rule, because the rule is pointless and stupid. back
Tagged in posts about neurodiversity, posts about writing.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-08-02 06:18:43
Eli_Dupree says:
Eli_Dupree's avatar

Some thoughts about expressiveness, socializing, and honesty

1.

I once had a conversation with two friends. At some point, the following exchange happened (heavily paraphrased, since this was more than a year ago and I didn't write it down):

“

Me: This is kind of an oversimplification, but: Privileged people make statements about the world, and oppressed people make statements about themselves.

Friend 1: I hadn't thought about it that way. I can see how that relates to my experiences.

At which point Friend 2 pointed out how I'd made a statement about the world, while Friend 1 had made a statement about zemself! (Which fits the description, since I'm pretty sure I'm much more privileged than Friend 1.) The theory goes that privileged people don't tend to recognize their privilege, so they assume that the world works the same way for everybody, while people who lack those privileges are acutely aware of the fact that some other people have things that they don't have.

Now, here's an interesting thing: Talking about the world, and not talking about oneself, is a bit of a red flag for me when it applies to other people. I'm automatically slightly wary of people who don't talk about their own experiences – it's not a particularly strong feeling, just one of the many things that factors into my perception of a person. But I'm also like that, often.1 I can have long, abstract conversations that aren't grounded in my own experiences at all, because I'm so sure that I know objective truths.

So, would I be wary of myself? I can't know that for sure, but I think I wouldn't be, because... Well, to tell you that, I'll tell you this first:

2.

On January 4, 2011, I wrote:

“
If I say I feel [feeling] about [event], it's probably false. Call me out on it. I want to stop pretending so much.

Sometime during high school – ages 15-16, I think – I became much better at communicating and socializing with a large subset of the people of my own age. I don't know exactly why that happened; it was probably a combination of several things. One of them is that I was changing neurologically as I aged; one of them is that the people my age had started to become mature and intelligent enough that I was actually interested in talking to them.

One of the trite-but-generally-true things that people say about non-empaths is that we're very good at faking emotions. Or, I'm not sure if faking is quite the right word. For me, once I started actually trying to engage with people in a peer-social way, it was natural to view communication as a process of trying out different ways of expressing ideas, seeing how people responded, and adjusting my way of expressing myself to achieve the most favorable outcome. So natural that I do it all without thinking, and it doesn't feel like fakery at all.

Take a step back again...

In the years before those, the special-education-school-people seemed to think that I should improve my social skills. I quite firmly believed that there is no objective standard of good communication, that pushing a particular standard on someone is an injustice, and that if I adapted to the system they were advocating, then I would in fact become worse at some types of communication as I became better at the kind of peer-social activities which they thought were important and which I wasn't interested in.

Naturally, I still believe all of those things. I could ramble on for quite some time about those things, and probably will in a future post. But there's one particular attribute of myself that is relevant to both that and to this post as a whole:

I am compulsively honest. I cannot lie or intentionally mislead another person.2 If someone asks me a question, I am compelled to either answer it as accurately as I can, or explicitly refuse to answer it.

The social skills people don't like that. They think that you're supposed to tell white lies; you're supposed to try to play the social game, and not make things disruptive or awkward, even if that means saying things that are false and misleading. Now, let's pretend for a moment that I can choose whether or not to be honest, and ask whether I should.

The social skills people aren't entirely wrong. There are a lot of people who express a preference3 for the social system that has lots of lies in it. But there are also a lot of people who express a preference for honesty. So if I go around telling lies, I'm not having good social skills – I'm declaring an allegiance to one category of social skills over another. Every time I tell someone they look good when I think they don't, every time I say I liked someone's art when I was bored by it, I'm waving a flag and saying Hey liars, look, I'm a liar just like you! Call me. We can hang out and tell some lies together. And if I tell the truth, I'm saying Hey truth-tellers...

Those might not be the most charitable descriptions. I think I'll call the categories Placators and Truth-seekers instead.

I'll conclude the tangent about my schooling by saying, the social skills people were placators in positions of petty authority who thought that everyone else should be a placator too, and anyone who wasn't a placator was deviant. Fuck 'em. It also bears mentioning that most people aren't pure placators or pure truth-seekers, if the descriptions even fit at all.

If I was a placator, and was primarily motivated by making the social game run smoothly, then I wouldn't have the slightest problem with adjusting my communication style to mimic the style of neurotypical people. But I'm not! So, to go back to the example, when I noticed myself saying things like I hate it when..., I had a problem with that. Because, when I said that, I wasn't saying that I had actually experienced hatred. It was just a social gesture. It was me saying something false and misleading in order to make a conversation run smoothly, because I don't actually have feelings like that. I sometimes feel hatred, and I sometimes observe that things are very bad and should change, but I don't feel hatred towards the things. There's no emotional connection between stuff in my head and physical reality, just causal relationships.

3.

But a lot of people say those things honestly. And to go back to the beginning...

Most people have a lot of feelings that I don't have. They love people, they enjoy pure social interaction, and so forth; they care strongly about things from their physical lives. And what I realized – the realization that inspired me to write this post – was that when I'm wary of people who talk too much about abstract ideas, it's not because of that fact. It's because I've gotten the sense that they're not being honest. Because if you're talking about things that you're mildly interested in, but not talking about things that you really care about, that seems dishonest to me. I don't think there's necessarily anything wrong with it – e.g. if that's your way of staying away from subjects that you don't want to talk about but are socially unacceptable to dodge, more power to you – but I get along much better with people who are closer to the kind of radical honesty that I am compelled to practice myself.

And that's why I think I wouldn't be wary of myself: I'd be able to tell that the abstract ideas are the primary thing I care about. That instead of being a mask that hides my feelings, it's a true reflection of them.

– Eli

Footnotes:
  1. Or at least, I used to be. Since I've started noticing it, I've also started making sure I don't do it as much as I used to – not for a social reason, though, but for an intellectual reason. I'm compulsively honest, so I don't like saying things that I don't know to be true, and it's much more honest to state things in terms of how I know them than it is to state them as objective truths. And that goes double for what I write on this blog. back
  2. Well, except that I'm a good actor. I think that if you gave me time to prepare, and a really good reason (like lying to someone who's plotting murder about where their intended victim is), I could lie without hesitation. But that's not a very common situation. back
  3. I say who express a preference instead of who prefer because, when habitual lying is involved, I can't be sure exactly what other people think. I'm not trying to question their truthfulness, but as I mentioned, I am compelled not to overstate my knowledge. back
Tagged in posts about neurodiversity.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-07-21 16:35:11
Eli_Dupree says:
Eli_Dupree's avatar

Imagining pain

Remember when I said we should talk about how we experience the world? This post is me doing that.

I can't imagine pain. At all. Or, to be more specific, there's something I can do that I call imagining – which might, or might not, be exactly the same thing as what other people call imagining – that works very well for sight, and sound, and physical touch, and a few other things, but doesn't work at all for physical pain. With other sensations, I can conjure up the feeling and have a sense that's almost as strong as actually feeling it, but with pain it just doesn't work – I can try to conjure up the feeling of pain, but nothing happens.

The same is true in my dreams and my memories. Even if I've actually experienced pain recently, like if I stubbed my toe, I can't remember the actual feeling of pain afterwards any more than I could normally imagine it.1 My dreams usually have visual images in them, and occasionally have sounds or touch-sensations; they try to be semi-realistic, so, for instance, if someone hits a gong in my dream, the dream provides the sensation of hearing a gong sound. But if someone drops something on my foot, then the dream tries to provide a pain sensation, but fails.

Since I've never been anyone but myself, I don't automatically know whether anyone else shares this attribute. So, after I was thinking about this yesterday, I decided to ask my biological parents.2 And that was interesting, because one of them said ze could imagine pain as easily as anything else, and the other said ze couldn't.

So, dear readers, I'm curious: Does your imagination work this way? Please leave a comment if you feel comfortable doing so!

– Eli

Footnotes:
  1. As far as I know, when the brain remembers a sensory experience, it uses pretty much the same process that it does to imagine one, so this shouldn't be too surprising. back
  2. Who are also my legal and social parents. I say biological parents because the genetic relation is the most important thing here. back
Tagged in posts about neurodiversity.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-07-06 11:40:24
Eli_Dupree says:
Eli_Dupree's avatar

A story idea

I had an idea that doesn't fit into any of the current stories I'm developing, and basically wants to be a novel in its own right, so I'm probably not going to be able to write it. So I'll write about it here instead. For fun, I'm going to describe it in the order I thought of it.

It started with the idea of destroying a person's mind. Zir body still functions, and ze can even still talk a little and give basic replies, but most of zir personality is gone, ze doesn't recognize people ze used to know, ze's completely cold and unfeeling, and ze barely bothers to fulfill zir basic needs. This kind of thing can happen in real life, but it's more common in fantasy settings, especially horror-fantasy; I was thinking about it because something similar happens in HP:MoR.

I've got a lot of respect for good horror stories. After all, what is writing if not an attempt to effectively convey an image or idea, and what is horror if not a very specific, very powerful image or idea? The destroying-someone's-mind thing fits right in; it's been done a lot of times, because it's effective. After all, the standard advice for horror fantasy is that the closer something is to reality, the more horrifying it is. Or, another way to look at it is that humans usually have a very strong fear of losing people they know, and they tend to be somewhat numb to actual death because there's lots of death in stories, so when you find a way to destroy a person that isn't actual killing, you get the full horror with much less resistance.

Back to the story. At this point, it was only a germ of an idea, and not a particularly strong one, because technically, doing that to a person is pretty much the same as killing them, and somebody dies isn't really the basis for a story. But I was fascinated by the idea. It's got an obvious question in it: What to do with the non-functional person? To me, the answer is easy: It's not a person anymore, just a shell. If it causes you inconvenience, go ahead and kill it.

But whenever something is easy, I try to make it hard. So I thought, what if a little bit of the original person is left? So little that you'd barely think they're the same person, so little that it'd practically be revolting to make the comparison, but just enough that if you knew who ze was, there can be moments where you almost think ze's back again. And then the moment passes and ze's the shell again. I can get a big variety of different reactions from the people who knew zem before the change: There can be one who wants to kill the shell because ze's an insult to the memory of the original person, there can be one who thinks ze can be brought back somehow (hah!1), there can be one who tries to be nice to the shell anyway, but gets nothing in return because the shell has no sense of gratitude or empathy anymore (and because even if ze did, ze'd be able to tell that the kindness was sort of condescending). Ze sometimes acts weak and vulnerable and oblivious and naive, sometimes cynical and jaded and violent, and nobody can tell what the pattern is (I'd know how ze worked, but the other characters wouldn't). This kind of thing is great fodder for a story, because it's got lots of natural conflict built into it.

But there's still something in the corner of my mind, something I feel like known the whole time but can't put my finger on, that makes the idea yucky and incomplete.

And then it hits me.

Like any good fantasy story, what we're really talking about here is real life. Sure, in real life, there isn't a villain with magical powers who destroys your mind, but what we're really talking about is a person who develops major psychological problems over the course of zir life, for reasons we don't understand. And the story I've just described is a strong story in technical terms, but it's also a pretty condescending story. It's the Look at these poor people who have to LIVE with a DISABLED person, see what THEY have to DEAL WITH story. The story that leaves out what the disabled person zemself has to live with (one, a disability, and two, non-disabled people who aren't nice). What my germ-of-an-idea is missing is the perspective of the shell.

And yeah, the shell's perspective is really messed up. Half the time, ze can barely even tell what's going on around zem. Sometimes ze's aware that something's wrong; when somebody insults zem, ze feels like ze's supposed to be angry about it, and wonders why ze doesn't feel anything. It's like being half-asleep in a dream, and only being vaguely aware that things aren't the way they would be if you were awake. Other times, ze feels like ze knows what ze has to do, and has a strong impluse to hurt another person, and does it without wondering why or even feeling angry. And then there are those eerie moments of lucidity where ze knows exactly what's going on, and can talk about it, but doesn't know how long ze can stay that way.

But there's just enough of zem there to still be a person. Ze knows how ze feels about things, even though ze usually can't express it (especially because, before the change, ze didn't have the same feelings and didn't need to figure out how to express them). Ze can carry on a conversation, although ze tends to lose interest quickly, because most people try to talk to zem about things ze doesn't care about anymore. Ze can feed zemself, and dress zemself, most of the time.

The story goes like this:

The main characters are two siblings of the same gender, if any (I'm imagining them female, but it could be anything). The first is calm and calculating; the second is emotional and aggressive. The first likes comfort, the second likes fun and excitement. The first has a strong sense of tactics, the second has a strong sense of justice. If I don't mind the cliché, they're identical twins. They complement each other perfectly, and they have a really strong, loving bond.

Then something happens (industrial accident? battle with an evil wizard?), and Twin 2 isn't the same anymore. The first thing Twin 1 notices is that Twin 2's facial expression is wrong. Twin 2 is usually either grinning or furious, or both, but now, ze's expressionless and quiet. Twin 1 asks what's wrong, and Twin 2 ignores zem. Twin 1 pesters Twin 2 for answers until ze turns and says, Shut up. I don't like you.. And means it.

The rest of the story has two main conflicts.

The first, the more obvious one, is Twin 1's internal conflict. Twin 1 has to deal with the loss of zir sibling – probably the most important entity in the world, to zem – and worse yet, the presence of this... thing in zir sibling's body. But there's just enough of zir sibling left for zem to cling to the hope that it'll come back. So ze keeps going back to Twin 2, trying to talk to zem, trying to get zem back somehow. Twin 1 keeps telling zemself that Twin 2 is gone, and trying to convince zemself not to keep trying at it.

But the real story is Twin 2's story. The story of someone whose brain doesn't work the way everyone else thinks it's supposed to. The story of someone who has to figure out what to make of zir life, when ze doesn't feel like ze fits into any of the stories everyone else is telling about zem. When Twin 1 tries to tell zem what zir life was like before, ze only feels alienated.2 Twin 2's memory is still there just enough that ze knows ze's supposed to be sticking with Twin 1, but the feeling of connection is basically gone, and the only reason they stay together is because neither knows where to go from there. Twin 1 clings to Twin 2 like ze's desperately holding on to the side of a sinking ship, while Twin 2 stays with Twin 1 like ze's hanging around a crime scene out of morbid fascination. Each of them needs to realize that it's not healthy, and cut off contact with the other.

And it's all made much, much more complicated by the fact that there's just enough of Twin 2's original personality remaining that you can't say ze's just a whole different person.

In a bunch of cool things like feminism, there's the concept of agency. An agent is a person who does something, so agency is when a person, or character, plays an active role in deciding what happens in zir life, rather than being a hapless victim. One part of disability-conscious writing is to make sure your disabled characters have agency – make sure they're not just victims to be pitied or monsters to be avoided.

And so Twin 2 is ultimately the one who moves on first. Ze finally manages to find a group of people who accept zem for what ze is, and moves away from Twin 1 for good.

– Eli

Footnotes:
  1. Of course, that kind of thing (people getting messed up in one way or another and then being fully cured) happens ALL THE TIME in conventional stories. I hate it! Not just because it's unrealistic (in real life, brain damage is brain damage and there's usually no way to recover the bits that are lost), but mainly because it kills the impact of the thing. After all, if it can be completely undone, it can't ultimately be a very significant event, and if it was supposed to sound significant, I feel kinda cheated. back
  2. Twin 1 is taking a personal sense of loss, which is a valid feeling, and turning it into a coercive way of interacting with another human being. I really, really don't like the way Twin 1 behaves in this story, although I can understand where it comes from. back
Tagged in posts about neurodiversity, posts about writing.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-07-03 08:53:11
Eli_Dupree says:
Eli_Dupree's avatar

Neurodiversity

This afternoon, a reader asked me about how I use the term neurodiversity. So I noticed that I hadn't made an epic post about what neurodiversity means to me.

I guess it's time to do that!

What neurodiversity is

As a concept, neurodiversity is the notion that different people's brains work differently.

As a movement or ideology, neurodiversity is the notion that brain differences are a natural part of how humanity works, and that our society ought to act in a way that works well for everyone, not just people who happen to have normal-enough brains.1 It's about finding healthy ways to handle the problems that sometimes come from brain differences, while making good use of the advantages that come from having a neurodiverse population.

What neurodiversity implies

Neurodiversity means asking your friends how they feel, rather than assuming that you can always tell from their facial expressions or body language. It means trusting a person's account of zir own experiences, rather than assuming ze is dishonest or deluded when ze says something that seems unnatural to you.2

Neurodiversity means arranging events that appeal to introverts as well as extroverts. It means recognizing that huge, noisy gatherings appeal to some people, and small, quiet ones appeal to others. It means not rating happiness by measuring extroverted behaviors. It means not assigning prescriptive standards of what people are supposed to want.

Neurodiversity means not expecting everyone to be able to participate in every activity. It means that when you're teaching a class, or running a conference, it's okay to propose a fun activity or an icebreaker game, but if someone says ze doesn't want to play, you must immediately accept that and not push zem into playing, even if you think zir objection is silly. It means being ready to compromise and seek alternate solutions when dividing tasks among people, because some things that are easy for you can be hard for others. It means not saying that a person is lazy if ze is too depressed to work, or that a person is selfish if ze needs others to cover for zem because a certain task has traumatic associations for zem. It means accepting all of those things regardless of whether you know the specific conditions affecting zem, because ze is not obligated to give you an extensive rationale for refusing any task – especially since, in some cases, ze may not be able to explain it in a way you would understand.

Neurodiversity means understanding that some things that are entirely harmless to you can interfere with other people's ability to function. It means accepting that flickering lights, or background noise, or lack of background noise, or smells you might think are nice, or the presence of non-human animals, can all be too overwhelming for some people. It means being willing to find spaces that accomodate other people's needs, even if you can't see those needs.

Neurodiversity means giving trigger warnings before discussing traumatic subjects, so that people struggling with PTSD or self-harm or suicidal thoughts can avoid such material when they need to. It also means having enough respect for survivors to allow them to choose when to engage, rather than avoiding difficult subjects entirely.

Neurodiversity means not making too many assumptions based on how people are on the outside. It means not assuming a person is stupid because ze has language difficulties, or that ze is immature because ze gets upset easily when someone interferes with zir routine. It also means not assuming that a person doesn't have a mental disability just because you don't notice anything unusual about zem.

Neurodiversity means recognizing that brain differences are often good. It means not calling a person's difference a disability unless ze identifies it as a disability zemself. It means not trying to cure someone if they don't ask for it. It means valuing the perspectives of autistic people and non-autistic people, extroverts and introverts, trans people and cis people, people with strong empathy and people with no empathy, sexuals and asexuals, multiples and singlets, people with spiritual instincts and those without.

Neurodiversity means not judging people for their feelings, even if those feelings are distasteful to you. It means not saying pedophile when you mean child molester, because people don't choose who they're attracted to.3 It means not stigmatizing people just for having no sense of empathy, because people don't choose whether they feel empathy. It means not writing people off as attention-seeking, because when a person is looking for attention, there's usually a good reason for it.4

Neurodiversity means understanding that some people may enjoy things that you find disgusting, and some people may be disgusted by things you enjoy; it means that both of those are okay as long as you don't try to push your opinions onto each other. It means not trying to insist that some consensual sexual behaviors are normal and others are perverted. It means not ridiculing people from different cultural backgrounds, even if they observe traditions that seem weird to you.

Neurodiversity means not thinking that a story can have a universal message, because there is no universal human experience. A love story will not include your reader if ze is aromantic. A story about the folly of arrogance will not include your reader if ze habitually underrates zir own abilities. A story about a person who doesn't always see eye-to-eye with zir parents, but eventually comes to accept them, will not include your reader if ze has had to completely cut ties with zir own abusive parents. A story about a person who fights back against abusers will not include your reader if ze is a strong empath who can't hurt another human. Neurodiversity means believing that all those readers exist, and that they all matter. If you're a writer, it means finding ways to write about the experiences of people who are often ignored in mainstream literature.

And most of all, neurodiversity means talking about how we perceive the world. I was once having a conversation about neurodiversity on another website, and it turned out that some of the people in the conversation had visual snow and others didn't. And the people who had it hadn't known that most people didn't have it, because people usually don't talk about even basic things like how stuff looks when you look at it. Or when they do, they get into ridiculous arguments about how things really look, instead of honestly comparing their perceptions. And when I read things like this article about people with brain damage that eventually made them commit violent crimes, I can't help but think that if we lived in a culture where people would talk about what they feel, and where there would be support systems for people who need psychological help, then a lot of horrors could be avoided. Talking about things is the only way we can even begin to solve the problems they cause; most of the problems in the world are caused, directly or indirectly, by human brains, so we should definitely be talking about what those brains are doing.

Does that sound like a good idea to you? Because it definitely sounds like a good idea to me.

– Eli

Some more resources about specific issues

(This is basically a list of some of my favorite resources that I know about; it's by no means authoritative.)
  • Multiplicity: Healthy Multiplicity; the Zyfron system's educational (and super cute) webcomic
  • Trans* stuff: Questioning Transphobia – an activist blog, with links to lots of other trans* resources
  • Autism: The Autistic Self-Advocacy Network
  • Asexuality: The Asexual Visibility and Education Network - a website with a lot of information/resources (though I don't recommend the forum; I was a member once, but I left because a lot of the members are bad at every social issue except sexuality differences)
  • Empathy: Sadly, I don't know of any non-empath self-advocacy sites that are healthy enough for me to be willing to publicly recommend them. For that matter, I'm the only person I know of who describes zemself as a non-empath. Empathy differences are probably the least-explored issue out of any of these, and a lot of people are still happy to say that not having emotional empathy is the same as being completely evil, which is kinda... not true, and also a pretty horrible thing to say.
  • Introversion: I don't know of any good introvert self-advocacy sites, but I bet they exist. Do you know of any? I'll try to find one I like and edit it into this post.
  • PTSD from child sexual abuse: May We Dance Upon Their Graves – a personal blog
Footnotes:
  1. A historical note: The term neurodiversity originates from the autistic self-advocacy movement, and is still sometimes used to refer only (or mostly) to autism. Neurodiversity is obviously the right term for the more-broadly-focused principle that I'm describing in this post, so if you don't think it means that already, I hereby steal it. back
  2. Especially because people who lie about themselves usually figure out how to tell lies that sound natural to most people. back
  3. Also, as far as I've heard, most child molesters aren't pedophiles; they target children because children are easy targets, not because they have any particular attraction to them. And children are easy targets because the rest of society has already done most of the work of shaming them into not talking about how they were attacked, and making sure other adults won't believe them if they do talk about it. back
  4. People say this line a lot whenever a female teenager makes an ineffective suicide attempt. Usually, a person doesn't do that when ze doesn't have major problems in zir life, and if you ignore zem or ridicule zem because ze's just looking for attention, then you're probably contributing to the problems that ze was trying to handle in the first place. back
Tagged in posts about neurodiversity.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled
Posted at UTC 2011-06-29 04:04:57
Eli_Dupree says:
Eli_Dupree's avatar

Sex

(This post will contain straightforward descriptions of sexual stuff. If you think that's obscene, now is the time for you to stop reading... and reconsider your sense of morality.)

In this post, I'm going to talk about what sex is, as in to have sex or to be sexually active. Like a lot of other things I've talked about, our society thinks this is really important, but can't figure out what it means!

Society is full of myths and lies about sex – about what it means to have sex, about when you should have sex, about who should be having sex, about how many people you should have sex with, and so forth. In fact, there are so many myths and lies that I can't possibly address them all, or even a representative sample of them, in one post. There are the traditional, Puritanical lies (You should never do anything sexual except with your spouse in a heterosexual marriage), and you'd hope that there'd be a counterculture that rejects them... and indeed there is, but it only rejects them to set up its own system of myths and lies, like You should always have sex before your third date1. In short, no matter who you ask, someone is going to tell you how they think you should live your life.

There are so many problems with this that if I pointed out any three of them individually, I'd feel guilty for not pointing out all the rest.2 So I'm going to throw that all out and start over from the beginning.

What the fuck is sex, anyway?

Humans are strange creatures with strange feelings. I could mention a bunch of terms like sexual attraction, sexual arousal, sexual release, lust, orgasm... But if I tried to describe sex in terms of those things, I'd be writing a circular definition. Imagine you don't know what any of those terms mean, but still have sexual feelings yourself: How could you identify them with the words? After all, a person can enjoy the appearance of another's body in a non-sexual way; ze can be physically excited in a non-sexual way, satisfied in a non-sexual way...

A lot of definitions try to start by saying that sexual feeling is something associated with your genitals, but that's not a good place to base the definition. There are plenty of ways to be sexual that don't involve genitals, and plenty of things to do with your genitals that aren't sexual (peeing comes to mind). And there are people who don't even have genitals who still have sexual feelings, so it's going to be really hard to find a way to clearly define sexuality. We can sort of get an approximate idea of what it is by talking about genitals and touching and arousal and stuff, but how do we define it?

There's only one solution:

Don't.

I'm going to take a step sideways here.

Some people say that consent is an important concept when talking about sex and sexuality. The doctrine of No means no is that if a person says no to a sexual activity, then it's bad to push them into doing that activity. The much-stronger doctrine of yes means yes, which I prefer, says that if a person doesn't actively agree to the activity, then consent hasn't been established, and it's not okay to go through with it.

Look at the above paragraph. There is no reason for the word sexual to appear in it.

Suppose you and a friend are hanging out and you want to play a board game. You suggest playing the game; your friend shrugs. You go and get the board game and set it up, then hand your friend the dice so that ze can take zir first turn. Ze hesitates. Come on, you say, I already set it up and everything. Then ze rolls the dice and makes a move.

You've just pushed your friend into an activity ze did not want. Compliance is not consent, so you're now nonconensually playing a board game, and that's a bad thing that you shouldn't have done.

I admit it's less bad than pushing someone into sex, but that's mainly just because sex usually involves stronger feelings than playing a board game. My point is that the principle is the same: One of them is worse than the other, but they're both bad in the same way. Humans are supposed to cooperate with each other to do things that help everyone. And because humans are often very different from each other, it's impossible to cooperate without clear communication. In the example above, instead of deciding what you wanted and then trying to get your friend to want it too, you should have asked zem what ze was interested in and tried to find something you'd both like.

A personal story

I enjoy tying myself up for sexual pleasure. I can (when I want to) get very sexually aroused by the idea of being helpless, of being immobile, of having other people beat me at games or contests, of being held or touched or hurt against my will. I'm also extremely hostile to anyone who tries to do any of these things to me, or even play at doing them to me, without my consent.3

Most of that has been true since I was in elementary school (ages 5-9, for non-US people). I didn't have a sexually aroused feeling until after puberty, but I enjoyed tying myself up, with as little clothes on as my family would allow, and I associated my thoughts about that with a feeling in my genitals (which, in my case, are a penis and testicles; I have a typical male-sexed body). I liked reading books that talked about medieval torture methods, because I was fascinated with that feeling. I didn't talk about it much, because other people, both at school and at home, had discouraged me from touching my genitals, talking about my genitals, or, basically, doing anything that acknowledged the existence of my genitals. In this way, adults prevented my child self from enjoying zir sexuality. Adults should not do this; it's a bad, harmful thing to do, and I won't forgive any of them for it any time soon, although it's hardly the worst thing that anyone did to me in my childhood.

(There's also a complicating factor: Throughout my life, my non-sexual daydreams and fantasies have also often been about traumatic experiences that I haven't personally had. I remeber reading a book about some real-life heroes who suffered severe injuries, not because I liked heroism, but because I liked injury. I don't know why I'm so fascinated with pain and suffering, but it's something that is pretty much innate and constant for me.)

I remember that I was always unwilling to play a lot of physical games, like Tag and Capture the Flag, with other children, and when people did force me to play the games, I cheated at them. I'm beginning to suspect that that's because I associated losing at games, especially games involving touch, with sexuality. I am not okay with anyone doing anything sexual with me unless I have complete trust in them as a friend, and there are less than a dozen people in the world whom I trust that much (although it's been going up now that I've been at college). Of course, it was extremely not okay for anyone to be forcing me into playing those games in the first place; I think some adults did it because they falsely believed that it would help me socialize with other children. (I didn't want to socialize with groups of other children, so that wasn't even good intentions with a bad result – it was hostile intentions in the first place, and if they didn't know, it was because they were too arrogant to ask me what I wanted.)

While I'm talking about myself, I might as well mention that I'm not sexually attracted to humans, regardless of their sex or gender, and I don't particularly like orgasms. I masturbate to orgasm sometimes, but that's really only in order to stop feeling aroused. There's a stereotype about men as being only interested in sticking their penises in things until they orgasm; I'm not sure if I count as a counterexample, since I have a male-sexed body but I'm not male-identifying, but anyway, I much prefer slow and deliberate touch, over all my body, rather than excessively genitals-focused, goal-focused stuff (and I think that stereotype connects to a lot of other male stereotypes. Ugh.).

All of those attributes of me are perfectly normal and nothing to see a psychologist about. And if, on the other hand, you don't have any of the attributes that I've just described, that's also perfectly normal and nothing to see a psychologist about.

Back to the big picture

By now, you probably get the main point I'm trying to make: Different people like different things, and that's exactly how it should be. Some of those things are sexual, but it doesn't really matter too much to figure out which ones are sexual and which aren't. Since people aren't all the same, they don't instantly know how other people feel, but it's possible to deal with that by communicating in a clear, honest, cooperative way. And you shouldn't listen to other people telling you what you should like; you should figure out what you like for yourself.

All of that should be obvious.

(Oh right, there's a cultural norm that says it's bad to just enjoy yourself for the sake of enjoying yourself – especially in a sexual way, but also in general, becuase it's more important to do what's culturally acceptable than to do what you like! And there's this whole notion that what two (or more, or just one) consenting people4 do in private is anybody else's business. And there's the belief that— ...but all those beliefs are stupid and ridiculous and I have no idea why anyone believes them5 and I should have stuck to my plan to not try to talk about them in this post! Clearly I should stop now before I accidentally dignify those notions with a response.)

If you liked this post, join me again in a few days weeks when I rant about pornography.

– Eli

Footnotes:
  1. Which assumes that you were dating in the first place, which I could write an entire rant about separately. back
  2. Actually, I wouldn't feel guilty; I'm not sure guilt is a feeling I ever experience. But I would feel like my essay was not doing as effective a job as I wanted it to be doing. back
  3. I'd be somewhat interested in doing it consensually with other people I trust, but coordinating with other people is too much of an inconvenience for me to try very hard at that. If you're reading this and you know me... you interested? :-) back
  4. Yes, PEOPLE. I only just noticed that people usually say consenting adults when they say this; I will now have to be horribly offended whenever I see someone write it in that way. back
  5. Actually, I do have a lot of ideas about why people believe those things. It's just that they don't make any sense. back
Tagged in posts about neurodiversity, posts about age and ageism, posts about sex and sexuality.
Direct link to this post | You could reply if you had Javascript and local storage ("cookies") enabled