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Saturday, March 25, 2017

Personal Foul: The Role of Gender Norms in Classroom Cheating // Lauren Clinton


img src: http://clarkchronicle.com/opinion/2017/02/28/chilling-by-cheating-the-problem-that-is-considered-a-solution/

A few days ago, my partner, a 7th grade teacher in the Bronx, came home with a disheartening story. While collecting homework assignments from a science class, he noticed one student pick up another students’ paper, quickly erase the name at the top of the page, and write his own it it’s place. This student proceeded to hand in the burgled assignment, leaving his own blank worksheet on his desk. Upon examining the handwriting, my partner easily determined the work to have been completed by one of his best and brightest female students, whom herself had not turned in an assignment that day.

“Why did you do this?!” the student was asked, “Why did you just give him your work?” “He’s my friend, he needed help,” she replied, “I didn’t think he was keeping it, just copying the answers. But I guess that’s what he needed”. My partner was bewildered; this talented student had not only allowed a boy to cheat off her work, but when he unexpectedly stole her assignment altogether, seemed to just shrug it off. Moreover, the perpetrating student seemed completely content, not only his plagiarism, but with his “friend” receiving a zero in his place. Why did this happen? Why did the female student so readily give her work away, and accept when it was stolen from her altogether? Why did the male student feel entitled to her work, and flippant about his own? Why was one student so comfortable with letting the other flounder, while the other would sacrifice their own grade to provide assistance?

Though the answers to these questions may be complicated, subjective, and hard to generalize, it can be theorized that gender roles may have had a strong influence. Current literature on femininity suggests that in Western culture there are socially determined and endorsed facets of gender, which one may conform to in varying degrees (Mahlik et al., 2005). In Mahalik and colleagues’ (2005) factor analysis of feminine norms, they found eight distinct components of societally deemed feminine norms. Included in these norms are traits such as modesty, fidelity, and being nice in relationships. In contrast, literature reports masculine norms as importance of winning, primacy of work, pursuit of status, and power over women (Mahalik et al., 2003). While all persons’ reading this blog are aware that many women can, and do, make work and status a priority (and men can, and do, value emotional relationships), current research supports that American culture and society endorses a gendered association with these traits and priorities. Furthermore, children grow up expecting that to represent their identified gender, they must follow these rules. Little girls may believe that they should prioritize their relationships with others more than work and winning; little boys may believe their pursuit of status in a classroom and grades should take priority over friends. Worse yet, they may be trained to believe that in order to “be a man”, they must be better than women, no matter what it takes.

It’s possible that the anecdote I was told is truly rooted in friendship: a girl wanted to help her struggling classmate who took advantage in a moment of weakness. However, even if this is true, it still suggests the primacy of traits expected across gender. Though the female student had a strong academic background, she risked her status in order to better care for her friendship. In contrast, the male student sought help through an interpersonal relationship, but then jeopardized it in order to gain academic status, win, and worst of all, demonstrate power by forcing her to take a zero while he obtained full credit. While instances such as these may be more innocuous in a middle school classroom, they have dangerous implications for adulthood. Imagine the same scenario in academia or an office. The implications may further explain gender discrepancies among CEO’s and STEM professionals.

The ultimate question becomes: What can we do? Gender norms are not inherently evil; generally speaking, they are all positive attributes. However, reinforcement of rigid gendered scripts in children may further promote issues such as these, let alone further confusion for those outside the gender binary. Rather, stories such as these promote the importance of avoiding gender-based compliments, instructions, and microaggressions. Greater praise for female students when they are helpful than when they earn a good grade further promotes this primacy of norms, as does ignoring male insubordination if it is not violent. What message does it send that at the end of the class, the female student was the one being questioned regarding insubordination, while the male’s motives were assumed? Ultimately, in order to prevent further gender inequality in the adult world, it’s going to need to be tackled in grade school.

Mahalik, J.R., Morray, E.B., Coonerty-Femiano, A., Ludlow, L.H., Slattery, S.M., & Smiler, A.   (2005). Development of the conformity to feminine norms inventory. Sex Roles, 52(7/8).


Mahalik, J.R., Locke, B.D., Ludlow, L.H., Diemer, M.A., Scott, R.P.J., Gottfried, M., & Freitas,             G. (2003). Development of the conformity to masculine norms inventory. Psychology of        Men and Masculinity, 4(1), 3-25. 

Strength in Tears & Vulnerability // Shelby Burton




Picture Source: http://blog.questia.com/2016/05/dealing-with-grief-and-loss-research-paper-topic/


Many people jokingly say that election day, November 8th, was the worst day of their life; I am one of the few people that you can believe.

Hi. My name is Shelby and I lost my favorite person to suicide four months ago, on the same day that half of the world was grieving the country and its presidential choice. After having broken his back in the military, my hero was haunted by unbearable, chronic pain that would ultimately lead him to take his own life. Twelve days later, I had a meeting with my boss to discuss launching our new study: suicide in military cultures. I broke down crying in her office. She asked me: “Are you alright?”

Here’s the thing, I debated lying to her, assuring her that it had just been a long day, that I would be fine. But I did not. I could not. This was a shock, as I have always been regarded as incredibly stoic, someone who keeps her emotions neatly internalized and prides herself on her thick skin. But grief had overtaken me and replaced me with someone who simply said, “No, I’m not.” From then on, I vowed to myself that I would be vulnerable and I would start very simply—by telling the truth.

Whenever people ask how I am doing, I respond, “I guess I am doing okay considering the circumstances” or “No, but I don’t want to talk about it.” The discomfort in their eyes has become so apparent to me. Why do they want me to be okay so badly? Why should I sacrifice my grieving process to appease those who are, quite simply put, uncomfortable? I know, in part, it is because I am socialized to make people feel at ease, to smile and charm others until they are deceived into thinking I am more okay than I am. I am learning that telling the truth, both with others and with myself, is the strongest foundation I have found in the process of moving on. What I did not expect was how taboo this coping process would be perceived.

Later, in seeing the aftermath of such a tragedy, gender roles have surfaced in other noteworthy ways. The females say that they need to be strong and thus cannot cry in front of other loved ones, much less in front of their coworkers or friends, for fear that it will turn into a giant Cry Fest. I hear the cracking in their voice. Nevertheless, they remain blockaded in their minds, held prisoner by the fear of judgment. The males avoid talking altogether, pretending this is not consuming their lives like it is. Can you imagine going through your biggest obstacles and keeping it a secret?

I know that this issue is not restricted to my family. In fact, a few weeks ago, I was sitting with a client and attempting to deconstruct his strict adherence to his own gender role. I asked him to tell me one key difference between men and women. His answer? Strength. His argument? Jackie Kennedy’s response to the assassination of JFK. I let him know that Jackie Kennedy was, in fact, one of the leading ladies who spearheaded the movement of how Posttraumatic Stress Disorder, a condition that my client is also diagnosed with, presents itself outside of combat veterans. I let him know that Jackie Kennedy was not disintegrating into fear on that fateful day in Texas. Rather, she was using her body as a human shield to protect her husband’s image and to protect the citizens from being further traumatized by the horrific murder scene. Albeit, Jackie Kennedy came from much privilege. But she raised her children with love and dedication, she used vulnerability to advocate for others with PTSD, and she refused to sacrifice her grief for the comfortability of others.

Why am I telling you these anecdotes? Because it is time that we revolutionize how strength is defined. It is time that individuals allow themselves to grieve properly, and that we accept their grief with understanding and open arms. Whether it is women accepting their tears as a powerful force, men embracing their vulnerability as a necessary evil, or genderqueer folks grieving without others gendering such reactions into dichotomous masculine or feminine boxes, the only way to a healthier and happier life is through progressive change. We also must be accepting of how cultural elements play a role in the intersectionality of one’s identity and how grief is communicated accordingly.

If there is anything that I have learned in the last four months, it is this: there is power and strength in tears and vulnerability. Let us exercise that power freely and without judgment. And let us be truthful and brave in the pursuit of our happiness.



Wednesday, March 22, 2017

Looking Back: A Very Brief and Woefully Incomplete History of Women in Psychology // Stephanie E.V. Brown




March. Also known as National Celery Month, National Caffeine Awareness Month, and National Cheerleading Safety Month. Most importantly, (although you may think caffeine awareness is the most important thing ever as a student), March is Women’s History Month! As we enter the middle of the month, I propose we look back at some of the women who overcame a variety of hardships and prejudice to promote psychological science, paving the way for future generations of women in psychology.

Margaret Floy Washburn – Dr. Washburn was the first woman to be awarded a PhD in Psychology. She graduated from Cornell University in 1894, and dedicated her career to studying animal cognition and physiological processes. She pursued an academic career, teaching and conducting research at Wells College, Cornell University, the University of Cincinnati, and Vassar College. She was the only female faculty member at the University of Cincinnati.

Inez Beverly Prosser – Dr. Prosser was the first black woman to earn a doctoral degree in psychology, graduating from the University of Cincinnati in 1933. While her life was cut tragically short by a car accident, she was instrumental in the study of segregation in schools. She noted that black students were negatively affected by feelings of injustice, racism, and isolation. She believed that while some students would do well in integrated schools, others might thrive in segregated schools.

Mamie Phipps Clark – Dr. Clark was the first black woman to earn a degree from Columbia University. Graduating in 1943, she is most known for the Clark Doll Test. Her landmark study and master’s thesis using this test was cited in the infamous Brown v. Board of Education case of 1951 as proof that segregation caused psychological harm to the children involved. This study looked at self-identification of young children. At the time, black and white children attributed positive characteristics to the white skinned dolls and negative characteristics to the black-skinned dolls. Prejudice and segregation were noted to cause feeling of inferiority and self-loathing in black children. She later founded the Northside Center for Child Development in Harlem to provide therapy for local children.

Leta Hollingworth – While Dr. Hollingworth studied exceptional children later in her career, she started by challenging the idea that women were less naturally gifted or talented than men. She conducted a study measuring variability amongst 2000 male and female babies, finding that there were no differences between the sexes other than males being slightly larger. She used these findings to argue that there were no innate differences to account for the fact that men take on a variety of jobs at a variety of intellectual levels – it was simply a matter of social influence that lead most women into the position of mother and homemaker. She also challenged the notion that women were psychologically impaired during their menstrual cycles. She went on to teach at Columbia Teacher’s College.

Karen Horney – Dr. Horney graduated from medical school in Berlin, and came to the United States to escape Nazi control in Germany.  She treated neuroses in patients using psychotherapy, a method of treatment she was experienced having suffered from depression her whole life. However, she began to drift away from psychotherapy, actively challenging Sigmund Freud’s overemphasis on male sexuality and arguing that a person’s environment and social sphere shapes individual personality and personality disorders more so than biology. She also countered “penis envy” with “womb envy,” which describes the idea that men are forever overcompensating for their inability to carry and bear children. She’s often thought of as the originator of feminist psychology, stating that people of all sexes have the drive and desire to be busy and productive.

Mary Whiton Calkins – Calkins was the first female president of the American Psychological Association (APA), which was notable not only because of her gender, but because of her lack of a PhD. Although she completed all the requisite coursework, she was refused a PhD from Harvard because they would not confer a doctorate degree to a woman. Despite of her lack of formal credentials, she remained active in the field, contributing to the area of self-psychology. She set up the first psychology lab for women at Wellesley College.

Martha Bernal – Dr. Bernal was the first Latina PhD recipient in psychology. Her work as a clinical psychologist focused on treating children with behavioral problems. However, she was also very active in promoting diversity in the field of psychology. She emphasized multicultural psychology with the goal of providing better mental health services for ethnic minorities. She also focused on minority recruitment, and taught at the Arizona State University.

Carolyn Attneave – Dr. Attneave is a Native psychologist most famous for her work on network therapy, or therapy that focuses on the relationships between a patient and their family and community. She focused on diversity in family psychology and the need to understand the contexts in which people live before attempting to treat them. Dr. Attneave moved to Oklahoma where she worked with seven Native American tribes in the region. She later moved to Boston and founded the Boston Indian Council, focusing on retribalization and network therapy as applied to children. She formed the Society of Indian Psychologists in 1970, with the goal of supporting both Native psychologists and American Indian patients in a culturally competent way.    

Clara Mayo – After coming to America as a refugee as a child with her family to escape the horror of the Nazis in Austria, Dr. Mayo studied Social Psychology at Clark University. Much of her work and development was directed towards applying psychological research to advance women and people of color. She studied stereotypes and discrimination, especially those relating to African Americans in schools and the court systems.

Dr. Carolyn Robinson Payton – Dr. Payton was the first black woman psychologist to be nominated to the position of U.S. Peace Corps Director. Most of her research up until that point focused on perception, especially racial perception in young children. She was recommended by Howard University to design selection procedures for the Peace Corps, and eventually was appointed to be the director for the Caribbean region. She was also a mentor and counselor for underachieving university students and encouraged mental health counseling alongside career and academic counseling. After her work as Peace Corps Director, she remained active in the field of psychology, urging psychologists to pay attention to the social implications of research and the responsibilities researchers have to promote sound research for social justice policies.

These are only a few of the women who have promoted positive social change and made it possible for women like me to study psychology today. For more information on the many other wonderful women of psychology, visit Psychology’s Feminist Voices online.


Information from Psychology’s Feminist Voices Project (http://www.feministvoices.com/past-profiles)



Written by: Stephanie E.V. Brown

Analyzing Eating Disorders in Film from a Clinical and Cultural Perspective with Consideration of Feminist Theory // Stephanie Steele-Wren, M.S.


Almost every woman, and even men, will admit to the fact that their lives often revolve around food.  We need it to survive and it nourishes our growth, but it also causes us to become preoccupied with our weight and appearance.  When analyzing eating disorders (EDs), it is not only important to view the typical symptoms of sufferers, but to relate those symptoms to causes by many sociocultural factors.  Not only are EDs physical illnesses, they are largely mental illnesses.  EDs start with vulnerable individuals who cannot find a balance in their lives or do not feel they live up to the standards of others, or their own.  The media has a detrimental influence on EDs, especially in women, and rarely do we see the media depicting celebrities with EDs.  It is not all that glamorous to look emaciated with your eyes sunken in, so the media just leaves that out of its reports.  Psychologists have their views on why EDs develop, but feminists also have their own.  However, there is some overlap between these two academic disciplines.  In this paper, I will provide an overview of the diagnostic criteria of EDs (namely Anorexia Nervosa and Bulimia Nervosa), epidemiology in the United States, as well as theories to etiology.  I will then go on to discuss three films: Girl Interrupted, The Woman in the Moon, and Eating: A Very Serious Comedy about Women and Food and how these aspects of EDs are manifested or inaccurately portrayed.  In addition, I will offer some feminist perspectives from Helen Mason, Susan Bordo, and Naomi Wolf that help to validate the portrayal of EDs in these three films.  Although much of this paper will focus on a clinical slant, it is important to include and analyze cultural and feminist perspectives to paint a full picture of EDs . 
The most common EDs are Anorexia Nervosa and Bulimia Nervosa.  When people think of anorexia, they see women with their bones sticking out who refuse to eat.  With bulimia, the common vision is of a woman throwing up constantly after eating voracious amounts of food.  There is much more to these disorders and how they develop, but it is important to put these illnesses into perspective within western culture.  An estimated 0.6 percent of the adult population in the U.S. will suffer from anorexia and 1.0 percent from bulimia (Hudson, 350).  The most updated mortality rate among people with anorexia is estimated at 0.56 percent per year, or approximately 5.6 percent per decade, which is about 12 times higher than the annual death rate due to all causes of death among females ages 15-24 in the general population (Sullivan, 1074).  These numbers may not seem that high, but in a large population, like the United States, they do raise concern. 
When diagnosing EDs, a clinician must pay attention to certain key factors.  The most noticeable symptoms are an intense fear of gaining weight and a negative or distorted self-image (Sandstrom).  This has to do with the idea that many women have high body dissatisfaction.  They are three times as likely to develop anorexia (0.9 percent of women vs. 0.3 percent of men) and bulimia (1.5 percent of women vs. 0.5 percent of men) during their life (Hudson, 350).  Those of Caucasian descent, heterosexuals, and those with high socioeconomic status are at a much higher risk for developing EDs for the simple reason of cultural values within their ethnicity, race, or sexual orientation (Sandstrom).  Women who have genetically larger body types and more fat in their hips, thighs, and buttocks are also more prone to being dissatisfied with their bodies.  However, it is obvious that not every woman who highly dislikes her body will develop a full blown eating disorder.  People need to also have self-regulatory and emotional problems in combination with body dissatisfaction (Sandstrom).  This means when a women hates the way she looks, she cannot work through or control her emotions and her obsession with her image and weight spirals out of control (Sandstrom).   Going through puberty at a young age also causes much stress because the young girl is confused about her body and that it is not like those around her and she often gets teased for being “fat”, when it is simply her body changing.  This is another high risk and adds to body dissatisfaction greatly.   
Aside from cognitive defects with self-image and body, there are a plethora of sociocultural factors that may cause EDs to develop.  These are what feminists are especially interested in.  Even as young children, girls typically play with Barbie dolls, which already familiarize them with a body impossible for any human.  The average model is 5’11 and weighs 117 lbs, meaning she is over 20 percent under a healthy body weight (Barlow, 272).  We see airbrushed pictures that make models and celebrities seem flawless.  This “perfect” body and appearance is impossible for real women and unfortunately, the perceived “perfect” image of a woman has gone under severe changes since many centuries ago.   During the Victoria era, the “ideal” woman was plump, fleshy, and full-figured (Barlow, 273).  Since then the “ideal” body has fluctuated from really thin flapper’s binding their breasts, Marilyn Monroe bringing curves back in style, to today where boyish, prepubescent celebrities are trendy or very thin women with enormous fake breasts (thesite.org).  Women are bombarded every day with these messages from the media, as well as men, which makes for many highly disappointed individuals.
With these nearly unattainable body images circulating constantly in our society, it makes many women vulnerable and dissatisfied with how they measure up to everyone in popular culture.  But, imagine being critiqued on every aspect of your body by your mother, or someone very close to you.  When family members are intrusive, the victim feels she has no real control over her life.  When this happens, there are often other numerous personal problems building up such as depression, feelings of ineffectiveness, extreme self-criticism, impulsivity, and emotional reactivity or getting upset, angry over little things (Barlow, 277).  There is not one magical formula for diagnosing EDs, but I think all of these symptoms and causes need to be taken into account when assessing a patient.  To some, this may all seem fascinating, yet bewildering, but to others grotesque and masochist for a woman to do this to herself.  Therefore, how do directors portray such mental illnesses in their films without turning audiences away? 
The most mainstream of the three chosen films, with big names like Winona Ryder, Brittany Murphy, Angelina Jolie, and Whoopi Goldberg, is called Girl, Interrupted.  Directed by James Mangold, this film is an adaptation of Susanna Kaysen’s memoir of her experience in a mental hospital.   Ryder’s character attempts to commit suicide, Jolie’s character is a sociopath, Goldberg’s is a nurse in the ward, and Murphy’s has been sexually abused and has an eating disorder.  Overall, the way the disorders are portrayed is as if the writers read the Diagnostic and Statistical Manual of Mental Disorders (DSM) and based their characters off of the main symptoms listed.  From a clinical perspective, no one patient is the perfect instance of for example, being anorexic or depressed.  Each patient has her own combination of symptoms and often multiple disorders, referred to as comorbidity.  For example, Susanna is a depressed patient, in which the film depicts her trying to kill herself with a bottle of aspirin and vodka.  She is shown like she has a flat affect and no interest in life.  Not every person with depression may look like Susanna, some may seem happy on the outside, but could have strong suicide ideations that nobody knows about.  Also, the treatment facility is a very traditional mental hospital, yet patients are able to escape and freely go into each other’s rooms, which is very contradictory in such an institution.  From the very beginning of the film, I cannot say it portrayed most of the mental illnesses accurately.
However, Brittany Murphy’s character, Daisy, does a decent job of manifesting an eating disorder.  Obviously, she is painfully thin, but she also isolates herself from pretty much everyone by staying in her room.  She will not eat in front of anyone, which is another common symptom, and alludes to the fact that she is highly concerned about how others perceive her and doesn’t want to look like she eats a lot.  She is addicted to laxatives and will only eat chicken, and only in her room.  Excessive laxative use is another typical part of the routine of anorexics and bulimics and is an alternative to throwing up constantly.  They feel it gets rid of the few calories they consume, when in actuality, the calories are basically absorbed once they reach the stomach.  Although it is never said explicitly, it is implied throughout the movie that Daisy has been sexually abused by her father, who visits her often in the hospital.  This goes back to the point about family enmeshment and being intrusive on their children’s lives.  If the father is abusing her sexually and continually doing so, he is really messing with her mind.  She has no way out and feels a lack of control over her own body as a result of it.  Therefore, she rarely eats most likely because it is one thing nobody else can make her do and for once she feels she has some control.  Also, it is evident that she has many problems with accepting herself as she is and has severe emotional regulation.  For instance, when Lisa (Jolie) verbally attacks her by saying she is having incestuous sex with her father, Daisy cannot handle the emotional distress of this confrontation.  It is thought that the confrontation causes her to hang herself that night.  EDs cause death either by victims withering away or by killing themselves because they often get so depressed with themselves and their lives and lose their identity.  Daisy’s eating disorder may not have been the forerunner of the mental illnesses in Girl, Interrupted, but of all the disorders in the film, this one seemed to capture the truest essence of the complexities eating disorders entail.
Unlike Girl, Interrupted with every character having her own disorder, the film, The Woman in the Moon, tells a story of three women each dealing with EDs in her own way.  The main character, Spider, represents the director, Ariadne Kimberly, and her battle through an ED and treatment.  Like Daisy, Spider cannot eat in front of people and says that she “likes vegetarian food”, but is “just not too hungry”, when a fellow patient asks her why she is not eating.  She is having painful withdrawal from what seems like a dependence on sleeping pills, which also sheds light on the issue of comorbidity.  Spider used to be a ballerina and speaks of how competitive it was.  She was also kidnapped at a very young age, which is evident from recurring flashbacks.  I believe that her eating disorder is the result of a combination of sociocultural factors of having to be thin as a dancer and of the early trauma of being abducted.  In both situations she felt a loss of her sense of control and therefore, the development of her ED is similar to Daisy’s in that she desires some control over her life and body.  There are also numerous scenes of Spider talking to an image of herself where she tells the image to stop controlling her.  This actually shows one step to recovery: examining her own thought processes via introspection, or looking into herself. 
In contrast to Spider, Portia de Rossi’s character, Shawna is feisty and has a whole different history.  She denies that she has a problem.  When the therapists attempt to counsel her she is reluctant to say anything honest or really think about the problem.  For her, it seems easier to just say that food is “disgusting”.  Another common feature of EDs is denial and still believing one is fat when she is painfully thin.  Shawna admits that she still thinks she is fat to her counselor.  This shows a cognitive disconnect from reality that consumes an anorexic or bulimic’s mind.
Randi is the least “girly” of the three by her deep voice and personality.  She talks about how she could not “act like a sissy in front of Dad” and that she wanted to show him that he “couldn’t break her.”  It seems that Randi comes from a very intrusive family that is over-involved, so much that her dad is able to control her emotions and make her feel like she could not cry when she got run over at one point.  The underlying reason for her bulimia may be that she, as most of the women mentioned, has control for once, and can use it to rebel against her controlling father.  Randi also makes a great deal of jokes about everyone’s EDs and tries to lighten up the situation, but this does not go over too well with the others or herself.  When Shawna antagonizes her with ice cream by shoving it in her face, Randi gets extremely upset and belligerent because she feels she has done well in treatment by only throwing up once since she got there.  In this particular film, early experiences seem to be the main trigger in each of the women’s EDs and that they define themselves by past experiences rather than who they truly are.
As I began touching upon in this paper, many American’s lives revolve around food.  We wake up and eat, we tend to socialize at lunch while eating, and then we have the largest meal of the day, dinner, with our spouses or friends at night.  Some of us have snacks throughout the day and at parties and get-togethers food seems to be the driving force for guests to come and have a good time.  In Eating: A Very Serious Comedy about Women and Food, directed by Henry Jaglom, young and middle-age women gather for a friend’s birthday and converse the entire time about food and what it means to them.  Helaine is celebrating her 40th birthday by having a party at her home.  Helaine's French houseguest, Martine, is filming Californian women's attitudes about food and it is later revealed that she is motivated by an eating disorder in her own past.  There are some notable quotations from the film to set up the discussion about how this film pertains to EDs and the effects perceptions about food have on them.  "I'm no longer involved with food”, as if she and food had a relationship, and “I wear clothes to conceal it", says Nancy.  Comically, Jennifer says, “It's the safest sex you can have: eating", but I think this is a somber joke because eating does have repercussions just as sex does.  If you eat too much of something or have unprotected sex, your health and emotions will be severely affected.  You will feel guilty for indulging or in extreme cases become obese from eating so much.  I feel that the main message of this movie is that food can be analogous to an abusive relationship.  These women feel themselves to be at the mercy of food.  It’s supposed to be enjoyable, but has so many strings attached to it.  
It is interesting that Helaine decides to do this film considering she had an eating disorder herself.  She obviously has not recovered completely because everyone keeps complimenting her on her figure and she keeps saying she is not that attractive and does not think she has a great body.  It seems she still has self image issues and negative cognitive attributions to the way she looks.  The other women show some similar thinking patterns to that of victims of EDs.  An example is when Nancy says she wears clothes to conceal it.  She feels guilty for eating as much as she does and feels she has to cover up her overindulgences, which she believes are shown by her appearance.  These women seem to define themselves by what they eat or what they don’t eat.  They are clearly obsessed with food.  There is a scene where they are passing a piece of cake around and no woman wants it.  This is a perfect example that women cannot be comfortable enough around each other even to enjoy food, which is characteristic of anorexics and bulimics.  This is because everyone in the group has competition engraved into their minds by society that they need to be skinnier than everyone else, so here we see cultural factors playing a major role in these women’s feelings about food.  Eating is a basic human function that gets taken too far in how it is done and analyzed in our society.
The basis of these films certainly makes them feminist films, but how do feminist perspectives fit into the whole realm of EDs?  Helen Malson, a social psychologist and editor of Feminism and Psychology, claims that eating disorders are a way for women to be controlled by patriarchal society.  She explains how women’s ‘natural needs’ are obstructed by cultural prescriptions of thinness and passive femininity and goes further to say, “While such prescriptions are undoubtedly oppressive, their analyses rest upon a false dichotomy- the natural female body versus its social oppression in which ‘the body’ is understood outside of (rather than as constituted in) culture” (97).  She thinks that women need to eat, but feels they cannot do so to the amount they biologically should because they quarrel with social oppression and women having to listen to men and look physically appealing for them.  Patriarchy wins out over nature and basic functions of living.  She also says that masculinity is defined independently of physical appearance, while femininity is highly dependent on being thin (106).  This is clearly shown in Eating, where the women’s lives are centered around food and the way it makes them look physically and as people.  What I mean is that they feel they are judged by others on their personalities, for example, based on their decisions about what they eat.  Malson would say that there is an underlying principle that eating great amounts of food reflects badly on a female and shows that she is selfish and not following her role in society.  Also, EDs are a sickness and being sick is considered weak, therefore it contributes to women’s fragility and them not being able to handle things like men can.  In general, Malson feels EDs develop as a result of men emphasizing thinness as attractiveness. 
Similarily, Virginia Wolf provides a theory where patriarchal society sees the anorexic woman as how all women should be.  Wolf explains that "the anorexic may begin her journey defiant, but from the point of view of a male dominated society, she ends up as the perfect woman.  She is weak, sexless, and voiceless, and can only with difficulty focus on a world beyond her plate" (197).  Patriarchy does not want to see women who speak their own minds and make their own decisions.  Anorexics and bulimics are completely overtaken by thoughts of food and their weight.  They cannot stand up for themselves nor even confront their own problems.  They let the media, which is mainly governed by men, tell them they should look extremely thin or they will not be successful.  Daisy rarely leaves her room and cannot deal with any pressure or confrontation.  Spider, Shawna, and Randi all seem to have problems with the way their fathers treat them or run their families, but have not stood up to them.  And, of course, in Eating the women all speak about how they try to hide their imperfections and that eating a piece of cake would be a horrible thing to do.  If none of these women cared about society and how women are “supposed” to be, food would be something enjoyable without so many thoughts and negative feelings attached to it. 
This concept of women taking up less space is also a major theme in Susan Bordo’s book, Unbearable Weight, where she claims that the fear of women's fat is actually a fear of women's power.  In other words, as women gain power in society, their bodies must suffer to make up for it.  She states that "female hunger-for public power, for independence, for sexual gratification- [must] be contained, and the public space that women be allowed to take up be circumscribed, limited... on the body of the anorexic woman such rules are grimly and deeply etched" (171).  Women have come a long way in society, but they still have many limitations as to what they can do.  According to Wolf, in order for them to have higher power status, women have to trim down their bodies and thus, calories.  You do not see too many overweight women as CEOs, Program Directors, or department heads in academia.  With power comes a price for women.  This is again portrayed in Eating where some of the women seem to be well off and have decent jobs, but still feel guilty about eating a piece of cake!  However, in Girl, Interrupted and The Woman in the Moon, the women do not seem to be independent at all.  They are sent to a treatment facility because they cannot take care of themselves and show no power over any of the men in their lives, especially Daisy.  As much as this theory sounds interesting, these movies as well as the nature of the disorders do not provide any evidence in favor of it.     
Consequently, what should we take from these films and the discussion they have sparked about EDs and feminism?  Living in a male-dominated society and with so much technology, the average woman has a lot to compete with.  The three films discussed do portray some aspects of EDs accurately, but my biggest concern is the fact that the EDs themselves are minimized and not taken that seriously.  The Woman in the Moon shows women who seem pretty light-hearted about their disorders despite going through the toughest time in their lives.  They can still form normal relationships through the process of anorexia or bulimia, which may be inspirational, but is not typical of someone suffering such a severe disorder.  Even though it is based on a true story, a little more struggle would have pulled more at viewer’s heartstrings.  Girl, Interrupted glamorizes psychological disorders and makes them dramatic and sometimes even “fun” for cinematic reasons, not for awareness.  Daisy’s death is not taken solemnly- some of the patients are sad, but they seem to move on fast to another crisis and forget about her.  Eating just shows women kind of joking about their concerns with food and dieting, even though deep down it haunts them all each day and runs their lives completely!  These movies all send negative messages about EDs in a way that they are not all that serious and that the way in which women are expected to consume food and look is satirical.  But it is something due to many factors of our society and can be extremely dangerous when it becomes a full-blown disorder.  From a clinical psychology perspective, these films could have made their EDs more realistic and rough or at least having more clear reasons as to why the characters each developed an ED.  It worries me, and probably all the theorists mentioned, that some people may watch these films and completely disregard the women’s problems with eating or not find the messages the directors and writers may want to convey.  To further this point of increasing awareness of EDs, a recent empirical study showed that simply teaching women feminist theory who are being treated for EDs, without any explicit mentioning of how they are connected, has shown these women have more successful recoveries and less relapses (Carolan et al.)  This gives light to the idea that eating disorders are more than a mental disorder placed outside of culture and the environment; external factors seem to be key.

By: Stephanie Steele-Wren, M.S.


Works Cited
Barlow, David H., and Vincent Mark Durand. Abnormal psychology: an integrative approach. 5th ed. Australia: Cengage Wadsworth, 2009. Print.
"Body image in the 20th Century - TheSite.org." TheSite.org. N.p., n.d. Web. 7 Dec. 2010. .
Bordo, Susan. Unbearable weight:  feminism, Western culture, and the body. Berkeley: University of California Press, 1993. Print.
Carolan, Marsha, et al. "An integrated feminist approach to disordered eating intervention in a university campus outpatient setting." Journal of Feminist Family Therapy: An International Forum 22.1 (2010): 43-56. PsycINFO. EBSCO. Web. 10 Dec. 2010.
Fallon, Patricia, Melanie Katzman, and Susan Wooley. Feminist perspectives on eating disorders  . New York: Guilford Press, 1994. Print.
Girl, Interrupted. Dir. James Mangold. Perf. Winona Ryder, Angelina Jolie, Whoopi Goldberg. Sony Pictures, 1999. DVD.
Henry Jaglom's Eating - A Very Serious Comedy About Women and Food. Dir. Henry Jaglom. Perf. Frances Bergen, Lisa Blake Richards, Nelly Alard. New Video Group, 1990. DVD.
Hepworth, Julie. The social construction of anorexia nervosa  . London: Sage Publications, 1999. Print.
Hudson JI, Hiripi E, Pope HG, Kessler RC. “The prevalence and correlates of eating disorders in the National Comorbidity Survey Replication”. Biol Psychiatry. 2007; 61:348-58.
Malson, Helen. The thin woman:  feminism, post-structuralism, and the social psychology of anorexia nervosa. New York: Routledge, 1998. Print.
Malson, Helen, and Maree Burns. Critical feminist approaches to eating dis/orders. London: Routledge, 2009. Print.
Sandstrom, Marlene. "Eating Disorders." Psychology 252: Psychological Disorders Class. Bronfman Science Center, Williamstown. 28 Oct. 2010. Lecture.
Sullivan PF. Mortality in anorexia nervosa. American Journal of Psychiatry. 1995 Jul;152(7):1073-4.
The Woman in the Moon. Dir. Ariadne Kimberly. Perf. Maria De Medeiros, Portia de Rossi, Brooke Smith. Spider Productions, 1995. VHS.
Wolf, Naomi. The beauty myth: how images of beauty are used against women. New York: W. Morrow, 1991. Print.

Sunday, March 12, 2017

The Interpersonal Level of Fake News // Ronna Milo Haglili



Imagine a reality in which the social norm was such that a person who was to be asked, “What’s up?”, would provide an answer in which instead of automatically responding with, “Great,” authentic thoughts or emotions were shared. These authentic responses could be either negative or positive. Imagine this was the internalized prevalent social ritual. Imagine further, that people would listen carefully to the person’s response and made sure they understand what this person might be feeling. They would try to emotionally connect with this person in that moment, so this person would not feel alone. Or different. Or fake. Imagine also that public tearful displays would be the norm. Emotional vulnerability would not be seen as signs of weakness nor manifestations of femininity – it would be considered kind, compassionate, and humane. In schools, corporations, and social gatherings, male figures publicly crying, like we observed with Barack Obama, Joe Biden, and Justin Trudeau, would be widespread. Is this the secret ingredient that would set humanity free and help reclaim its loss?

I do not mean to imply that time is an unlimited resource, or that empathy could be provided to people we interact with at all times. Nor do I mean to imply that we always have the mental resources or drives for that. A person who seeks self-exposure would typically do that only if they feel safe enough. However, I do want to shed a light on the constant gap that exist between one’s inner self and their public persona, which is the space between one’s inner stories and the stories which are eventually put in words. This space contains authenticities and vulnerabilities that are often silenced, which results in not only a communal sense of social isolation, but with a sense of self-alienation as well. Under the current social norm, people smother profound and rounded experiences, which leads to communicating only partial truths about themselves. Facebook is an utmost extreme manifestation of this social norm, and it is enacted every single day, in our most trivial conversations and communication exchanges we make with one another. It is the interpersonal level of fake news, if you will.

Intimacy could be defined as the meaningful integration of self with others (1), however in order to achieve it, an authentic inner voice must be reclaimed and surfaced. I would like to suggest employing a habit of publicly bringing voice to silenced stories, divulging emotions more candidly, and shedding a light on our vulnerabilities. In the intersection of feminism, psychology, and politics, it is Carol Gilligan’s ethics of care that I would like to invigorate; ethics by which values of caring and listening are praised and embraced and inner voices are articulated and brought to light. In her recent book “Joining the Resistance” (2), Gilligan, perhaps the most important feminist and gender studies scholar in the U.S., tries to answer the question of how have humans become so divided, and most notably, how have they become divided from substantial parts of themselves? Gilligan attributes this loss substantially to gender norms and gender binary that split human qualities into masculine and feminine even though these qualities and capacities are inherently shared by all humans. In the book’s inspiring ending, Gilligan’s optimism invites us to resist that unnecessary loss in and of humanity.

Of particular vulnerability are the voices of people who experienced trauma, either in early childhood or later in life, as they may face overwhelming difficulties to connect with others and are defied by intrinsic sense of self-alienation. It could be an adult who was maltreated as a child, or a refugee who experienced unimaginable loss and forced migration. Within a culture where authenticity, depth, and complexity are silenced, listening to their experiences is almost unbearable. People who experienced trauma do not have physical manifestations of their wounds, yet they are bound to make extreme efforts to hide their wounds from others. Their wounds are felt and experienced on each and every day of their lives, yet they have kept their trauma a secret from others. The process of telling the story of their trauma is a process of coming out of the closet - of finding out camaraderie with those who have shared similar experiences and those who can empathize and connect to them. Intimacy for them could be engulfing and excruciating but it has an empowering potential and it is the process within which healing lies.

In an era where fear and division are incited, in which increased levels of prejudice, persecution, and violence are manifested, and of unprecedented number of displaced refugees and migrants, feelings of helplessness and powerlessness arise. However, bringing about change in society and acts of resistance do not only include attending protests or communicating with policy makers. Resistance could also include the recognition of one’s own subjectivity, as well as the subjectivity of others. Additionally, it could be the collective engagement in genuine empathy, emotional intimacy, and public display of vulnerability. Even though this is frightening, I invite you to embrace Gilligan’s ethics of listening and caring: of empathy, intimacy and subjectivity. It is high time to give air time to those voices of shared humanity, who have been kept in strict silence. These voices, commonly embraced within women’s friendships, should be widespread and endorsed by all rather than overridden, depreciated, and derogated. Let’s break away from the situation known as the Prisoner’s Dilemma, at the end of which all lose. In this mind game, if being thoughtfully and collectively played right, all prisoners could be set free.


You, If No One Else
Listen, you
who transformed your anguish
into healthy awareness,
put your voice
where your memory is.
You who swallowed
the afternoon dust,
defend everything you understand
with words.
You, if no one else,
will condemn with your tongue
the erosion each disappointment brings.
You, who saw the images
of disgust growing,
will understand how time
devours the destitute;
you, who gave yourself
your own commandments,
know better than anyone
why you turned your back
on your town's toughest limits.
Don't hush,
don't throw away
the most persistent truth,
as our hard-headed brethren
sometimes do.
Remember well
what your life was like: cloudiness,
and slick mud
after a drizzle;
flimsy windows the wind
kept rattling
in winter, and that
unheated slab dwelling
where coldness crawled
up in your clothes.
Tell how you were able to come
to this point, to unbar
History's doors
to see your early years,
your people, the others.
Name the way
rebellion's calm spirit has served you,
and how you came
to unlearn the lessons
of that teacher,
your land's omnipotent defiler.

References
(1)  Barnett, J. (1978). On the dynamics of interpersonal isolation. Journal Of The American Academy Of Psychoanalysis, 6(1), 59-70.
(2)  Gilligan, C. (2013). Joining the resistance. John Wiley & Sons.
(3)  Tino Villanueva, "You, If No One Else" - https://www.poetryfoundation.org/poems-and-poets/poems/detail/56719. From Chronicle of My Worst Years. Copyright © 1994 by Tino Villanueva. Source: Chronicle of My Worst Years (TriQuarterly Books, 1994).


Do You See in Color? // Lauren Jacobs




I was recently on a panel with several other individuals for a discussion led at my university by The Association of Black Psychologists entitled “It Takes a Village: Raising African American Youth in a Colorblind Era.” During this discussion, we explored many avenues of what it means to be Black, White, colorblind, and how it impacts a multitude of people. Being a white female, I had to reflect on what this meant for me during the conversation and the answer I came to discussing was: that being white means I don’t have to think about this stuff. I don’t have to worry as much about how my future family will be treated. I don’t have people who look like me in the news often for being killed by cops. How unfair is that? Then came the bigger question, what do I have? I have peers who have said, “I don’t see color” or “We are all equal as people.” I have family who don’t acknowledge their stimulus value in society. I have a role in all of this. A newfound responsibility in understanding what it means to be white. I reflected on how these phrases play right into the theory many people have about this country being a “big melting pot.” While initially that idea was created to help integrate the differences that exist in our society, it, along with the aforementioned comments, is ultimately a precipitant to racial avoidance. Colorblindness.

From an early age we learn that talking about, or even just acknowledging race and differences, is a big no-no in society. This makes sense considering our country’s racial history is extremely uncomfortable. Unfortunately, similar to many other lessons we have been taught – eating vegetables is good for you, having manners is always nice, asking people who don’t look like you where they are from is okay – the ideology behind colorblindness is full of pitfalls. Now, before I elaborate, this is the disclaimer that I am not writing to judge others for concepts that they have adopted over the years – I mean, how many of us wouldn’t after years of societal training? When it comes to my own training, I have spent the last 9 years in academia, surrounded by peers and professors, with some whom I’ve cringed at the words they’ve spoke and some who I proudly stand beside in support of this cause. Overall, they are the ones who have provided an abundance of evidence that when it comes to this topic; we’re in desperate need of alternative training. I am of a firm faith that it is the responsibility of White individuals to become educated about this, and to educate each other. Expecting for people of color to be our trainer’s sends an unfair message about who had responsibility for what. Lets encourage each other to learn more and dismantle racism, advocating for justice in our communities.

Learning how to become a white ally is a notion that has been reinforced time after time over the past several years as the list of person’s of color killed by the police has increased. During his acceptance speech for BET’s Humanitarian Award, actor and activist Jesse Williams made a statement, reminding white people “the burden of the brutalized is not to comfort the bystander.” His words help shape what our role—white allies—needs to be in taking supportive action toward long-overdue change. Let’s begin to consider a practical list of actionable ways to become the people that others need us to be.

1. Have difficult conversations with the people you care about, and even those that you don’t.
That one cousin who “means well” but tells a racist joke at a family get-together. Your peer who says, “I’m not racist,” but lately is posting #AllLivesMatter on Facebook. Speak up. Know it will be awkward and do it anyway.

2. Check yourself. No ally is immune from exhibiting racist behaviors or from being unhelpful even when their intentions are the opposite. Be willing to listen. Refrain from working as an ally as a means of earning capital to counterbalance your white guilt or as a way of seeking accolades for how not racist you are. If that’s your foundation, stop taking up space at the table.

3. Bear Witness & Participate. Download the ACLU’s mobile justice app and prepare to record police interactions if you find yourself witnessing an encounter. Show up at a protest or rally. Donate. There are so many ways to help.

We can’t take back the unnecessary deaths, violent acts, and historical pain that has occurred, but we can work towards preventing this list from growing longer.


References:
https://www.aclu.org/feature/aclu-apps-record-police-conduct
http://www.racialequitytools.org/resourcefiles/kivel3.pdf
https://medium.com/@keeltyc/how-to-easily-be-a-white-ally-to-marginalized-communities-fb0ff326e7ac#.aomvl71zm
http://fusion.net/story/329680/black-lives-matter-white-allies/
http://www.billboard.com/articles/news/7416612/jesse-williams-bet-awards-2016-speech-video


7 Layer Feminism: Why feminism should include social justice for all // Johanna Riojas, B.A.


Img src: The Odyssey Online.

            In May of 2016, the Huffington Post released an article entitled 7 Smart Responses to the Not-So-Smart Arguments in Favor of the North Carolina bathroom laws. This article pointed out several flaws in the arguments against equal rights for individuals who identify as transgender to use the bathroom of the gender they identify with. While the article was definitely well-versed and made several amazing points, I could not help but notice one thing was definitely missing: the idea that the laws created to discriminate against one group of people was using another oppressed group to do it.
            One of the main recurring arguments I see for the argument of forcing individuals who identify as transgender to use the bathroom consistent with their assigned sex at birth is the idea that by not doing so, women are at a greater risk for sexual assault. Given that there have been reports from police officials indicating that predatory behavior does not increase in the presence of gender neutral bathrooms, I am going to go out on a limb to say that concerns for the safety of cis-gendered women are not the actual motivator behind these types of laws (Time, 2016).
            But wait, let us assume for a moment that while the facts may be that there is not a real risk for the safety of cis-gendered women in gender neutral bathrooms, that the fear and concern are real. If that is the case, then I appreciate your concern about my safety, however, you are not focused on the right thing. Women are more likely to be sexually assaulted on college campuses (3x more likely than non-college age women), in romantic relationships, and at work (National Center for Domestic Violence; RAINN; Time, 2016). We women have had a long history of being victimized across multiple domains and environments, but there is little if any evidence of violence from male to female transitioned individuals in our bathrooms. Men, if your concern is my safety, then I challenge you to devote your attention to the other areas in which my safety is actually a concern, because who uses my bathroom is not one of them.
            Women, knowing the statistics, we can safely assume that our safety is not ultimately the rationale behind these laws that discriminate against an entire group of people. We are being made a scapegoat for the discrimination against an entire group of people, and this is not the first time it has happened. The oppression and criminalization of men of color has also used women – particularly white women – as a scapegoat. White women were seen as in need of protection from the “aggressive and animalistic” black men in the days of Jim Crow laws and segregation. Our current president described Mexican immigrants as rapists and then less than a month later was caught on tape bragging about grabbing women by their genitalia against their will. Women, this is not about our safety, this is about the desire for our oppressors to remain on top by any means necessary. It is important that we do not allow ourselves to be fooled into thinking our safety matters to them at the expense of basic human rights of others. Here is my call to white and cis-gendered women to include intersectionality into their feminism. March and fight for their rights just as easily as you march and fight for ours. Do not let our oppressors use us as a scapegoat for their discriminatory acts because it just gives them more tools to use against us later.

References:

7 Smart Responses to the Not-So-Smart Arguments in Favor of the North Carolina Bathroom Laws – Elura Nanos - The Huffington Post

Why LGBT Advocates Say Bathroom 'Predators' Argument Is a Red Herring – Katy Steinmetz – TIME

 

Victims of Sexual Violence: Statistics – RAINN

 

50 Facts about Domestic Violence – Soraya Chemaly; The Huffington Post

 


A Brief History of Sexual Harassment in America Before Anita Hill – Sascha Cohen – TIME