Artability is a free exhibition at the Ian Potter Centre, Melbourne, featuring visual artists of various culturally and linguistically diverse backgrounds and ages who have a disability or who live with mental illness. This piece is “Offering of Peace and Love” by Kishari Patwardhan.
Last time, I talked about the problem with holding up celebrity lifestyle habits as reasonable health advice. A popular young American actress had reportedly suggested that genital yeast infection and other genital conditions can be cured by exposing vaginas to sunlight. She shared this information during an interview, saying she read this advice in an article by “an herbalist.” The media jovially shared this story, especially when a writer decided to try it out and recommend the practice, not bothering to investigate whether the health claim was true. This is my second in-depth case study showing why it’s especially damaging to present celebrity ideas about women’s health without consideration to the social impact.
Today let’s look at why the so-called “Rushing Woman’s Syndrome” is scientifically invalid. This is a marketing term coined by a self-described “holistic nutrition specialist” who argues that women who feel emotionally overwhelmed and who show other signs of mental illness are abnormal. She argues their emotional issues boil down to a busy lifestyle and hormone imbalance. A celebrity athlete and parts of the Australian media ran with this term, giving the impression that women’s emotions need “biochemical” intervention (at the cost of $600 a pop). This narrative grossly penalises women’s expression of their emotional wellbeing and serves only to stigmatise both women as “moody bitches” (quote used by celebrity Lisa Curry) and it further stigmatises mental illness.
Vulnerable women who are suffering depression or who may not understand their bodies do not need to be exposed to pseudoscience. The individual musings of celebrities can be ignored at the individual level. At the social level, however, the media have cultural authority and a responsibility to inform readers about health issues. This is done by drawing on expert advice, not egging on damaging celebrity endorsements. Continue reading Women’s Mental Health and Celebrity Culture
Sudanese Australians use music to reflect on their war experiences. This group performed for the Service for the Treatment and Rehabilitation of Torture and Trauma Survivors (STARTTS) in Western Sydney. One performer says:
When you’re happy, you sing it out; when you’re sad, you sing it out… You talk to people, you make an announcement – anything at all, you make a song.
Another singer says:
It looks like fun, but it’s not fun… I’m not a young woman, I’m an old woman. I can’t come if it’s [just] fun. We want the people that doesn’t know what happened a long time in the past, and that is why we are here.
STARTTS Chief Executive says:
Dance brings people together, but also brings people together in a way that turns thoughts and feelings into action, and that’s tremendously therapeutic.
Indigenous culture has for a long time had a holistic understanding of mental health. Within this are concepts of the cultural importance of the connection between the mind and body as well as the land, ancestors and other spiritual connections…. What I admire most in my family and all the communities is Aboriginal people’s great resilience and generosity of spirit, not only to their own people but to everyone. Despite a terrible history that is still very close for Australia’s Indigenous people, this spirit of generosity and resilience are something to celebrate and acknowledge.
Prof Pat Dudgeon, National Mental Health Commissioner.
WARNING: Aboriginal and Torres Strait Islander readers are warned that the content on this page may contain images and references to deceased persons. (Why this warning?)
The Council of Australian Governments has conducted a national review of Indigenous socio-economic outcomes. Its recent report finds that while some measures are improving, there is still a large gap between Indigenous and non-Indigenous Australians. This post provides a snapshot of the findings with a focus on education and responses by the state. One of the solutions being offered to improve educational outcomes amongst Indigenous youth is to send them to boarding schools. I discuss this in relation to Australia’s colonial history and the Government’s paternalistic views on Indigenous welfare.
I review other approaches to Indigenous education, which focus on working to students’ strengths in order to improve outcomes. This means making curriculum more focused on applied skills, vocational training within remote communities, and ensuring knowledge is culturally relevant. At the same time, educational efforts must avoid “pigeon holing” Indigenous students and teachers. Instead, education needs to make leadership and career pathways more accessible, and ensure that Indigenous insights are being fed back into the education system.
Finally, my post explores how sociological teaching and activism needs to change in reflection of the history of Indigenous educational practices.
Shiho Fukada’s Pulitzer Centre project on Japan’s “disposable workers” focuses on people who are precariously employed in casual and “dead end” jobs. They are underpaid, working long hours but without any of the benefits or sense of stability of full time employment. This affects people who are homeless as well as white collar workers who are driven to suicide due to mental and physical exhaustion. I see that Fukada’s photo essay offers an insightful visual critique of economic progress and the rapid increase of an “underclass” in one of the world’s most advanced societies. I argue that Fukada’s work might be understood through the sociological concept of anomie, a term that describes the social alienation that follows a society’s shift in morals and values. In this case, I explore how a cultural change in attitude means that workers are less valued in Japan, leading to socio-economic and mental health problems. I draw a comparison between the Japanese and the Australian workforce. I conclude by showing how sociologists seek to help governments, employers, developers and community organisations work together to better support a sustainable and ethical economic future.
Much of the world’s media was focused on the horrific disaster that followed the Fukushima Daiichi nuclear power station meltdowns that began on the 4th of April. An estimated 130,000 people were initially evacuated and 70,000 people presently remain displaced from their homes due to nuclear radiation. In my homeland of Australia, media interest has largely waned on this issue and we don’t hear much about what has happened to Japan’s internal refugees. In today’s post, I will touch on the social policy conditions that exacerbated the effects of the Fukushima nuclear meltdowns. I focus on the ongoing sociological impact of this disaster on Japan’s so-called ‘nuclear refugees’.
Given that my blog is dedicated to experiences of difference (or ‘Otherness’), I am particularly concerned by reports that survivors are being stigmatised for not returning home, while others who have stayed behind along the periphery of the ‘nuclear zone’ are turning to suicide from the despair over the devastation of their land. From the perspective of sociology, social planning and social policy, the magnitude of the refugee crisis could have been avoided. I discuss how sociology can help manage the social problems that the internally displaced Japanese citizens are facing. Sociology can also address future natural disaster responses and contribute towards sustainable planning.
In a vexing new twist on the established theories of altruism, a neurologist, an engineer and a veterinarian argue that ‘selflessness’ can be ‘pathological’. They’re talking about human behaviour, even though they are not social scientists who are trained to study the social consequences of human behaviour. Natalie Angier’s New York Times article interviews the researchers about their upcoming book, ‘Pathological Altruism’, which will explore the hazardous and self-destructive extremes of ‘helpful behaviour’. The research used to exemplify ‘pathological altruism’ includes:
highly empathetic nurses who ‘burn out’ because they care too much for their patients
anorexic patients in hospitals,
victims of abuse,
so-called ‘animal hoarders’ (people who take care of too many animals they cannot afford to keep).
There are several individual and institutional causes for stress, mental illness and abuse that are not easily explained by altruism-gone-wrong. It seems especially problematic to suggest that a victim of abuse is being altruistic through their experiences of violence. Provocative, yes. Helpful? Probably not. The sociological study of altruism reveals why this is the case.