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mercurialbadger · 2 months

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When we are talking about charity, there must exist a level of certain precaution to not let your emotional turmoil result in subpar actions. If empathy is a natural response to seeing people in pain, then it makes sense to liken it to a kneejerk response, much different from a graceful strike of a soccer player.

Very often, personal face-to-face ingroup charity is used to displace the actual efforts at improving people's conditions, and if your organization lacks political oversight or a certain analytical capacity, you might have serving the community replaced with individual help which eventually accumulates every bias and/or ends up being co-opted by some cult.

I am seeing especially egregorious horrific examples of that on Twitter right now, so I will use them to illistrate a point that is otherwise too global and deep-rooted.

In order to understand how this approach does its harm, you need to understand cause and effect, past and future.

THE CAUSE

We are talking about a clique that talks about investing in trans community by helping homeless and/or unemployed trans women by "paying their bills" for some months before they "get up on their own legs". Thankfully, it's a US based clique, so a lot of sociological studies exist to demonstrate the current situation with trans rights.

Let's investigate the causes of queer people being unemployed and/or homeless. The obvious systemic cause is trans-/homophobia, which results in people losing their capabilities immediately after leaving their parents/coming out to them (see e.g. https://doi.org/gq37kh), or otherwise follows the patterns of stigmatization, exclusion and victimization. If we address more widespread political economy of this vulnerability in the USA, topics of mental health, such as PTSD burnout, substance abuse and sexual abuse - including significantly from within queer community - emerge as vulnerability categories (https://doi.org/ggsjt6). As for how inventive abuse from within "community" is, one might refer themselves to the concepts of "hot allostatic load" and "identity abuse" (https://doi.org/ggmdcd).

Failures of t4t ethos and "community short-circuit" also have been described as sources of chronic homelessness among queer youth (https://doi.org/mpx8).

One must be especially mindful of the fact that level of education is an important - if not the most important - predictive factor of queer homelessness, effects were described in depth by Rachel M. Schmitz in the dissertation work "ON THE STREET AND ON CAMPUS".

While the effects identified the author ascribes to better socioeconomical standing of college students majorly, author both identified " experiences of homelessness" as "uniting people through a shared sense of struggle and conflict", and notably gives credit to educational endeavor of academia as vastly superior to "street experience", and studies in countries with accessible education still identify low education level with risks of anxiety and depression. (https://doi.org/mpx3) (https://doi.org/mpx4)

As Negura notes, "Ultimately, the three concepts—‘social support’, ‘social capital’ and ‘social bonds’ — are complementary. These terms are used here to understand the same reality of mutual help amongst people, from different social perspectives."

CONSEQUENCES

The most recognized effect of homelessness is anxiety and depression. Recent works identify that both of these health effects are significantly resolved through providing housing, however meta-analysis of the works being done is very complicated by poor methodology of studies: short follow-up, making it impossible to judge the homelessness outcomes, and high group heterogeneity. (https://doi.org/mpxx)

Among the outcomes of homelessness specifically in queer people, "utopian thinking" is seen, in accordance with England, 2022, "an inevitable part of community responses: to improve the present it, it is necessary to look beyond the present and to an alternative in which queerness does not only survive, but is valued, celebrated and encouraged".

To a materialist that would mean death of the community as a utopianism-free endeavor, but it is not, however, it should be noted that imperfect solutions to the crisis provide fertile soil to these cognitive failures.

Actual observations of the long-lasting effects of experienced homelessness are, indeed, lacking, but so far there's no data that homelessness and unemployment actually have significant lasting damage in the queer population, nonetheless remaining the risk factor in their duration.

One, however, important effect of escaping and avoiding homelessness is resiliency. As Cronley, 2017 notes, "Rather than understanding how youth are surviving in extremely adverse environments, research applies socially normative models of behavior to their actions such that conclusions of deviancy and marginalization are inevitable" and "youth rely on informal social networks to survive on the street and that spirituality, mental health, and creativity are associated with improved coping". Once again we are drawn to connections to education systems within this approach.

And therefore we must remember establishment of education systems during historical cases.

PAST

Expansion of educational processes has long been demonstrated to be a driver of establishing new or maintaining old hegemony.

One might remember Huguenots, who existed both in France and in Netherlands. Often, for example in Van der Lem's "Eighty Years War", Erasmus of Rotherdam is remembered to be as a reason for catholics' loss in the region - humanism, moderateness and church reforms were indeed the ideas of his. It's not easy for me to believe, considering how Netherlands were absolute leaders in amount of exterminated heretics during the 1520-1540, therefore you cannot imagine the humanism and spirit of mercantile freedom helping very much.

But comparing the historical evidence between French Huguenot fighting and Netherlands' Huguenot fighting, one stark difference is seen immediately without even examining the evidence - it's the material amount of Evidence piled up.

Netherlands of XVI century was ultimately a literature-centric country: rational argument, presented with necessary charisma and efficiency, put into the easy epistolary style allowing for open discussion - all that erased the differences between catholics and protestants.

And using this positional leveling, protestants spent 10-20 years before, well, protesting with continuous work of printing press, while catholics of Netherlands continued, thinking themselves safe, sat complacent, only satisfying the demands of the already intellectual public.

Indeed, you can not let a worldly peasant work with biology, err, theology, lest they will be mistaken and fall into the tenets of sin themselves. A good example of this "Don't give the North Korean kids iGEM distribution" was dutch translation of La Bouclier de la Foy by Nicole Grenier, which the translator prefaced with an easy explanation that you should never actually argue with heretics, the priestly class knows best.

In France, enjoying the closeness of Rome, literacy was synonymous with military industry, err, Raytheon, wait, wrong, Catholic Church.

Of course it was literacy ultimately sympathetic to the plight of the layman, and easily putting itself into their shoes - «Les disputes de Guillot le porcher et de la Bergère de S. Denis en France contre Jehan Calvin prédicant de Genesve» is exactly about the lower classes destroying Kalvin himself with facts and logic.

And, like this, simply by virtue of being able to work with higher reasoning in lower genres, you can win the Hegemony.

The ultimate victory of feminism in 1917 also answers a lot about where did soviet feminists come from - from the intermediate spaces where people of higher class can interact as equals with people of lower class, without financial or institutional power relationship between them. An example is, of course Pavlov teaching women's courses and creating a whole host of women physiologists, actual hymnasia and schools, such as in Sonya Yanovskaya case.

Masonic secret societies, where jews could freely talk to christians and nobles mingles with commoner bourgeois were this driver in bourgeois revolutions, universities drove February and October revolution, and even in the USA the connectedness to high-socioeconomic status, what is called "bridging social capital" remains a primary predictor of success of people from oppressed groups. (https://doi.org/gqmpxx)

FUTURE

As such, I cannot see a way for personal charity - bonding social capital, excising queer people from support networks and from solidarity with marginalized, destructive to both people outside of it and to attempts to build a queer community — to be excused in modern conditions.

Build new platforms to, instead of elevating select voices, sing together.

#charity #Education #empowering #Resiliency #queer community #iris.txt

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