Seize the day! Creatively maladjust!

Poster graffiti, Mary St, Newtown NSW, July 2007 (Photo: Duncan Kimball). In the public domain.

Today’s post is the first in a series of two by guest author Deborah Belle.

On September 1, 1967, Martin Luther King Jr. spoke to the annual convention of the American Psychological Association, saying how pleased he was to take “a brief break from the day-to-day demands of our struggle for freedom and human dignity and discuss the issues involved in that struggle with concerned friends of good will…”

King credited psychology for the word “maladjusted,” noting that “destructive maladjustment should be destroyed and… all must seek the well-adjusted life in order to avoid neurotic and schizophrenic personalities.” But, King argued, “I am sure that we will recognize that there are some things in our society, some things in our world, to which we should never be adjusted. There are some things concerning which we must always be maladjusted if we are to be people of good will. We must never adjust ourselves to racial discrimination and racial segregation. We must never adjust ourselves to religious bigotry. We must never adjust ourselves to economic conditions that take necessities from the many to give luxuries to the few.”

We have known for many years that in wealthy nations like ours, poor people experience more physical and emotional illness than non-impoverished people, and die at a younger age. This is hardly surprising, given the many risk factors associated with poverty—substandard housing and malnutrition, environmental toxins and pollutants, noise and crowding, violence and the threat of violence, and poor access to health care.

But the poverty—illness connection has other sources as well. Human beings respond to threat by mobilizing physiologically. Stress hormones course through our bodies. Our heart rate increases as our bodies prepare for fight or flight. When the threat has passed, our bodies return to their previous unstressed calm. However, when threat is chronic, as it often is for poor adults and children, levels of stress hormones remain chronically elevated, and there is no return to a healthy state of calmness.

Given the grim risks associated with poverty, it is distressing to realize that the child poverty rate in this country today is substantially higher than when Dr. King died. In 1969, 14% of children under 18 were poor.  Today, 22% of all U.S. children live in poverty. And poverty remains racialized. More than one in three Black or Hispanic children now live in poverty, compared to one in eight White, non-Hispanic children.

Our country is alone among industrialized nations in having child poverty rates of this magnitude. We also have the most unequal distribution of wealth and income of any major country. The richest 1 percent of the U.S. population owns 40 percent of all wealth, and most of this wealth is concentrated among the top one tenth of one percent. As Rebecca Solnit observed in Harper’s magazine, “Society has been divided into a desperate majority and an obscene minority that hoards wealth so colossal it’s meaningless.”

Deborah Belle is a professor in the Department of Psychological and Brain Sciences at Boston University.  Her research focuses on the impact of poverty and inequality on individual mental health and family functioning, the ways adults and children make sense of poverty, wealth, and economic inequality, and the stresses that arise at the intersection of paid employment and family life. She is also interested in gender differences in social behavior and teaches courses on social psychology, the psychology of women, and the psychology of families. Her posts are excerpts from a speech given at Boston University January 19, 2015.

Today’s Assignment: Human Rights 365

 

Wednesday December 10 is Human Rights Day, a commemoration day for the adoption of the Universal Declaration of Human Rights.

The theme this year is Human Rights 365—that is, a reminder that every day should be a human rights day.

Brothers and sisters, we have a long way to go.

 

 

  •  Racism violates human rights.
  • Slavery violates human rights.
  • Torture violates human rights.
  • Murder violates human rights.
  • Prolonged solitary confinement violates human rights.
  • Even severe poverty is a human rights violation.

Racism, slavery, torture, murder, prolonged solitary confinement, and severe poverty are not things people choose or desire. Nor, according to the Universal Declaration of Human Rights, do people deserve such abominations, even if those people are different, annoying, foreign, other, scary.

The US government is fond of pointing the finger at human rights violations in selected other nations (not, generally, their allies), but such finger pointing is just another example of “Do as I say, not as I do.” All those human rights violations take place in the US today, every day, and all too many people are quick to find “justifications” concerning why racism , slavery, torture , murder, etc., are not human rights violations if done in or by the United States.

On Human Rights Day, 365 days a year, try to listen to a different drummer.  Fight racism, fight slavery, fight torture. Raise your voice against murder, solitary confinement, poverty, forced feeding, unequal opportunity, and all the social injustices that infect our society and damage us all. Make the world a better place. Right here at home. Do what you can.  365.

Two Paths in the Wood: “Choice” of Life or War, Part 1

“Choice:” Poetic, Personal, and Political from guest author Dr. Anthony Marsella.*

The Road Not Taken

Two roads diverged in a yellow wood,
And sorry I could not travel both. . . .  Somewhere ages and ages hence,
Two roads diverged in a wood,
And I . . . And I took the one less traveled by. And that has made all the difference. 

Robert Frost, Pulitzer Prize-winning American poet (1874-1963)

Literary critics have written a lot about this popular Robert Frost poem. All seem to agree that the essence of Frost’s poem is the importance of “choice” in the absence of any knowledge of possible consequences the making of an important decision without knowing the likelihood of the outcomes. This decision requires the willingness to choose, based on personal confidence, trust, and, perhaps more than anything else, courage.

Critics suggest Frost expressed in his poem that there was no better path, but rather that “choice” is our daily reality Choice is always present. Choice is inherent in the nature of human life, and forms the basis for individual and social morality. Unlike other species that rely on reflexive, inborn fixed-response patterns, humans have the capacity for choice, although there may be little conscious awareness of this special capacity. As life unfolds, the consequences of our choices reveal the wisdom (i.e., fulfillment, satisfaction, comfort), and/or regrets (i.e., remorse, penitence, guilt, trauma) of our life.

I chose Frost’s poem as a departure point for a choice all humans face at this time in our world; in my opinion, the choice is between endless war or nurturing and sustaining life. Here I could substitute the word “peace,” but I am uncertain at this point what peace means. People, societies, and nations use the word peace with impunity to benefit their own needs, rather than as a source of mutuality, an enduring condition in which violence, destruction, and war are refused. Enough!

I am asking for a world free of strife, suffering, agony, and endless pain and grief. The apocalyptic horses are exacting their legendary tolls of poverty, famine, disease, and war, amidst threats of extinction, disposable lives, and the exhaustion of natural resources. We are living in the Anthropocene Era  (age) in which human behavior, shaped by choice, is the dominant force that shapes our world’s survival. The two greatest capacities of humanity — consciousness and conscience—have yielded to denial and avoidance in favor of reflex and impulse. Cui Bono?

 *Anthony J. Marsella, Ph.D., Emeritus Professor, Department of Psychology, University of Hawaii. Dr. Marsella’s essay was originally published by Transcend Media Service at https://www.transcend.org/tms/2014/10/two-paths-in-the-wood-choice-of-life-or-war/ . We will publish excerpts from it intermittently over the next few months.

 

Globalization for good (Globalization, Part 2)

Arab Spring collage
Arab Spring collage, from Wikimedia Commons. Used under CC Attribution-Share Alike 3.0 Unported license.

Liberal economists—the ones ballyhooing about the benefits of unfettered capitalism–have gleefully co-opted the term “globalization.” [See Forbes article]. It is this form of globalization–the one of which the multinational corporations and financial institutions are so proud–that has kept multitudes of people in near or literal slavery.

Globalization, however, involves much more than economic profits and losses, ruthless greed and numbing poverty.

Consider, for example, the United Nations. Lots of folks argue that it is an unwieldy bureaucracy failing to fulfill its mission, yet it has globalized the idea of human rights. This  achievement—anathema to the international corporate power structure–helped to change the face of the globe, and helped to free the colonies that survived not just the First but also the Second World War.

Moreover, that process has continued. Global transmission of values such as human rights, democracy, and self-determination has been fostered by globalization of systems of communication, including the social media.

The globalization of forms of quick communication is a double-edged sword, however. It can be used to promote violence as in the Rwandan genocide. It can be used by governments to spy on everyone, as in the case of the National Security Agency (NSA).  But it can also be used to promote nonviolent resistance to vicious dictators, as in much of the Arab Spring movement, and to alert people around the world to horrors being perpetrated far from their homes.

Globalization is like knowledge—it can be used for good or ill. Our goal should be globalization for good.

Kathie Malley-Morrison, Professor of Psychology