Racial and Gendered Stratification of The Reproductive Justice Movement

by Zarya Shaikh, November 3, 2021

The birth control movement, infertility treatments, and abortion rights campaign deliver liberation to all who benefit from them. Black, Indigenous, and people of color (BIPOC) folx are not the intended benefactors of these initiatives. BIPOC individuals, particularly those with lower socioeconomic status in comparison with their white counterparts, are hindered from reaping the benefits of the reproductive justice movement. This is a reflection on “a select group of college-educated, middle and upper-class, married white women” using BIPOC people as a stepping stone towards achieving freedom and privileges in their own lives (Bell, 1984, pg. 1). White women exclude BIPOC folx on the basis that they do not share the same “class, race, religion, sexual preference” (Bell, 1984, pg. 5). This phenomenon occurs on a global scale, stifling the growth and success of BIPOC populations across the world. It is for this reason that the absence of BIPOC folx in these movements is a powerful act of resistance that stands in opposition to BIPOC-life-threatening governmental policies on a day-to-day basis. On a cursory glance, birth control and abortion rights may not seem tied to infertility. However, involuntary infertility and abortion on an institutional level have proved to be a discriminatory implementation of birth control designed to limit populations of BIPOC people. To understand how birth control has been used as a limiting agent, one must first understand the prevalence of infertility. Infertility exists with significant global incidence—“some portion of every human population is affected by the inability to conceive during their reproductive lives” (Inhorn, 2002). It is a genderless occurrence by nature. So why do countries explicitly blame women for infertility when statistically men are predominantly infertile? This is a problem that starts not at the time of testing for pregnancy but when trying for pregnancy. In author Carole S. Vance’s chapter “Social Construction Theory,” Vance discusses the archaic notion of “women’s innate sexual passivity” (Grewal and Kaplan, 2006, pg. 31). Women are thought to be submissive and not have any libido until a man awakens a preconceived, insatiable hunger. Sex is painted as a desire that women yearn for, which can only be fulfilled by men. This association between sexual acts and identities perpetuates harmful stereotypes that can incur real-world consequences as seen by the onus falling on women time and time again for not being able to conceive.

In reality, there are several influencing factors, including reproductive tract infections, that can lead to tubal infertility, postpartum complications, post-abortive complications, dietary or environmental toxins, and more. To counter infertility, whether tubal infertility and/or male infertility, new reproductive technologies (NRTs) have been used. They are expensive and, therefore, accessible only by people who can afford them. NRTs elude people with lower socioeconomic status because in vitro fertilization (IVF) services like this are generally offered by a private sector accessible by “elites” (Inhorn, 2002). Options that are available to people who cannot afford IVF turn to formal healthcare alternatives. Those alternatives neglect the physical and mental wellbeing of the individuals they are used on. Tracey Loughran and Gayle Davis, who authored The Palgrave handbook of infertility in history: Approaches, contexts and perspectives, attribute the monopoly of reproductive technologies to the Global North and Global South. These two compete for treatment and “popular, legal, and medical approaches to infertility” (Loughran and Davis, 2017, pg. 397). There is a damning association between status and power in the form of race, gender, and socioeconomic privilege. The feminists of Global North, comprising of developed countries, advocate “for women’s rights to reproductive choice and control . . . [and] that discourse . . . was ill-adapted to the needs of women in other parts of the world” (Loughran and Davis, 2017, pg. 388). The common trend that a select few continue to speak for the collective masses remains true in this case. In the Global South, feminists who work towards accessibility of infertility treatments have been met with pushback from authorities and institutions. Even if there is a recognition of the need for ethical, or at least humane, alternatives to abusive sterilization and birth control, the institutions and authorities in developing countries have made it difficult to find a good support base. While the efforts of these outspoken feminists towards advancements in technologies have been promoted in advertisements as self-empowerment, other feminists condemn the science behind the scenes as unethical and exploitative of women’s bodies.

The histories of birth control, infertility treatments, and abortion movements are fraught with the exploitation and oppression of BIPOC women. In Women, Race and Class, feminist Angela Davis addresses the absence of BIPOC representation in the birth control movement and abortion rights campaign specifically. Davis attributes the apprehension of Black individuals to the underlying danger of the birth control movement—“involuntary sterilization” (Davis, 1982, pg. 354). There is an abhorrent history of abortion among slaves accompanied by limited resources and access to birth control. Starting at the time of slavery and continuing today, the social stratification of feminists is prominent, especially when discussing the rationale for limiting or expanding family size. For instance, lower-income families are expected to restrict their family capacity to accommodate the taxation and superiority complexes of middle-class and rich families. Eugenic, racist and capitalistic views have clouded the “progressive potential of the birth control campaign” (Davis, 1982, pg. 360). In the 20th century, the American Birth Control League dominated the conversation by calling on Black people to pursue birth control as though it were compulsory sterilization. Davis notes, “What was demanded as a ‘right’ for the privileged came to be interpreted as a ‘duty’ for the poor” (Davis, 1982, pg. 358). Years later, we are still seeing the same control enforced through the popular meme: “What’s classy if you’re rich but trashy if you’re poor?” Davis exposes this call as a disillusioned choice that culminates in the forced sterilization of “Native American, Chicana’ Puerto Rican and Black women . . . in disproportionate numbers” (Davis, 1982, pg. 360). One initiative, started under the leadership of President Theodore Roosevelt, forced sterilization of over 35% of all Puerto Rican women. This action was enacted as a means to address the economic problems of Puerto Rico by reducing the birth rate to be less than or equal to the death rate (Davis, 1982, pg. 363). In reality, this surgical sterilization was devastating. It was promoted as an incentive to limit unemployment rates. However, Davis states this is not the case: “The increasing incidence of sterilization has kept pace with the high rates of unemployment” (Davis, 1982, pg. 363). This act of misdirection to harm BIPOC populations is not a new issue.

Daniel J.R. Grey’s ‘She Gets the Taunts and Bears the Blame’: Infertility in Contemporary India presents a timeline of “the relatively abrupt transition from views of assisted reproductive technologies (ARTs) as morally and medically dubious to their widespread acceptance” (Grey, 2017, pg. 242). Grey discusses the myriad of issues characterizing the population control measures established in India. He highlights the (lack of) morality involved in forcing sterilizations upon women and girls who do not consent with the full understanding that these procedures will bar them from having biological offspring. Fallacies embedded in the Indian government’s five-year plans to achieve a reduction in birth rates resulted in direct and indirect fatalities of surrogates, parents, and children involved. Surrogacy as an alternative to infertility is plastered as a “‘mutual benefit’ to both infertile couples (whether foreign or domestic) and to impoverished Indian women” but is not a realistic expectation (Grey, 2017, pg. 246). These examples epitomize failures of the system to foresee and adapt to changes that may not be politically favorable for the government.

For these reasons, it is important to expose forced sterilizations and provide BIPOC folx with the support they need to safely access birth control and abortion procedures without a double entendre facade. One such organization is the National Latina Institute for Reproductive Health which distributes its reproductive health resources to Latine/xs. To make medical decisions, one must have information available to them in an accessible format. Reproductive justice must be for the people it serves just as disability justice advocates for a system that prioritizes disabled peoples and their needs. Piepzna-Samarasinha, a queer disabled femme writer, dreams of disability justice as it relates to the concept of care work. Care work is a practice in which BIPOC individuals also benefit from the work being done behind the scenes and can take care of themselves. Disability justice by itself was created as a counter to white disabled folx who did not recognize or elevate BIPOC activists. White people cannot and should not be at the forefront of conversations intended to prioritize BIPOC peoples. BIPOC and marginalized folx should be able to tell their story and access resources as dictated by what they deem necessary instead of having them dictated by an outsider. 

The Black Mamas Matter Alliance is one organization that approaches reproductive justice by seeking to change policy. They call for Black women-led initiatives and address legislation that leads to poor maternal health outcomes. Alternative modes of resistance can be adjusting literature in academic courses to include BIPOC-perspectives. If not for my Women’s Gender, and Sexuality major, I would not have learned about eugenics. It has not come up in any of the classes I have taken for my Biochemistry major. It is simply not a conversation unless one seeks it out. Universities like our own can be allies to the cause by giving a platform to BIPOC advocates, especially in biology courses that discuss reproduction.


References

Davis, A. (1982). Racism, birth control and reproductive rights. In Angela Davis, Women, Race and Class (pp. 202–271). Lond: The Women’s Press; New York; Random House, Inc. 

Davis, G., & Loughran, T. (2017). The Palgrave handbook of infertility in history: Approaches, contexts and perspectives. Palgrave Macmillan. 

Grewal, I., & Kaplan, C. (2006). An introduction to women’s studies: Gender in a Transnational World. McGraw-Hill Higher Education. 

Grey, D. (2017). ‘She gets the taunts and bears the blame’: Infertility in contemporary 

India. The Palgrave handbook of infertility in history, Approaches, contexts and perspectives. Palgrave Macmillan. Retrieved from 

https://link.springer.com/chapter/10.1057%2F978-1-137-52080-7_13

Hooks, B. (1984). Black women: Shaping feminist theory. In bell hooks, Feminist theory: From margin to center (pp. 1–17). Brooklyn, New York: South End Press.

Inhorn, M.C. (2003). Global infertility and the globalization of new reproductive technologies: Illustrations from Egypt. Social Science & Medicine, 56(9), pp. 1837–1851. https://doi.org/10.1016/S0277-9536(02)00208-3

Can Lying Ever Be Justified?

by Ayesha Azeem, October 29, 2021

As the famous philosopher Immanuel Kant once asserted, “there is nothing it is possible to think of anywhere in the world, or indeed anything at all outside it, that can be held to be good without limitation, excepting only a good will” (Kant 9). Kantianism focuses on motives rather than consequences. Kant introduces the idea of a categorical imperative, an absolute rule of conduct that cannot have any exceptions and must be followed regardless of our desires; any action against this is immoral. Kant uses the categorical imperative to support his belief that it is immoral to lie; if we lie, we make ourselves the “exception” to the universal moral law, holding ourselves in a different standard than everyone else. Though it is easy to deem an action absolutely immoral, this is impossible due to the fact that not everyone’s moral conduct is the same, and there will always be rightful exceptions to any “universal law” proposed. 

Kant supports that lying is immoral with a famous situation: if a murderer knocks on your door, asking for your friend, it is your moral duty to tell the truth and expose your friend to the murderer. Kant argues that if we choose to lie, even if it was to save a friend from murder, we would violate the categorical imperative, an immoral act. However, the morals of lying are not as black and white as Kant wants them to be. Though lying is sinful in most cultures, one needs to consider the circumstances in which lying may be better. Lying may prevent a situation from becoming worse – in Kant’s example, lying would actually help your friend survive. Rather than ruling lying as absolutely immoral, it is important to compare one’s options and determine which would be beneficial for the majority. For example, during the Holocaust, a situation similar to Kant’s famous example was experienced by many Jewish refugees and the heroes who courageously hid them from torture. If they had followed Kant’s philosophy, they would have surrendered the Jewish refugees to the Nazis, adding to the brutally inflicted crimes against humanity. The moral guilt resulting from being an accessory to murder is far worse than the guilt accompanying the decision to lie; in situations like these, lying may be more moral, and thus should not be ruled out completely. 

Though Kant is right in that we should not make exceptions for ourselves, moral decision-making is not as straightforward enough to have universal laws because one’s sense of morality may be different from another person’s. This holds true especially when one considers how influential a person’s culture is on their moral reasoning. Kant’s ethical theory of deontology is primarily concerned with one’s intentions – the actual consequences of the action don’t matter. Though lying should be considered morally wrong, exceptions should be rightfully made when the motive is genuinely benevolent. This is seen in Lulu Wang’s movie The Farewell (2019) when a family hides the truth about their grandmother’s cancer diagnosis from her to ensure that her last days are filled with only happiness. The family visits their Nai Nai, the Chinese term for grandmother, after years, with the excuse of a wedding, in order to spend their last moments together. Though Kant would argue that even a situation like this does not justify lying, it is clear that the family’s intentions are pure – they just want to prevent as much emotional pain as possible to Nai Nai. In this case, lying to Nai Nai would not have made the situation worse – she was going to die, whether she knew about it or not. Telling her the truth would not be beneficial, as it would only cause more heartache for everyone. Lying was the more morally correct choice, as Nai Nai actually lived longer than the three months the family expected. This may be because she was not emotionally burdened with her diagnosis; the family made the right choice, even though lying is morally wrong under normal circumstances. 

The Farewell depicts how our culture often influences the choices we make. The movie is mostly set in the point-of-view of Billi, a Chinese-American woman morally conflicted between two cultures, Chinese and American, each promoting different sets of values. When she travels to China to say her farewell, Billi often questions her family’s choices. In one scene, Billi asks her parents why they are keeping the diagnosis a secret. Billi, who has lived most of her life in America, does not understand how the family is so willing to lie – she worries that Nai Nai may have unfinished business that needs attending to before her death. Billi’s mother sternly says, “Chinese people have a saying: when people get cancer, they die. But it’s not the cancer that kills them, it’s the fear” (The Farewell). This is a Chinese tradition that has been passed down through generations – Nai Nai lied to her husband about his diagnosis until he was on his deathbed. The reasoning behind this was so that he would not be plagued by the worry of leaving his family behind. 

When Billi expresses her hesitancy in lying, saying that this would not be acceptable in America, her aunt reminds her that they are in China, where morals are different. In some cultures, we are taught not to question the legitimacy of traditions. For example, South Asian culture often forces “compromising,” especially on women, during a marriage. This began with the notion that the couple should communicate effectively to move their marriage forward. Over generations, however, the idea of compromising has instead led to many women suffering through domestic violence due to fear of societal backlash if they go through with a divorce. South Asian culture often blames the woman if there is a divorce between a couple, claiming that it was her fault for failing to compromise. Parents still teach their daughters to tolerate any “obstacles” (though domestic abuse should not be considered an obstacle, but a physically and physiologically scarring reason to leave) during their marriage. Mothers who have suffered through trauma throughout their marriage and fail to get a divorce tell their daughters to also “compromise.” While this has been ingrained in South Asian culture for generations, this does not mean it is morally correct. 

To establish a strong moral foundation, we must think about the moral reasoning behind our decisions, and why we believe we made the right choice, regardless of what our culture may preach. Though lying may be immoral, context is always needed before we can deem a choice to be moral, which Kant fails to account for.


References/Works Cited

The Farewell. Directed by Lulu Wang, Big Beach Films, 2019.

Kant, Immanuel, et al. Groundwork for the Metaphysics of Morals. Oxford University Press, 2019.

Maybe June: A Short Story and Analysis

by Sasha Kiniova, October 27, 2021

Pre-Word from the author

When I was writing this piece, I was sitting in my backyard looking at the cherry blossoms and due to the pandemic, I was missing my love for the classical arts. However after thinking about all the years that I trained in ballet, primarily in my middle school and early high school years, I wanted to address the elephant in the room becoming a ballerina is not only hard physically, but it takes so much selfishness to become one. I still admire ballet and will be attending every performance I can, however every person in the ballet field knows that a ballerina’s world is not just surrounded by ballet, ballet becomes God to ballerinas. 

In this work, I use some profanity which in my daily life I would never use, but to understand the characters better and to keep the authenticity of the work, I decided to keep it in. As a Christian I do not suggest using this type of language in the reader’s daily life. When I wrote this piece, I was not yet a practicing Christian which may explain my comfort with such words. I do not condone the use of it and I will avoid using them in my future works. I would also like to add that my analysis of Maybe June is derived from my own personal experiences in the ballet field which should not be completely generalized. I have faith that the ballet field and environment around the world is getting better and mental health issues amongst ballerinas and performers is being addressed. Also, my Christian viewpoint is from an Orthodox Christian perspective, so therefore I cannot speak on the behalf of other denominations or divisions of Christianity.


Maybe June

I don’t understand why the cherry blossoms keep falling this year. 

I remember when they used to flutter down and twirl like a beautiful ballerina dancing on the Mariinsky stage. She would dance, float from one side of the stage to the other. Her grands jetés would go so high in the air, but her landing is what gave her grace. She does a final round of piqué turns around the whole stage, a lame-duck, and she comes to her resting place. 

This year, the ballerina just fell in the pit and is crying because she is not measuring up to her director.  

It is 10:47 in the evening and I am watching the cherry blossoms crash to the ground while laughing hysterically with my friend on her front porch. The porch light is on already and we are just having a good old time, laughing about the dumbest shit in the world.  

We are just being stupid-ass teenagers at last. All year we have to focus on work, and work, work, work work, no social life, work. I don’t understand what adults want from us these days. They tell us ‘Be happy’ and ‘Do what you can while you are still young’ but they forget that we have dumb ass schoolwork shoved down our throats.  

Our faces are both lit under the light and at this point we brought blankets outside because it was getting a little chilly. We kept wheezing like elephants on her porch though. I don’t understand how our neighbors are tolerating this, but honestly if I were an adult I wouldn’t yel- 

“IT’S ALREADY MIDNIGHT!!!! YOU GUYS ARE FUCKING RIDICULOUS! IF YOU DON’T QUIET DOWN OR MOVE YOUR ASSES AWAAAAAY FROM MY HOUSE…… I’M GONNA CALL THE COPS ON YOU TWO!!!!!!!!!!” 

The neighbor slams the door and we shut up instantly. I look at Renee and she looks at me. We know we fucked up… but that was the best thing to happen this month. I quietly say, 

“Hey dude, I’m gonna go.” 

“Yeah, that’s a good call Kate. Good night.” 

“Good night broski.” 

We both chuckle as we put the lawn chairs away. That evening I learned two things about my life.  

One is that adults are stupid. 

Two is that so am I.   

The cherry blossoms… they twirl and are able to make such beautiful shapes in the air. Why do I always look so stupid and ugly when I dance. Renee and I, we are so close. I mean… we’ve been friends since level one in the academy. We will always be friends, no matter what.  

It’s been three weeks now and Renee and I haven’t talked even for a minute. Did our neighbor actually scare us? But I mean… no… we were laughing afterwards, we thought it was funny. But… now I don’t know why I was laughing. Is that just what I do when I don’t know what to do? Is that how I express my fear? I am taking psychology this year… I don’t understand what is going on. The only reasonable explanation for this is that my neighbor is probably an actual witch that graduated from Hogwarts.  

The blossoms… they are crashing, crashing, burning. Why do they get to float and do whatever ever they want but I…I…I have to go to school, ballet, sleep and repeat. I don’t see where I excel… where I stand OUT from the others.  

But I don’t stand out and I never will because we are all just simple, delicate looking cherry blossoms in the ballet studio.  

It’s now been almost a year and Renee and I have still not talked. We see each other every day at ballet rehearsal. We pass each other and only give each other a little glance. I’ve only now understood that no matter what… Renee is secretly always going to be my competitor.  

When her feet point, water can run down them. When she poses in arabesque, her smile only becomes tenser. When she goes through her port-de-bras, the teacher always gives her a little nod.   

But the same doesn’t happen to me… 

They look so delicate and nice… but they crash easier every day. I can take one from the air and rip it in half. It will fall to its misery and nothing will help it.  

But when it comes to the ground… all that is left is red.  

“Katerina, could you please understudy Renee’s part in Don Quixote?” my ballet teacher asks, nagging me again to do the same shit every day. I pull a smile out of my gut just for her every time she asks me to understudy mother-fucking Renee.  

“Yes, of course, Ms. Linda, I will understudy the role of Kitri.”  

Renee looks at me with those intense blue eyes of hers. Why does she get fucking everything in life! I comfort her when she is sad, or at least I did. She can’t even speak to me anymore. All she does is dance, dance, dance, and she can’t even have time for me anymore!!!! She is the devil to my sin and I don’t know what to do about it.  

“Hey Renee.”

“Oh hey, Kate!” 

I don’t know what to say. Her devilish evil eyes are just looking at me, judging my weight probably.  

“Yo Renee, do you remember that time in June or something when your neighbo-”

“Got mad at us and told us to leave! Oh my god!! That was hilarious!” 

How dare she cut me off. She cut me off… what does she know. She is just a stupid blonde with nothing but privilege and wealth. I fucking hate her. Renee…Renee…Renee… I wish I could jus- 

“Hey Kate, we should meet up again. Maybe this time we don’t go to my house though so you know… we don’t get chased down by old meany pants.”

She chuckled with that thought. So do I. Was it for the same reason… I really don’t know.  

“Yeah, come to my house tomorrow. We can catch up, maybe be like real friends for once”. 

“Kate… I’m sorry I haven’t been spending so much time with you. I have been so busy with ballet! Ms. Linda is now telling me to be home-schooled, and I don’t know what I should do-“

“I was just kidding Renee.”

After the blossoms crash and burn, the trees then fill with red shiny cherries. I love eating them and finding nothing but the stupid pit that is in the cherry. Renee… she fell into the pit and is crying like always. She is the pit of the cherry and I can eat it at last. Oh…Renee… you are more beautiful than I thought. You are light as ever now, dancing in the air. I guess now you won’t need an understudy, my dude. 

I am sitting on her porch eating some red shiny cherries. They glisten in the sun but look prettier in the trees. The red juice overfills my smile and my heart.  

The ballerina has finally gracefully landed in her final resting place.  

Her ashes pass through the wind and tangle with the cherries. What I did had to be done… it’s easier to do than explain. I am just a teenager and Renee… she was just a teenager. But in ballet… you have to give up everything to achieve your dream.  

That included my friendship with dumb-ass Renee.  


Analysis

Maybe June does not only end with a metaphorical, yet gruesome ending, it tries to capture the essence of a teenage ballerina. The ideas of obsessions, vengeance, pain and sacrifice are all expressed in this short story. These words may seem very far away from the world of ballet, however true ballet people can see that these words are sadly the truth in the ballet world. Our preconceived notions of ballerinas are that they are gracious and pure people that could not do anything wrong. However, ballerinas are still people making them capable of fostering so much inside which could scare any stranger. 

Katerina or Kate, represents this type of ballerina. She will be willing to achieve her dreams of becoming a prima ballerina if it means being immoral. In the end, the reader obviously sees that her need for this title drove her to ultimately kill her rival ballerina friend Renee. As extreme as this is, I am just further expanding on immoral acts in general. In reality, ballerinas are still able to be immoral by not sharing and having an open heart to their peers, lying or not being completely truthful to their peers so that they gain an advantage, or do not call out clear bias or malpractice by ballet instructors if it benefits them.  

Renee on the other hand is a ballerina that is just trying to be her best. The fact of her being moral or immoral is not really expanded upon to not distract from Kate’s obvious immorality. If anything, I see a lot of Renee in myself when I used to train. My life was so surrounded by ballet, but as a teenager, I was still not sure what I wanted to do with my life. From personal experience, I can say that I have thought very bad things about my peers in ballet. I would also feel angry and not genuinely happy for my peers when they achieved something good in ballet. I used to always be full of envy and jealousy. I was aware that it was wrong and I only came to realization that what I was doing was so abnormal and wrong after I had stopped training rigorously in ballet. The ballet world can become so encompassing and secluded that Sarah Loch who researched ballet student’s attitudes towards ballet stated that ”

Much like Renee, she has the potential to become a professional but she is still not sure if this life is for her, or if she wants to make ballet the god of her life and sacrifice everything for it. This is not an original idea because according to Sarah Loch’s research into four ballet students’ storylines, many talented ballet students are encouraged to not continue regular schooling to pursue ballet.2 One of the participant’s in the study by the name of Andy has shifts in his language when he talks about ballet from just loving it to solidifying and focusing on it.2 Many ballet students may have this type of attitude, which may then make them likely to view ballet as their god further on in their life.

Kate had made ballet the god of her life by sacrificing everything she had for it without the context of morality. As an Orthodox Christian, I do believe in God. However, the major difference is that my sacrifice comes to following God’s will which is still in the context of morality such as abstaining from pre-marital sex. Sex is not an immoral act. It is very natural, but resisting sexual urges till marriage is a sacrifice Christians make. That is how much we love God and want to fulfill His will. Kate does not have moral distinctions given from her god. Her god just fuels her own selfishness and inability to justify her wrongdoing as wrong. 

Victoria Willard and David Lavallee wrote a paper discussing retirement issues with elite dancers. They stated that “in their pursuit of excellence, elite athletes often forego activities outside of their sporting environment. This immersion in their sport creates a limited identity composed almost entirely from this sport commitment.”1 Ballerinas often make their identity about just ballet which Willard and Lavallee state makes it harder for them to adapt and when they retire, they feel as if they had lost something irreplaceable.1 Willard and Lavallee further support my point that this feeling that retiring dancers have is very likely due to the result that they have made ballet their god and once they cannot ’worship’ their god anymore, their life feels meaningless and hopeless. Willard and Lavallee have also observed this same notion that retiring dancers have severe identity crises when they retire due to the fact that many dancers have developed their identities exclusively on ballet.1

The symbolism of the blossom and cherry is to show how as gracious as we are, we all fall down and all that is left of us is our flesh and bones, for the cherry it is the red fruity part and the pit. One thing that people seem to forget is that we are ultimately all people and specifically in the ballet world, we may try to act like something we are not. But we are human. We can work on how we feel, think or act, but at the end of the day, as a Christian would say, we are all sinners. This is a key idea to remember when looking at who is the ‘good’ and ‘bad’ character in Maybe June. We will see Renee as obviously, better; however she is not pure, and it can be seen that she may have done some wrongdoings on her part such as not reaching out to Kate as a true friend and intentionally or unintentionally ignoring her. Renee was Kate’s friend which means she should have stayed in touch with her but with Renee being so focused on ballet, she may have forgotten about Kate which may have only aided in Kate’s downwards spiral since her support system was not helping her.  

This short story brings up a taboo subject that is not just address in the ballet community, but in my experience in life in general. We as people always try to paint ourselves better than we are or we try to act like we could never do any harm. I believe we can all do harm since we do have free will. It is just a matter or using this freedom of choice to still make moral decisions since if you are forced to be moral, I then question if it is then even good anymore. A forced morality is abiding to moral rules with no higher or logical understanding, just following what is conventionally right. If people just follow something but do not understand why it is good, they then can ultimately not understand the goodness of their actions and may betray the forced morality since no transcendental or logical argument helps people understand why some good actions are good. Ultimately, Kate may have just needed true love from a friend, family or even stranger to help her deal with her internal issues since any recovery or support for a person does not come from just one person but from a community. Learning and understanding how to love and care about others and not just about our own desires and wants would have helped Kate and Renee in this story, but I think it would help every person in their life. As a Christian, there is a core understanding if how our life by itself and our wants do not matter if the people around us are not loved and taken care. We must learn to not just feed into our own egos but to love others, care for each other and perhaps have fun times like Katerina and Renee had at the beginning of Maybe


References

  1. Willard, V.C. & Lavallee, D. (2016). Retirement experiences of elite ballet dancers: Impact of self-identity and social support. Sport, Exercise, and Performance Psychology, 5(3), 266–279. https://psycnet.apa.org/doi/10.1037/spy0000057
  2. Loch, S. (2013). Seeing futures in ballet: The storylines of four student ballet dancers. Discourse: Studies in the Cultural Politics of Education, 36(1), 53–68. https://doi.org/10.1080/01596306.2013.829658

Security vs. Free Will in Philip K. Dick’s Minority Report

by Nora Rivera-Larkin, October 26, 2021

This is an analysis of Philip K. Dick’s short story, ‘Minority Report’.

The age-old conflict of what is more valuable to a society: security or free will. In the futuristic society of the Minority Report, crimes are stopped before they begin, with a triad of machines called “precogs” predicting crimes and forming majority and minority reports based on the possible timelines and likelihood of the crime being committed. This allows the police force to put the would-be offender in a detention camp before they can commit the crime. The idea of stopping crime before it happens is idyllic and a tactic highly sought after in government and military forces. But it presents a moral ambiguity about the true guiltiness of the supposed criminal and raises the question of whether this regimented oversight is simply an abuse of power.

The idea of Precrime, the police agency that deals with stopping crimes before they happen, presents an interesting moral conflict to the reader, regarding whether or not someone is guilty of a crime they did not yet commit and how far the prosecution should go based on suspicion. In today’s society, planning out a crime or thinking about a crime is not illegal until you act in some way on the thought. But Precrime takes the calculations and predictions of machines as a guilty verdict and punishes people before they even do something wrong. This system eradicates the idea of “innocent until proven guilty” and does not even inform the person of their supposed crime beforehand, denying them the ability to even go against their predicted future and make a different choice. Even John Anderton, the head of Precrime, admits, “We claim they’re culpable. They, on the other hand, eternally claim they’re innocent. And, in a sense, they are innocent,” (Dick, 229). This system lends to the idea of a heavily controlled military state, where even supposed dissent is met with a sudden end, no matter your true innocence.

Along with the debate of suspicion of crime vs. actual crime comes the issue of abuse of power. The police, and certain army officials, are presumably the only people with definitive access or use of this technology. This raises the issue of malpractice and misuse by these people. Giving a government force complete access and power over a citizenship that has an overall blind belief — but no actual access to a technology that could imprison any one of them — is a life of fear and control, and an example of informational inequality at the expense of the people. The idea of abuse of power is further developed when Anderton is able to evade law enforcement and his supposed rightful fate in a detention center due to a prediction that he will murder someone. He has the ability to deny that the murder is in his future, and the ability to believe he is being set up, because of his powerful influence and access to the technology, a liberty that was not afforded to any of the people who had been detained prior. He directly represents the privilege of the government and of individuals with overwhelming power: the ability to question his own future and the ability to make a choice of who he wants to be and what he wants to do in his life, something not afforded to other citizens.

Precrime deprives the would-be criminals of their free will and of their choice in a criminal action. People are criminalized for something they have not yet done and are not given the true information on the system that puts them in a detention camp. The society is kept safe, by keeping its population in check with the elimination of free will and cognitive liberty. Precrime provides them with a safer community, but at what cost?


Works Cited

Dick, Philip K. “The Minority Report.” Selected Stories of Philip K. Dick, Pantheon Books, New York, NY, 2002, pp. 227–264.

Addiction and Brain Disease: Intertwined but Not One and the Same

by Vignesh Subramanian, October 18, 2021

Today, nearly every major medical organization in the United States defines drug addiction as a primary brain disease – a progressive, relapsing disorder driven not by choice, but rather by neural dysfunction. From patient advocacy organizations like the American Medical Association and the American Society of Addiction Medicine to top research organizations like the National Institutes of Health and the National Institute on Drug Abuse, this characterization of compulsive substance misuse is believed to effectively counter stigmatization of treatment while still accounting for biological and psychological realities. Yet if one is to evaluate other possible classifications and the present state of diagnostic protocols in fair measure, it could be reasonably asserted that a discussion is still to be had about the addict’s role in their own entrapment. The degree to which addiction may be considered a chronic illness is therefore contingent on not just the relativity of its prognosis, but also on what physicians believe to be appropriate recourse. 

The scientific tenets of addiction agreed on by psychologists, neurobiologists, and practitioners alike are key to judging the applicability of the brain disease model. Unwarranted assumptions about either the appositeness of a standard of comparison or a propensity for self-domestication can derail precedents set and determinations previously made by the discipline in question. It is fair to accept the medical discipline’s rhetoric on the need for restrictiveness in exposition, defining “chronic illness” as controllable but hitherto incurable conditions often identifiable by long periods of latency and protracted clinical course [3].

Proponents and opponents of the brain disease model also concur on the neurochemistry behind addiction. It starts with unregulated surges of the neurotransmitter dopamine in response to drug consumption occurring in the basal ganglia, the area of the brain tasked with executive functions that, among other behavior, enable learning from the ‘reward’ of brief ecstasy [5]. An affinity for a substance leading to increased use will cause neural circuits to adapt by restructuring receptors, by scaling back sensitivity to the drug’s effects – requiring more consumption to attain the same euphoric “high” – and by increasing tolerance of the substance as this subconscious demand is satisfied, completing the cycle [8]. The patient eventually develops dependence (inability to function without the substance) and dysphoria (a state of unease in the drug’s absence), fomenting cravings that prioritize reducing pain over experiencing pleasure [11]. The cycle is ultimately difficult to break, for reasons that demonstrate the true interplay of biology and behaviorism: parallel remodeling of the extended amygdala – tasked with controlling responses to stress – and the prefrontal cortex, which manages decision making, drives the user to form associations between increased consumption and decreased stress, causing inhibitory pathways to shut down as short-term reward is favored and sought after [5].

At no point in this slippery slope beyond the first ‘gateway’ use is the chemical compulsion of a drug resistible or reversible; indeed, the same reward circuits that drive addiction account for most human physiological needs, including reproductive activities [2]. In that regard, addiction is not just subconscious, but natural, solely dangerous in excess; patients of more socially sanctioned chronic illnesses – diabetes, heart disease, skin cancer – are victims of similar bet-hedging, whether it be by consumption of processed carbohydrates and meats, lack of exercise, or even sun exposure. Opponents of the brain disease model argue that the problem is initial awareness of risk: addicts must understand that intoxication is a precursor of worse to come, and addiction has a spectrum of severity, making accurate diagnosis difficult if not impossible [4]. With no physical measures of identifying mental health disorders (such as objective lab tests using biomarkers) yet deployed in medical practice, physicians must rely on neuropsychological assessments and dissociated imaging scans to compare a patient’s cognitive impairment with normal executive function and processing abilities. Such measures have found that neural changes associated with addiction matched those of “deep habits, Pavlovian learning, and prefrontal disengagement”, but did not match the “development-learning orientations” of various mental illnesses [1]. In other words, addiction stimulates synaptic pruning and neuroplasticity (the ability of neurons in the brain to change connections and reorganize) just as a conventionally developed brain does, but in atypical patterns poorly reflecting normal maturation and psychological tendencies. This information only sharpens the question of whether addiction is truly an aberration of the mind’s development or simply a collection of varying and even rectifiable effects elicited by the drug itself; to put it metaphorically, would a stabbing through the heart be considered cardiovascular illness? The concept of placing addiction on par with the likes of Alzheimer’s and Parkinson’s disease – surrounded by questions of whether all manipulated neuroplasticity is pathogenic, whether addicts can be responsible for consciously committed actions, and what even constitutes a problem with the brain – is thus far from conclusive. 

Acceptance – or lack thereof – of substance addiction as a brain disease has had and will continue to have wide-ranging implications for patient protections under law and avenues of treatment. Distinguishing between the public perceptions of users’ behavior and the intimate worldviews of addicts as shaped by their battles for recovery help sustain the idea that addiction medicine can be entirely recontextualized into being a centerpiece of public health. For example, even if addiction is not to be considered a disease of the brain, its contribution to the later development of chronic illnesses such as lung disease, stroke and HIV/AIDS makes addiction treatment itself a form of preventative medicine rather than rehabilitation alone [10]. Conversely, if classification of addiction as a brain disease remains the status quo, it might justify dependence as a ‘side effect’ of self-medication started because of lack of access to care, much the way it is for some substances with addictive potential – like selective serotonin reuptake inhibitors (SSRIs) and opiates – that are used and abused as antidepressants and for pain management, respectively [2][7]. As is clearly evident, proponents and opponents of the brain disease model ultimately do not disagree on the facts of addiction, but simply emphasize different contexts that, when taken to their conclusions, have different implications for diagnosis and stigmatization; both camps have proven willing, however, to oversee an explosion of medicalization that address those biological and psychological realities [6]. Today, trained physicians can administer pharmaceutical agonists and antagonists in clinics and other outpatient settings; the importance of psychosocial therapy, monitoring and follow-up in addiction treatment has been amplified; and the establishment of drug courts and diversion and harm reduction programs attests to the idea that drug consumption is not inherently a moral failing and that natural reactions to its effects can be less painfully anticipated and controlled [9]. 

Addiction is a convoluted condition: it has an onset influenced by environmental conditions but no infection agent, has little known pathological prognosis but a tendency to run in families, and displays outward behavioral changes but is not anatomically degenerative. A disease model that assumes partial responsibility on the part of the addict but recognizes the extent to which addiction rewires the brain is perhaps the best road on which to pursue a patient freedom-centric means of battling dependency and decay.


Works Cited

  1. Lewis, Mark. “Addiction and the Brain: Development, Not Disease.” Neuroethics, vol. 10, 2017, pp. 7–18, doi:10.1007/s12152-016-9293-4.
  2. Hammer, Rachel, et al. “Addiction: Current Criticism of the Brain Disease Paradigm.” AJOB Neuroscience Journal, vol. 4, no. 3, 2013, pp. 27–32. doi:10.1080/21507740.2013.796328.
  3. “Is Addiction a Disease?” Partnership to End Addiction, July 2020, drugfree.org/article/is-addiction-a-disease.
  4. Levy, Neil. “Addiction is not a brain disease (and it matters).” Frontiers in Psychiatry, vol. 4, no. 24, 2013. doi:10.3389/fpsyt.2013.00024.
  5. United States, Department of Health and Human Services. “The Neurobiology of Substance Use, Misuse, and Addiction.” The Surgeon General’s Report, 2016. addiction.surgeongeneral.gov/sites/default/files/chapter-2-neurobiology.pdf.
  6. NIDA. “Preventing Drug Misuse and Addiction: The Best Strategy.” National Institute on Drug Abuse, 10 July 2020, http://www.drugabuse.gov/publications/drugs-brains-behavior-science-addiction/preventing-drug-misuse-addiction-best-strategy.
  7. Satel, Sally, and Scott O. Lilienfeld. “Addiction and the Brain-Disease Fallacy.” Frontiers in Psychiatry, vol. 4, no. 141, 2014. doi:10.3389/fpsyt.2013.00141.
  8. “The Science of Drug Use and Addiction: The Basics.” National Institute of Drug Abuse, 25 June 2020, http://www.drugabuse.gov/publications/media-guide/science-drug-use-addiction-basics.
  9. Smith, David E. “The Evolution of Addiction Medicine as a Medical Specialty.” AMA Journal of Ethics, vol. 13, no. 12, 2011, pp. 900–905. doi:10.1001/virtualmentor.2011.13.12.mhst1-1112.

Homophobia as Epistemic Injustice in Japan

by Marie Yamamoto, October 14, 2021

While it is considered relatively safe for gay and bisexual individuals to live in compared to other East Asian countries, Japan still does not protect LGBTQ+ individuals from hate crimes on the national level, allow for same-sex marriages, recognize same-sex marriages performed abroad, or allow same-sex partners to adopt children or undergo IVF, among other refusals to recognize their human rights (“Japan”). Recently, there was an attempt to pass national legislation that would have at least granted LGBTQ+ people protection against discrimination on the basis of sexuality and gender. However, the legislation was watered down to instead “promote understanding” towards this group.  The legislation was ultimately tabled in the summer of 2021 (Holmes). 

Those who are in favor of maintaining this status quo insist that homosexuality is a Western ideal imported into Asia as a result of globalization (Wong). Those within the largely conservative National Diet have also allegedly argued that protecting gay and transgender individuals is too radical of a change and would hinder the country’s growth (Holmes). However, exploring the historical stances Japan has taken towards sexual fluidity reveals how deeply-entrenched colonialist ideas are within the Diet’s outward lack of compassion towards LGBTQ+ individuals. Homophobia within Japan is a result of epistemic injustice that arose as Japan faced pressure to conform to the West during the Meiji Era, and leaders within Japan should take steps to mend it from an epistemological perspective.

Colonization can have deep, long-lasting implications for the culture being colonized due to its ability to impose outside knowledge while undermining local knowledge. After all, colonization not only involves the exploitation of the resources and labor of the colonized but also involves the destruction and warping of the colonized culture to the point that it becomes “inferiorized, marginalized, and anonymized” so that the colonizer’s treatment is viewed as “beneficial and fair” (Collste). Often, this involves the addition of foreign epistemic frameworks into the colonized culture, which can destabilize old knowledge that has worked effectively in the past. In “Cultural Pluralism and Epistemic Injustice,” Goran Collste defines an epistemic framework as a means by which one within a given culture may “interpret, understand, and categorize [one’s] impressions and experiences so that they are manageable and possible to communicate and assess” (Collste). Quoting Rajeev Bhargava, he also emphasizes that any given epistemic framework relies on “‘historically generated, collectively sustained” lenses that inform both one’s individual identity and the culture’s collective identity (Collste).

From a religious standpoint, the introduction of the Judeo-Christian concept of shame surrounding sex—and homosexuality in general—fueled the suppression of the open expression of same-sex relationships. Neither Shintoism nor Japanese Buddhism—the two major religions in Japan up until the present day—decried homosexuality. In the Kojiki, the first written compilation of mythos considered sacred in Shinto practices, homosexuality is not decried; in fact, it is not even mentioned (Koichi). While male-female sexual activity is considered more corrupting to the soul, overall, Shintoism does not engrain ideas of shame into sex (Koichi). Likewise, among Buddhist monks sworn to celibacy, male-female sexual activity has been seen as innately defiling, whereas homosexual activity is not offensive enough to be considered punishable (Koichi). Shintoism and Buddhism’s more sex-positive ideas allowed Japan to found its ideologies regarding sex as separated from morality. Because their fundamental ideals regarding these topics contrasted so starkly, encroaching Western powers looked upon this aspect of Japanese culture with surprise and disgust. Outward expressions of sexuality and male-male relationships were decried in newspapers overseas, which ultimately led to Japan’s ruling elite deeming it as something meant to be left in the past (Koichi). In this sense, Japan’s swiftly-changing moral attitudes were not a result of Japan’s free will, rather they were a result of the constant, looming threat of a loss of respect from more powerful countries. The sudden change arose as Japan was “disrespected and considered as inferior” by Western powers, which instilled in them an “enduring sense of inferiority among the adherents of the old culture.” Homophobia followed (Collste). Shame towards these aspects of Japanese culture stemmed in part from how incompatible these local and imported epistemic frameworks were. With the looming fear of colonization, sexual freedom and fluidity were increasingly pushed out of Japan’s mainstream epistemic framework in order to harmonize with its oppressors (Collste).

Likewise, the medicalization of homosexuality is one such example of the addition of an epistemic framework that warped Japan’s local knowledge and led to the “othering” of gay individuals. In practice, same-sex relationships were normalized up until the beginning of the Meiji Era in the late 19th century. Sexuality was regarded as both fluid and something that was done as opposed to something that was an innate part of oneself. Men of all classes were able to engage in nanshoku and wakashudo culture, forms of love between men, and this did not prevent them from engaging in joshoku, or love between men and women (McLelland). Wim Lunsing further indicates that it was believed that “anybody could ‘slip’ (ochiiru) into pseudo-homosexuality for a variety of reasons” (Lunsing). The concept of a fixed sexual identity, therefore, did not exist within Japan’s epistemic framework regarding sexuality. Rather, it was perceived to be a result of one’s environment or a desire to experiment in one’s youth, or simply just love (Lunsing). 

Into the early 1900s, Japanese scholars studied in the West. They took with them both the concept of homosexuality as a fixed identifier, as evinced by the creation of the words dōseiai and iseiai to embody the concept of homosexuality and heterosexuality respectively within the binary sexuality spectrum (McLelland). After World War II, they adopted the Western belief that homosexuality was a mental illness and therefore an abnormality to be studied (McLelland). Despite Japan’s long-standing cultural perspective and practices, the insertion of pseudoscientific ideals framed by Western empirical thinking into Japan’s concept of sexuality resulted in the deeming of homosexuality as inferior compared to heterosexuality (McLelland). It is more difficult to compare with cultural practices without such evidence, even though said evidence may be heavily influenced by the biases of the scholars (Mao). Since Western empiricism positions itself as absolute based on its emphasis on the need for scientific evidence, Japan’s historical lens regarding sexuality was largely discarded and replaced with one that was less suited to capture its nuances and normalcy.

As a result of the adoption of these Western ideals, gay people in Japan have a more difficult time being accepted by society, and their experiences are distorted and obscured. There lacks an adequate epistemic framework for them to make sense of their sexuality largely within the context of their own history, and there still exists a subtle prejudice against gay individuals in their lack of serious representation in mainstream media and the pressure to conform to traditional, heteronormative standards (Wong). 

It must be said that it is entirely possible to slowly mend this epistemic injustice. Especially within its cities, the Japanese public is largely supportive of LGBTQ+ rights, and there have been ongoing efforts by advocacy groups towards more legislation to protect LGBTQ+ people and addressing misconceptions regarding homosexuality (Holmes). Queer Japanese people should not only be given the opportunity and resources to reconnect with their rich culture on their own terms, but also the opportunity to productively voice their own needs and concerns. In “Reflective Encounters: Illustrating Comparative Rhetoric,” LuMing Mao suggests that groups with opposing viewpoints or cultures listen to each other with an open mind with the purpose of self-reflection and understanding. If conversations like these occur within this context, those with biases against gay people—especially those within the government—can differently understand their viewpoints regarding homosexuality with the intent of social progress. The means by which homophobic biases manifest in the everyday lives of gay people must be restricted in order for healing to occur.

It is inherently wrong to call homosexuality a Western concept; the truth is that Japan’s fear of occupation by the Western imperial powers applied immense pressure to conform to Western ideals, which included shame associated with gay relationships and sex in general. This distancing from Japan’s rich queer culture and customs has resulted in homosexuality being seen as a result of globalization as sexuality began to be defined by Western terminology. Moving forward, the Japanese public should be educated on Japanese queer history and more rights must be afforded to queer individuals. It is entirely possible for the public to reconnect with these roots in their history with an open mind and work towards justice for gay individuals.


Works Cited

Collste, Göran. “Cultural Pluralism and Epistemic Injustice.” Journal of Nationalism, Memory & Language Politics, vol.13, no.2, 2019, pp.152–163. ResearchGate, https://www.researchgate.net/publication/335431712_Cultural_Pluralism_and_Epistemic_Injustice.

Holmes, Juwan J. “Japanese Politicians Refuse to Pass LGBTQ Rights Bill as Olympics Approach.” LGBTQ Nation, 25 May 2021, http://www.lgbtqnation.com/2021/05/japanese-politicians-refuse-pass-lgbtq-rights-bill-olympics-approach/.

“Japan.” Out Leadership, 21 Mar. 2019, outleadership.com/countries/japan/.

Koichi. “The Gay of the Samurai.” Tofugu, 30 Sept. 2015, http://www.tofugu.com/japan/gay-samurai/. 

Lunsing, Wim. “Discourses and Practices of Homosexuality in Japan: Recent Contributions to the Literature.” Social Science Japan Journal, vol. 4, no. 2, 2001, pp. 269–73. JSTOR, www.jstor.org/stable/30209329.

Mao, LuMing. “Reflective Encounters: Illustrating Comparative Rhetoric.” Style, vol. 37, no. 4, Penn State University Press, 2003, pp. 401–24. JSTOR, http://www.jstor.org/stable/10.5325/style.37.4.401.

McLelland, Mark J. “Japan’s Queer Cultures.” The Routledge Handbook of Japanese Culture and Society, edited by Theodore and Victoria Bestor, Routledge, 2011, p. 140–149. University of Wollongong Australia Digital Commons, ro.uow.edu.au/artspapers/265.

Wong, Brian. “Column: Homophobia Is Not an Asian Value.” Time, 17 Dec. 2020,  time.com/5918808/homophobia-homosexuality-lgbt-asian-values/.

The Mental Conundrum

by Ali Ahmad, October 8, 2021

We all have faced a feeling of regret at some point in our lives. Regret is a human condition that I am sure all of us have faced at least once in our lifetime. The feelings of hopelessness and regret positively reinforce each other as we look back on the past and fixate on the problems we have faced. The more we begin to fixate on these problems, the more we begin to deviate from taking action and instead begin to imagine hypotheticals in our mind. These replays of alternate scenarios in our heads induce  feelings of accomplishment and triumph where there is none to begin with. This fantasy is our mind methodology of expunging negative emotions and mutating it into something bright and positive. This at first does not sound like a problem at first, given that we normally associate feelings of positivity with fulfillment. However, I believe that the motivation that drives us to excel and learn is stifled by feelings of positive emotions that overshadow negative feelings. 

I was once at a house party and a friend of mine from high school was in attendance. They had just accepted an offer of admission from Dartmouth College, a prestigious ivy league university. I was just a junior in High School studying for a retake of the SAT exam hoping to get into a good school. Naturally, I felt that I had fallen behind in my studying and went to bed at night dreaming that I had attained a perfect score through hours of desiccated study. I instantly felt better afterwards and unfortunately I never put in the hours of studying I had initially envisioned myself doing. If I had set up initial negative feelings of having fallen behind or of feeling inferior, I might have had the push I needed to put in the hours of studying and to make a meaningful change in my life.

In a study conducted on cocaine addiction treatment success, the emotional processing of addicts was measured to see if there is any correlation between motivation and goal directed behaviors. The study found that brain areas activated in early treatment for cocaine addiction were also active during  emotional activation. These brain regions included the amygdala, accumbens, and fusiform gyrus (Contreras-Rodriguez et al.). This might sound surprising at first, considering that we all strive to cultivate positive emotions. On the contrary, we all purposefully have a built in “negativity bias,” that we actively use to create adverse scenarios to contrast against to better digest information. This bias is an evolutionary feature unique to humans. In fact the early origin of these negative emotions can be clearly observed in infants, where infants “look at angry faces for a shorter duration due a recognition of aversive stimulus,” (Vasih et al.) All of this suggests that our brains are hardwired from the beginning to attend to negative or threatening stimulus in the environment more so than happy or positive stimulus.

So what are the practical takeaways from this finding? We can first begin by redirecting our negative cognitive energy to moving forward. By grounding ourselves in the present moment we can begin to break through this mental trap and begin to take small steps towards a slightly more positive future.


Works Cited

Contreras-Rodriguez, Oren, et al. “The neural interface between negative emotion regulation and motivation for change in cocaine dependent individuals under treatment.” Drug and Alcohol Dependence, vol. 208, 2020. doi.org/10.1016/j.drugalcdep.2020.107854

Vaish, Amrisha, et al. “Not all emotions are created equal: The negativity bias in social-emotional development.” Psychological Bulletin, vol. 134, no. 3, 2013, pp. 383–403. doi.org/10.1037%2F0033-2909.134.3.383

The Bees, the Queens, and the Wealth of Wall Street: A Sociological Analysis of WallStreetBets’ GameStop Phenomenon in January 2021

by Sophia Garbarino, August 30, 2021

Introduction

They swarmed, racing towards the deepest abyss of the hive. At the heart lay the queen, helplessly defenseless and stuck in the combs of her own making. Her workers, revolting against the monarchy with newfound passion and invigorating spirit, pushed past her and into the forbidden fortress of honey. There, they proudly paraded in hexagonal patterns, vicious and victorious, herding their hard-earned profits into the deepest chambers of their hearts: the wealth of Wall Street. A decade in the making, the reddit revolution quickly accelerated into its final stage within months. At the beginning of 2021, young and hungry reddit traders forced the queen brokers and hedge funds into submission, inflating the failing GameStop’s net worth into the double-digit billions. GameStop, a video game retailer primarily based on brick-and-mortar stores, had lost a significant number of sales due to the COVID-19 pandemic and was well on its way to bankruptcy before the rapid inflation. The long-term results remain to be seen. In this essay, I will explain this reddit-Gamestop phenomenon and analyze it using two key sociological theories by Karl Marx and Max Weber. Further, I will discuss the limitations of these theories using intersectionality theory.

The reddit GameStop phenomenon explained

According to The New York Times, GameStop stocks started rising in value after a new investment in mid-2020 (Phillips and Lorenz, 2021). For reference, a stock is an investment that represents partial ownership of a company, and its price fluctuates with that company’s overall value (U.S. S.E.C., “Stocks”). If the company is “public,” that means anyone in the general population can buy partial ownership if they have enough money (U.S. S.E.C., “Going Public”). GameStop is one such public company, and in January 2021, GameStop’s total market value went from $2 billion to over $24 billion in just a few days, meaning its stock prices also skyrocketed (Phillips and Lorenz, 2021). This sharp increase was primarily caused by amateur traders, or people who buy and sell stocks, in the subreddit social media community called WallStreetBets (hereafter referred to as “WSB”). WSB’s amateur traders, also known as retail investors, started a trading frenzy and forced seasoned professionals to participate in order to minimize financial losses. In turn, the increase in trading drove the stock price up (Phillips and Lorenz, 2021). While this obsession with GameStop seemed random and spanned only a few weeks, it was actually a profound reflection of the accumulating consequences of the COVID-19 pandemic and the 2008 Recession.

The 2008 Recession, COVID-19, and financial ruin

The majority of the WSB day traders are Millennials and Generation Z. These groups were children and teenagers during the 2008 Recession, when thousands of Americans lost millions of dollars due to the U.S. real estate catastrophe, which began a decade earlier in 2001. At that time, because banks and mortgage firms were issuing loans with low interest rates to borrowers who didn’t qualify, demand for houses rose. Years later, when interest rates started to increase again, home prices plummeted by a third (Duignan). As a result, the Recession saw the S&P 500 index1 drop by half, while the unemployment rate rose to 10 percent by the end of 2009 (Rich, 2013). This triad of financial ruin was an enormous blow to the national economy, and children watched helplessly as their parents lost their life savings to corporate greed. Many still blame Wall Street for this and saw the GameStop situation as an opportunity for revenge for the Recession, wanting to “punish” the ones responsible for their “pain” (Sarlin, 2021).

GameStop’s stock inflation may have been near instantaneous, but the animosity between the public and Wall Street’s finance magnates is nothing new. America’s wealth gap has increased every year since the Recession, leaving its people sharply divided into two distinct economic classes: the wealthy and the not-wealthy (Horowitz et al., 2020). Over a decade later, COVID-19 further increased the wealth gap as many people struggled to choose between paying their rents and feeding their families. On the other hand, the world’s wealthiest men, like Amazon founder Jeff Bezos and Tesla CEO Elon Musk, actually increased their wealth by more than five hundred billion dollars, collectively (“Wealth Increase,” 2021). In essence, wealth flowed from the poor to the rich. In recent years, however, investing has become more accessible than ever thanks to apps like Robinhood (Morrow, 2021). Now, the honey-sweet wealth of Wall Street is within reach of more people, and Millennials and Gen Z are breaking into the stock market at earlier ages (Dimock, 2019). With many WSB traders using these apps, the reddit-GameStop phenomenon is a powerful demonstration of the people’s ability to manipulate the market.

Karl Marx and Friedrich Engels: Class divides and social change

Despite the increasing accessibility of stocks, sharp social and economic divides remain in American capitalism. In The Communist Manifesto (1848), Karl Marx and Friedrich Engels categorize all of society into two economic-based groups: the bourgeoisie (rich bosses) and the proletarians (poor laborers). In other words, the bourgeoisie is the queen bee, and the proletarians are the worker bees. Unlike bees, though, human laborers are not biologically bound to their bosses; as such, according to Marx and Engels, these groups are in constant conflict with each other because the bourgeoisie use the wage-labor system to profit from and oppress the proletarians, whose values are based on how much their labor increases these capital benefits (Marx and Engels, 1848). This conflict always leads to social change as explained by Marx’s materialist theory of dialectical social change, which consists of three main parts: 1) “species being,” meaning humans are unique for their creativity and productive labor; 2) dialectical change, meaning change is caused by the synthesis/resolution of contradicting ideas, known as the theses and antitheses; and 3) historical materialism, meaning material things shape people’s ideas and cultures (Marx and Engels, 1848).

We can use Marx’s theory to explain the reddit-GameStop phenomenon. First, the non-wealthy were involved in a class struggle with the wealthy as a result of the Recession and the COVID-19 pandemic. The rich got richer and the poor got poorer. This prevented the non-wealthy from achieving their “species being” purpose, meaning they were forced into wage-labor because they could not afford to be creatively productive on their own. Historically, this conflict between the thesis—proletarians—and the antithesis—bourgeoisie—has always been ongoing, but the COVID-19 pandemic exacerbated it to the point of change. The dire need for basic resources, like food and shelter, all acquired using money, created a new environment that required elimination of the previous system, in which the wealthy had increasing control of  financial resources. The synthesis of this conflict, or the resolution, was the reddit-GameStop phenomenon: redistributing Wall Street’s wealth to the people. They had the means—apps like Robinhood—so all they needed was a personal reason.

Max Weber: instrumental rational action and value-rational action

According to German sociologist Max Weber, people’s reasons for doing things, or rationality, can be divided into two types: instrumental rational action and value-rational action. Instrumental rational action is when an individual person or a group strategizes and uses the most efficient means to achieve a goal, often of financial nature. On the other hand, value-rational action is when a person or a group prioritizes a value rather than a goal, often incurring additional costs that would not be considered most efficient by the instrumental rational action (Weber, “The Protestant Ethic,” 1905).

The motivations behind the mass, organized action of the GameStop inflation can be divided according to these two types of action. For those who were purely motivated by financial gain, the stock market was the most efficient method of achieving their goal: more wealth. For those who prioritized their anger and vengeance for the Recession, the stock market made the most sense given the prioritized values. Regardless of motivation, both behaviors necessarily involved a certain level of risk that comes with investing, but for those utilizing instrumental rational action, the benefits outweighed the costs—GameStop’s stock prices increased over 1,700 percent, enabling some traders to pay off student loan debt or become millionaires (Morrow, 2021; Sarlin, 2021). For those utilizing value-rational action, the stock market’s volatile nature and susceptibility to manipulation allowed them to beat Wall Street at its own game, regardless of risk of financial loss. For others, it was a mix of both.

Limitations of Marx and Engels’ theory and intersectional race hierarchies

As with any theory, both Marx and Weber’s ideas have limitations. The most significant fault in their theories is the lack of intersectionality. Coined in 1989 by Black law scholar Kimberlé Crenshaw, intersectionality explores how people’s experiences, including oppression and privilege, are a result of several social factors interacting with each other (Crenshaw, 1989). For example, a common intersectional analysis involving race and gender argues that Black women experience racism differently than Black men because of its connections to sexism. Intersectionality largely coincides with feminist Patricia Hill Collins’ standpoint theory, which views knowledge as subjective and socially constructed (Collins, 1990). Every person’s experiences are unique but can be similar based on belonging in certain groups. 

With this in mind, we cannot homogenize the WSB traders the way Marx and Engels would. Modern America is not composed of identical, black and yellow fuzzy bees; it is increasingly diverse. Financial consequences of the Recession varied depending on social factors such as race, gender, age, education, and geographic location, among others. The same is true of the COVID-19 pandemic over a decade later, in which BIPOC are disproportionately affected by both unemployment and COVID-related death rates (“Tracking the COVID-19 Recession’s Effects,” 2021; APM Research Lab Staff, 2021). This is largely due to systemic racism, which puts BIPOC at an economic disadvantage by default. Analyzed through a racial lens, Wall Street and WSB can be subdivided into their own bourgeois and proletariat groups: Whites and BIPOC, respectively. While many middle to upper-middle class White Americans discovered were unaffected by COVID-19 and even gained wealth, hundreds of thousands of BIPOCs lost their jobs and steady income.

Furthermore, financial education is highly determined by access to resources, which is notoriously lower in communities predominantly of color and/or lower income. Whites are overrepresented in the upper class, giving them a predetermined advantage in achieving financial success (Reeves and Joo, 2017). So when COVID-19 drove stock prices down at incredible rates and millions of new brokerage accounts were opened, race/ethnicity, class, and education were crucial factors in determining who opened those accounts and who profited from them (Fitzgerald, 2020; Zarroli, 2020). Therefore, the reddit traders were privileged themselves in that a) they had to have ready access to technology in order to place the trades; b) they had to have some sort of basic financial education, whether it was self-taught or learned from others; and c) they had money with which to trade, whether it was borrowed, essential income, saved retirement funds, or extra cash. As such, this proletariat group has an internal, sociological hierarchy within itself.

Finally, we must also consider the professional traders. The division between the WSB and Wall Street investors is not as clear as one may initially think. While WSB certainly has intersectional differences, so does Wall Street, which is what Marx would consider the privileged bourgeois group. Wall Street firms severely lack racial and ethnic diversity, with over seventy-five percent of senior managers being White in 2018 (Hoffman and Pulliam, 2020). Additionally, the ratio of male to female fund managers is nine to one despite women’s performance being equal to men’s (Sargis and Wing, 2018). So who was really making all the money during the Recession and COVID-19? White men. Even within the privileged bourgeois there’s hierarchies of privilege, just like the proletariat group. Therefore, they cannot be so easily and clearly divided the way Marx and Engels imagined.

Limitations of Weber’s theory and intersectional age privilege

Within the WSB divisions of class, gender, race/ethnicity, etc., there are also complex, intersectional components of rationality. Weber’s two types of action, instrumental rational action and value-rational action, are also oversimplified, much like Marx and Engels’ economic groups. Socioeconomic status (SES), which Weber categorized into the “property” class and “lack of property” class, contributed to how severely the Recession and the COVID-19 pandemic affected people (Weber, “The Distribution of Power” 311, 1921). Investors with less money to begin with lost more, meaning different levels of wealth privilege impacted risk tolerance, or how much money the reddit traders were willing and/or able to risk losing on the market (U.S. S.E.C., “Assessing Your Risk Tolerance”). Furthermore, younger traders may have prioritized repaying student loan debt and had more long-term risk tolerance, while older traders may have prioritized increasing their retirement funds and had less risk tolerance. Therefore, while the means to achieve the goal of financial gain were the same (stock trading), the values differed according to SES and/or age. After all, worker bees have different priorities within the hive depending on their age (Farrar, 1968).

However, age can also affect political views, particularly those regarding fiscal conservatism. According to the Pew Research Center, conservatism grows with age (Desilver, 2014). This may explain why young people, including most of WSB’s traders, have consistently been accused by older generations of having a “lax work ethic” and masquerading lazy entitlement as socialism (Shapira, 2010; Ingram and Bayly, 2021). In fact, socialism has become quite popular among young voters during the past decade (Saad, 2019). It is important to recognize, though, that supporting socialism and engaging in wage-labor are not mutually exclusive. Perhaps young people are embracing the classic “work smarter, not harder” mantra and finding non-traditional ways to make money, like starting side hustles and capitalizing on social media. Generation Z faces record-high student debt, rising tuition costs, and an increasingly difficult job market, particularly during COVID-19. Therefore, age is an important intersectional factor in rational action which Weber’s original theory failed to account for, and traders’ differing levels of GameStop profits are indicative of age and wealth privilege.

Conclusion

The GameStop situation occurring during the pandemic is no coincidence. The COVID-19 climate created stay-at-home free time, an investment goldmine, an outlet for post-Recession anger, and increased support for socialist policies. The reddit retail investors were simply exploiting pandemic conditions for revolutionary purposes, similar to a Marxist proletariat group revolting against the bourgeoisie. However, the diversity within the proletarians is critical, too, since they were not all trading for the same reason, nor were they all affected the same way. As such, instrumental rational and value-rational action are also necessary to explore. Though the stock market seemed to be the most efficient and effective method for everyone, the motivations differed. Some wanted revenge for the Recession while others wanted quick and easy money. For many, it was a mix of both; therefore, we must consider both Marx and Engels’ and Weber’s theories to achieve a full, robust understanding of the GameStop sociological phenomenon. The honey-sweet wealth of Wall Street was now in the hands of the worker bees, who had previously served the queen hedge funds while receiving minimal benefits. The WSB traders shamelessly demonstrated the power of the people en masse. Ultimately, though, their billion-dollar victory was short-lived. After a few days of halted trades, GameStop shares returned to the market as its price dropped back into the low triple-digits (Reuters Staff, 2021). As Marx and Engels’ wrote, “Now and then the workers are victorious, but only for a time” (Marx and Engels 162, 1848).

1 The S&P 500 measures the stock performance of the 500 largest publicly-traded companies in the United States (Kenton, 2020).


Works Cited

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Crenshaw, Kimberlé. “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist theory and Antiracist Politics.” University of Chicago Legal Forum, vol. 1989, no. 1, 1989, pp. 139–167.

Desilver, Drew. “The politics of American generations: How age affects attitudes and voting behavior.” Pew Research Center, 9 July 2014, www.pewresearch.org/fact-tank/2014/07/09/the-politics-of-american-generations-how-age-affects-attitudes-and-voting-behavior/.

Dimock, Michael. “Defining generations: Where Millennials end and Generation Z begins.” Pew Research Center, 12 Jan. 2019, http://www.pewresearch.org/fact-tank/2019/01/17/where-millennials-end-and-generation-z-begins/. 

Farrar, Clayton Leon. The Life of the Honey Bee: Its Biology and Behavior with an Introduction to Managing the Honey-Bee Colony. University of Wisconsin-Extension, 1968.

Fitzgerald, Maggie. “Young investors pile into stocks, seeing ‘generational-buying moment’ instead of risk.” CNBC, 12 May 2020, http://www.cnbc.com/2020/05/12/young-investors-pile-into-stocks-seeing-generational-buying-moment-instead-of-risk.html.

Hoffman, Liz, and Susan Pulliam. “Wall Street Knows It’s Too White. Fixing It Will Be Hard.” The Wall Street Journal, 2 July 2020, http://www.wsj.com/articles/wall-street-knows-its-too-white-fixing-it-will-be-hard-11593687600.

Horowitz, Juliana Menasce, et al. “Trends in income and health inequality.” Pew Research Center, 9 Jan. 2020, http://www.pewresearch.org/social-trends/2020/01/09/trends-in-income-and-wealth-inequality/. Accessed 16 Apr. 2021.

Ingram, David, and Lucy Bayly. “GameStop? Reddit? Explaining what’s happening in the stock market.” NBC News, 27 Jan. 2021, http://www.nbcnews.com/business/business-news/gamestop-reddit-explainer-what-s-happening-stock-market-n1255922.

Kenton, Will. “S&P 500 Index – Standard & Poor’s 500 Index.” Investopedia, 22 Dec. 2020, http://www.investopedia.com/terms/s/sp500.asp.

Marx, Karl, and Friedrich Engels. “Manifesto of the Communist Party,” 1848. Classical Sociological Theory, edited by Craig Calhoun et al., John Wiley & Sons, Ltd., 2012, pp. 156–171.

Morrow, Allison. “Everything you need to know about how a Reddit group blew up GameStop’s stock.” CNN, 28 Jan. 2021, http://www.cnn.com/2021/01/27/investing/gamestop-reddit-stock/index.html.

Phillips, Matt, and Taylor Lorenz. “‘Dumb Money’ Is on GameStop, and It’s Beating Wall Street at Its Own Game.” The New York Times, 27 Jan. 2021, http://www.nytimes.com/2021/01/27/business/gamestop-wall-street-bets.html.

Reeves, Richard V., and Nathan Joo. “White, still: The American upper middle class.” Brookings, 4 Oct. 2017, http://www.brookings.edu/blog/social-mobility-memos/2017/10/04/white-still-the-american-upper-middle-class/. Accessed 16 Apr. 2021.

Reuters Staff. “GameStop trading resumes after brief halt as shares tumble.” Reuters, 29 Jan. 2021, http://www.reuters.com/article/us-retail-trading-gamestop/gamestop-trading-resumes-after-brief-halt-as-shares-tumble-idUSKBN2A21YD. Accessed 16 Apr. 2021.

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Saad, Lydia. “Socialism as Popular as Capitalism Among Young Adults in U.S.” Gallup, 25 Nov. 2019, news.gallup.com/poll/268766/socialism-popular-capitalism-among-young-adults.aspx.

Sargis, Madison, and Kathryn Wing. “Fund Managers by Gender: Through the Performance Lens.” Morningstar, 8 Mar. 2018, http://www.morningstar.com/content/dam/marketing/shared/pdfs/Research/FundManagerByGenderPerformanceLens.pdf.

Sarlin, Jon. “Inside the Reddit army that’s crushing Wall Street.” CNN, 30 Jan. 2021, http://www.cnn.com/2021/01/29/investing/wallstreetbets-reddit-culture/index.html.

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You’re Never Truly Yours: How Love and Ownership Are Synonymous

by Marcela Muricy, May 30, 2021

“There is beauty in the idea of freedom, but it is an illusion. Every human heart is chained by love.”

Cassandra Clare

When we are born, we are all empty rooms — white, blank, utterly devoid of all life and personality. Our parents, then, are the only ones who may enter freely: they paint the walls, play their favorite hits on a record player, and maybe hang a cross over the door. They make a storage space of us, piling cardboard boxes in the corner and labeling each as “mannerisms,” “habits,” “beliefs,” or “obsession with the JFK assassination.” From the very beginning of our lives, we belong to them, absorbing their traits and letting them shape and define us. They are the primary decorators of our “room” until we inevitably age, maturing and reclaiming agency of ourselves and our identity, refurbishing this space to our own liking. Yet, as we rearrange it with age, do we truly have as much autonomy in the matter as we would like to believe?

When we are born, our rooms are quite put together, with most interests hand-picked and presented as essential, our parents projecting onto us what they’d always dreamed for themselves. Ballet classes at age 2, ice skating at 4, Catholic school at 5 — all the beauties of the New World, supposedly. When we grow, however, things begin to change. We wear mismatched outfits to school because I like it, even if Mom says we’ll get bullied. We rearrange and redecorate our “room” as we reach the age of puberty and change our sense of self. Our perception of the world becomes completely transformed, that “room” finally opens for us to edit — the space seemingly infinite. 

We can change our clothes, betray our schedules, or shed a religion that once meant everything. We can adopt new hobbies and become part of fictional worlds we wished were within reach, allowing the smell of the worn pages to sink into our memory forever. We can find our true passion, begin reciting knowledge of biology like a prayer, and become intrinsically entangled with the beauty and complexity of it all. We can begin to reconcile with the fact that our parents are flawed humans woven from the same cloth, struggling to grapple with lifelong dilemmas. We can shift our mentalities from theirs, tune our radios to a different station, and make that same inherited room completely unrecognizable.

Yet, while some things we may edit, others are inherently permanent, at least in part. As we age and mature, we can modify the way our parents have previously made us think or act, but some things will always remain regardless of our efforts. We can detach the cross from the wall, yet the mark it made would still remain. We can consciously coat the walls in a new shade, but the other will still shine brightly underneath. If we listen closely, our ears pressed gently against the walls, we will still hear the echo of our parents in the things we say. We will still listen to music that we’re well aware is a result of our dads’ incessant playing of the ’70s hits. We will think with realism and logic, yet still find hints of our mother’s act like a lady perspective in our mind. We still belong to our parents in these small, significant ways because of the remnant traits and interests they’ve left in us. Now, though, we’re also made up of everything else, all the other experiences we’ve had up until this point, and all the people and interests that have affected us during this time — everything else we belong to.

So, then, as we age, do we truly begin to experience sole belonging? In a world of supposed free will, we could say we belong to ourselves, but this declared autonomy doesn’t negate the reality in which we act based on others. These may no longer be our parents, but we mold our lives around new ideas, interests, significant others, friends, etc. — anything and everything we love. This raises the question of whether we truly gain ownership of ourselves, or if we simply pass it onto the hands of someone — or something — else. When we’re younger, our parents hold the master key to our “rooms,” and later on, we simply make copies and hand them out to everything we hold dear. Our friends can tiptoe inside and slip an idea or two while we barely bat an eye. Our occupations can be even more invasive, expanding in the space and barricading the door so that they have unilateral control. Our significant others can have the same effect, moving and rearranging furniture of their own accord, creating a more comfortable space or punching a hole through the wall. We grant ownership to those we love because we want them in our lives, and so we allow them to influence us in this way. Because of our parents, we can be raised as God’s, our school’s, our responsibilities’ — until we become more our music’s, our friends’, books’, intellectual interests’, hobbies’, and everything else we spend our time and thoughts on. Ultimately, we all decide what is best to give pieces of ourselves to, and — as this list inevitably grows over time — the key is to embrace it and balance the effect we let it have on us. The room is ours, after all; it is ours to care for, or be careless with. We must recognize the lack of choice in love, however, and only hope to love what’s best for us — and that the key to it not fall prey to vicious hands.


Works Cited

Clare, Cassandra. Lady Midnight. Simon & Schuster, 2016.

Following Our Digital Footsteps

by Ean Tam, May 19, 2021

On January 21st, 2020, the United States reported its first case of COVID-19 in Washington state. Over the course of a year, offices emptied, schools closed, and normal life disappeared. By April 2021, over 553,000 Americans had passed away due to the pandemic. Now, as vaccine shots continue to make their way into people’s arms, the hope of defeating the pandemic appears more attainable. The vaccine is our shot back to the workplace, the classroom, and, some would say, back to normal life.

While suppressing this respiratory disease itself may be possible, many people struggle to take a deep breath and relax. For more than a year, across the country Americans have been sheltering in their homes, taking in the world through screens and behind masks. They have been waiting to return to work, hoping to regain jobs they lost at no fault of their own. It will take time for people to regain a sense of control over their lives and examine the mental health effects of the pandemic.

Perhaps we can comprehend how the pandemic played into the worst sides of ourselves. How did transitioning to a life online affect us? What will be our ‘new normal’ post-pandemic? How do we want to discuss mental health? To answer these questions, we should examine the research into our social and online behavior, including new techniques in studying social media activity.

A Life Online

When isolation orders began, we observed the panic: not as frenzy crowds going berserk in the streets, but in the simplest of manners: lining up at the supermarket. Under the threat of prolonged lockdown, citizens translated their insecurities through their wallet. In the United States, where consumerism is a part of our culture, our spending behavior can exemplify our human instincts: “Cash, and the fantastic appeal of what money can buy… provide a way for humans to distance themselves from the disturbing realization that they are animals destined to die” (Arndt et al., 2004). Certainly, not everyone assumed COVID-19 was going to be the ultimate scourge of the human race, but the mindset was there. As a reflection of that mindset—that we as humans can have some control over our lives—we decided to wipe out the supermarket shelves before COVID could wipe us out.

Of course, the online world to which we were regulated put us face-to-face with another nuisance we had already been trying to grapple with: misinformation. Unfortunately for us, online misinformation has only become worse. In beginning of the pandemic, so little was known about SARS-CoV-2, the virus that causes COVID-19. Once a rumor, half-truth, or plain lie made its way online, there was no way of knowing how far it could travel. But it is clear that unreliable sources induce panic and anxiety, stoking our fears of the current situation, encouraging us to prepare more (Usher et al., 2020; Johal, 2009).

When ventures outside of our homes are limited to stocking up on groceries, the possibilities for personal connections are lost. Small talk is hard to come by, especially when you are six feet apart, wearing a mask, and staring through the glare of plexiglass. Physical interaction has become impersonal. Even the relationships established before the pandemic have been hurt. The online connection has been unable to keep up with the loneliness. While we can turn on our cameras to see each other’s faces on screen, the interaction is not a proper substitute for in-person contact (Lippke et al., 2021). In a study of 212 Swiss undergraduate students, researchers found that the students, because of the pandemic, were increasingly working alone and not engaging in networking with their peers. Students’ depressive and anxiety symptoms also increased. The concerns about the students’ minds ranged from the “fears of missing out on social life to worries about health, family, friends, and their future” (Elmer et al., 2020). For mourners who require “restorative activities (e.g., travel, spending social time with friends),” those options vanished (Lee and Neimeyer, 2020). The emotional connections that would have helped no longer do, and the strength of the friendship has diminished. This faltering sense of belonging and attachments to others can manifest itself in our physical and mental health (Baumeister and Leary, 1995).

It is no secret that internet use and mental health are intertwined. More time spent on the internet affects our social interactions and increases the chances of cyberbullying. It appears the relationship between internet use and social interactions can go either way: problematic internet use (PIU) can be both the cause and the result of diminished social interactions. When internet use is the cause, social interactions suffer because of depression, neglect of offline obligations, and obsessive behaviors, all of which are linked to PIU. When PIU is the result of diminished social interactions, the internet is seen as a coping mechanism—a world to which people can escape (El Asam et al., 2019).

However, the world people enter is not always so agreeable. Excessive internet use has a profound impact on adolescents because they are not only victims of cyberbully, but also encouraged to take part in it. Online communities offer opportunities for validation. At times, participating in cyberbullying is a way for some adolescents to ‘fit in’ with their online counterparts. Moreover, an adolescent who engages in such internet behavior can be expected to develop PIU (Chao et al., 2020). It appears that most of the time, victims of cyberbully do not allow the abuse to end with them. They will have “a desire to respond, which may encourage others to join the fray leading to a potentially long and drawn-out series of increasingly abusive and antagonistic communications” (Chao et al., 2020).

Before lockdown, excessive users of the internet had the ability to separate themselves from their devices. However, once life went online, that opportunity disappeared. We all, in a way, became problematic internet users. A life online, while necessary for the past year, has shown to be harmful to our mental well-being.

Back to Normal?

When we eventually emerge from this pandemic, the cloud of lockdown will still hang over us. One of the lingering concerns will be the home as the petri dish. Throughout this pandemic, citizens have created their own fortresses, hoping to keep the COVID invader at bay. Every trip outside of the home was a potential for letting an intruder in. That is why we wiped down all our groceries and bathed ourselves in hand sanitizer after every door handle. The pressure to keep the home decontaminated has been especially hard on those living with vulnerable groups like the elderly.

Retreating to our homes for the past year has proven to us that some things are simply no longer worth going out: movies, restaurants, shopping. However, “even people who do not become housebound may become fastidious germaphobes, striving to avoid touching ‘contaminated’ surfaces or hugging people or shaking hands” (Taylor and Asmundson, 2020). Pandemic sanitation standards will persist, similar to how some American families maintained their parsimonious, self-sufficient lifestyles after the Great Depression (Taylor and Asmundson, 2020).

The stress of yourself being a carrier and potential hazard to those around you can be exacerbated when living conditions are tight. When living conditions are limited, tensions can flare. Unfortunately, some people find themselves trapped at home with COVID outside and an abuser inside, making their situation a possible source of post-traumatic stress disorder (PTSD) (Taylor and Asmundson, 2020).

For those who have contracted COVID-19, some have had to deal with guilt for possibly infecting others, embarrassment for having contracted the disease while others did not, and shame for not protecting oneself enough. Not even our healthcare workers have been exempted. In Italy, Daniela Trezzi, a 34-year-old nurse, took her own life in March of 2020 after she had tested positive for COVID-19. Trezzi’s colleagues reported that her suicide may have been the result of her concerns of having infected other people (Giuffrida and Tondo, 2020). As COVID-19 surged in New York City last April, Dr. Lorna Breen, an ER doctor at New York-Presbyterian Allen Hospital, committed suicide. The virus had taken the lives of many of Dr. Breen’s patients. Despite the overachieving and dedicated passion to her job, Dr. Breen’s family believed she “was devastated by the notion that her professional history was permanently marred and mortified to have cried for help” (Knoll et al., 2020).

Plenty of people will be able to return to normal life post-pandemic, to go back on the street as if nothing has changed. But for many members of the Asian-American and Pacific Islander (AAPI) community, this is an impossibility. A wildfire of misinformation spreads (and continues to spread) across the internet, pinning a substantial number of American citizens as walking embodiments of SARS-CoV-2. Therefore, for AAPIs, returning to a normal life post-pandemic does not mean traveling down the street as if nothing has changed. As the United States begins to open, we are already seeing increases in racist attacks against AAPIs. We have seen this before. In 2014, Ebola was blamed on Africans because it was deemed an “African problem” (Usher et al., 2020). The ease of scapegoating specific demographics is an example of maladaptive coping “where coping is emotion-focused rather than problem-focused” (Cho et al., 2021).

We would like to think there is a chance for a return to normal. However, for many people, this is an unlikely future. Quarantine and the pandemic experience have affected the mental health of citizens across the globe. The pandemic has left us lonely, guilty, and fearful. It has forced some people to channel their insecurities into counterproductive behaviors. Behaviors that prevent us from regaining a sense of camaraderie and interconnectedness—some things we all lost this past year in quarantine.

Putting Our Online Activity to Good Use

Although living our lives on the internet has strained everyone, there may be something to gain from our past year online. In recent years, mental health researchers have turned their eyes to social media. With every post, like, or share, there may be a hidden meaning waiting to be deciphered. A variety of social media websites have been utilized for possible insights into specific mental health issues. Twitter is a popular site for study. It has been used for learning about detecting signs of depression and suicide (De Choudhury et al., 2013; Tsugawa et al., 2015; Coppersmith et al., 2016). Instagram, Reddit, and Tumblr have been used to study depression, suicide, and anorexia, respectfully (Reece and Danforth, 2017; Shing et al., 2018; Chancellor et al., 2016).

Taking advantage of machine-learning to comb over patients’ extensive social media activity, researchers have found indicators of mental health illnesses. For example, researchers classified tweets of suicidal individuals by their expressed emotions, emoji usage, and frequency of tweets. They found that tweets usually expressed sadness then anger after a suicide attempt, and that frequency of emotional tweets increases while emoji prevalence decreases (Coppersmith et al., 2016). The machine-learning systems allow for detecting these indicators with accuracy as high as 80 to 90 percent. This technique of combining computing power with psychiatric evaluation has led to the term “digital psychiatry” (Chancellor and De Choudhury, 2020). The focus on social media is particularly helpful in studying younger generations. Regardless of race or medical history, a younger age has been “the only significant predictor of blogging and social networking site participation” (Chou et al., 2009).

Northwell Health, New York state’s largest healthcare provider, has realized the importance of using social media for the purpose of engaging with patients as soon as possible. Since 2013, Northwell’s Early Treatment Program (ETP) has specialized in treating adolescents and young adults suffering from psychotic symptoms. Dr. Michael Birnbaum, Director and founding member of the ETP, studies the application of social media as an indicator for psychosis. I spoke with Dr. Birnbaum to learn more about his research with social media and its implications.

“This line of research was happening in the world of computer science, but not so much in psychiatry,” Dr. Birnbaum explained. “The idea sort of organically arose through reading the exciting literature on machine-learning and social media. Thinking about some of the major challenges and obstacles to delivering effective care, we came up with this solution.”

To perform his studies, Dr. Birnbaum and his colleagues retrieved social media archives donated by participants. These databases were downloaded straight from social media websites and then inputted into machine-learning systems provided by computer scientists from institutions like IBM, Cornell Tech, and Georgia Tech. The magnitude of data for these studies were immense. For instance, in one study, from just 223 research participants, Dr. Birnbaum and his team had collected 3,404,959 Facebook messages and 142,390 images. With this Facebook data alone, they found that the machine-learning system could identify research participants who had schizophrenia spectrum disorders (SSD) and mood disorders (MD). In terms of posts and messages, those with SSD were more likely to use words of sensory perception, those with MD were more likely to make references to the body, and SSD and MD groups were both more likely to use curse words. When it came to Facebook photos—a more abstract source of analysis—Dr. Birnbaum and his research team found that those with SSD and MD were more likely to post smaller photos by dimension, and the hues of photos from MD participants were more blue and less yellow (Birnbaum et al., 2020).

Now, while the volume of information is essential to the experiment, the social media archives are not limited to just the research participants. Within these archives, you can find private messages sent by the research participant and messages sent from second parties whom the participant was communicating with.

“One of the other ethical issues is the fact that there are a ton of secondary subjects: all of the friends and connections to other users who don’t necessarily agree to have their data donated and analyzed, and so that’s something that, as a team, will need to sort of grapple with,” Dr. Birnbaum explained. To handle this ethical issue, Dr. Birnbaum’s studies had to eliminate the data from these secondary parties. So, while these secondary subjects may not have their private messages inputted into a machine-learning system, there is no denying that those messages are being stored somewhere at some point. It will be up to the patient to inform his or her friends that their conversations may eventually find their way into a stored database. Consent, conservation, and confidentiality of social media information are only some of the big hurdles of digital psychiatry (Wongkoblap et al., 2017). However, Dr. Birnbaum believes that with the correct system in place and an understanding from the public, the application of machine-learning can find success in psychiatry.

“This shouldn’t be about surveillance or taking the power away from the patient. It’s just the opposite. In my mind it’s creating a way for the patient to be able to learn more about themselves and also share it with their clinician. Just like when you go to see your doctor who orders a blood test or an X-ray, you donate your blood to inform because it’s going to improve your care. Though most people don’t like taking their blood, similarly, I imagine a situation where the benefits would be clear and patients would be willing and interested in donating their digital data to inform their care in a meaningful way.”

Furthermore, Dr. Birnbaum highlighted a key issue in psychiatry: the reliance on self-reported information. It has been shown that self-reported data can be unreliable and underestimate health issues (Wallihan et al., 1999; Newell et al., 1999). Dr. Birnbaum elaborated, “We just are notoriously bad at this—all of us—at describing our own behaviors. Most of us can’t remember what we ate for dinner a few days ago, and so I think that these things can be immortalized in digital data, and so we can accept it more readily and use it.”

And in terms of the depth and perception from which we can learn, social media information may be the closest thing psychiatrists can have to 24/7 observation of their patients. Retrospective analysis of a patient after they have been admitted into the hospital is not the best solution. Social media information may hold the key.

“A patient sees the doctor periodically, and they meet for a certain amount of time and then that’s it,” Dr. Birnbaum said. “You don’t really know what’s happening in between meetings beyond patient self-report. The [social media information] provides information about what was going on between sessions. So, you can learn a lot more about, or rather from a different source and a more objective source, about what people are doing, thinking, and feeling.”
Of course, social media information is no substitute for in-person meetings. For Dr. Birnbaum, “I imagine a situation where someone donates their digital data a day or two before they come to meet me in my office, and then we can discuss the findings and determine whether or not we need to change the treatment plan.”

Although Dr. Birnbaum explained earlier that routine treatment involves monthly meetings with patients, the timing of when a patient should donate their social media archives is not exactly clear: “That is something that has yet to be empirically explored. Maybe it’s once a month when they come see me, maybe not. I could imagine a situation where it is done at the beginning of care and maybe perhaps periodically after that. I think it depends on what information we’re after, what we’re looking for, and how each individual uses social media.”

In the end, social media activity would just be one component of digital psychiatry. The way Dr. Birnbaum sees it, “Social media is a piece of the puzzle. They’re also people looking at speech, facial movements, wearables, cell phone data. All of this stuff paints a picture. A more comprehensive picture.”

What’s the Point?

On April 9th, The Wall Street Journal published an article titled, “Loneliness, Anxiety and Loss: the Covid Pandemic’s Terrible Toll on Kids.” In it, the author, Andrea Peterson, details the faltering grades, confidence, and motivation of young students. One 13-year-old stated, “[I]t’s been a lot harder to make friends and talk to new people… I feel like a lot of us drifted apart… It has set in that I’m alone” (Peterson, 2021).

With vaccines getting administered around the world, our public health appears to be on the right track. For many of the students who spoke with Peterson, transitioning back to in-person social activities will be difficult, but nonetheless, they will finally be in-person. Hopefully, for all of us, returning to in-person work or school will be the remedy we need. But the final obstacle we will face is the way we confront mental health as a society.

When The Wall Street Journal shared Peterson’s article on its Twitter profile, many of the comments were supportive—a lot of teachers and students voicing their approval with the awareness raised by the article. Then, of course, there were comments like these:

https://twitter.com/HRHSherlock/status/1380646040714375170

https://twitter.com/eagles2sixers/status/1380923582268764164

It would be quick and easy to say kids these days are just soft. It would be quick and easy to say there are more pressing matters than this. But the people who choose these quick and easy solutions seem to forget that we are all wired differently. We process things differently. Just as physical abilities differ from person to person, our ways of handling strains of our mental health differs. And to those who say the deaths from COVID-19 are more important: yes, preventing deaths is the number one priority, but the pandemic will be over. Can we talk about mental health effects then? Or would we have forgotten about it already?

It is unfortunate to think that these attitudes can exist within families, preventing people from getting the help they need. Whether it be depression or psychotic disorders, stigma exists everywhere. The family unit is not always equipped to understand the needs of someone suffering from a mental illness.

“For the most part, it’s impossible to tease apart providing good care to a patient without involving their family,” Dr. Birnbaum told me while explaining the role of family at the ETP. “So, it’s critical that the family understands what’s happening and has a connection to the treatment team, is involved in the treatment decisions in some capacity, and knows how to be most helpful and supportive for their child.”

It is no secret that there is a clash of how we discuss mental illness. Some people, due to culture or age, like to keep it under the rug, while younger generations tend to be more open about mental health. Those who like to keep a tight lip about it find themselves being blamed for being a part of the problem. Well, to put it simply, they are. I would hope people do not see that as a political opinion. It is informed medical advice.

When asked about breaking the stigma surrounding mental health and culture, Dr. Birnbaum explained, “I think that’s part of the work and that’s part of the advocacy. And part of the excitement of early intervention is sort of getting the message out that there are resources and tools and help available. The more we talk about it, the better.” He added, “Hopefully that’s something that we can do by changing society.”

Changing society will be no easy task. It will take time, just like waiting for this pandemic to be finally over. The ‘new normal’ waiting for us will ultimately be defined by us. If we decide to keep things the status quo, then that is what we should expect. As difficult as the past year has been, we ought to make the most of it. With the new advancements in machine-learning, we can learn from the online activity we amassed in quarantine. Work like Dr. Birnbaum’s shows that studying our online presence can improve the way we comprehend mental health. We can learn more about ourselves, mental health, and possibilities for early treatment for young people. When it comes to pandemic, the light at the end of the tunnel seems to be getting brighter. While we cannot say the same for mental health, our digital footprints can help lead the way.


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@eagles2sixer. “I’m sorry the kids had to stay home on their phones for a year but please. Did the kids that worked in dangerous factories or lived during the blitzkrieg or black in the south in the early 1900s or during the depression or a million others not have it 1000X worse?” Twitter, 10 Apr 2021, 12:40 p.m., twitter.com/eagles2sixers/status/1380923582268764164.

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