By Tim R. Johnston
In this e-book, Johnston argues that confirmation is not just encouragement or aid, but in addition the first mechanism we use to shape our identities and create secure areas. utilizing the paintings of feminist care ethics and the deliberating French thinker Henri Bergson to ascertain responses to varsity bullying and abuses confronted by means of LGBT older adults, he presents the theoretical research and sensible instruments LGBT humans and their allies intend to make all areas, private and non-private, areas within which we will dwell overtly as participants of the LGBT community.
With its blend of philosophical thought and on-the-ground activist adventure, this article is going to be priceless to someone attracted to philosophy, women’s and gender experiences, psychology, getting older, geriatrics, and LGBT activism.
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Additional resources for Affirmation, Care Ethics, and LGBT Identity
My notion of affirmation is deeply indebted to Lindemann’s discussion of holding and letting go. Holding another in their identity functions through the creation of affirmative feedback loops. As the other changes, those loops need to be either let go or amended if we are to continue holding and affirming well. Likewise, social narratives may color our perceptions such that we affirm incorrect, harmful, or stereotypical things about the person, holding them poorly. The language of affirmation is a way to understand the process that is either happening well or poorly across Lindemann’s discussion of holding and letting go, and affirmation allows us to enrich and extend two aspects of Lindemann’s text.
This is particularly important in the context of LGBT identity, where so much emphasis is placed on discovering, defining, and disclosing one’s true or real self. Lindemann proposes three meanings of the term “real self”: first, it may be the “one that a defective set of stories failed to capture” (131); second, it may be the “self that is credibly depicted by the narratives that constituted the person’s identity at a certain time” (131); and finally, the real self could be a reference to “an aspect of the self depicted by a particular storyline that runs throughout a person’s life, rather than attaching to a specific point in time” (132, emphasis in original).
If we have a series of negative memories associated with a given space or activity, our bodily attitude will be such that these negative memories come to color our perception and our movement. The environment becomes familiar, but familiar in a hostile way, for example a gender-nonconforming individual continually confronted with sex-segregated bathrooms. Gender-nonconforming people often experience bathrooms as places of heightened scrutiny and vulnerability. The memories that present themselves for actualization are negative, associated with discomfort and fear.
Affirmation, Care Ethics, and LGBT Identity by Tim R. Johnston