“By saying, this is how the world sees me. This is what is expected of me”
“When bodies break it is not a moment but a culmination. Bodies that break tend to have been pulled, stretched twisted and torn. Bodies that break do not just break.”
We all seem to agree by now that the current imaginations of purpose have been long outlived by the modern world. Increasingly the ethnopatrichal capitalist system is being called into question. Globally curiosity has been ignited in alternatives. So much so that flat earthing almost became a thing again.
But the system itself is a thing – and things are indifferent. Building off the previous essay, things only have the power we give them.
So we must ask – what is this thing – the system? And why does it have so much power?
Thankfully, this is not labour we have do ourselves. Several liberation struggles have given language and articulation to the various ways in which this system marginalizes. And, being a system born and bound to certain imaginations of freedom, it makes sense that some bodies were given preference. It is important to note that it is about bodies, because bodies are also things that we can do little about.
A set of things working together as parts of a mechanism or an interconnecting network; a complex whole.
Even systems have a purpose. And the system for survival. For whom? That will take us back to the question on bodies, which is a whole other debate. Maybe then it makes sense that the people who have made peace with their role in the system are disproportionately resistant to change – fear is a powerful thing.
And this is even before we begin to introduce the individual human into the equation. If one was to look at the system as a well-oiled machine then it would be a matter of switching parts, keeping it oiled and regular maintenance. But the individual insists on have a conscious mind, and the need to think, feel, live and be.
So we see static unchanging roles and purposes, held in place by an outdated system and we see the wrong bodies coming up to fill the wrong functions and faced with different problems. A woman comes out as the breadwinner in a family and comes up against the sexist nature of compensation. A gentile man seeking to paint comes up against the demand to provide. The system, indifferent, identifies the bodies in a certain way and assumes peace with the function the bodies are to fill – placing the burdens as expected. Those who find themselves aligned are overjoyed. Others are at battle.
This relation shapes us.
What’s true is [that] trauma makes weapons of us. And fools, and secret keepers, and collaborators in harm. What’s true is that trauma is both singular violent events and the ongoing constant socialization of ‘power over’ for those deemed superior because of skin or penis or ability or inheritance or something else they didn’t create or do. If we are going to grow, we must embrace truth telling. We must generate our compassion. We must learn to set and hold boundaries within community, on this planet we share. We must learn what is worth our attention, and how powerful our attention is. We must get more passionate about healing than we are about punishing.
- Adrienne Marie Brown, Trauma makes weapons of all of us.
But the system is just a thing. Which is to say, to change the system would be as easy as to wake up tomorrow and say ‘from now on it shall be.’ So what’s stopping us then?
I keep going back round to this because I need it to be seen that the thing under discussion is tangible. More often than not it is like we are discussing some abstract system that exists eons away from us, but it is right within ourselves. Knowing, for example, that the system is perception bound, means knowing that the ways we have learned to see others are the things that are holding them in place. This ‘system’ is really our definitions of what roles people must fulfill in our lives.
Which makes sense because if the purpose of the system is survival then excommunication is the perfect punishment. Especially when you go into the nature of excommunication in relation to survival – it often meant death.
“It is the people we hold onto that hold onto us. As we shake people off, we too are shaken off.”
There are two things here. First, we must look at the ways in which we have trained ourselves to look at the world. The perceptions we have held and reinforced because ‘they are true.’ The people we have vilified and the people we have sanitized. There is need to shift the way we think – and this can only happen through open and honest debate. It is in the debate that we make peace with the nuance.
Second, it should be more apparent that no matter how we define ourselves in relation to the purpose our identity will be interlinked to it. Because we have only learned to see things as they have been seen and we are only seen as we have been seen, then the futility of fighting becomes apparent.
This is not to say that everything is predetermined and there is no such thing as free will.
Rather it is to say that the act of freeing one’s will must be a deliberate and, will often be, a painful task. As we refuse to become the person we are seen as people see less need in being the person we see them as (the level of peace we have made with this may vary).
“A void will always fill.”
This system doesn’t exist in a vaccum though. And survival as a purpose cannot be taken away from you. All the system did was distribute the labour (and unevenly distribute the benefits of) towards that survival. And so in freeing our will, we find ourselves differently burdened. And those who pick up the burdens we left behind find themselves differently burdened. I use differently because things trade hands, but it is difficult to speak of which is heavier.
It is this time that we take to analyse and understand these different burdens.
And it is with this new understanding that we begin to re-shape the ways in which we relate to the labour of survival. Then maybe, just maybe, we can take a shot at changing the system.