Neuroqueering from the Inbetween
“The growing cracks in the thin veneer of our “civilised” economic and social operating model are impossible to ignore”, Jorn Bettin (2020).
As a late-diagnosed autistic person, I feel a massive disconnect with the world around me. I am living in the ‘gap’ between so many spaces but also feel the potential of neuroqueering and transforming what could be voids into ‘Ma’, a space for neuroqueer potential. I have lived through cycles of autistic burnout caused by systemic unmet needs and seen the effects of an education system that is not meeting the needs of my children and the many children of the many families I support as an education professional. (I will expand on the terms Ma and neuroqueering throughout this blog).
Neuroqueer has a verb form, unlike neurodivergent or neurodiversity. Nick Walker (2021) defines neuroqueering as “intentionally liberating oneself from the culturally ingrained and enforced performance of neuronormativity ”. Neuroqueering has helped me navigate and transition through a difficult period of my life and given me hope for myself, my family, and also those I support. ‘Anyone can neuroqueer. Neurodivergent or neurotypical. Gay or straight. Anyone can neuroqueer and be neuroqueer” (Ryan Boren, Stimpunks 2024). Neuroqueering is a form of embodied shapeshifting; it is an internal process that helps you discover potential in the spaces in between in Ma.
Ma: The Inbetween
I love this description of Ma from Ghibliosophy as it captures everything I am trying to convey within the context of neuroqueering, a journey which I began almost 25 years ago before I had the vocabulary of neuroqueering or even knew I was autistic; I have recently revisited these themes in my blogs in Middle Entrance and Caverns, Pleats and Folds:
“Ma’ is a captivating Japanese philosophy that finds beauty in the spaces between — the pauses, the silence, the emptiness. It’s like the breath between words, giving rhythm and depth to our experiences. Embracing Ma is not just about appreciating the void; it’s about understanding its potential. It invites us to pause, breathe, and find richness in moments of stillness. By integrating Ma into our daily lives, we open ourselves to a world of mindfulness and creativity, where every pause is an opportunity for growth and a deeper connection with the world around us. In the art of Ma, we learn that sometimes, what we don’t do or say can be as powerful as what we do.”
(Ghibliosophy, @ Mindblossoms)
I have felt the burden of trying to be linear when my mind and body are anything but. Trying to conform and fit into the rigid boundaries of neuronormative society for so long has left me feeling shattered. I have taken a lot from Yunkaporta’s Sand Talk (2020). He has helped me realise why things have felt so hard and why I have felt so heavy and weighed down. Re-storying my own life through the lens of monotropism (Murray et al, 2005) and the neurodiversity paradigm has helped explain repeated cycles of burnout cycles to the point where I crashed entirely and would likely still be crashing if I had not found support and ways to move on through the neurodivergent community over the past few years.
Yunkaporta (2020, pg. 97) has drawn a symbol with two circles adjacent to each other and another line joins them to form a circle, this is enclosed within a hexagon shape. Yunkaporta suggests that the left-hand circle represents the abstract world of mind and spirit, and the right represents the concrete world of land, relationships and activity. The lines above and below, joining the circles, represent communication. Below is my reinterpretation of this image, with the flow of embodiment between the circles in Ma, where neuroqueering can happen and evolve and keep expanding and evolving and connecting with other spaces.
Yunkaporta explains the importance of metaphors being the ‘language of the spirit’, the language of ritual and magic. Transformative processes can create change in people. One way is through sharing stories and building connections, comparing stories and developing ever greater understanding as more connections and stories are shared and the story rhizome expands. As Yunkporta says (2020, pg 114), “We don’t want our stories to be used at bedtime to put children to sleep; we need an exchange of stories to be awake and grow.” I think the lines Yunkapoeta draws in the sand (see image above) could also be seen to representing the importance of embodied relationships, the flow of connections between people and their surroundings, the transformative process that enables people to continuously unfold and reform, to be creative and find joy in between neuroqueer theory and practice, in Ma.
Meaning in Ma and Connections
I have recently read The Hidden Life of Trees by Peter Wohlleben (2017) and Sand Talk by Tyson Yunkaporta (2020). These are two texts, one about trees and one about Indigenous cultures questioning how contemporary life diverges from the pattern of creation and how we may be able to do things differently. I enjoy reading, but I often find more joy in discovering meaning in my thoughts that appear between texts. The shared message between these books is that we need to be more in tune with the world around us, make meaningful connections, and support our communities and stories from those around us and our elders from the past. We need to create time and space to be with each other in a more embodied way; we can find meaning in the spaces and the gaps in the inbetween-ness of Interaction as described in my previous blog, ‘Being With’ and within and between the Cavendish Spaces of our Neuroqueer Learning Spaces.
“People today will mostly focus on the points of connection, the nodes of interest like stars in the sky. But the real understanding comes in the spaces in between, in the relational forces that connect and move the points”. (Tyson Yunkaporta, Sand Talk, 2020)
People, like trees, need each other; we need to focus on the ‘points of connection, the nodes of interest’. as mentioned in the above quote by Yunkaporta (2020). I find it valuable to be a part of an online community; it is currently one of the few spaces I can access where I can connect with people. The connections I am making are essential and allow me safe spaces to explore conversations with others, mostly about monotropism, the neurodiversity paradigm and neuroqueer potential, as described in Connections and Becoming. However, communities can be formed in many different ways. Just as trees can form woodlands and forests and protect each other, people also need to create more caring communities that work with the flow of people’s needs and interests and not against them, which can liberate them so they can thrive.
There is an ever-expanding network of online spaces that are evolving and branching out like a rhizome and connecting with other networks where more nodes and connections form and spiral out again and again from each point; this is repeated endlessly, and we have just added another with our Discord Server to explore Neuroqueering Learning Spaces. A rhizome, as conceptualised by Deleuze and Guattari (1987) and studied in my previous blog, ‘Middle Entrance,’ is a network with no central point of origin. It also has no dependency on other networks and can keep evolving and expanding.
Rhizomatic Potential
David Gray-Hammond and I discussed the concept of the Autistic Rhizome last year. The rhizomatic potential of online spaces enables people to explore different topics and interests, including neuroqueering learning spaces, a community project by Autistic Realms and Stimpunks, which we hope will transform future learning spaces. As more people show an interest and more connections are formed, the online rhizome keeps expanding, adding new potential and even more possibilities. Katie Munday came up with the concept ‘Neuro-Anarchy” and with David Gray-Hammond they co-wrote the blog "Neuroqueer neuro-anarchy and the chaotic self (2023). They suggest that most people are arriving in these spaces ‘by existing on the fringes of their communities and challenging the politics within them’. This appears to be the case for the majority at the moment, but also a significant proportion of the people who have been in contact with us via Stimpunks are parents and professionals who do not identify as neurodivergent themselves but are advocating for their children or those families they support professionally, they want a safe neuro-inclusive space so they feel less alone and more connected with others that hold the same ideals and beliefs.
It has been shown that single trees planted alone often grow less well and live shorter lives than those amongst other trees in a community. Trees connect through a nourishing network deep in the soil. They use this network deep underground to communicate and care for each other. Wohlleben shares how he discovered that trees could communicate by scent, share food, and nourish other trees struggling or in danger. We can learn much from forests and trees and what Simard et al.(1997) called the ‘wood wide web’ in our human communities and within the rhizomatic online networks of the emerging community exploring neuroqueering. Gray-Hammond (2024) reminded me that “we are not all trees”. Humanity is rich and diverse, and we all have our ecosystems that need to coexist and grow.
Gray-Hammond (2024), in response to my first draft of this article, wrote;
“Our mind can be thought of as rhizomatic. Each neuron is connected to the others through intricate paths. Each experience and thought is linked to the others. Each point is like the atoms of the wave. My human life takes form. Neuroqueering allows me to change the behaviour of that rhizomatic thought structure, moving freely between solid, liquid, gas, Earth, water, and air.”
This builds on the quote from Yunkaporta (2020) and emphasises that the only restrictions on neuroqeer potential are our minds; we are all human, but what that means for each individual is unique and can be transformed. Buddhist Teacher Daisaku Ikeda suggests that we could imagine life as a wave. A wave takes form within the ocean, follows its path, and eventually crashes into the shore before returning to the ocean. To neuroqueer is to consider what we may need to do to change the wave’s trajectory within us; this may mean going deeper within ourselves and allowing our bodyminds to expand further. Online spaces offer opportunities to make connections, form friendships and be with people in ways that will enable freedom to be and communicate in ways that work for them and in ways that fit into their day and lifestyle, with no demands and no expectations — other than to be accepting of differences and be kind.
The concept of creating primordial Cavendish Caves spaces, which we are exploring in our Neuroqueer Learning Spaces project, are spaces of quiet contemplation. They offer a chance to reflect and recover; for some people, this may involve listening to music, watching TV programmes on repeat or online gaming. For others, the Cave space may provide an opportunity to embrace the sound of silence. For me, it is within this silence that neuroqueer potential may be found, the bodymind replenished and new ideas created. It is within a silent space filled with Ma that I can breathe in safety and comfort and breathe out and expand ideas, to shapeshift and transform myself and my thoughts,
“Silence is not the absence of anything.
It is” (Adam Auron Lodestone, 2024)
This has been wonderfully depicted by the poem Silence by Adam Auron Lodestone:
Silence
“Silence is not the absence of sound.
It is its own thing.
It isn’t empty. Its presence fills a space,
silence has a mass
ephemeral as mist
but still…
It is not a nothing.
Silence does not lack.
It isn’t deficient.
Silence is not a cavern, a room
a refuge, a womb
It is the comfortable
comforting
verb and adjective “hush”
that surrounds me, fills me
replenishes me
A wonderous shapeshifting thing
part food (nourishing)
part blanket (cozy, weighted yet weightless)
part muse (inspiring)
helping me breathe deeper
ground in equanimity
think clearly and broadly
steep creativity
Silence is not the absence of anything.
It is.
“Silence” copyright 2024 The Awetist aka Adam Auron Lodestone
(shared with permission)
Being With
I see ‘Being With’ as a process of coming together. Deleuze’s (1987) concept of the line of flight allows us to explore meaning between created spaces and through our connections with people. It is a way of moving beyond and between the gaps of the often preconceived ideas of what ‘being with’ people may mean and what our roles as educators and care facilitators may be. ‘Being With’ creates an opportunity for an embodied sense of belonging and wonderful, meaningful shared experiences. ‘Being With’ is a process of coming together and being full of potential. ‘Being with’ means being willing to explore the unknown and benefit from Cavendish Learning Spaces (cave, campfire, and watering hole), as we have described in our previous blogs.
Yunkaporta (2020) suggests that we must diversify, connect, interact, and adapt. “Diversity is not about tolerating differences or treating others equally and without prejudice. The diversification principle compels you to maintain your differences…you must interact with other systems beyond your own, keeping your system open and sustainable.” I think this is important for neuroqueering; we need to seek out differences, work with diversity and connect with others to benefit from the potential that can bring for people in their learning spaces and those facilitating learning spaces.
According to Yunkaporta (2020), “Interaction is the principle that provides the energy and spirit of communication to power the system. This principle facilitates the flow of living knowledge. You must transfer knowledge (and energy and resources) with as many other agents as possible, rather than trying to store it individually.” The final guideline they suggest for sustainable communities is adaptation; within a neuroqueering context, this is not about adapting to the society that we already have that is breaking so many people; it is not about adding more accommodations into children’s care plans. There has to be a point where if a child needs so many accommodations, people should start to question whether the setting or provision is even suitable; nobody wants to feel different and like a burden. If there is no defined ‘normal’, there will be no need for accommodation, everyone will be different, and everyone’s needs will be met.
Instead, I feel Yunkaporta’s idea for adaptation is more about adapting ourselves, allowing ourselves to change and transform. For this, we need safe spaces online and in the community. Yunkaporta describes this as taking on the role of a “strange attractor’ to “facilitate chain reactions of creative events within the system” In my mind, this all has excellent neuroqueer potential to explore further and ties in beautifully with Bettin’s (2021) work where he suggests that we need to “Grow competency networks and catalysts rather than leadership and leaders — to get things done and distribute decision making to where the knowledge resides.”
Collective Flow
Connections create communities, and as described in my previous blogs, communities can generate a collective flow and potential for people to ‘become’ and for society to be shaped by us for our future. For flow to happen, there has to be intent, and people have to want their intention to lead somewhere positive, even if that endpoint is the unknown, in Ma. Knowing and feeling the energy and potential of others who also want to explore neuroqueer learning spaces is exciting. Not having an exact end destination or prescribed route to get there is still more exciting. We will all have to neuroqueer ourselves to begin reimagining education and consider neuroqueer learning spaces.
Looping back to Yunkaporta’s (2020) Sand Talk and connecting this with Walker’s Neuroqueer Heresies, we can learn a lot from focusing on the things people usually ignore and being able to discover the unknown potential in learning spaces. We need to neuroqueer ourselves from within to have an effect and even begin neuroqueering learning spaces.
In Neuroqueer Heresies, Nick Walker describes what it means to embrace neuroqueering as a verb. In learning spaces, we need to reinterpret, rethink, redefine, and reimagine what those spaces may look like and the journey required to facilitate them. I am considering if we can use Nick Walker’s template for designing autism courses as a template for designing neuroqueer learning spaces. It has made me think of the differences between being neurodiversity affirming and having everyone’s needs met and then neuroqueering those spaces to enable unknown potential to bloom; once you are free from the reigns of neuronormativity, cognitive and somatic liberty and learning potential are endless.
Yunkaporta talks about being a ‘strange attractor’ (2020, pg82), which feels to me as if it is in line with neuroqueer ideology. To be a strange attractor in education means taking a risk and creating chaos. There is enormous negativity around words such as anarchy and chaos, but as Yunkaporta reminds us, chaos means no structure, like a rhizome, and anarchy means ‘no boss’. He asked if we could have a structure without a boss or management. If the current education system is causing so much harm, we must move away from it and create something new. We need to make something where words like average, typical, and even divergent become irrelevant, as everyone will be diverging to and from each other, constantly evolving and expanding.
Walker (2021) posed a question that I think we need to consider for our learning spaces:
“What if both the education of youth and adults and the training of educators included the explicit understanding that no neurocognitive style is more “correct” or “normal” than any other and that the work of mutual accommodation is both an essential part of a proper education and an essential preparation for being a participating citizen in a civilised society?”
Family is important, but not everyone has a loving family that they can depend on, and even if you have a loving family (for which I am grateful), then found or chosen extended family and friends can still play a hugely important role in life. Whānau is a Maori term for an extended family group, as written by Jorn Bettin & Ulku Mazlum (2022). “Whānau is much more than the Western notion of “family”. It is a deep connection, a bond that you are born into that no one can take away from you.”
There is so much we can learn from other cultures. Adults and children need time and space to co-create Whānau in our neuroqueer learning spaces. As Bettin (2021) reminds us, “In many indigenous cultures, children with unique qualities are recognised, are given adult mentors with similarly unique qualities, and grow up to fulfil unique roles in their local community, connected to others with unique knowledge and insights, perhaps even in other communities. If we are embedded in an ecology of care, we can thrive and share the pain and the joy of life.” (Bettin, 2021)
The Magic Is Open
The magic of neuroqueering is open to everyone; it embraces the neurodiversity paradigm and celebrates the endless variation and potential of unique body-minds in our society and beyond as we learn from other Indigenous cultures. To neuroqueer is to become neurodivergent and to expand, unfold, create and recreate continuously. To neuroqueer is to explore the magic between spaces and discover possibilities that can emerge from Ma and be transformed into new spaces. We hope that by providing some ideas for neuroqueer learning spaces and opening up conversations about what neuroqueer learning spaces may be like, we will continue to expand the community rhizome. We are adding another node to the rhizome by opening up conversations for others to contribute so we can create more possibilities.
This is a community project. Feedback welcome.
Please get in touch with us at Stimpunks
References:
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