Tuesday, November 25, 2014
White privilege to a broke white person
http://www.huffingtonpost.com/gina-crosleycorcoran/explaining-white-privilege-to-a-broke-white-person_b_5269255.html
\Peggy MacIntosh paper 1988\
White Privilege: Unpacking the Invisible Knapsack
"I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group"
Peggy McIntosh
Through work to bring materials from women's studies into the rest of the curriculum, I have often noticed men's unwillingness to grant that they are overprivileged, even though they may grant that women are disadvantaged. They may say they will work to women's statues, in the society, the university, or the curriculum, but they can't or won't support the idea of lessening men's. Denials that amount to taboos surround the subject of advantages that men gain from women's disadvantages. These denials protect male privilege from being fully acknowledged, lessened, or ended.
Thinking through unacknowledged male privilege as a phenomenon, I realized that, since hierarchies in our society are interlocking, there was most likely a phenomenon of while privilege that was similarly denied and protected. As a white person, I realized I had been taught about racism as something that puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an advantage.
I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was "meant" to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools , and blank checks.
Describing white privilege makes one newly accountable. As we in women's studies work to reveal male privilege and ask men to give up some of their power, so one who writes about having white privilege must ask, "having described it, what will I do to lessen or end it?"
After I realized the extent to which men work from a base of unacknowledged privilege, I understood that much of their oppressiveness was unconscious. Then I remembered the frequent charges from women of color that white women whom they encounter are oppressive. I began to understand why we are just seen as oppressive, even when we don't see ourselves that way. I began to count the ways in which I enjoy unearned skin privilege and have been conditioned into oblivion about its existence.
My schooling gave me no training in seeing myself as an oppressor, as an unfairly advantaged person, or as a participant in a damaged culture. I was taught to see myself as an individual whose moral state depended on her individual moral will. My schooling followed the pattern my colleague Elizabeth Minnich has pointed out: whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work that will allow "them" to be more like "us."
Return to the top of the page
Daily effects of white privilege
I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can tell, my African American coworkers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and time of work cannot count on most of these conditions.
1. I can if I wish arrange to be in the company of people of my race most of the time.
2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me.
3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live.
4. I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me.
5. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.
6. I can turn on the television or open to the front page of the paper and see people of my race widely represented.
7. When I am told about our national heritage or about "civilization," I am shown that people of my color made it what it is.
8. I can be sure that my children will be given curricular materials that testify to the existence of their race.
9. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.
10. I can be pretty sure of having my voice heard in a group in which I am the only member of my race.
11. I can be casual about whether or not to listen to another person's voice in a group in which s/he is the only member of his/her race.
12. I can go into a music shop and count on finding the music of my race represented, into a supermarket and find the staple foods which fit with my cultural traditions, into a hairdresser's shop and find someone who can cut my hair.
13. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of financial reliability.
14. I can arrange to protect my children most of the time from people who might not like them.
15. I do not have to educate my children to be aware of systemic racism for their own daily physical protection.
16. I can be pretty sure that my children's teachers and employers will tolerate them if they fit school and workplace norms; my chief worries about them do not concern others' attitudes toward their race.
17. I can talk with my mouth full and not have people put this down to my color.
18. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty or the illiteracy of my race.
19. I can speak in public to a powerful male group without putting my race on trial.
20. I can do well in a challenging situation without being called a credit to my race.
21. I am never asked to speak for all the people of my racial group.
22. I can remain oblivious of the language and customs of persons of color who constitute the world's majority without feeling in my culture any penalty for such oblivion.
23. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider.
24. I can be pretty sure that if I ask to talk to the "person in charge", I will be facing a person of my race.
25. If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven't been singled out because of my race.
26. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children's magazines featuring people of my race.
27. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance or feared.
28. I can be pretty sure that an argument with a colleague of another race is more likely to jeopardize her/his chances for advancement than to jeopardize mine.
29. I can be pretty sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my present setting, even if my colleagues disagree with me.
30. If I declare there is a racial issue at hand, or there isn't a racial issue at hand, my race will lend me more credibility for either position than a person of color will have.
31. I can choose to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can find ways to be more or less protected from negative consequences of any of these choices.
32. My culture gives me little fear about ignoring the perspectives and powers of people of other races.
33. I am not made acutely aware that my shape, bearing or body odor will be taken as a reflection on my race.
34. I can worry about racism without being seen as self-interested or self-seeking.
35. I can take a job with an affirmative action employer without having my co-workers on the job suspect that I got it because of my race.
36. If my day, week or year is going badly, I need not ask of each negative episode or situation whether it had racial overtones.
37. I can be pretty sure of finding people who would be willing to talk with me and advise me about my next steps, professionally.
38. I can think over many options, social, political, imaginative or professional, without asking whether a person of my race would be accepted or allowed to do what I want to do.
39. I can be late to a meeting without having the lateness reflect on my race.
40. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen.
41. I can be sure that if I need legal or medical help, my race will not work against me.
42. I can arrange my activities so that I will never have to experience feelings of rejection owing to my race.
43. If I have low credibility as a leader I can be sure that my race is not the problem.
44. I can easily find academic courses and institutions which give attention only to people of my race.
45. I can expect figurative language and imagery in all of the arts to testify to experiences of my race.
46. I can chose blemish cover or bandages in "flesh" color and have them more or less match my skin.
47. I can travel alone or with my spouse without expecting embarrassment or hostility in those who deal with us.
48. I have no difficulty finding neighborhoods where people approve of our household.
49. My children are given texts and classes which implicitly support our kind of family unit and do not turn them against my choice of domestic partnership.
50. I will feel welcomed and "normal" in the usual walks of public life, institutional and social.
Return to the top of the page
Elusive and fugitive
I repeatedly forgot each of the realizations on this list until I wrote it down. For me white privilege has turned out to be an elusive and fugitive subject. The pressure to avoid it is great, for in facing it I must give up the myth of meritocracy. If these things are true, this is not such a free country; one's life is not what one makes it; many doors open for certain people through no virtues of their own.
In unpacking this invisible knapsack of white privilege, I have listed conditions of daily experience that I once took for granted. Nor did I think of any of these perquisites as bad for the holder. I now think that we need a more finely differentiated taxonomy of privilege, for some of these varieties are only what one would want for everyone in a just society, and others give license to be ignorant, oblivious, arrogant, and destructive.
I see a pattern running through the matrix of white privilege, a patter of assumptions that were passed on to me as a white person. There was one main piece of cultural turf; it was my own turn, and I was among those who could control the turf. My skin color was an asset for any move I was educated to want to make. I could think of myself as belonging in major ways and of making social systems work for me. I could freely disparage, fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I could also criticize it fairly freely.
In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were likely being made unconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress, and violence, which I was being subtly trained to visit, in turn, upon people of color.
For this reason, the word "privilege" now seems to me misleading. We usually think of privilege as being a favored state, whether earned or conferred by birth or luck. Yet some of the conditions I have described here work systematically to over empower certain groups. Such privilege simply confers dominance because of one's race or sex.
Return to the top of the page
Earned strength, unearned power
I want, then, to distinguish between earned strength and unearned power conferred privilege can look like strength when it is in fact permission to escape or to dominate. But not all of the privileges on my list are inevitably damaging. Some, like the expectation that neighbors will be decent to you, or that your race will not count against you in court, should be the norm in a just society. Others, like the privilege to ignore less powerful people, distort the humanity of the holders as well as the ignored groups.
We might at least start by distinguishing between positive advantages, which we can work to spread, and negative types of advantage, which unless rejected will always reinforce our present hierarchies. For example, the feeling that one belongs within the human circle, as Native Americans say, should not be seen as privilege for a few. Ideally it is an unearned entitlement. At present, since only a few have it, it is an unearned advantage for them. This paper results from a process of coming to see that some of the power that I originally say as attendant on being a human being in the United States consisted in unearned advantage and conferred dominance.
I have met very few men who truly distressed about systemic, unearned male advantage and conferred dominance. And so one question for me and others like me is whether we will be like them, or whether we will get truly distressed, even outraged, about unearned race advantage and conferred dominance, and, if so, what we will do to lessen them. In any case, we need to do more work in identifying how they actually affect our daily lives. Many, perhaps most, of our white students in the United States think that racism doesn't affect them because they are not people of color; they do not see "whiteness" as a racial identity. In addition, since race and sex are not the only advantaging systems at work, we need similarly to examine the daily experience of having age advantage, or ethnic advantage, or physical ability, or advantage related to nationality, religion, or sexual orientation.
Difficulties and angers surrounding the task of finding parallels are many. Since racism, sexism, and heterosexism are not the same, the advantages associated with them should not be seen as the same. In addition, it is hard to disentangle aspects of unearned advantage that rest more on social class, economic class, race, religion, sex, and ethnic identity that on other factors. Still, all of the oppressions are interlocking, as the members of the Combahee River Collective pointed out in their "Black Feminist Statement" of 1977.
One factor seems clear about all of the interlocking oppressions. They take both active forms, which we can see, and embedded forms, which as a member of the dominant groups one is taught not to see. In my class and place, I did not see myself as a racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth.
Disapproving of the system won't be enough to change them. I was taught to think that racism could end if white individuals changed their attitude. But a "white" skin in the United States opens many doors for whites whether or not we approve of the way dominance has been conferred on us. Individual acts can palliate but cannot end, these problems.
To redesign social systems we need first to acknowledge their colossal unseen dimensions. The silences and denials surrounding privilege are the key political surrounding privilege are the key political tool here. They keep the thinking about equality or equity incomplete, protecting unearned advantage and conferred dominance by making these subject taboo. Most talk by whites about equal opportunity seems to me now to be about equal opportunity to try to get into a position of dominance while denying that systems of dominance exist.
It seems to me that obliviousness about white advantage, like obliviousness about male advantage, is kept strongly inculturated in the United States so as to maintain the myth of meritocracy, the myth that democratic choice is equally available to all. Keeping most people unaware that freedom of confident action is there for just a small number of people props up those in power and serves to keep power in the hands of the same groups that have most of it already.
Although systemic change takes many decades, there are pressing questions for me and, I imagine, for some others like me if we raise our daily consciousness on the perquisites of being light-skinned. What will we do with such knowledge? As we know from watching men, it is an open question whether we will choose to use unearned advantage, and whether we will use any of our arbitrarily awarded power to try to reconstruct power systems on a broader base.
Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. "White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women's Studies" (1988), by Peggy McIntosh; available for $10.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges.
This excerpted essay is reprinted from the Winter 1990 issue of Independent School.
\Peggy MacIntosh paper 1988\
White Privilege: Unpacking the Invisible Knapsack
"I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group"
Peggy McIntosh
Through work to bring materials from women's studies into the rest of the curriculum, I have often noticed men's unwillingness to grant that they are overprivileged, even though they may grant that women are disadvantaged. They may say they will work to women's statues, in the society, the university, or the curriculum, but they can't or won't support the idea of lessening men's. Denials that amount to taboos surround the subject of advantages that men gain from women's disadvantages. These denials protect male privilege from being fully acknowledged, lessened, or ended.
Thinking through unacknowledged male privilege as a phenomenon, I realized that, since hierarchies in our society are interlocking, there was most likely a phenomenon of while privilege that was similarly denied and protected. As a white person, I realized I had been taught about racism as something that puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an advantage.
I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was "meant" to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools , and blank checks.
Describing white privilege makes one newly accountable. As we in women's studies work to reveal male privilege and ask men to give up some of their power, so one who writes about having white privilege must ask, "having described it, what will I do to lessen or end it?"
After I realized the extent to which men work from a base of unacknowledged privilege, I understood that much of their oppressiveness was unconscious. Then I remembered the frequent charges from women of color that white women whom they encounter are oppressive. I began to understand why we are just seen as oppressive, even when we don't see ourselves that way. I began to count the ways in which I enjoy unearned skin privilege and have been conditioned into oblivion about its existence.
My schooling gave me no training in seeing myself as an oppressor, as an unfairly advantaged person, or as a participant in a damaged culture. I was taught to see myself as an individual whose moral state depended on her individual moral will. My schooling followed the pattern my colleague Elizabeth Minnich has pointed out: whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work that will allow "them" to be more like "us."
Return to the top of the page
Daily effects of white privilege
I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can tell, my African American coworkers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and time of work cannot count on most of these conditions.
1. I can if I wish arrange to be in the company of people of my race most of the time.
2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me.
3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live.
4. I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me.
5. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.
6. I can turn on the television or open to the front page of the paper and see people of my race widely represented.
7. When I am told about our national heritage or about "civilization," I am shown that people of my color made it what it is.
8. I can be sure that my children will be given curricular materials that testify to the existence of their race.
9. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.
10. I can be pretty sure of having my voice heard in a group in which I am the only member of my race.
11. I can be casual about whether or not to listen to another person's voice in a group in which s/he is the only member of his/her race.
12. I can go into a music shop and count on finding the music of my race represented, into a supermarket and find the staple foods which fit with my cultural traditions, into a hairdresser's shop and find someone who can cut my hair.
13. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of financial reliability.
14. I can arrange to protect my children most of the time from people who might not like them.
15. I do not have to educate my children to be aware of systemic racism for their own daily physical protection.
16. I can be pretty sure that my children's teachers and employers will tolerate them if they fit school and workplace norms; my chief worries about them do not concern others' attitudes toward their race.
17. I can talk with my mouth full and not have people put this down to my color.
18. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty or the illiteracy of my race.
19. I can speak in public to a powerful male group without putting my race on trial.
20. I can do well in a challenging situation without being called a credit to my race.
21. I am never asked to speak for all the people of my racial group.
22. I can remain oblivious of the language and customs of persons of color who constitute the world's majority without feeling in my culture any penalty for such oblivion.
23. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider.
24. I can be pretty sure that if I ask to talk to the "person in charge", I will be facing a person of my race.
25. If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven't been singled out because of my race.
26. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children's magazines featuring people of my race.
27. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance or feared.
28. I can be pretty sure that an argument with a colleague of another race is more likely to jeopardize her/his chances for advancement than to jeopardize mine.
29. I can be pretty sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my present setting, even if my colleagues disagree with me.
30. If I declare there is a racial issue at hand, or there isn't a racial issue at hand, my race will lend me more credibility for either position than a person of color will have.
31. I can choose to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can find ways to be more or less protected from negative consequences of any of these choices.
32. My culture gives me little fear about ignoring the perspectives and powers of people of other races.
33. I am not made acutely aware that my shape, bearing or body odor will be taken as a reflection on my race.
34. I can worry about racism without being seen as self-interested or self-seeking.
35. I can take a job with an affirmative action employer without having my co-workers on the job suspect that I got it because of my race.
36. If my day, week or year is going badly, I need not ask of each negative episode or situation whether it had racial overtones.
37. I can be pretty sure of finding people who would be willing to talk with me and advise me about my next steps, professionally.
38. I can think over many options, social, political, imaginative or professional, without asking whether a person of my race would be accepted or allowed to do what I want to do.
39. I can be late to a meeting without having the lateness reflect on my race.
40. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen.
41. I can be sure that if I need legal or medical help, my race will not work against me.
42. I can arrange my activities so that I will never have to experience feelings of rejection owing to my race.
43. If I have low credibility as a leader I can be sure that my race is not the problem.
44. I can easily find academic courses and institutions which give attention only to people of my race.
45. I can expect figurative language and imagery in all of the arts to testify to experiences of my race.
46. I can chose blemish cover or bandages in "flesh" color and have them more or less match my skin.
47. I can travel alone or with my spouse without expecting embarrassment or hostility in those who deal with us.
48. I have no difficulty finding neighborhoods where people approve of our household.
49. My children are given texts and classes which implicitly support our kind of family unit and do not turn them against my choice of domestic partnership.
50. I will feel welcomed and "normal" in the usual walks of public life, institutional and social.
Return to the top of the page
Elusive and fugitive
I repeatedly forgot each of the realizations on this list until I wrote it down. For me white privilege has turned out to be an elusive and fugitive subject. The pressure to avoid it is great, for in facing it I must give up the myth of meritocracy. If these things are true, this is not such a free country; one's life is not what one makes it; many doors open for certain people through no virtues of their own.
In unpacking this invisible knapsack of white privilege, I have listed conditions of daily experience that I once took for granted. Nor did I think of any of these perquisites as bad for the holder. I now think that we need a more finely differentiated taxonomy of privilege, for some of these varieties are only what one would want for everyone in a just society, and others give license to be ignorant, oblivious, arrogant, and destructive.
I see a pattern running through the matrix of white privilege, a patter of assumptions that were passed on to me as a white person. There was one main piece of cultural turf; it was my own turn, and I was among those who could control the turf. My skin color was an asset for any move I was educated to want to make. I could think of myself as belonging in major ways and of making social systems work for me. I could freely disparage, fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I could also criticize it fairly freely.
In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were likely being made unconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress, and violence, which I was being subtly trained to visit, in turn, upon people of color.
For this reason, the word "privilege" now seems to me misleading. We usually think of privilege as being a favored state, whether earned or conferred by birth or luck. Yet some of the conditions I have described here work systematically to over empower certain groups. Such privilege simply confers dominance because of one's race or sex.
Return to the top of the page
Earned strength, unearned power
I want, then, to distinguish between earned strength and unearned power conferred privilege can look like strength when it is in fact permission to escape or to dominate. But not all of the privileges on my list are inevitably damaging. Some, like the expectation that neighbors will be decent to you, or that your race will not count against you in court, should be the norm in a just society. Others, like the privilege to ignore less powerful people, distort the humanity of the holders as well as the ignored groups.
We might at least start by distinguishing between positive advantages, which we can work to spread, and negative types of advantage, which unless rejected will always reinforce our present hierarchies. For example, the feeling that one belongs within the human circle, as Native Americans say, should not be seen as privilege for a few. Ideally it is an unearned entitlement. At present, since only a few have it, it is an unearned advantage for them. This paper results from a process of coming to see that some of the power that I originally say as attendant on being a human being in the United States consisted in unearned advantage and conferred dominance.
I have met very few men who truly distressed about systemic, unearned male advantage and conferred dominance. And so one question for me and others like me is whether we will be like them, or whether we will get truly distressed, even outraged, about unearned race advantage and conferred dominance, and, if so, what we will do to lessen them. In any case, we need to do more work in identifying how they actually affect our daily lives. Many, perhaps most, of our white students in the United States think that racism doesn't affect them because they are not people of color; they do not see "whiteness" as a racial identity. In addition, since race and sex are not the only advantaging systems at work, we need similarly to examine the daily experience of having age advantage, or ethnic advantage, or physical ability, or advantage related to nationality, religion, or sexual orientation.
Difficulties and angers surrounding the task of finding parallels are many. Since racism, sexism, and heterosexism are not the same, the advantages associated with them should not be seen as the same. In addition, it is hard to disentangle aspects of unearned advantage that rest more on social class, economic class, race, religion, sex, and ethnic identity that on other factors. Still, all of the oppressions are interlocking, as the members of the Combahee River Collective pointed out in their "Black Feminist Statement" of 1977.
One factor seems clear about all of the interlocking oppressions. They take both active forms, which we can see, and embedded forms, which as a member of the dominant groups one is taught not to see. In my class and place, I did not see myself as a racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth.
Disapproving of the system won't be enough to change them. I was taught to think that racism could end if white individuals changed their attitude. But a "white" skin in the United States opens many doors for whites whether or not we approve of the way dominance has been conferred on us. Individual acts can palliate but cannot end, these problems.
To redesign social systems we need first to acknowledge their colossal unseen dimensions. The silences and denials surrounding privilege are the key political surrounding privilege are the key political tool here. They keep the thinking about equality or equity incomplete, protecting unearned advantage and conferred dominance by making these subject taboo. Most talk by whites about equal opportunity seems to me now to be about equal opportunity to try to get into a position of dominance while denying that systems of dominance exist.
It seems to me that obliviousness about white advantage, like obliviousness about male advantage, is kept strongly inculturated in the United States so as to maintain the myth of meritocracy, the myth that democratic choice is equally available to all. Keeping most people unaware that freedom of confident action is there for just a small number of people props up those in power and serves to keep power in the hands of the same groups that have most of it already.
Although systemic change takes many decades, there are pressing questions for me and, I imagine, for some others like me if we raise our daily consciousness on the perquisites of being light-skinned. What will we do with such knowledge? As we know from watching men, it is an open question whether we will choose to use unearned advantage, and whether we will use any of our arbitrarily awarded power to try to reconstruct power systems on a broader base.
Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. "White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women's Studies" (1988), by Peggy McIntosh; available for $10.00 from the Wellesley College Center for Research on Women, Wellesley MA 02181 The working paper contains a longer list of privileges.
This excerpted essay is reprinted from the Winter 1990 issue of Independent School.
Become a better ally to end racism
Diversify your media.
Be intentional about looking for and paying close attention to diverse voices of color on the tv, on the internet and on the radio to help shape your awareness, understanding and thinking about political, economic and social issues. Check out Colorlines, The Root or This Week in Blackness to get started.
. Diversify your media.
Be intentional about looking for and paying close attention to diverse voices of color on the tv, on the internet and on the radio to help shape your awareness, understanding and thinking about political, economic and social issues. Check out Colorlines, The Root or This Week in Blackness to get started.
7. Adhere to the philosophy of nonviolence as you resist racism and oppression.
Dr. Martin Luther King advocated for nonviolent conflict reconciliation as the primary strategy of the Civil Rights Movement and the charge of His Final Marching Orders. East Point Peace Academy offers online resources and in person training on nonviolence that is accessible to all people regardless of ability to pay.
8. Find support from fellow white allies.
Challenge and encourage each other to dig deeper, even when it hurts and especially when you feel confused and angry and sad and hopeless, so that you can be more authentic in your shared journey with people of color to uphold and protect principles of antiracism and equity in our society. Go to workshops like Training for Change’s Whites Confronting Racism or European Dissent by The People’s Institute. Attend The White Privilege Conference or the Facing Raceconference. Some organizations offer scholarships or reduced fees to help people attend if funding is an issue.
1
9. If you are a person of faith, look to your scriptures or holy texts for guidance.
Seek out faith based organizations like Sojourners and follow faith leaders that incorporate social justice into their ministry.
sk the local library to host a showing and discussion group about the documentary RACE – The Power of an Illusion, attend workshops to learn how to transform conflict into opportunity for dialogue. Gather together diverse
This post originally appeared at janeewoods.com. Follow Janee on Twitter at @janeepwoods. We welcome your comments at ideas@qz.com.
Read This Next: The other injustice in Ferguson: Schools are closed
The 3 reasons the grand jury didn’t indict Darren Wilson
Now you know what I always have: America does not value black lives
Monday, November 24, 2014
Edema, indigestion, menses cramps, female repro imbalances
Spleen 6 is Three Yin Crossing. A wonderful point to work to support your Yin energies - it is the juncture of Spleen, Liver, and Kidney on the inside of the leg.
Spleen 4 is Spleen's luo point - which means it's the passageway to it's Earth element pair, Stomach meridian. A great point to work if your Earth element is imbalanced. Often Spleen is underenergy while Stomach is overenergy.
Spleen 4 is Spleen's luo point - which means it's the passageway to it's Earth element pair, Stomach meridian. A great point to work if your Earth element is imbalanced. Often Spleen is underenergy while Stomach is overenergy.
Sick sibling
http://www.handinhandparenting.org/2009/05/feelings-about-a-sick-sibling/
In the past, before I was as involved in Parenting by Connection, my husband and I tried to apply logic to the situation–pointing out the misguidedness of wishing sickness upon yourself, or asking my older daughter how she would like it if we acted mean when she was sick–in a way that conveyed disapproval. But this time when it came up, I was ready to practice Staylistening.
It started when my nanny came home from the park with both girls and informed me that the younger one was running a fever. I started to look for some medicine. My older daughter immediately acted belligerent and ran off to her room to yell and cry. As soon as I had given our nanny the medicine, I followed my oldest to her bed and sat with her for a bit.
“There’s always enough love for you. Whether your sister is sick or healthy, there’s always enough love for you.” She responded, “No, there’s not!” She was letting out sharp cries and sweating. Then she ran away to another room. I followed her again, continuing to try to be supportive while she expressed her emotions. Sometimes I kept making those statements in a loving tone, and sometimes I just held her quietly and stroked her hair.
Interestingly, my mother was visiting us at the time. She and my oldest have an amazing bond and seem inseparable whenever my mother stays with us, but while my daughter’s tantrum was going on, my mother stayed at a distance, despite hearing all the commotion. Then after a while my mother yelled out from another room, “This is getting tedious!” Finally, as my daughter began to quiet down, my mother came in and I explained what was going on.
It was interesting to be reminded of how common it is for parents (or grandparents) to have this reaction to a child’s tantrum–reflexively negating the release of emotion without investigating what’s going on–and to think back on how my own upsets as a child were handled along these lines. Despite being somewhat stunned at my daughter’s vehement emotion, I felt positive about trying to handle it differently this time.
Ultimately, she calmed down and seemed ready to move on to other things. I told her I was blowing up a big love bubble all around her and playfully mimed doing this, which she seemed to appreciate. Then, within the next 24 hours, she did two surprising things. She made several homemade cards, featuring various drawings, and tied them with a ribbon as a get-well gift to her still-sick sister. And, while her sister had a poor appetite, my daughter arranged a “picnic” on our living room floor with dolls and a blanket and food to “cheer her sister up,” she told me. She actually got her sister to eat a bit. These were unprecedented acts of caring and generosity while her sister was sick.
- a mom in Los Angeles
ankle swelling acupressure. SP6, 4
SWELLING & VARICOSE VEINS: Sp4 & Sp6 are good for relieving edema, indigestion, menstrual cramps & female reproductive imbalances. Sp4 is a thumb's width behind the ball of the foot on the foot arch. Sp6 is four fingers widths above the inside anklebone in a slight indentation. Soreness in indicates blockage; hold lighter. For more points & self-care check-out 
Acupressure.com Please share.
Acupressure.com Please share.
Sunday, November 23, 2014
Energy work for kids
Work all the neurolymphatics to help the lymph move the toxins out. Teach your kids to trade spinal flushes with you.
For breathing, flush lung meridian. Also look into getting your daughter to use a Neilmed Sinurinse for kids (similar to a neti pot but I find it easier to use and also gives the water some pressure to cleanse the nasal passageways).
Teach your daughter hookups - Brain Gym calls them brain buttons - may help with the snoring and helps connect Governing and Central Vessels. They meet at the back of the throat (where the tonsils are). You may want to chakra clear her throat chakra as well.
For breathing, flush lung meridian. Also look into getting your daughter to use a Neilmed Sinurinse for kids (similar to a neti pot but I find it easier to use and also gives the water some pressure to cleanse the nasal passageways).
Teach your daughter hookups - Brain Gym calls them brain buttons - may help with the snoring and helps connect Governing and Central Vessels. They meet at the back of the throat (where the tonsils are). You may want to chakra clear her throat chakra as well.
Sounds like all this may be related to food sensitivities. But these might help: flush stomach meridian (trace backwards once, forwards 3x); work Ileocecal and Houston valves on him. Best wishes.
Mind games for dogs
https://www.youtube.com/watch?v=6mQrS6n4kJU&app=desktop
insurance http://www.healthypawspetinsurance.com/#affid=K9H
insurance http://www.healthypawspetinsurance.com/#affid=K9H
How to not be tired, be grounded, trace meridians and rc
http://www.energysockettes.com/how-to-not-be-tired/
video of meridians http://www.energysockettes.com/em-resources/em-charts-meridians/
clear photos of source points http://www.energysockettes.com/em-resources/em-charts-source-points/
trace meridians https://www.youtube.com/watch?v=5A4RKnJGeDs&feature=youtu.be
radiant circuits https://www.youtube.com/watch?v=kumHYoUE0wE
http://www.energysockettes.com/finding-joy-with-radiant-circuits/
http://www.energysockettes.com/how-to-stay-grounded/
video of meridians http://www.energysockettes.com/em-resources/em-charts-meridians/
clear photos of source points http://www.energysockettes.com/em-resources/em-charts-source-points/
trace meridians https://www.youtube.com/watch?v=5A4RKnJGeDs&feature=youtu.be
radiant circuits https://www.youtube.com/watch?v=kumHYoUE0wE
http://www.energysockettes.com/finding-joy-with-radiant-circuits/
http://www.energysockettes.com/how-to-stay-grounded/
Eve ate the apple because paradise already here
https://www.youtube.com/watch?v=HXMu5j8aaQw
E ate the apple in order to remember the world before our souls were strait jacketed
"Eve ate the apple because, like many of us, she was trying to remember the other story. The story before the trauma." - Eve Ensler. In October, Eve delivered the keynote speech at the National Bioneers Conference. Her talk deconstructs the tale of Adam and Eve from a feminist perspective and calls on all of us to drum up the Revolution in 2015. Watch for the new catchphrase "EAT the fucking apple!"
E ate the apple in order to remember the world before our souls were strait jacketed
"Eve ate the apple because, like many of us, she was trying to remember the other story. The story before the trauma." - Eve Ensler. In October, Eve delivered the keynote speech at the National Bioneers Conference. Her talk deconstructs the tale of Adam and Eve from a feminist perspective and calls on all of us to drum up the Revolution in 2015. Watch for the new catchphrase "EAT the fucking apple!"
tapping for autoimmune
http://www.thetappingsolution.com/eft-articles/tapping-the-heart-center-for-autoimmune-disorders/
involved in autoimmune disorders is at the “Heart Center”. To access this area you place your index finger at the Thymus Point (in the center of your upper chest, along the central sternum) and then put the middle finger two or three inches below that, (where a woman’s cleavage would be,) then the other two fingers directly below that in a vertical line, right on the sternum, on the middle of the ribcage between the breasts. - See more at: http://www.thetappingsolution.com/eft-articles/tapping-the-heart-center-for-autoimmune-disorders/#sthash.kHXhbgGB.dpuf
involved in autoimmune disorders is at the “Heart Center”. To access this area you place your index finger at the Thymus Point (in the center of your upper chest, along the central sternum) and then put the middle finger two or three inches below that, (where a woman’s cleavage would be,) then the other two fingers directly below that in a vertical line, right on the sternum, on the middle of the ribcage between the breasts. - See more at: http://www.thetappingsolution.com/eft-articles/tapping-the-heart-center-for-autoimmune-disorders/#sthash.kHXhbgGB.dpuf
Practitioners may use this point while people are still giving their history. If emotion comes up immediately when thinking of a time of life, situation, person – anything that’s heartfelt, or holds deep emotion, then this area is a good place to start tapping. Whenever you are working on any old issue coming from a deep place in the subconscious or the emotional body, it is a very good starting place that can be used regularly with great success.
It is best used when you are thinking of or telling a story or sifting back through memories, or you are in the center of a wave of emotion. Allow yourself to feel the emotion and then lead yourself through parts of your history or story that hold charge. Scan your feelings and go more deeply into these while tapping at the Heart Center. Sometimes this is the only area that needs to be used in an entire session – with great results.
EXERCISE
This exercise may take several sessions to complete the steps listed. Do not try to take on too much at once. Go at your own pace and focus on the aspects that you can, clearing them as you go. Try to complete one step at a time, feeling the issues while tapping until the feeling neutralizes. Gauge your energy level as you go. Then, remember to nurture yourself after performing the exercise by taking it easy and drinking lots of water for at least 24 hours. A calming Epsom salts bath is also helpful.
Focus on your own immune or autoimmune issues while tapping on the “Heart Center” area as described above.
- Feel the sensations of the physical symptoms you are currently experiencing. BREATHE OUT the pain or other sensations and continue tapping here until you start to feel a lessening of the sensations. Remember to drink water between each of these tapping issues. Now go to the next line.
- Think back to the beginning of when you started feeling the symptoms of your disorder. What was going on in your life then? How did the symptoms begin? How did they feel? BREATHE OUT the emotional charge and/or physical sensations and continue here until you start to feel these neutralizing. Now move on.
- Replay the memories of any consultations with doctors or other practitioners where you were given “bad news” about your condition. Focus on any areas where you feel an emotional charge. BREATHE OUT the emotional charge or feelings and continue tapping here until you feel these neutralizing.
- Focus on all that you have lost during this illness. You no longer have freedom in certain areas of your life. You may have lost a job or relationship or other. Remember how it used to be before this condition occurred in your life. Look for the hidden sadness, anger, resentment, grief, etc. TAP and BREATHE OUT the emotions, the loss, the angst, anything you feel.
- Think of the reactions of others toward you since you started showing symptoms of this condition. Focus on any negative reactions, remarks, losses in friendships, shifts in relationships, etc. BREATHE OUT the negatives and emotional charge.
- Focus now on your feelings for the future. These may be dismal or hope-filled. Either way, feel and tap. BREATHE OUT any negatives and BREATHE IN the positives.
You may wish to use this exercise several times in order to focus on different issues, memories, aspects of your life and experience with autoimmune. Each time you approach the exercise, scan for any feelings, emotional charge, inner resistance of any kind related to your condition, past, present, future. Tapping will provide positive benefits and will allow your body to feel freer to re-balance and strengthen its own self-healing mechanisms.
Also, this exercise, or even parts of it, may bring up memories, cause you to have dreams, or trigger flashbacks of memory from your subconscious mind / limbic brain / electro-magnetic bio-field. If anything seems upsetting, then use your tapping tools to just neutralize and clear the emotional charge.
You have the power to change your patterns and to let go of hurt now and for good! It is up to you to use the tools!
- See more at: http://www.thetappingsolution.com/eft-articles/tapping-the-heart-center-for-autoimmune-disorders/#sthash.kHXhbgGB.dpuf
Friday, November 21, 2014
breath
One of our readers left a question on my post How Your Breath Affects Your Nervous System.
Q: I am teaching a Pranayama workshop and linking it to Brain Physiology. I checked this article and I am confused. According to your article, inhalation stimulates the SNS (sympathetic nervous system) and exhalation triggers PNS (parasympathetic nervous system). Is this your personal experience or are you pretty sure about this correlation because I did not find this in any Yoga textbooks or articles.
Just think about Kapalabhati Pranayama: The inhalation is very passive and exhalation is very forceful. If your correlation is true, at the end of Kapalabhati pranayama, you need to feel more relaxed and calm (exhalation-PNS). But this is not what we typically experience. The nature of Kapalabhati pranayama is such that it makes an individual more active, there is more heat generated in mind and body and it awakens an individual from stupor. I guess this is due to activation of SNS. So this would be contradictory to what you mentioned. What is the correct explanation?
A: I love it when my readers take some aspect of the practice of yoga and begin to look a little deeper! I just reread my post How Your Breath Affects Your Nervous System on the effect of the length of the inhalation/exhalation (like a five-minute pranayama practice of one second inhalation and two second exhalation, for example) over time and the indirect influence it has on the brain and the “tone” of the autonomic nervous system (ANS). The length of your inhalation and/or exhalation influences your heart rate (cardiovascular system) by slowing or speeding it up, which then has a feedback effect on your brain’s perception of safety or danger, activity or rest, and may then shift the overall balance of your sympathetic/parasympathetic tone in one direction or the other. This assumes the person doing the pranayama does not have any other factors at play that might be more activating or quieting to their nervous system. For example, a new practitioner unfamiliar with breathing practices might be nervous and anxious about getting the practice right, and a breath ratio, such as 1:2, that might normally turn on the parasympathetic parts of the the ANS could be overridden by the background mindset of the person practicing it and actually stimulate the sympathetic nervous system instead.
In fact, the Autonomic Nervous System is by no way a simple system of the Fight or Flight response (sympathetic nervous system) being turned on and the Rest and Digest response (parasympathetic) being turned off, or vice versa. The ANS is much more subtle and nuanced than that. Why, just this past week, anatomy teacher and yogi Leslie Kaminoff’s colleague Amy Matthews wonderfully articulated this concept in this video clip.
As for the other kinds of breath practices our reader mentions, such as Kapalabhati pranayama, where the practitioner is quickly exhaling audibly, and quietly and more passively allowing the inhale to happen, and doing so at a pace that can be slower at first for newer practitioners or much faster in pace for more experienced practitioners, the typical effect is more stimulating for the ANS.
This means that for most people doing the practice, the sympathetic nervous system is likely going to be stimulated more. Even here, I could argue that the inhale/exhale length effects described above for slower kinds of pranayama techniques might still have an effect: the exhalation is short and quick, and the inhalation, which is not as audible as the exhalation, is probably a little longer in length than the exhalation. Done over several minutes, this could support the increase in stimulation of the sympathetic nervous system. In addition, the abdominal muscles are actively contracting to assist in the that quick exhalation, so you are asking your body to “work” more, which also will likely stimulate the sympathetic system a bit more.
This would be true also for Bastrika pranayama, where both the inhalation and exhalation are quick and audible.
In Bastrika, the length of the inhalation and exhalation are about the same, so you would not see the same influence of the length of the inhalation relative to exhalation that you do in Kapalabhati or the 1:2 ratio example I gave before. But because your abdominal muscles are so actively assisting the process, it is going to be more stimulating than quieting to your nervous system.
In all of this, keep in mind that it is not a simple formula of “this leads to that.” You will need to consider many factors when anticipating the effect that any particular breath practice might have, and, after practicing, also assess for yourself whether your predicted effect, either stimulating or quieting, really played out in the end!
—Baxter
Q: I am teaching a Pranayama workshop and linking it to Brain Physiology. I checked this article and I am confused. According to your article, inhalation stimulates the SNS (sympathetic nervous system) and exhalation triggers PNS (parasympathetic nervous system). Is this your personal experience or are you pretty sure about this correlation because I did not find this in any Yoga textbooks or articles.
Just think about Kapalabhati Pranayama: The inhalation is very passive and exhalation is very forceful. If your correlation is true, at the end of Kapalabhati pranayama, you need to feel more relaxed and calm (exhalation-PNS). But this is not what we typically experience. The nature of Kapalabhati pranayama is such that it makes an individual more active, there is more heat generated in mind and body and it awakens an individual from stupor. I guess this is due to activation of SNS. So this would be contradictory to what you mentioned. What is the correct explanation?
A: I love it when my readers take some aspect of the practice of yoga and begin to look a little deeper! I just reread my post How Your Breath Affects Your Nervous System on the effect of the length of the inhalation/exhalation (like a five-minute pranayama practice of one second inhalation and two second exhalation, for example) over time and the indirect influence it has on the brain and the “tone” of the autonomic nervous system (ANS). The length of your inhalation and/or exhalation influences your heart rate (cardiovascular system) by slowing or speeding it up, which then has a feedback effect on your brain’s perception of safety or danger, activity or rest, and may then shift the overall balance of your sympathetic/parasympathetic tone in one direction or the other. This assumes the person doing the pranayama does not have any other factors at play that might be more activating or quieting to their nervous system. For example, a new practitioner unfamiliar with breathing practices might be nervous and anxious about getting the practice right, and a breath ratio, such as 1:2, that might normally turn on the parasympathetic parts of the the ANS could be overridden by the background mindset of the person practicing it and actually stimulate the sympathetic nervous system instead.
In fact, the Autonomic Nervous System is by no way a simple system of the Fight or Flight response (sympathetic nervous system) being turned on and the Rest and Digest response (parasympathetic) being turned off, or vice versa. The ANS is much more subtle and nuanced than that. Why, just this past week, anatomy teacher and yogi Leslie Kaminoff’s colleague Amy Matthews wonderfully articulated this concept in this video clip.
As for the other kinds of breath practices our reader mentions, such as Kapalabhati pranayama, where the practitioner is quickly exhaling audibly, and quietly and more passively allowing the inhale to happen, and doing so at a pace that can be slower at first for newer practitioners or much faster in pace for more experienced practitioners, the typical effect is more stimulating for the ANS.
This would be true also for Bastrika pranayama, where both the inhalation and exhalation are quick and audible.
In all of this, keep in mind that it is not a simple formula of “this leads to that.” You will need to consider many factors when anticipating the effect that any particular breath practice might have, and, after practicing, also assess for yourself whether your predicted effect, either stimulating or quieting, really played out in the end!
—Baxter
by Baxter
When I read the posts of my fellow YFHA bloggers, I often learn new perspectives that might differ from my own as well as new information that I was previously unaware of. Reading the posts also highlights occasions where I could have been clearer or given better information on a particular topic. As an example, I have written about breath techniques and their effect on the autonomic nervous system, as did Timothy in his awesome follow-up post on the buzzing bee breath, Bhramari Pranayama with Mudras. And we often mention that extending or lengthening the exhalation triggers the parasympathetic nervous system, the Rest and Digest part of our nervous system’s balancing program. This made me realize that I could add a bit more detail to explain how that actually happens.
It turns out the Autonomic Nervous System (ANS) that connects brain to body is a two-way street. If I am anxious and nervous or stressed out by events in my life or simply the thoughts about those events, my brain, via the nerves of the ANS, will likely turn on the Sympathetic part of that system (the Fight or Flight response), which could result in faster heart and breathing rates, and increases in blood pressure, to mention just two of the most obvious physiological changes.
But the cool thing is that the lungs and heart can feed back to the brain and essentially convince the brain that things are calm and peaceful, even when there are still stressful circumstances. One neat way this happens involves the relationship of the heart and lungs and the nerves between them. In each round of breath, during your inhalation, your heart gets stimulated to beat a little faster. Then during the exhalation that follows, your heart gets told to slow down a tad. The overall effect is very little change in the heart rate from minute to minute. But when you make one part of the breath cycle, either the inhale or the exhale, longer than the other, and you do this for several minutes, the accumulated effect is that you will either slow the heart rate down or speed it up from where you started. When you make the inhales longer than the exhales, for example, by using a two-second inhale and a one-second exhale, and you keep this up for several minutes, the heart rate will go a bit faster. This will send a feedback message to the brain that things need to activate more in the brain and body for whatever work there is to be done, stimulating the Sympathetic portion of the ANS.
With the very useful Bhramari breath Timothy expanded on Bhramari Breath with Mudras, we do the opposite. As we hum during the exhalation, the exhales get longer relative to the inhales, as when we do a 1:2 ratio breath practice without the humming. This new respiratory cycle begins to slow down the heart rate, sending a message to the brain that everything is more peaceful and calm than five minutes ago, allowing the brain to support this shift further by activating the Parasympathetic portion of the ANS (the Rest and Digest or Relaxation response) that goes back from brain to body.
Research has shown that the vagus nerve as well as certain chemical neurotransmitters account for these effects of breath patterns on heart rate and subsequently on shifting the balance between the Sympathetic and Parasympathetic parts of the ANS. Keep in mind that the ANS is trying to keep all background systems in balance and responding appropriately to ever-changing circumstances of our day.
I’m providing this information for those of you who want to go a bit deeper in your understanding of how breath patterns affect the nervous system balance and either excite the system or quiet it. Our conscious choice of breathing differently can shift us to a more desirable part of the ANS, either by stimulating the active Sympathetic branch or the quieting Parasympathetic branch. Most of us need more of the latter, but not always!
For a little more background on how the Respiratory system influences the Cardiac system, which in turn influences the Autonomic Nervous System, see The human respiratory gate as well as Effects of yoga on the autonomic nervous system, gamma-aminobutyric-acid, and allostasis in epilepsy, depression, and post-traumatic stress disorder. (The observation that treatment resistant cases of epilepsy and depression respond to vagal nerve stimulation corroborates the need to correct PNS underactivity as part of a successful treatment plan in some cases. According to the proposed theory, the decreased PNS and GABAergic activity that underlies stress-related disorders can be corrected by yoga practices resulting in amelioration of disease symptoms. This has far-reaching implications for the integration of yoga-based practices in the treatment of a broad array of disorders exacerbated by stress.
Subscribe to YOGA FOR HEALTHY AGING by Email ° Follow Yoga for Healthy Aging on Facebook
When I read the posts of my fellow YFHA bloggers, I often learn new perspectives that might differ from my own as well as new information that I was previously unaware of. Reading the posts also highlights occasions where I could have been clearer or given better information on a particular topic. As an example, I have written about breath techniques and their effect on the autonomic nervous system, as did Timothy in his awesome follow-up post on the buzzing bee breath, Bhramari Pranayama with Mudras. And we often mention that extending or lengthening the exhalation triggers the parasympathetic nervous system, the Rest and Digest part of our nervous system’s balancing program. This made me realize that I could add a bit more detail to explain how that actually happens.
It turns out the Autonomic Nervous System (ANS) that connects brain to body is a two-way street. If I am anxious and nervous or stressed out by events in my life or simply the thoughts about those events, my brain, via the nerves of the ANS, will likely turn on the Sympathetic part of that system (the Fight or Flight response), which could result in faster heart and breathing rates, and increases in blood pressure, to mention just two of the most obvious physiological changes.
With the very useful Bhramari breath Timothy expanded on Bhramari Breath with Mudras, we do the opposite. As we hum during the exhalation, the exhales get longer relative to the inhales, as when we do a 1:2 ratio breath practice without the humming. This new respiratory cycle begins to slow down the heart rate, sending a message to the brain that everything is more peaceful and calm than five minutes ago, allowing the brain to support this shift further by activating the Parasympathetic portion of the ANS (the Rest and Digest or Relaxation response) that goes back from brain to body.
I’m providing this information for those of you who want to go a bit deeper in your understanding of how breath patterns affect the nervous system balance and either excite the system or quiet it. Our conscious choice of breathing differently can shift us to a more desirable part of the ANS, either by stimulating the active Sympathetic branch or the quieting Parasympathetic branch. Most of us need more of the latter, but not always!
For a little more background on how the Respiratory system influences the Cardiac system, which in turn influences the Autonomic Nervous System, see The human respiratory gate as well as Effects of yoga on the autonomic nervous system, gamma-aminobutyric-acid, and allostasis in epilepsy, depression, and post-traumatic stress disorder. (The observation that treatment resistant cases of epilepsy and depression respond to vagal nerve stimulation corroborates the need to correct PNS underactivity as part of a successful treatment plan in some cases. According to the proposed theory, the decreased PNS and GABAergic activity that underlies stress-related disorders can be corrected by yoga practices resulting in amelioration of disease symptoms. This has far-reaching implications for the integration of yoga-based practices in the treatment of a broad array of disorders exacerbated by stress.
Copyright © 2012 Elsevier Ltd. All rights reserved._)
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