{"id":1931,"date":"2019-05-15T10:00:27","date_gmt":"2019-05-15T09:00:27","guid":{"rendered":"https:\/\/blogs.bmj.com\/medical-humanities\/?p=1931"},"modified":"2019-08-09T15:35:40","modified_gmt":"2019-08-09T14:35:40","slug":"effecting-change-in-perspective-is-a-challenging-and-hence-critical-endeavour","status":"publish","type":"post","link":"https:\/\/blogs.bmj.com\/medical-humanities\/2019\/05\/15\/effecting-change-in-perspective-is-a-challenging-and-hence-critical-endeavour\/","title":{"rendered":"Effecting Change in Perspective is a Challenging (and Hence Critical) Endeavour"},"content":{"rendered":"

On Madness and the Demand for Recognition: A philosophical inquiry into identity and mental health activism<\/em> by Mohammed Abouelleil Rashed (Oxford University Press, 2019), <\/strong>and<\/strong> how \u2018soft and pure\u2019 disciplines must take the lead to enrich our repertoire in how we think about ourselves and others today<\/strong><\/p>\n

Book Review and Provocation by Kai Syng Tan<\/a><\/strong><\/p>\n

\"\"
Book cover, On Madness and the Demand for Recognition<\/em> by Mohammed Abouelleil Rashed (Oxford University Press, 2019)<\/figcaption><\/figure>\n

Mohammed Abouelleil Rashed\u2019s Madness and the Demand for Recognition<\/em><\/a> (2019b) doesn\u2019t call itself \u2018the first comprehensive philosophical examination of Mad activism<\/a>\u2019 for nothing. It\u2019s a book that shows philosophy at work and shows off the philosophical process, gathering and analysing discourses on, about and around mad activism. Situated in the philosophy of psychiatry, Mad studies, and activist literatures, the book \u2018develops a rich theoretical framework for understanding, justifying, and responding to Mad activism’s demand for recognition\u2019 (cover). The psychiatrist-turned-philosopher<\/a> proceeds with clinical precision: no term or concept is not subjected to intense scrutiny. As an arts professional, I\u2019m particularly interested to learn the arguments around how \u201cmadness\u201d relates to creativity, including how madness is a \u2018dangerous gift\u2019 (192) and, equally, how it isn\u2019t a sign of special \u201cartistic\u201d sensitivity because it affects \u2018Van Gogh, as it does bus drivers, plumbers, teachers, older people and children\u2019, as an ex-patient states (28). This relates to my own work (2020) on how the arts and artists are, historically and to this day, othered or exoticised within society and academia, including with such labels \u2013 and myths \u2013 as \u2018the tortured genius\u2019, which often artists and the arts industry itself can be complicit in. Indeed, Madness is a \u2018complex and contested term\u2019 with \u2018many formulations\u2019 \u2018through time and across cultures\u2019 (xxvii).<\/p>\n

Any talk about \u2018culture\u2019 must address \u2018identity\u2019; the case study of the infamous Rachel Dolezal \u2014 the white woman passing as black (149-154) \u2014\u00a0 makes you contemplate the essence of identity and culture, which Mohammed also patiently unpacks across Chapters 4, 6 and 7 in his quest to instate Madness as a \u2018valid\u2019 culture and identity worthy of recognition. This discussion resonates today, not least because identity politics is so volatile<\/a>. I\u2019m also reminded of discourses around neurodiversity (which Mohammed mentions, p38). Like madness, neurodevelopmental conditions can be largely invisible<\/a>. Recent studies are increasingly interested in how conditions like autism<\/a> and Attention Deficit Hyperactivity Disorder<\/a> affect girls and women, who have traditionally been over-looked and who excel in \u2018passing\u2019 as \u2018neurotypical\u2019 or \u2018normal\u2019 (see for instance Mowlem et al. 2018; Livingstone and Happ\u00e9 2017). Taken together, these points make me ask: How does lived experience relate to theoretical framings? Who tells the story? Where are the reader and writer situated? Are we immersed, within, or outside, above or below, as chroniclers or observers? Do they echo the \u2018medical expert\u2019 versus \u2018patient\u2019 power dynamics? Are these positions discreet? Why the quest to \u2018pass\u2019 as someone or something else, to fit, or to fit in? Is the demand for recognition, paradoxically, somewhat a quest for a normality? \u00a0<\/em><\/p>\n

As Mohammed argues, \u2018diverse ideas about madness can extend professional and public understanding of mental health\u2019. Mental health matters, because we\u2019re amid a global mental health crisis, as a Lancet report<\/a> states.\u00a0 To bring about policy and cultural change, we must think outside the pillbox<\/a>. The All Party Parliamentary Group Report on Arts, Health and Wellbeing<\/a> argues that the arts can \u2018stimulate imagination and reflection\u2019 and \u2018change perspectives\u2019 (2017). Philosophy does that too, sitting on the Becher\u2013Biglan typology<\/a> as it does in the same quadrant as fine art as a discipline that is described as \u2018soft and pure\u2019, meaning that they emphasise understanding and interpretation (as opposed to, say, \u2018hard and applied\u2019 disciplines like medicine and engineering). But if \u2018soft and pure\u2019 sounds pornographic, it probably is. Why else would we use terms like, if you\u2019d pardon my French, \u2018wankey\u2019 and \u2018mindfuck\u2019 when we talk about, say, the writings of E.M. Cioran or the paintings of Paula Rego? Don\u2019t such works stop us on our tracks, make us shake and gasp, in an almost visceral, violent pleasure<\/a>? While no single template is bullet-proof with rock hard borders, this typology provides one explanation as to why art and philosophy are often the first departments to suffer funding cuts \u00a0\u2013 if not get slaughtered altogether<\/a>.<\/p>\n

Indeed, Mohammed\u2019s book reminds us of the importance of philosophy and art and, by extension, the arts and humanities \u2013 more so given our precarious times today. It\u2019s when resources are scarce, minds are closed, news are faked, and people more tribal, that philosophy, art and other \u2018soft and pure\u2019 disciplines must take the lead<\/em> and insist<\/em> on the initiating and developing processes and platforms for interpretation and understanding. \u017di\u017eek argues<\/a> that we \u2018need more than ever a profound new theory of what is happening today\u2019, and that \u2018the time for theory is today\u2019 (Jones 2018). I would modulate that to say that we need not one but a plurality of theories, and practices<\/em>, and that things should get mixed up a little more. As Mohammed eloquently states<\/a>, it is \u2018not about replacing one master narrative with another\u2019 (2019a). As a philosophical unpacking \u2013 unravelling, even \u2013 of psychiatry, Madness and the Demand for Recognition <\/em>reminds us of the importance of the arts and humanities to continue to talk to, argue with, infiltrate into other disciplines. As borders and boundaries leak, we can gate-crash into and work with other fields \u2013 including medicine<\/a> and engineering. It\u2019s when disciplines become im<\/em>-pure, and borders are softened, that we can disrupt the status quo and shift existing narratives, such as that of madness that the medical have hitherto dominated, to complicate and widen the discourse. Clearly, this is not something that one book \u2013 or libraries of books and generations of museums of artworks, for that matter \u2013 can do. Yet we must start somewhere, and join in existing efforts that those in critical medical humanities (Viney, Callard, and Woods 2015)<\/a>, and more recently, visual medical humanities<\/a>, for instance have been working on. As Mohammed states, \u2018effecting \u00a0[\u2026] change in perspective is a challenging endeavour\u2019, as it demands us to \u2018question and broaden our values and beliefs with respect to fundamental notions such as our sense of self and overall worldview\u2019.<\/p>\n

\u2018Difficult though as that may be, at least we can [\u2026] view this (apparently) insurmountable difference for what it is: as a radical challenge to norms and concepts constitutive of who we are. Whether we should attempt, as a matter of moral obligation, to change these norms and concepts in order to accommodate a broader range of experiences and behaviors is a further question to be considered\u2019<\/em> (49).\u00a0 <\/em><\/p>\n

Mohammed himself keeps the questions coming. Come May, he subjects his hypotheses to scrutiny, testing and con<\/em>testing, through workshops with mental health practitioners and service-users \u2013 yes, people from other quadrants, and indeed beyond, outside of the ivory towers! \u2013 inviting participants to incorporate diverse ideas about madness in clinical practice and beyond. I\u2019m excited to co-curate them with Mohammed, and to continue my conversations with him. I want to see how disciplinary knowledges rub up against each other and create what I have coined with a geographer \u2018productive antagonisms\u2019<\/a> (Latham and Tan 2016), and how we can, through a hands-on and embodied approach, play<\/em> and challenge our own disciplinary assumptions and that of others, with another term I\u2019ve coined, this time in conversation with a psychiatrist, \u2018ill-disciplined\u2019<\/a> \u2013 puns fully intended (Tan and Asherson 2018).<\/p>\n

Ultimately, Madness and the demand for recognition <\/em>is a demand for our collective recognition to, in Mohammed\u2019s terms, \u2018enrich the repertoire\u2019 for how we think about madness instead of settling for the current, \u2018impoverished\u2019 discourse (2019a). We can extend this call to any mis-represented and\/or under-researched subject areas. If I were to write a book, mine will be entitled ADHD in Women and the demand for recognition<\/em>. After all, ADHD, and ADHD in women<\/a>, are highly-contested, complex, and hitherto, woefully ignored. However, my book will probably be non-linear, elliptical and ambiguous. Just as Mohammed\u2019s field work in Egypt (where madness isn\u2019t framed in psychiatric or medical terms) has powerfully and profoundly shaped his discourse (which can be considered a reply to dominant\/Western thinking around madness), I will refer to the Daodejing<\/em>, a little book of Chinese Daoist philosophy which has enlightened myself<\/a> and many with its body-mind-world poetics to counter the stiff Cartesian dualist approach, and which is written like a poem, and somewhat performs<\/em> madness, which Daoism aspire as a form of wisdom. Punctuated by images, my book will read fast, as if ADHD in action. Digressive and divergent, with a nod to neurodivergency, there will be plenty of loose ends and no clos.\u2026<\/p>\n

——–<\/p>\n

Dr Mohammed Abouelleil Rashed<\/em><\/a> is a Wellcome ISSF Research Fellow at the Department of Philosophy, Birkbeck College, University of London, and Visiting Lecturer at the Department of Philosophy, King\u2019s College London, UK. Read his related paper, In Defense of Madness, <\/em>here<\/em><\/a>.\u00a0 \u00a0\u00a0\u00a0\u00a0<\/em><\/p>\n

Dr Kai Syng Tan FRSA SFHEA<\/em><\/a> is an artist, consultant and curator best known for gathering diverse and divergent bodies (and bodies of knowledge) across sectorial\/disciplinary\/geopolitical\/cultural boundaries through programmes and projects like <\/em>RUN! RUN! RUN!<\/em><\/a> and <\/em>#MagicCarpet<\/em><\/a>.\u00a0\u00a0 <\/em><\/p>\n

This post is a version of Kai\u2019s presentation during <\/em>Mohammed\u2019s book launch on 24 April 2019<\/em><\/a>, Institute of Advanced Studies, University College London.\u00a0 <\/em><\/p>\n

——–<\/p>\n

All Party Parliamentary Group on Arts Health and Wellbeing. 2017. \u201cCreative Health: The Arts for Health and Wellbeing – Second Edition.\u201d<\/p>\n

Jones, Owen. 2018. Owen Jones Meets Slavoj \u017di\u017eek | \u201cHillary Clinton Is the Problem, Not Donald Trump.\u201d<\/em> https:\/\/www.youtube.com\/watch?v=lnI6E7WiHNE.<\/p>\n

Latham, Alan, and Kai Syng Tan. 2016. \u201cRunning into Each Other: Run! Run! Run! A Festival and a Collaboration.\u201d Cultural Geographies<\/em>, Cultural Geographies, . http:\/\/cgj.sagepub.com\/.<\/p>\n

Livingstone, LA, and Francesca Happ\u00e9. 2017. \u201cConceptualising Compensation in Neurodevelopmental Disorders: Reflections from Autism Spectrum Disorder. – PubMed – NCBI.\u201d 2017. https:\/\/www.ncbi.nlm.nih.gov\/pubmed\/28642070.<\/p>\n

Mowlem, Florence D., Mina A. Rosenqvist, Joanna Martin, Paul Lichtenstein, Philip Asherson, and Henrik Larsson. 2018. \u201cSex Differences in Predicting ADHD Clinical Diagnosis and Pharmacological Treatment.\u201d European Child & Adolescent Psychiatry<\/em>, August. https:\/\/doi.org\/10.1007\/s00787-018-1211-3.<\/p>\n

Rashed, Mohammed Abouelleil. 2019a. \u201cIAS Book Launch: Madness and the Demand for Recognition.\u201d UCL Institute of Advanced Studies.<\/p>\n

\u2014\u2014\u2014. 2019b. Madness and the Demand for Recognition: A Philosophical Inquiry into Identity and Mental Health Activism<\/em>. New York, NY: OUP Oxford.<\/p>\n

Tan, Kai Syng. 2020. \u201cProductive Antagonisms and Being Ill-Disciplined: Leading and Changing the Discourse through Artistic Process Today (Working Title).\u201d In Beyond Borders? Articulations, Provocations and Performativities in Arts & Humanities Research<\/em>, edited by Jacqueline Taylor.<\/p>\n

Tan, Kai Syng, and Philip Asherson. 2018. \u201cHow \u2018lofty\u2019 Art Can Help the Medical World Reimagine Mental Health.\u201d The Conversation. October 31, 2018. http:\/\/theconversation.com\/how-lofty-art-can-help-the-medical-world-reimagine-mental-health-105689.<\/p>\n

Viney, William, Felicity Callard, and Angela Woods. 2015. Critical Medical Humanities: Embracing Entanglement, Taking Risks<\/em>. Vol. 41. https:\/\/doi.org\/10.1136\/medhum-2015-010692.<\/p>\n","protected":false},"excerpt":{"rendered":"

On Madness and the Demand for Recognition: A philosophical inquiry into identity and mental health activism by Mohammed Abouelleil Rashed (Oxford University Press, 2019), and how \u2018soft and pure\u2019 disciplines must take the lead to enrich our repertoire in how we think about ourselves and others today Book Review and Provocation by Kai Syng Tan […]<\/p>\n

Read More…<\/a><\/p>\n","protected":false},"author":345,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2965,15025],"tags":[15062,15063],"class_list":["post-1931","post","type-post","status-publish","format-standard","hentry","category-book-reviews","category-reviews","tag-provocation","tag-review"],"yoast_head":"\nEffecting Change in Perspective is a Challenging (and Hence Critical) Endeavour - Medical Humanities<\/title>\n<meta name=\"description\" content=\"Kai Syng Tan reviews On Madness and the Demand for Recognition by Mohammed Abouelleil Rashed for the Medical Humanties blog\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.bmj.com\/medical-humanities\/2019\/05\/15\/effecting-change-in-perspective-is-a-challenging-and-hence-critical-endeavour\/\" \/>\n<meta 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