How to Support A Survivor, 201: Survivor Doesn’t Mean ‘Angel’

This is just a quick piece I wanted to write about how I think there’s a set of seemingly counter-intuitive things some trauma survivors do, based on avoiding or even actively disrupting their own friendships and other support networks. I’m primarily writing for people who want to know how to support a survivor, but I hope the piece will also be useful for survivors themselves.

The subject came up during some recent conversations with friends; originally I just wanted to post a link to existing articles, but I wasn’t able to find anything. Instead, I’m trying to patch something together from the various areas of experience I have. I’ve sometimes needed support and noticed myself being avoidant in minor ways, and I’ve sometimes been in the position of offering support to friends who are either in a relationship with an abuser or who have survived abuse.

However I don’t write as a survivor and I don’t have much writing of survivors to draw on. So what I’m going to produce here is a fabric of intuitions and scraps of knowledge, which means it may have some serious flaws. It also won’t be as structured as most of the things I write here; all I’m really trying to do is start a conversation.

Trigger Warning: The other thing to know before you read it is that it tries to describe the experience of survivors, and that if you’d rather not read an account of the dynamics of abuse, you might want to skip this piece.

Introduction

So, I think that some trauma survivors use a set of strategies – sometimes deliberately, sometimes subconsciously – which on the surface have the immediate effect of making it more difficult for their support networks to support them. This may include doing things like imposing lots of conditions on meeting up, changing plans at the last moment, not responding to communication and similar actions. I believe that this is an approach which can concretely help a survivor, and which people aiming to support survivors should try to understand in its proper context.

In my examples, I’ll mostly use male pronouns for the abuser and female pronouns for the survivor, as I’d like them to reflect the prevalence of male-on-female abuse. That said, I want to state very clearly that abusers and survivors can be of any genders, and that we should never narrow our focus to only male abusers of women, because this creates additional difficulties for those survivors of other dynamics as their experience is not even recognised. On the other side, there is the risk of suggesting that abuse is somehow ‘gender-neutral’, which it certainly is not.

I’m mostly going to be talking about intimate partner abuse. Abuse doesn’t need to include physical violence, though it often does. Abuse is a system of control, operated by abusers, which can include making the survivor feel powerless, unloved or unlovable and extremely precarious in their relationships, romantic and otherwise. Even people who have escaped abuse may find it hugely difficult to understand themselves as people who can take meaningful actions with meaningful consequences, people who can be loved and who are worthy of love, and to trust that other people will be reliable and committed to them. Sometimes, the abuser can make it seem that only the abuser’s actions have any true effect on the world and that only they will ever love or be a reliable presence in the life of the person they abuse.

Survivors can be anyone. Sometimes, people think that the other women in their lives couldn’t possibly be in a relationship with an abuser. But abusers have successfully targeted some of the toughest women I know. Abuse is an extraordinarily effective system. Other times, it can be difficult to imagine that a specific person may be an abuser, because he seems like a ‘good guy’ when he’s around other people. But abusers are often expert social manipulators, and their ‘good guy’ image can be one of the tools they deliberately construct to enable their abuse.

You can read up more on the word ‘survivor’ in this excellent post on feministplus.

Supporting Survivors In A Relationship With An Abuser

First, please, imagine that someone – we’ll call her Beth – is in a relationship with an abuser, and a friend who is worried for her is trying to arrange meeting up. Not to make any kind of intervention in the situation, but just to spend time with Beth, to show her a slice of life outside of the distorted world created by her abuser, and to show her that people outside the abuser’s world still care about her. We’ll call the friend Charly.

When Charly tries to get in contact, Beth tells them that they mustn’t try to phone or email her at home. They also mustn’t phone her at work, but they can send her texts at work. When Charly does text, the responses are inconclusive and don’t really help pin down any particular date or time for hanging out. The medium of text is frustrating as Charly feels it could all just be sorted out if they could have a quick phone call, but they persist and eventually arrange a time.

Charly shows up on time but Beth never arrives. Eventually, Charly gets a text half an hour late from Beth saying that she can’t make it. This repeats once or twice until they eventually manage to meet up, even though Charly had to wait another half hour or so this time before Beth arrived. Perhaps because of this, Charly has missed several other engagements, as well as having gotten bored or stressed waiting.

This whole experience is difficult for Charly and they may feel like Beth just isn’t really trying very hard, or is even being deliberately difficult. At any stage during the story above, or during the many times in the future where it may repeat itself, Charly might stop trying to make contact with Beth altogether.

By doing so, Charly might be playing exactly into Beth’s expectations – as carefully built up by the abuser – that she isn’t able or allowed to make decisions without being punished, that she isn’t loved, and that she can’t trust her friends. Everything which happened while arranging a time to meet up may have been an effort by Beth to protect herself, to test whether Charly will respect her boundaries and to establish whether they can be trusted to offer her deep support. Beth may also be taking actions to keep herself safe, and to counteract the abuser’s behaviour. Not all of what she’s doing is necessarily deliberate, considered or even freely chosen – abusers like to destroy trust, especially trust in friends, and it may simply take Beth a long time to build trust back up.

Here’s an alternative explanation of what happened, understanding Beth’s actions in this way:

Beth knows that the abuser will listen in to any phone call if he’s in, and may check the phone logs to ask about any calls which happened in his absence. She suspects that he is reading her email. At work, she doesn’t feel able to take personal calls as she already feels that her professional image is fragile. She can just about manage texts, but fits them in to her busy breaks. Sometimes she experiences panic attacks and doesn’t feel able to communicate at all. It may be that arranging a meeting seems like a lot of effort, and that her energy to arrange anything is cut right down by the abuser’s treatment.

She doesn’t want to commit to any particular time because her abuser has taught her that any time she tries to do anything concrete, he’ll find a way to disrupt it, for example by conveniently ‘forgetting’ her plan and setting a ‘romantic’ date, or falling ‘ill’ and needing her support. The idea of meeting Charly at some time in the future feels safer than having an actual date set. Eventually she commits to a time but balks at the last minute. Perhaps she doesn’t want to go because she thinks her friend will force her to talk about a domestic relationship which she feels, at that moment, is fine. Maybe the abuser just entered the apology part of his cycle of abuse and she wants to believe that things will change. Perhaps the abuser has guilted Beth into prioritising their relationship over Beth’s friendships.

The same thing repeats, and again Beth doesn’t go. This time, maybe she thinks that Charly secretly doesn’t really want to meet her, and she’s really just waiting to hear a message that Charly’s sick of her, or hates her, or can’t be bothered any more. Perhaps Beth is very used to being ‘told off’ by the abuser, and is afraid that Charly will also tell her off. When, after some time, this still hasn’t happened, she eventually shows up, still not really expecting until the last moment that Charly will actually be there. The time they spend together is frightening, because she may only be used to going out (apart from work) when the abuser is accompanying her and controlling what she does, and she may not recently be used to talking to other people. She’s reluctant to repeat it but eventually agrees to try to meet again, and it all starts again from the beginning.

Throughout this process an abused person is working to keep herself safe and to figure out whether she can trust her friend. If she is ever to speak to her friend about the abuse she needs to know beyond all doubt that her friend has her back and will never side with her abuser against her. Shaking up arrangements with her friend repeatedly and apparently ‘messing them about’ is one way to tell if her friend will stick around regardless.

Trust is a huge issue, both for people currently in a relationship with an abuser and people who have escaped abuse. People need to be believed when they talk about abuse, a need they can’t be sure their friends will meet. They also need to know if the friendship is strong and understanding enough to contain the truth about their experience of abuse. Testing a friend repeatedly to see if they can be trusted is one way to ‘sound out’ that person for trust in the future.

Ideally, of course, the friend could be given an opportunity to consent to this! But it’s rarely (ever?) something a survivor does consciously. It might be simply what they need to do to cope – see the points about lack of energy, feelings of obligation/guilt towards the abuser – or it might be an unconscious way of acting to protect themselves, and to figure out what’s safe.

Survivors may think of themselves as a “horrible friend” or as untrustworthy instead of as people who are acting to protect themselves. This fits in well with the worldview created by the abuser in which the person they abuse is unworthy and unlovable. The abuser can even go further: “You are so untrustworthy / unfriendly, only I would ever like you” (which conveniently ignores the fact that the abuser is creating the situation which leads to those behaviours).

Supporting Survivors Who’ve Escaped An Abuser

In the case of people who’ve escaped abusive relationships, the difficulty in trusting people can be less about safety from a particular abuser and more about the long-term psychological impact of abuse.

Let’s imagine a survivor, Robin, who escaped from an abuser several years ago. Since then Robin’s felt isolated and has drifted away from many of their former friends. Their friend Lucy still spends time with them but has started to complain because she find them unreliable when making social arrangements. When Lucy and Robin do hang out, Lucy sometimes thinks that Robin doesn’t enjoy her company as much, because the two of them don’t ever seem to end up talking about anything personal any more.

Lucy knows that Robin’s a survivor of abuse, but also knows that it was years ago. She was happy to, as she puts it, “cut Robin some slack” in the months after the end of the relationship, but nowadays when she spends time with Robin she don’t really think about it any more. She eventually starts to wonder about letting Robin know that she doesn’t feel that Robin’s taking their friendship seriously.

What Lucy has picked up on, but hasn’t really understood, is the way in which the trust in her friendship with Robin might be damaged or broken. It could be for a few reasons. Perhaps Lucy was friends with Robin during Robin’s relationship with the abuser, and Lucy didn’t say or do anything at the time. As a result, Robin might feel that Lucy can’t be trusted. Or perhaps, since their time with the abuser, Robin has difficulty trusting anybody. After all, they trusted the abuser, who got close to them and hurt them. They tried to reach out to their friends during the abuse and some of their friends failed them. Or they may not have reached out at all but still feel that their friends should have realised that something was wrong.

Now Robin holds Lucy at a distance. It’s easy for them to forget that they’d planned to spend time with Lucy, or to come up with reasons to miss the meeting, perhaps because part of them would rather avoid her anyway. Actually spending time together may require more energy on Robin’s part than Lucy realises, and so if Robin’s had a difficult week, they might not feel up for it. When they do meet, Robin may not feel like opening up to Lucy because they don’t feel able to trust Lucy specifically, or because they don’t feel able to open up to anyone after the abuser’s treatment of them. Robin may even be concerned on some level that they are opening themselves up to danger if they allow themselves to become close to Lucy, because their previous experience of being close to the abuser was so destructive. And because society sends the message that a partner is the one person who will always have our backs, Robin might feel that, since a partner turned out to be untrustworthy, how could anyone else ever be trusted?

On Trust

One thing abusers do is try to break the trust between the person they are abusing and that person’s friends, and to disrupt that person’s ability to trust at all, except for a kind of reliance on the abuser himself. Abusers can find friends of the person they are abusing very threatening, because those friends threaten to disrupt his ability to control the self-esteem and general worldview of the person he abuses. Any kind of connection between the person they abuse and anybody else threatens the abuser’s conception of himself as the centre of his target’s world. The abuser can try to break up friendships by picking fights with those friends, by telling lies about them, by becoming ‘jealous’ of them or through a variety of other tricks.

So trust, like many things, might not only be something a survivor actively (whether consciously or unconsciously) withholds for self-protection, but also something they are literally unable to extend without great difficulty. The same applies for many of the other behaviours listed here. But whether they are active or inevitable consequences of abuse is a) probably a false binary and b) not important for someone whose friend may be a survivor to understand. The important thing to understand is a survivor is probably not being a “bad friend” – they are dealing, in the best way they can, with the reality/aftermath of an abuser’s mind-altering treatment of them.

Conclusions, And Keeping Your Own Boundaries

So whether you’re friends with a survivor, or with someone who you suspect may be in a relationship with an abuser, or even if your friend has just started to behave strangely, you might want to revisit how you understand their actions if it seems like they’re being a ‘bad friend’ in any of the ways described above. Perhaps you can help them more if you forgive them once or twice, or even twenty times, or even if you recomprehend their behaviour as something which doesn’t require forgiveness to be ok.

Of course, boundaries are very important, and it can also be helpful if the survivor-friend relationship models good boundary-setting. I’m not saying that friends should necessarily let survivors walk all over them, especially if it’s harmful for the friend. It’s ok to set boundaries and say, “I find it difficult when you’re late, because it can mean I end up sitting for a long time by myself wondering what’s going on. Would you mind letting me know by text if you think you won’t be able to make it?”

But these boundaries can be suggested in a generous and non-judgemental way, rather than by the friend telling the survivor that they’re angry or fed up with her. Friend can – as in the example just given – be careful not to set their own boundaries in such a way that they rule out providing any support. (Many survivors are very familiar with seemingly arbitrary rules being used to deny them something!)

I hope this piece is useful to some people. Like I said at the start, I’m not basing this on much personal experience or from recognised writing on the subject. It’s woven together from thoughts I have about how abuse works, accounts from survivors, experiences I’ve had supporting people at difficult times in their lives, the ways in which I’ve observed myself behaving when I’ve been low, and some of the things I’ve learned while in some professional training I’ve taken. So I’m very, very ready to hear that any of this is wrong or harmful and to change it in small or comprehensive ways or to take it down altogether.

Invitation For Comments

  • If you think that this piece needs changing, please let me know.
  • I’d also love to get any links to other articles which discuss this, quite possibly better than I have here!
  • If you’re a survivor, perhaps you’d like to talk in the comments about what is helpful / would have been helpful to you in terms of support.
  • If you’ve supported a survivor, perhaps you could share how you got past any ideas of them being a “bad friend” to offer genuine support.

(The comments section is not for anyone to share stories about, for example, ‘ungrateful’ survivors, or to suggest that survivors are hurting themselves through using these approaches.)

Links and Further Reading

If, after reading this, you feel like you would like to talk to somebody or get help about personal experiences of abuse:

There are so many other articles I could link to about abuse. Perhaps readers could post the ones they’ve found most helpful in the comments? Here are three I’d like to draw to people’s attention:

The Ethical Prude: Imagining An Authentic Sex-Negative Feminism

Introduction

“A slut is a person of any gender who has the courage to lead life according to the radical proposition that sex is nice and pleasure is good for you,” write Dossie Easton and Janet Hardy in The Ethical Slut: A guide to infinite sexual possibilities.

In doing so, they create space for every sexual possibility except for one: the possibility to consider whether sex may not be nice.

Some might suggest this space exists, already populated by woman-haters, given the shame, hatred and violence on offer for women who dare to have sex on their own terms. But these moralistic right-wing views don’t hold that sex is not nice – they hold that women who have sex (and others who are seen to be treated as women in sex) are not nice.

As such it is both progressive and radical to say that sex is not shameful for women, and that a woman should not be punished for her sexual choices; radical, because shaming and punishment are both commonplace.

But in the present day it is not radical to say that “sex is nice”. If anything, it’s tautological. Sex, for all practical purposes, is defined much of the time as only “that which is nice” – in many feminist discourses, if it is not nice, it is not sex.

This precludes certain ways of thinking about sex. I would like to look at the things we are able to think when we allow ourselves to criticise not just singular sex acts but the ‘niceness’ of sex under patriarchy as a whole.

We will describe sex-negativity as a worldview or mode of analysis, not a belief system or a system of morals. The goal is not to determine that ‘sex is bad’ – though the analysis does not preclude this conclusion – but to use this way of thinking to better understand sex and sexuality under patriarchy.

Trigger and Content Warnings

(as always, these are per Kwerey’s article on ‘content warnings’)

Trigger Warnings: This article discusses the intersections of sex, violence and power. It discusses rape and, tangentially, prostitution and pornography. It reproduces (in order to criticise) date-rape apologism. It uses the word ‘fuck’ a lot, in the carnal sense. There is one graphic description of the sex/violence/power overlap which is warned for in the text and preceded by a link to skip it.

Content Warnings: This article talks about the violence and power relations inherent in heterosexuality and in intercourse. It touches on the ways in which under male supremacy the receptive partner in intercourse is considered to be demeaned. It describes compulsion into heterosexuality and into sexual power relations reflecting heterosexuality.
Continue reading

Sex Educations: Gendering and Regendering Women

Summary

Radical feminism holds that what is currently known as ‘gender’ is not a condition which naturally arises either from an individual’s sex or from any other innate source, instead being an ideology of ‘sex roles’ which support and are constructed by the patriarchy.

While the way in which gender is produced is often described as “socialisation” or “conditioning”, this article suggests modelling it as a lifelong process of sex role education, covering more than just the sex role an individual is expected to play.

This model allows us to explore in some detail the experience of transsexual people under patriarchy and to question some binaries around the political features of transsexual identities.

With these considerations in mind we revisit the political category of ‘woman’ – as used to understand structured sexism – from the point of view of transsexual women’s inclusion.

Trigger and Content Warnings

Trigger Warnings: This article contains mentions of emotional, physical and sexual violence against women and children. It contains one historical account of mistreatment in captivity.

Content Warnings (idea borrowed from Kwerey): This article contains discussion of feminine socialisation and a direct account of the positions of women and men in society. It goes into considerable detail regarding medical establishment gatekeeping of treatment for transsexual women.
Continue reading

Under Duress: Agency, Power and Consent, Part Two: “Yes”

This article is a follow-up to Under Duress, Part One: “No”, which discussed “no means no”, ambiguous sexual requests, implicit refusals and drunken consent.

Trigger Warnings

This article contains discussions of rape, rape apologism and narrative examples of the ways in which multiple systems of domination can be used to put pressure on sexual consent. It contains a fictional account of retraumatisation after abuse.

If, after reading this, you feel like you would like to talk to somebody about personal experiences of non-consent:

Summary

When rape apologists are using our models of consent to defend rape and to deflect feminist analyses, it’s at least worth considering the limitations of the models. This article is part two in a two-part series of articles examining the issues.

Part One: “No”: Understanding consent as a binary is powerful because it allows us to say that “no means no”, a statement which has had and still has incredible power to change attitudes about rape for the better. However, it can make it more difficult for us to conceive of what else might mean “no”, as well as to distinguish between different kinds of “yes” given in different contexts. It can be used to victim-blame. It doesn’t always accommodate some of the complexities of communication (although we should beware, because “miscommunication” is a shield rapists often like to hide behind). And admitting “no always means no” seems to mean that we must also admit “yes always means yes”; this can conflict with the subtleties of a fully radical feminist analysis of rape culture.

Part Two: “Yes”: Modern feminist views on consent have often been in conflict. One way to resolve that conflict may be to look for unified models of consent which takes into account ideas from multiple feminisms. Here I suggest a non-binary power model of consent, which looks at systems of domination such as patriarchy, and the pressure they enable people to place on consent. In this model, “no” still means “no” but “yes” should be understood as a statement meaning, “I choose to say ‘yes’, understanding the consequences of saying ‘no’”. A focus on systems of domination – plural – allows us to consider other dynamics of rape beyond men raping women without moving away from fifty years of feminist work on rape and consent.
Continue reading

Under Duress: Agency, Power and Consent, Part One: “No”

Trigger Warnings

This article contains discussions of rape, rape apologism and victim blaming. One survivor who previewed this article said they found a definition of rape used here “particularly triggering”.

Summary

When rape apologists are using our models of consent to defend rape and to deflect feminist analyses, it’s at least worth considering the limitations of the models. This article is part one in a two-part series of articles examining the issues.

Part One: “No”: Understanding consent as a binary is powerful because it allows us to say that “no means no”, a statement which has had and still has incredible power to change attitudes about rape for the better. However, it can make it more difficult for us to conceive of what else might mean “no”, as well as to distinguish between different kinds of “yes” given in different contexts. It can be used to victim-blame. It doesn’t always accommodate some of the complexities of communication (although we should beware, because “miscommunication” is a shield rapists often like to hide behind). And admitting “no always means no” seems to mean that we must also admit “yes always means yes”; this can conflict with the subtleties of a fully radical feminist analysis of rape culture.

Continue reading

Significant Othering: Responses and Links

I’ve been overwhelmed and delighted by the reaction to Significant Othering: Attraction Down The Privilege Gradient. It seems to have gotten most of its attention on Facebook, with over 200 shares, which makes me happy because it means that people are engaging with it on an individual level.

Now that it’s a few weeks on, I’d like to come back to the subject with a roundup of responses. One of the downsides of conversations taking place on Facebook is that they’re taking place in isolation, so part of the idea is to bring some of the threads back together with this post. Continue reading

The Gender Ternary: Understanding Transmisogyny

Summary

A common understanding among gender activists is that most people think of gender as a binary, and that most institutions are built around a fixed concept of two genders.

I suggest that mainstream society actually uses a threefold ‘ternary-gender’ model of gender, dividing people into ‘women’, ‘men’ and ‘freaks’. I use this model to discuss a common area of disagreement between gender activists: male privilege as experienced by transsexual women.

This article also discusses the concepts of transgendering (gendering somebody as trans*) and unpacking ‘male privilege’ into internalised, social and power-over privileges. Continue reading

Significant Othering: Attraction Down The Privilege Gradient

Summary

All people who identify as unattracted to a marginalised group, such as transsexual people, fat people, disabled people or minority-ethnic* people, have a continuing duty to challenge this part of their sexual identity.

Responses and Comments

There’s now a second post up collating responses and comments to this article. Of course, you’re still welcome to continue to make comments here! Continue reading

Alone in the Crowd: Alienation and Distancing

Two Experiences, One Effect

In this article I’d like to explore two other experiences; one interpersonal and one social. I’ve given these experiences the tentative names of ‘Interpersonal Distancing’ and ‘Affect Alienation’ respectively.

I’m grateful to my friend Meg Barker for suggesting the latter phrase and for directing me for further reading to Sara Ahmed’s The Promise Of Happiness, which I’ve begun but not finished reading. I hope that Ahmed will forgive me for lifting the language directly from her book!

I am beginning to believe that these experiences function together to create differences between the experience of some marginalised people and those of wider society in ways which are not fully acknowledged by existing theories of interpersonal/institutional/microaggressive discrimination. Continue reading