The audacity to feel tired has become a luxury.We’re not longer allowed to say we’re exhausted unless there’s something visibly demanding to point to, like heavy lifting, night shifts, endless meetings and/or screaming children. If we do not have physical proof of strain, our tiredness doesn’t count. We’re not allowed to complain. We’re not allowed to say ‘I’m tired’, unless we’ve somehow earned it in a way others can easily recognize and validate. Mental exhaustion? Emotional fatigue? The kind of tiredness that comes from strategizing endlessly, from carrying invisible stress, from constantly anticipating the next thing? All the things we do whilst sitting down, staring at our computers and/or our phone screens? That’s not seen as real work that would’ve warrant a rest. That’s easily dismissed by society as ‘being lazy’. Whenever we try to express that kind of tired, we’re always met with a scoff, a side-eye or the all-too familiar phrase: ‘But you’re not doing anything.’ As if staying still means we’re not strategizing. As if not moving means not working. As if being tired is a privilege reserved for people who are older, wealthier, overworked or those who’ve somehow ‘earned’ their right to rest. It’s unfair, but then again, this is the lie we’ve been sold: that unless we’re breaking our backs, visibly drained and emotionally unraveling in front of others, we haven’t earned the right to slow down. Feeling tired is no longer seen as a natural human signal. It’s treated like a privilege. The right to be tired now feels like a status symbol, an exclusive membership reserved for those with obvious, measurable burdens. It’s a quiet tragedy, really, the way we’ve been taught to ignore our own exhaustion. But just because society dismisses our fatigue doesn’t mean we have to. Listening to your body is not a weakness. Slowing down is not failure. It’s resistance, and it’s necessary, especially in the world that never slows down. Sincerely, Cherie. (I’ve also submitted this writing to be published on Journal Kita, a Medium publication for Indonesian writers. Since it’s still under review, feel free to check out all their other writings). The Whiffler is free today. But if you enjoyed this post, you can tell The Whiffler that their writing is valuable by pledging a future subscription. You won't be charged unless they enable payments.
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Tuesday, 1 July 2025
The World Won't Let Me Feel Tired
Monday, 30 June 2025
Now Accepting Applications: 2025–2026 John E. Rovensky Fellowships in Business and Economic History
The 2025–2026 John E. Rovensky Fellowships CFA is open through July 30, 2025. The fellowships support doctoral research in business and economic history. Funded by a gift from the late John E. Rovensky and administered by the University of Illinois Foundation, these fellowships offer $11,000 each to outstanding Ph.D. candidates whose dissertations demonstrate excellence in archival research and potential for contributing to the field. There are two fellowship tracks: 🔹 John E. Rovensky Fellowship in U.S. Business or Economic History Open to Ph.D. students at U.S. universities working on dissertations focused on U.S. business or economic history. 🔹 John E. Rovensky Fellowship in International Business or Economic History Designed for students in U.S. doctoral programs conducting research on business or economic history outside the United States. Each application requires a CV, a six-page research statement, and one letter of recommendation. The submission deadline is July 30, 2025, and recipients will be announced in late August. We encourage all eligible doctoral candidates to apply and help carry forward rigorous, archive-based scholarship in business and economic history. You're currently a free subscriber to Organizational History Network. For the full experience, upgrade your subscription.
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Saturday, 28 June 2025
The Autistic Rhizome: Reclaiming Knowledge, Rewriting Reality
The Autistic Rhizome: Reclaiming Knowledge, Rewriting RealityA tribute to the growth of Autistic community
In the face of a world that has long pathologized, misunderstood, and silenced us, Autistic people are forging new ways of producing and disseminating knowledge. We are building something deeper than a support network or advocacy movement. We are growing a rhizome; a decentralized, perpetually expanding, anti-hierarchical web of community-driven knowledge that refuses to be contained by academic journals, diagnostic manuals, or institutional gatekeeping. The Autistic rhizome is not merely a metaphor. It is a structure of reclamation, reshaping how we understand ourselves, one another, and the world we move through. What Is the Autistic Rhizome?Expanding from Deleuze and Guattari’s (1987) concept of the rhizome, we can understand Autistic knowledge production not as a tree, with a central trunk, fixed branches, and linear growth, but as something decentralised, associative, and interconnected. A rhizome grows in all directions. It has no singular beginning or end. Any point in a rhizome can connect to any other. This is precisely how knowledge flows in Autistic spaces today:
Each of these nodes is valid. None claim universal authority. This is a radical refusal of hierarchy, and a profound reclaiming of how we make and share knowledge. From Medical Diagnosis to Collective DefinitionHistorically, the production of knowledge about autism has been dominated by neurotypical researchers, clinicians, and institutions. Our lived experiences were reduced to symptoms. Our bodies were turned into case studies. Our behaviours were pathologised. Our liberty became a political matter rather than an ethical one. But through the rhizomatic community, we are no longer content to be spoken about. The phrase “nothing about us without us” (Charlton, 1998) becomes more than a resistance to marginalisation, it becomes a reality we drive toward. We are not just offering personal testimony; we are redefining what it means to be Autistic. We are redefining what it means to embody an identity. The Sapir-Whorf Hypothesis and Reclaiming LanguageThe Sapir-Whorf hypothesis (Whorf, 1956), also known as linguistic relativity, suggests that the structure of language shapes how we perceive and understand reality. In reclaiming the language of neurodivergence, we are doing more than self-advocacy. We are rewriting the boundaries of our reality itself. When we reject terms like “low-functioning” or “disorder”, we shift the ontology of autism from deficit to divergence, from pathology to identity. Linguistic relativity posits that by defining our interpretation of reality, language itself serves to control our thoughts. In this sense, the rise of the neurodiversity paradigm and subsequent corporealisation of the Autistic rhizome facilitates the collective neuroqueering (Walker, 2021) of all who interact with the body of knowledge produced and contained within the rhizome itself. When we coin terms and concepts like monotropism (Murray et al., 2005), stimming, and double empathy (Milton, 2012), we are not simply describing experience. We are naming new realities. We are linguistically carving out space for our existence on our own terms. We are shaping the very fabric of neurodivergent consciousness by refusing to let others define it for us. This same linguistic redefinition simultaneously allows and facilitates the growth and interconnection of the Autistic rhizome. Such reclamation is a political act. A cognitive act. A revolution of praxis. Knowledge as Connection, Not CredentialThe Autistic rhizome thrives in digital commons and grassroots collectives, not institutions and hierachical systems. It operates through connection, not credential. Here, academia is not the only entrance to contributing to community discourse. Autistic elders and newly diagnosed teens can share space as equals while keeping space for the wisdom of experience. Knowledge is not owned. It is shared and expanded. It's origins are duly noted while exponential expansion of ideas and concepts takes place within multiple facets of a diverse community. This doesn’t mean rejecting academic contribution, but it does mean refusing to let institutions be the sole gatekeepers of truth. The rhizome is creation in all of it's chaos. Iterations upon iterations that spawn webs of knowledge. It makes room for contradiction and complexity, because that is the texture of neurodivergent life. A Praxis of Rebellion and RebirthTo participate in the Autistic rhizome is to engage in praxis, the synthesis of theory and action. We are not just thinking differently. We are living differently:
This is more than adaptation. It is a reclamation. A rebellion against the systems that tried to fix, cure, or erase us. It is a rebirth. Like any birthing process it is painful and messy, but leads to the potential that new life has to offer. We Are the RhizomeWe are not a tree with a single root. We are not a line on a developmental chart. We are not a case study in a diagnostic manual. We are a rhizome, and we are growing. Through every story, every redefinition, every radical new word, we are synthesising a new world where Autistic lives are not just visible, but viable, where we do not survive, but we thrive. ReferencesCharlton, J. I. (1998). Nothing about us without us: Disability oppression and empowerment. University of California Press. Deleuze, G., & Guattari, F. (1987). A thousand plateaus: Capitalism and schizophrenia (B. Massumi, Trans.). University of Minnesota Press. Milton, D. E. (2012). On the ontological status of autism: The ‘double empathy problem’. Disability & Society, 27(6), 883–887. https://doi.org/10.1080/09687599.2012.710008 Murray, D., Lesser, M., & Lawson, W. (2005). Attention, monotropism and the diagnostic criteria for autism. Autism, 9(2), 139–156. https://doi.org/10.1177/1362361305051398 Walker, N. (2021). Neuroqueer Heresies: Notes on the neurodiversity movement, Autistic empowerment, and post-normal possibilities. Autonomous Press. Whorf, B. L. (1956). Language, thought, and reality: Selected writings of Benjamin Lee Whorf. MIT Press. You're currently a free subscriber to David Gray-Hammond. For the full experience, upgrade your subscription.
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The World Won't Let Me Feel Tired
'Why are you tired? It's not like...' ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ͏ ...
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socialleveragedwritings posted: "Fairness has been a status symbol for centuries. It has been so deep-seated that we form f...
