Autism-Friendly City
On Weaponizing Disability and Eliminating Spontaneity
Autism is not a difference. Autism is a disability.
All that ought to be organic is programmed; all that should be spontaneous is controlled. – Sinead Murphy
Those who aspire to total domination must liquidate all spontaneity, such as the mere existence of individuality will always engender, and track it down in its most private forms, regardless of how unpolitical and harmless these may seem. - Hannah Arendt
When I read Sinead Murphy’s essay in late 2023, published by the magnificent Brownstone Institute, I just wrote WOW! on the printout.
For me it was the best essay I’d read of 2023.
So, I simply want to republish it, amplifying its reach, with some commentary and footnotes below.
I’m also including, below, two letters I sent to NSW Trains that connect with this essay, and I also explain how I think it connects with Hannah Arendt’s The Origins of Totalitarianism.
Beware the Autism-Friendly City
by Sinead Murphy1
On 6th November, Dublin launched its Autism-Friendly City plan in a bid to become the world’s most autism-friendly capital city.
‘It’s a really exciting day,’ Dublin’s Lord Mayor said. ‘I do hope where Dublin leads, the rest of the country can follow also because it’s so, so important that we are inclusive and, at the moment, we still have a long way to go.’
Sixteen years ago, the French collective The Invisible Committee2 predicted that imperial expansion in the 21st century would rely on bringing into the fold those previously on the edges of Western societies: women, children, and minorities. ‘Consumer society,’ they wrote, ‘now seeks out its best supporters from among the marginalized elements of traditional society.’
The Invisible Committee summarized this latest phase of empire as ‘YoungGirl-ism’3 – the strategic championing of young people, of women, and of those disadvantaged by disability, illness, or ethnicity.
Though the aim of YoungGirl-ism is to bring the general population under a new kind of control, societies’ focus on cherishing previously marginal cohorts has the look of emancipation and progress. For this reason, The Invisible Committee explained, women, children, and minorities ‘find themselves raised to the rank of ideal regulators of the integration of the Imperial citizenry.’
If the theory of the YoungGirl was unsettling at the time of its publication, its prescience is now borne out, as versions of the mechanism it describes dominate the societal breakdown that is the objective of government policies worldwide.
YoungGirl-ism has too many aspects to summarize here. Let it suffice to suggest the following:
That the drive to nurture our children continues to license a level of surveillance of people and censorship of the materials to which they have access that ought to be anathema in any society purporting to be free, and that the messaging of the general population by government, corporations, and legacy media has become so simplistic as to constitute a widespread infantilization.
That the rage to acknowledge and be sensitive to women’s experiences supports the ongoing emotionalizing of work and of public debate and increases institutional control over human reproduction.
That centralised solicitousness for those characterised as ‘vulnerable’ has excused a degree of micro-management of our lives hitherto unimaginable and is the ongoing rationale for biochemical interference with the healthy population including children and the unborn.
And that the promotion of all forms of sexual expression and identification has robbed us of our most fundamental designators, making us a stranger in our mother tongue which regularly denounces us as bigots.
The Invisible Committee proposed their theory of the YoungGirl as what they called ‘a vision machine.’ There is no doubt that familiarity with its structure sheds much light on what might otherwise pass as disparate and well-meaning social and political enterprises.
Not least of these enterprises is Dublin’s new initiative to become the world’s most autism-friendly capital city. Its programme of ‘inclusivity’ is YoungGirl-ism by another term, rolled out by a provincial official with neither the will nor the wit to understand the havoc he wreaks, his head turned by a cheaply bought appearance of virtue.
More than this, the growing concern to be inclusive of those with autism may be YoungGirl-ism in its most intense form, the condition of autism being peculiarly fitted to the dismantling of existing ways of life and submission to newly-invented social strategies that form the basis of the expansion of a new world order.
*
My son is autistic. My remarks here are made in the context of personal experience of autism and sympathy with those whose lives have been changed by the condition.
Firstly, let it be said that autism is a misfortune, not the less so for its often unfolding gradually in a young child, its profound diminution of life’s hopes and joys manifesting over time as an irresistible fate, slowly but surely eroding the energy and engagement of those who live with it.
This requires to be said because there is a vague consensus abroad that autism is not a misfortune – that it is just a different way of seeing things and doing things, even a better and truer way.
The language of ‘neurodiversity’ is partly responsible for this misapprehension, feeding the sentiment that it is only a matter of being more open to autism, of reeducating ourselves and reorganising our society.
But the misapprehension is also bolstered by the widespread and increasing institutional practice of giving a diagnosis of Autism Spectrum Disorder to those whose connection with autism is tangential, consisting in being a little inattentive, or somewhat solitary, or otherwise troubled in some way.
We are presented with celebrities who have received a retrospective diagnosis of autism, and we conclude that it is possible in a properly inclusive milieux to live a normal life, even an abnormally successful life, with the condition.
This conclusion is pernicious for all of those who suffer from what we are reduced to describing as ‘profound autism,’ ‘severe autism,’ even ‘real autism,’ whose alarming increase ironically is hidden by the ease with which the label is wielded among the general population.
A 2019 study at the University of Montreal, which reviewed a series of meta-analyses of patterns of diagnosis of autism, concluded that in less than ten years it will be statistically impossible to identify those in the population who merit the diagnosis of autism and those who do not.
As the descriptive force of ‘autism’ is eroded and the fiction put abroad that our main task is only to be inclusive of the condition, what is more and more concealed is the outrage of the rising prevalence of real autism among our children, the steady growth in the numbers of children whose life prospects are blighted by the condition, children who have little to no hope of being ‘included’ and whose being made the excuse for strategies of ‘inclusion’ is a travesty, children like my son who will never find gainful employment, never live independently, most likely never make a friend.
Autism is not a difference. Autism is a disability. It describes – and ought to be reserved to describe – a lack of capacity for meaningful experience of the world and those in it, condemning its sufferers to a life more or less bereft of significance and sympathy.
Autism may come with corners of aptitude, which we may like to call brilliance. But the reality is that these instances of aptitude are mostly remarkable because they occur in the context of blanket inaptitude, and at any rate that we no longer live in a society in which such uneven excellence is valued or can find an outlet.
My son can quickly add together any two of the same numbers, even very large ones, though he cannot do simple addition. The talent is mysterious and striking, but it occurs in the context of a general lack of ability at math and, even if developed, would have no use in a world where computer calculation is ubiquitous and where a base level of skills is required to access any form of employment.
And yet the myth is perpetuated that autism is a problem primarily because we are not inclusive of it.
In March 2022, the Irish Times published an article citing a report produced by Ireland’s national autism charity AsIAm, chiding its readers because 6 in 10 Irish people were found to ‘associate autism with negative characteristics.’
Rather than take this reasonable majority of the populace seriously, the article proceeded to support the view that Ireland requires enhanced policies and programmes to educate the general population that autism is in fact something between a talent and a blessing and to increase access of those with autism to all of life’s opportunities.
The negative characteristics that 6 in 10 Irish people associated with autism included ‘difficulty making friends,’ ‘not making eye contact,’ and ‘no to little verbal communication.’ This was reported in the Irish Times article as regrettable prejudice against those with autism, even though these characteristics are classic symptoms of autism and often the reason that autistic children are given the diagnosis. The Irish Times may as well have blamed the still-thinking Irish public for associating autism with autism.
The article went on to observe that the AsIAm report found that ‘people were less likely to know about the positive characteristics of autism, such as honesty, logical thinking and detail oriented [sic]’.
To describe these characteristics of autism as positive is to actively efface the reality of autism as a disability, obscuring the profound inability to attend to and understand context that is the condition of autistics’ honesty, logical thinking, and attention to detail.
My son reminds me to serve him his morning tonic if I forget to do it, though he hates to drink it. This is surely endearing, but it stems from a total inability to identify his own interests, to act in accordance with them or to be strategic in any way. What we call honesty is admirable because it occurs in the context of possible dishonesty. My son is not capable of dishonesty or honesty.
Similarly, if autistic people are logical, it is likely because they have little or no understanding of context or nuance; without the ability to interpret or exercise judgment, everything is reduced to a matter of simple deduction or induction. And if autistic people are detail-oriented, it is probably because they are unable to grasp any big picture; they are attuned to minutiae because they cannot be enchanted by the world.
Living with autism has its joys; the human spirit ekes energy and interest from all kinds of calamity and takes its pleasures even if sadly. But make no mistake: autism is a blight; the rise of autism, a tragedy.
*
In March 2020, NHS GPs in Somerset, Brighton, and South Wales placed blanket Do Not Resuscitate orders on several support settings for those with intellectual disabilities, including one for autistic adults of working age.
Despite acknowledged objections at the time, during the second UK shutdown similar DNR orders were placed on similar settings.
For anyone who cares for a child with autism and who faces the unhappy prospect of her child being consigned to the state once she herself is infirm or deceased, little more requires to be said about the commitment to real inclusion of those state institutions that like to bandy the term.
Meanwhile, the frenzy of so-called ‘inclusion’ continues apace, and with an entirely other rationale than that of promoting health and happiness.
Quite the opposite. So-called ‘inclusion’ of those with autism is aimed at the breakdown of what remains of our shared world, all the better to reconstruct it in accordance with the pursuit of hyper-control.
Children with autism are not worlded – above all else, that is what defines their situation. For whatever reason, the world – our world – does not speak to them. They are not carried along by the projects around them; they are not captivated by the scenes before them; they are slow even to discern the outline of another living being, often colliding with people and hardly ever hearing what they say.
Autistic children do not share our world. It is not only that they do not understand it – they appear not even to notice it.
So, what happens to a city when it commits to the inclusion of those whose situation is defined by exclusion? Anyone who spends their life in efforts at such inclusion knows very well what happens.
Because our world is not salient to young people with autism, the task for those who care for them is somehow to make our world salient, so that every event is not a shock, every arrival not a setback, every departure not a reversal, every meeting not an assault.
The task is a heavy one, requiring that you ceaselessly intercede between the world and your child so as to bring the world’s most vital aspects into a stark enough relief to break through autistic indifference.
On the one hand, you are a drill sergeant, reordering the world so that some of its patterns are made stable, relentlessly establishing and maintaining routines whose finest detail cannot be allowed to alter without meltdown. A door left ajar, a word carelessly spoken, a glove dropped, a Lego brick lost: grinding trivia are assiduously marshalled under threat of the kind of prolonged and impenetrable distress thatas will break your heart and theirs.
On the other hand – curious combination – you are a children’s TV presenter, advertising the highly-regulated scenes and scenarios produced by the drill sergeant with the most exaggerated facial expressions, the most simple and carefully articulated phrases, with pictures and signs, with the primary-coloured repetitiveness that is your only hope of selling the hyperbolic version of the world you have constructed.
Certainly, there is some success to be had through these means, though it is slow and halting. Also certainly, the need for such unrelenting efforts would be greatly relieved if our world were a more compatible one.
Children with autism – all children, no doubt – would be infinitely better off if they were surrounded by a stable cohort of familiar people; if the projects that supported them were grass roots; if their food came from the soil and their learning from routine; and if the rise and fall of season and festival were the rhythm by which they lived. Nothing would mitigate the effects of autism better than a fulsome way of life.
As it is, our world is almost the opposite of a way of life: precariousness carries the day, virtuality abounds, the human touch is reduced and anonymous, and what we eat and learn, highly processed and abstract.
Because of this, your efforts to get the attention of your child with autism cannot be suspended for a moment without threat of regression and despair, as you strive to bring our flattened-out, screened-off world up close enough and personal enough for the dawning of significance and sympathy.
And one thing is sure: only you can do it. You, who live by your child daily, who walk beside him with an arm ready to steer, who know just the hold to use to prevent destruction while allowing a modicum of self-determination, who wait just the right amount of time to let a thought reveal itself but not so long that it is lost in the mire. You, who rub along together with your child. You, who know him by heart.
Schools cannot do it, though they spend enough time describing it and documenting it and continue to relinquish their role of teaching children to read and write in their enthusiasm for recording the inventiveness of their inclusion strategies.
And – needless to say – cities cannot do it.
What, then, of the Autism-Friendly City? What can it do, if it cannot include those with autism?
If we allow our energies and understanding to be directed at finding solutions to the apparently failing strategies of our Autism-Friendly City, what we will miss is how successful its strategies really are – not at including those with autism, of course, which is an impossible task for our cities, but at controlling the rest of the population.
If you catch a train in NSW today, you will be assaulted by a barrage of frequent and stern messaging instructing, advising and warning you about all manner of petty “offences”. For your safety off course.
Here are three of their favorite threats and “tips”:
“You could be fined for placing your feet on the seat.”
“Smoking, including e-cigarettes are not allowed on this train. Fines apply. Thank you.”
"For the convenience of other customers, please do not place your bags on the seats."
It wasn’t like this before Covid. This is new, and it’s clear and obvious social conditioning and compliance training.
I wrote to them in August and October.
In between the two letters they dropped:
“Smoking, including e-cigarettes are not allowed on this train. Fines apply. Thank you.”
So, I’m claiming credit for that one.
What I hadn’t considered until I read this essay is that an aspect of this rising instruction and micromanagement, although definitely and ultimately authoritarian, could be understood though this autism paradigm laid out by Murphy.
Something that is rarely mentioned and never broadcast is that the effect of your efforts at including your child with autism is that you yourself become excluded. As you translate the most important worldly possibilities into contrived routines with accompanying signals and slogans, the hold upon you of those possibilities is loosened. All that ought to be organic is programmed; all that should be spontaneous is controlled; all that is background recedes or is brought into too-brilliant relief; nothing is taken for granted; nothing relied upon as given.
This point about Spontaneity stood out for me. It’s been on my mind ever since I read Arendt.
This is what I wrote in Sept 2022 that connects now with this point and this essay.
Bob Moran - Lies are Unbekoming (substack.com)
Externality and Spontaneity are related and connected and in some ways are two sides of the same coin. To be human, is to be spontaneous and in so doing you will impact others and the whole.
I just finished with Hannah Arendt’s The Origins of Totalitarianism, it’s far more and far better than I imagined. It was published in 1951 but she is describing today.
Among the many things that I read and understood for the first time is her mention of Spontaneity and how Totalitarian systems despise it.
One of the most glaring differences between the old-fashioned rule by bureaucracy and the up-to-date totalitarian brand is that Russia's and Austria's pre-war rulers were content with an idle radiance of power and, satisfied to control its outward destinies, left the whole inner life of the soul intact. Totalitarian bureaucracy, with a more complete understanding of the meaning of absolute power, intruded upon the private individual and his inner life with equal brutality. The result of this radical efficiency has been that the inner spontaneity of people under its rule was killed along with their social and political activities, so that the merely political sterility under the older bureaucracies was followed by total sterility under totalitarian rule.
--
The camps are meant not only to exterminate people and degrade human beings, but also serve the ghastly experiment of eliminating, under scientifically controlled conditions, spontaneity itself as an expression of human behavior and of transforming the human personality into a mere thing, into something that even animals are not; for Pavlov's dog, which, as we know, was trained to eat not when it was hungry but when a bell rang, was a perverted animal.
--
Those who aspire to total domination must liquidate all spontaneity, such as the mere existence of individuality will always engender, and track it down in its most private forms, regardless of how unpolitical and harmless these may seem. Pavlov's dog, the human specimen reduced to the most elementary reactions, the bundle of reactions that can always be liquidated and replaced by other bundles of reactions that behave in exactly the same way, is the model “citizen” of a totalitarian state; and such a citizen can be produced only imperfectly outside of the camps.
We are going to need to think about “camps” differently.
Forget about what you have been watching on the history channel and forget about the Covid quarantine camps that were built. Although she was describing concentration camps, she wasn’t describing the buildings, but instead the spiritual goal of the buildings. A place where we all become the same, we are all Pavlov’s dog, where spontaneity dies. That description of spiritual and psychological objective is what’s relevant today from her work. Human spontaneity was the most despised quality then, and in this new world they are building it is shaping up to be that most despised quality again.
As you strain to make the world of interest to your child, the world loses its interest for you. You become, well, like someone with autism.
Relationship breakdown is rife where there is a child with autism; some studies estimate that it runs at about 80 percent. No surprise, as shared experience is eroded by the requirement to reorder the world, to stay on message, and to start from zero a thousand times a day. Autism-for-two is no kind of companionship.
But what of autism-for-all, which is the inevitable effect of the Autism-Friendly City? How might that play out, and what would its uses be in bringing the population under control?
Luckily in this regard, we have living proof of what the Autism-Friendly City would look like. During Covid, quite startling strategies were implemented to seize the routines of human life, to regulate them artificially, and promote them with simplistic messaging.
The Covid queue is an easy example, as an implicit human arrangement was taken hold of, made painfully explicit, administered beyond endurance and promoted as for nursery children. Large, coloured dots were stuck two metres apart to pavements outside of supermarkets, sometimes with cartoon feet depicted on them. Signs were posted showing two stick-men with an arrow between them and 2M printed on top.
Gone was the human queue, the rules for its formation embedded in a shared world, relying upon and testimony to the civilized self-regulation of a reasonable people, modified in ad hoc ways by everyone who joins it to give priority to those who cannot stand easily or who appear hurried, the occasion for chat on common subjects and assistance of those with a heavy load, shuffling along effortlessly in accordance with the knowledge inscribed in our bodies’ latent awareness of the proximity of those around.
Gone was one small performance of a shared world. In its place: a hyper-regulated routine, monitored by trumped-up officials, with no requirement for the exercise of judgment and every best impulse remade as a threat to order.
The Autism-Friendly City would be the Covid queue writ large – seizing upon our human rituals, dismantling their organic reciprocity, undoing their taken-for-granted equilibrium, and remaking them without the human element in primary coloured inertia and infantile slogans. The mutual experience of formation in and by a shared world, rendered null and void by an artificially constructed submission to hyperbolic routines and their garish promotion.
It is true that children with autism are not easily attuned to the human queue, lacking receptiveness to the implicit judgements that order it, being largely unaware of the presence of other people before them or behind them, and, most of all, not being prone to waiting. You must keep a firm hold of them for many years before they get a feel for the human queue. But it is good formation for them, a chance to be in sync with those about them, to share in a worldly routine, and to realise – oh so slowly – that they must stand and wait and move and wait in concert with others around.
But children with autism have no chance at all of joining the autism-friendly queue, which lacks the physical scaffolding of nearby bodies and the purposeful hum of voices. They will not appeal to the coloured dots on the pavement with their abstract depictions of feet because they will not be looking for guidance on queue formation. They will not consult the signs with the stick men because they will not be seeking assistance with queue formation.
The autism-friendly queue only works for those who already wish to form a queue – who are already part of the world but suddenly unsure about the rules that apply there. For those who are not already part of the world, nothing could be less effective than the autism-friendly queue. Nothing could be less inclusive.
The Autism-Friendly City would mean little to those with autism. It would mean control to everyone else. For, the Autism-Friendly City is blatant YoungGirl-ism, cynically championing the disadvantaged in order to replace the humanness of our shared world with a top-down deadness overlain with primary colours and Tannoy infantilism.
Let us not forget the dystopia of the Covid queue. The hush where there had been hum. The inert progress, nervous and accusatory. Let us not forget that as we inched forwards like automata, self-conscious and humiliated, we gradually ceased to make eye contact with our fellows, engaged in little to no verbal interaction and found it increasingly difficult to make a friend – those very characteristics that 6 in 10 Irish people associate with autism.
Beware the Autism-Friendly City, which delivers autism for all.
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FREE Book Summary: The HPV Vaccine on Trial by Holland et al.
FREE Book Summary: Bitten by Kris Newby (Lyme Disease)
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FREE Book Summary: Propaganda by Edward Bernays
FREE Book Summary: Toxic Legacy by Stephanie Seneff (Glyphosate)
FREE Book Summary: The Measles Book by CHD
FREE Book Summary: The Deep Hot Biosphere by Thomas Gold (Abiogenic Oil)
FREE Book Summary: The Peanut Allergy Epidemic by Heather Fraser
FREE eBook: What is a woman? - “We don’t know yet.”
FREE eBook: A letter to my two adult kids - Vaccines and the free spike protein
Sinead Murphy is Associate Researcher in Philosophy, Newcastle University, UK
The Invisible Committee is an anonymous collective known for their far-left political and anarchist writings. They gained notoriety for their association with the Tarnac Nine, a group of individuals, including Julien Coupat, who were arrested in France for allegedly sabotaging overhead electrical lines on the national railways. This association, however, has been a matter of speculation and controversy.
The Invisible Committee denies being mere authors, instead positioning themselves as a voice for revolutionary movements. Their work is classified as ultra-left by the French Ministry of the Interior, particularly under the second Fillon government. The Committee's writings advocate for a revolutionary approach, critiquing modern capitalist society and its institutions, and calling for insurrectionary and communalist living.
Their most well-known works include "The Coming Insurrection" (2009), "To Our Friends" (2015), and "Now" (2017), all published by Semiotext(e). These works offer critical perspectives on global socio-political issues and call for a radical transformation of society. The Committee's approach is deeply rooted in anarchist and communist ideologies, and their writings have been influential in far-left circles.
Furthermore, their philosophy includes elements that could be interpreted as gnostic, challenging both secular and religious orthodoxies, and advocating for a form of collective redemption against the individual-centric views of society. Their work has been seen as a form of political theology, with a focus on communal living and a strong critique of the economic and political systems governing modern life.
YoungGirl-ism, as conceptualized by the French collective Tiqqun and later by the Invisible Committee, is a critique of the commodification and formatting of social life under late capitalism. It is not a gendered concept; rather, it refers to a sociological type characterized by full participation in consumerist society, to the extent that individuals become commodities themselves. This concept is part of a broader critical framework employed by Tiqqun to analyze and oppose modern capitalist society, which they argue is characterized by "commodity domination" of social interactions, replacing authentic human community.
Tiqqun's critique includes several sociological types, such as Blooms (socially alienated people), Young-Girls (individuals who embody the commodified ideal of society), Men of the Old Regime (critics of society who do not attempt to change it), and Terrible Communities (subcultures prioritizing self-preservation at the expense of honesty among members). Their work is heavily influenced by their opposition to the coordination of states and private businesses, which they believe gives rise to modern capitalist society, termed "Empire." This leads to the use of biopower (managing physical needs of the population) and the Spectacle (socialization through established forms of discourse) to maintain power and reproduce society.
The Young-Girl, as Tiqqun describes, is both an exponent and a metaphor for the commodification under late capitalism. It represents the formatted personalities that the Empire prefers individuals to select and embody, fitting neatly into pre-established lives that pose no threat to the ruling world order. The term encompasses a wide range of societal roles, including powerful men and suburban families, highlighting the ubiquity of this commodification across different segments of society. This concept is a key part of Tiqqun's broader philosophical and political project, which advocates for insurrectionary anarchism, crime, and other methods to subvert and resist modern capitalist society.
For more detailed insights into Tiqqun's philosophy and the concept of Younggirlism, you can refer to their work "Preliminary Materials For a Theory of the Young-Girl," first published in 1999 as part of Tiqqun 1.
Tiqqun
was a French-Italian ultra-left anarchist collective primarily known for their philosophical journal, which was produced in two issues from 1999 to 2001. The journal, and by extension the collective, focused on a range of topics including anti-capitalism, anti-statism, Situationism, feminism, and the history of late 20th-century revolutionary movements. Some of these movements include the May 1968 protests in France, the Italian Years of Lead, and the anti-globalization protests of the late 1990s and early 2000s.
The writings in Tiqqun's journal were anonymous, contributing to the collective's mystique. Their works include "The Cybernetic Hypothesis," "Introduction to Civil War," "Preliminary Materials For a Theory of the Young-Girl," and "Theory of Bloom." The collective gained wider attention following the Tarnac Nine arrests in 2008, where nine people were detained on suspicion of sabotage of French electrical train lines and were accused of having written "The Coming Insurrection," a political tract credited to The Invisible Committee, a distinct anonymous group named in the journal.
Tiqqun's articles are known for their polemics against modern capitalist society, drawing on ideas from continental philosophy, anthropology, and history. They use Guy Debord's concept of the Spectacle to explain the support communication media and socialization processes give to existing capitalist society, and Michel Foucault's concept of biopower to explain how states and businesses manage populations. The articles introduced unique terminology such as "Bloom," referring to an archetypal, alienated modern person, and "Young-Girl," denoting a person who participates in and thereby reinforces modern society, with the emphasis that these concepts are not gender-specific.
The collective disbanded shortly after the September 11 attacks, but their influence continues, particularly in humanities scholarship and anarchist circles. Tiqqun's approach and terminology have been significant in critiquing and understanding the dynamics of modern capitalist society and its effects on individuals and social structures.
I wonder if the purpose of the attempts to "normalize" autism - and gender dysphoria - is to distract the public from one of the main causes of both, which is vaccine injuries. It wouldn't surprise me to find that pharma money is behind these attempts.
If it's from government, hard pass.