Christine Ford Quotes

The act of consciously and purposefully paying attention to symptoms and their antecedents and consequences makes the symptoms more an objective target for thoughtful observation than an intolerable source of subjective anxiety, dysphoria, and frustration. In ACT, the act of accepting the symptoms as an expectable feature of a disorder or illness, has been shown to be associated with relief rather than increased distress (Hayes et al., 2006). From a traumatic stress perspective, any symptom can be reframed as an understandable, albeit unpleasant and difficult to cope with, reaction or survival skill (Ford, 2009b, 2009c). In this way, monitoring symptoms and their environmental or experiential/body state "triggers" can enhance client's willingness and ability to reflectively observe them without feeling overwhelmed, terrified, or powerless. This is not only beneficial for personal and life stabilization but is also essential to the successful processing of traumatic events and reactions that occur in the next phase of therapy (Ford & Russo, 2006).

This book is not based on Christine Blasey Ford or her testimony, but it would not have existed without that woman’s bravery, her calm adherence to the facts, and her willingness to relive one of the worst moments of her life to help America save itself from itself. Her actions didn’t work, but they still mattered. And maybe that’s enough, in our fervent hope that the next generation gets it right.

So #MeToo was not the beginning of women speaking up, but of people listening, and even then—as we’ve seen in the case of Christine Blasey Ford, testifying against Supreme Court nominee Brett Kavanaugh—continuing to be silenced. Just as Gerard Baker did, for changing the story about the Battle of Little Bighorn, Blasey Ford received death threats. One measure of how much power these voices and stories have is how frantically others try to stop them.

Thus polyvictimization or complex trauma are "developmentally adverse interpersonal traumas" (Ford, 2005) because they place the victim at risk not only for recurrent stress and psychophysiological arousal (e.g., PTSD, other anxiety disorders, depression) but also for interruptions and breakdowns in healthy psychobiological, psychological, and social development. Complex trauma not only involves shock, fear, terror, or powerlessness (either short or long term) but also, more fundamentally, constitutes a violation of the immature self and the challenge to the development of a positive and secure self, as major psychic energy is directed toward survival and defense rather than toward learning and personal development (Ford, 2009b, 2009c). Moreover, it may influence the brain's very development, structure, and functioning in both the short and long term (Lanius et al., 2010; Schore, 2009). Complex trauma often forces the child victim to substitute automatic survival tactics for adaptive self-regulation, starting at the most basic level of physical reactions (e.g., intense states of hyperarousal/agitation or hypoarousal/immobility) and behavioral (e.g., aggressive or passive/avoidant responses) that can become so automatic and habitual that the child's emotional and cognitive development are derailed or distorted. What is more, self-integrity is profoundly shaken, as the child victim incorporates the "lessons of abuse" into a view of him or herself as bad, inadequate, disgusting, contaminated and deserving of mistreatment and neglect. Such misattributions and related schema about self and others are some of the most common and robust cognitive and assumptive consequences of chronic childhood abuse (as well as other forms of interpersonal trauma) and are especially debilitating to healthy development and relationships (Cole & Putnam, 1992; McCann & Pearlman, 1992). Because the violation occurs in an interpersonal context that carries profound significance for personal development, relationships become suspect and a source of threat and fear rather than of safety and nurturance. In vulnerable children, complex trauma causes compromised attachment security, self-integrity and ultimately self-regulation. Thus it constitutes a threat not only to physical but also to psychological survival - to the development of the self and the capacity to regulate emotions (Arnold & Fisch, 2011). For example, emotional abuse by an adult caregiver that involves systematic disparagement, blame and shame of a child ("You worthless piece of s-t"; "You shouldn't have been born"; "You are the source of all of my problems"; "I should have aborted you"; "If you don't like what I tell you, you can go hang yourself") but does not involve sexual or physical violation or life threat is nevertheless psychologically damaging. Such bullying and antipathy on the part of a primary caregiver or other family members, in addition to maltreatment and role reversals that are found in many dysfunctional families, lead to severe psychobiological dysregulation and reactivity (Teicher, Samson, Polcari, & McGreenery, 2006).

For Christine Blasey Ford, whose testimony triggered this narrative;

drank

Very curious, dear. But so sad about poor Sir Reuben. I must write a few lines to Lady Levy; I used to know her quite well, you know, dear, down in Hampshire, when she was a girl. Christine Ford, she was then, and I remember so well the dreadful trouble there was about her marrying a Jew. That was before he made his money, of course, in that oil business out in America. The family wanted her to marry Julian Freke, who did so well afterwards and was connected with the family, but she fell in love with this Mr. Levy and eloped with him. He was very handsome, then, you know, dear, in a foreign-looking way, but he hadn’t any means, and the Fords didn’t like his religion. Of course we’re all Jews nowadays and they wouldn’t have minded so much if he’d pretended to be something else, like that Mr. Simons we met at Mrs. Porchester’s, who always tells everybody that he got his nose in Italy at the Renaissance, and claims to be descended somehow or other from La Bella Simonetta—so foolish, you know, dear—as if anybody believed it; and I’m sure some Jews are very good people, and personally I’d much rather they believed something, though of course it must be very inconvenient, what with not working on Saturdays and circumcising the poor little babies and everything depending on the new moon and that funny kind of meat they have with such a slang-sounding name, and never being able to have bacon for breakfast.

And then I, along with the rest of America, listened with horror and incandescent fury to the brave, stalwart testimony of Christine Blasey Ford, as she begged the Senate to reconsider their Supreme Court Justice nominee and make a different choice, and I decided to write a story about rage. And dragons. But mostly about rage.

The threat of “Lock her up”—so chilling to women who heard it hurled at Hillary Clinton, Nancy Pelosi, and Christine Blasey Ford—is the threat that what looks like law will become the mechanism for undoing the law. For the millions of American women who witnessed Ford’s testimony and Kavanaugh’s response, the icy realization that male entitlement, threats, and fury could still outrun and overmaster the truth, even in a process that purported to surface the truth, was another earthquake in the Trump years. Law or the trappings of law could be used to silence and sideline women. That isn’t a fight about equality; it’s a fear of retribution.

In the past years as the United States watched the rise of the #MeToo movement and the public hearing of Dr. Christine Blasey Ford and Judge Brett Kavanaugh, our culture has had many weighty conversations around sexual consent. In the aftermath, I asked myself, what would it take for our culture to find women’s claims to be truthful and legitimate? How are we allowing societal norms to shame us into abandoning the gifts of God to which we have been called? Where are we too righteous, as Joseph was initially, to find mercy for any #MeToo? How do we believe and listen to those who have been impregnated with the stories that still live within their bodies? Must women carry Messiahs in their wombs before we see or value them as women, worthy of honor, regardless?

My life has rarely been clear. I’m not organized. I don’t like making decisions. I arrive at work and figure out my lesson plan when I get there. And I’ve mostly gotten away with it. I’m too old to change now.

never thought of myself as a survivor, a whistleblower, or an activist before the events in 2018. Those roles carry too much weight, the expectation of perfection. What I’m finally coming to understand is that being imperfect doesn’t disqualify you from speaking out, finding peace, and healing.