Today is Pregnancy and Infant Loss Awareness Day. This is a topic that impacts so many different people, including trans and non-binary folks who experience gender erasure and harm in both medical contexts and support spaces around this loss; Black, Indigenous, and brown people who experience racism in medical contexts and support spaces; disabled folks; neurodivergent and mad folks; so many people who go through this experience (which can take so many different forms, and can be felt in so many different ways) undersupported, underserved, dismissed.
The You Are Not Alone project was first conceived in 2017 as a response to loss resources that are highly gendered, and that implicitly assume their readers are straight, white, and cisgender. It was also created to try and provide something free and easily accessible.
This resource is freely downloadable and shareable. You can find the 70-page PDF here.
From the Introduction
This is the third edition of You Are Not Alone, and we hope to reissue this document yearly with more and better information and resources. In 2019, we have added Aditi Loveridge’s personal story, and expanded the section on handling racism in medical contexts with Aditi’s help. We have also expanded the resources section to include information about Aditi’s Calgary and online-based charity, the Pregnancy and Infant Loss Support Centre.
Although this resource attempts to be intentionally
inclusive and anti-oppressive, the two primary collaborators – Tiffany Sostar
and Flora – are both English-speaking white settler Canadians, with stable
housing and strong social supports. Our privilege means that we are missing nuance, and we do not see
what we’re not seeing. We are open to being corrected, and to hearing from
people who do not see themselves represented in this document. You can reach
Tiffany at firstname.lastname@example.org.
This document is designed to be a grief and loss
resource, and we have included abortion stories and resources. However, we
recognize that not every abortion is experienced as a loss or followed by
grief. (This is true for miscarriages, too!) We also recognize that it is
possible to feel grief without feeling regret, and this is true for any
pregnancy loss, whether it’s abortion, miscarriage, stillbirth, or adoption.
We are so thankful to the individuals who contributed to
this document. Our call for contributors was met with courage and generosity by
people who shared their stories despite the pain that telling the story brought
up for them.
We are also thankful to Andi Johnson and Randi van
Wiltenburg, both full-spectrum doulas in Calgary, Alberta, who contributed not
only their personal stories but also a wealth of knowledge and information.
Their professional contact information is listed in the resources section.
Parents we want to honour:
- Those who have lost a child to miscarriage
- Those who have lost a child to abortion
- Those who have lost a child to stillbirth
- Those who have lost a child after birth to medical illness
- Those who have lost a child after birth to adoption
- Those who have lost a child after birth to structural violence
- People of any gender identity
- People of any sexual orientation
- People of any relationship status and structure
- People of any race or culture
- People of any state of mental or physical health
- People of any religious belief
- People of any socioeconomic status
This kind of work – creating resources that help serve the margins is exactly the goal of my Patreon, and it’s why I do what I do. I am thankful to be invited into this kind of work by people in the community who recognize a gap and want help filling it, which is what happened in 2017 when this resource was first created. I will continue to do this kind of work. If you would like to support me, you can find my Patreon here.
Image description: On a deep blue cosmos background. Text reads: Surviving Creating Contributing Connecting Sharing Building Healing Growing Learning Unlearning Resisting Persisting
What is this document all about?
This document is the result of a ten-day narrative therapy group project that ran from December 21 to the end of the year in 2018. The purpose of this group was to counteract the pressure of New Year’s resolutions and shift the focus onto celebrating the many actions, choices, skills, values, and hopes that we had kept close in the last year, and to connect ourselves to legacies of action in our communities.
Celebrating our values, actions, and choices may seem trivial, but we consider it part of our deep commitment to anti-oppressive work and to justice.
We hope that this project will stand against the idea that only certain kinds of “progress” or “accomplishment” are worth celebrating.
We want to invite you to join us in celebrating all of the ways in which you have stayed connected to your values, joined together with your communities, stood against injustice and harm. We want to celebrate all of the actions that you have taken in the last year that were rooted in love and justice.
Although this project was focused on the end of the calendar year, we hope that you find this helpful at any time when you are invited to compare your “progress” to other people or to some societal expectation. We think this might be particularly helpful around birthdays, anniversaries, major life transitions like graduations, relocations, retirements, gender or sexuality journeys, new experiences of diagnosis, and, of course, if you’re feeling the pressure that often comes with New Year celebrations!
This project is informed by narrative therapy practices.
Narrative therapy holds a core belief that people are not problems, problems are problems, and solutions are rarely individual. This means that although we experience problems, the problems are not internal to us. We are not bad or broken people; we are people existing in challenging and sometimes actively hostile contexts. We recognize capitalism, ableism, racism, transantagonism, classism, heterosexism, and other systems of harm and injustice, and we locate problems in these and other contexts. We recognize that people are always resisting the hardships in their lives. This project is meant to invite stories of resistance and stories of celebration.
Narrative therapy also holds a core belief that lives are multi-storied. What this means is that even when capitalism, white supremacy, and other systems of oppression are present in a person’s life, that life also has many other stories which are equally true. A person’s story is never just one thing; never just the struggle, never just the problems. This project hopes to invite a multi-storied telling of the year – one that honours hardship and resistance but recognizes that there are also stories of joy, companionship, connection, and play. We know that you are more than your problems.
When we are reflecting on our past year, shame and a sense of personal failing can be invited in – we might feel like we haven’t done enough, and that our reasons for this “not enoughness” are internal. This project hopes to stand against these hurtful ideas, and instead offer an invitation to tell the stories of your year in ways that are complex and compassionate.
Perfectionism and comparison can show up at the New Year, at birthdays, at anniversaries and graduations. But you are already skilled in responding to and resisting hardships. We know that you can respond to any hurtful narratives that show up and try to push you around. We are standing with you as you find the storylines in your year that are worth celebrating.
We know that it is a radical act of resistance to celebrate your life when the culture around you says you are not worth celebrating. If you are fat, poor, queer, Black, brown, Indigenous, trans, disabled, neurodivergent, a sex worker, homeless, living with addiction, or in any other way pushed to the margins and rarely celebrated, this project is especially for you. Your life is worth celebrating.
David Denborough and the Dulwich Centre have outlined a Narrative Justice Charter of Storytelling Rights and this charter guides this project.
My hope is that each of you feels able to tell your stories in ways that feel strong. I hope that you each feel like you have storytelling rights in your own life.
Here is the charter (link is to the Dulwich Centre post):
Article 1 – Everyone has the right to define their experiences and problems in their own words and terms.
Article 2 – Everyone has the right for their life to be understood in the context of what they have been through and in the context of their relationships with others.
Article 3 – Everyone has the right to invite others who are important to them to be involved in the process of reclaiming their life from the effects of trauma.
Article 4 – Everyone has the right to be free from having problems caused by trauma and injustice located inside them, internally, as if there is some deficit in them. The person is not the problem, the problem is the problem.
Article 5 – Everyone has the right for their responses to trauma to be acknowledged. No one is a passive recipient of trauma. People always respond. People always protest injustice.
Article 6 – Everyone has the right to have their skills and knowledges of survival respected, honoured and acknowledged.
Article 7 – Everyone has the right to know and experience that what they have learnt through hardship can make a contribution to others in similar situations.
However you end up using this resource, we would love to hear about it.
You can send your responses to Tiffany at email@example.com, and Tiffany will forward these responses on as appropriate.
Access the full 58-page PDF here.
Image description: A screenshot of the front cover of the PDF. Orange text reads “GETTING THROUGH THE HOLIDAYS: PLANNING, COPING, RECOVERING, AND GRIEF” Smaller text reads “An updated-for-2018 version of the document generated following the December 2017 Possibilities Calgary Bi+ Discussion Group. This document is meant to extend the conversations that we have at Possibilities, and also to invite further conversation. Please email me at firstname.lastname@example.org if you have any questions, or would like to add to this discussion.” There is a decorative red line down the right side of the image.
“What Holidays Are We Talking About?
All of them!
This conversation happened around the Winter Holidays – that stretch of time that includes Hanukkah, Kwanzaa, Saturnalia, Yule, Midwinter, Christmas, New Year’s, and Chinese New Year. But these strategies, suggestions, and situations are relevant to any holiday that includes social pressure to perform joyfulness, to spend time with extended social networks, and to perform a certain type of gender, orientation, or other identity. These pressures can be exacerbated by trauma, grief, or identity shifts. Other holidays that can be challenging in this way are birthdays, Valentine’s Day, the Spring Holidays, and any personally meaningful anniversary.
When and Why We Need Holiday Care
There can be shame attached to needing care around the holidays. It can be particularly difficult to manage the work of care networks around the holidays, when everyone seems over-extended and when there is significant pressure to look after ourselves so that our “issues” don’t “burden” the people around us. Inviting community care can be difficult. It can be difficult to ask for help, and to look for collaborative responses to challenging situations. The holidays are “supposed” to be cheerful times, where we connect with our families and communities, give and receive gifts and support, remind ourselves of the goodness of humanity, feel loved and loving.
There is so much pressure to conform to these ideas of appropriate holiday cheer, and although we might understand that the holidays can be challenging, it’s often difficult to extend compassion to ourselves when we are struggling. It’s sometimes hard to ask other people to understand when we’re struggling, because they may be invested in having a “good holiday” that doesn’t have space for our struggle.
Depression spikes at the holidays, and we do not have robust “practices of anti-depression” (to borrow a term from Daria Kutuzova, whose work is linked in the resources section). These practices include things like mindfulness, self-care and community care, compassion, creating and encouraging unique outcomes (meaning, outcomes that counter our internal expectation of despair and the external expectation of a certain performance of joy – unique outcomes are outcomes that allow us strong, hopeful, and resilient stories without denying our struggle, pain, trauma, and fear). Other practices of anti-depression include creating inclusive spaces and a sense of belonging, and encouraging pleasure, fun, hope, anticipation, and resilience without pasting on a smile that hides our true feelings. This path is much more complicated and challenging, but also much more rewarding.
When and Why We Need Holiday Care. 3
Planning for Holiday Care. 6
Coping Strategies. 8
If Your Family Invalidates Your Identity. 9
If You Can Get Away. 10
If You Can’t Get Away. 10
If You Start to Dissociate. 10
If You Feel Suicidal. 11
Recovery Strategies 13
If You’re Grieving. 14
Exercises and Printables. 18
The Reflection of the Year (exercise used with permission from Daria Kutuzova). 18
Documents of Authority. 18
Ally-Gathering Scripts and Card. 20
Letters of Support for the Trans Community. 22
Letter from Rosie. 22
Letter from Freya. 23
Collective Letter from the Possibilities Community, written at the November 20, 2018 Trans Day of Remembrance and Resilience event. 24
Read the rest of the resource in the PDF.
The monthly Possibilities discussions are full of rich insights, knowledge-sharing, and collaboration from within our bisexual, pansexual, asexual, trans-inclusive community.
One of my goals is to create resources that grow out of these generous and creative conversations, so that the work we do in those moments can extend out to join larger conversations about queerness and community care, collaboration, and collective action. One reason for this is because when we are struggling, we have valuable insider knowledge that can help other people who are also struggling – it’s not true that the only people with answers are the “experts” or the ones who have it all figured out. To the contrary – it is often those of us who are actively grappling with an issue who have more direct insight and knowledge to share. This doesn’t mean there isn’t a place for experts or guides, but part of what I hope to accomplish with my work is consistently and intentionally centering the voices of marginalized individuals and communities, and creating resources that honour hard-won knowledge and skills.
In an effort to share these moments of community-generated wisdom from the Possibilities discussions, I’ll be creating a resource most months that documents and shares our collective insights. Anonymity, or naming, is at each participant’s discretion, and at the beginning of the discussion we talk about why I’m taking notes, what I’m planning to do with them, and how people can access the document before it goes public. Any participants who want to look over the document before it’s made public have that opportunity, and there’s a second check-in at the end of the discussion to make sure everyone is aware of what might be shared and has a chance to opt in or out. Confidentiality within supportive community spaces is so critical, and these documents will not contain identifying details (unless participants want to be named or identified).
This document is meant to extend the conversation and also to invite further conversation. Please email me at email@example.com if you have any questions, or would like to add to this discussion.
This document was created following our December 19, 2017 meeting, and has been updated in December 2018 to include some expansion, some new language, and, most notable, the Letters of Support for the Trans Community project. It is meant to be a resource for the queer community that validates the challenges of holiday care as a queer person. There are a ton of coping strategies, resources, validations, and suggestions in here, and I hope they can help you.
Please feel free to share this resource widely.
Image description: A cup that says “be strong”. Text block reads: What does strength look like for women, femmes, and non-binary folk when it is not centered on the endurance of pain?
This document is also available as a PDF, which can be downloaded and freely shared. This PDF will be updated with stories that are shared in response, and will eventually be available as a printed zine.
What does strength look like for women, femmes, and non-binary folk when it is not centered on the endurance of pain?
This question is not meant to erase the strength that is so heavily present in our need to endure, to survive, and to carry on from the violences in our lives, but it is meant to ask what else is there? What else do we have to offer? What forms of strength go unnoticed even to ourselves?
by Andrea Oakunsheyld
While processing a very impactful breakup, I talked to myself a lot. I listed all the things that I have already been through and come out the other side. I talked to myself about the things that I have already managed to endure because enduring those meant that, in my mind, I should be able to endure this.
I was so lucky to be thoroughly caught by my communities in this time, and to have many conversations about myself and my broken relationship. These conversations were centered largely on endurance and the ways in which my communities perceived me to be a strong individual.
After weeks of contemplation and conversations, I came to the realization that I was only seeing my strength through taking stock of past endurance of pain.
It occurred to me that this was a very feminized account of strength, and one that I was sure many women, femmes, and non-binary folk could identify with. It’s certainly not the definition of strength that I would instinctively ascribe to men or the masculine-identified, and I became distressed that I had such a narrow conception of my own strength, and by extension, the strength of women, femmes, and non-binary folk in my communities.
It makes sense for endurance and the endurance of pain to be an indicator of strength, but not the only indicator of strength that feminized folks perform. So, I was left to ask myself – what does strength look like for women, femmes, and non-binary folk when it is not centered on the endurance of pain?
This question is not meant to erase the strength that is so heavily present in our need to endure, to survive, and to carry on from the violences in our lives, but it is meant to ask what else is there? What else do we have to offer? What forms of strength go unnoticed even to ourselves?
My percolations on feminized or non-binary strength have led me to reassess many aspects of social life that I had already valued but never seemed to internalize as strength.
When interrogating this topic for myself, I found that strength comes in the very ordinary navigation of every day. It is in the empathy that we offer long before we are coerced. It is in the emotional labour that we offer up to ourselves to heal our traumas, and to our communities to create a network of support. It is in sensitivity. It is in community care because we know that to alienate one another is to bring destruction. It is in self-care, the other side of the coin, in which we offer ourselves the same care we offer to others. It is in caring for our bodies, minds, and spirits in the most intimate way because they are ours. It is in the contract with our network that states that we will give what we have to offer and will respect each other enough to say when we need recovery of our own. It is in boundary setting because setting our own boundaries better equips us to recognize and honour the boundaries of others.
Strength is in the feminized labour of the hearth and home. Maintaining basic needs and basic comforts. It is in the nurturing of the family that some of us provide (chosen and blood family alike). It is in activism where we rally around those in the margins and we demand better. It is in questioning of the fundamental systems of our everyday life and choosing an alternative path. It is in our differences. It is in the bravery we show when we must face the danger of being our non-normative selves and practicing our non-normative lives.
Strength is in every heart learning its own worth and it is also in those who are still discovering it. Strength is in the ability to be humbled and to admit to wrongdoing. It is in the commitment to do and be better. It is in the accountability we have to those around us. It is in being grounded in the earth and in community. It is in making a proper home in our own skin and being in our own bodies, in the ownership of our bodies and our sexuality. It is in sexual healing, however that looks. It is in showing ourselves self-compassion when we can’t quite manage self-love. It is in going out into the world every day to face down the very violences that have so far defined our strength.
Our strength is in the queer, the disabled, the racialized, the poor, and the further marginalized, but not merely because of what they, and we, have endured. Our strength is in us because of the unique things that we have to offer parallel to enduring pain and violence, the things that bring their own virtues.
After percolating on all of these things it seems a grim shame to me that these were not included in my original conceptualization of my strength. These other indicators of strength are important to conceptualize, at least in part, outside of the endurance of pain.
Stories of our strength: women, femmes, and non-binary folks respond to the question
Your question reminded me a story from my family. The period of Junta in Greece, my mom and her brothers were chased and some of them exiled for their left-wing political action. In her 20’s my mom was the only woman in the family who decided to escape to another country in response to the daily interrogation and police abuse. Although she was coming from a working-class family with no educational background, while she was in a foreign country, being a woman and not being able to speak the language, she decided to be the first in the family who will try to study. However, she faced lots of racist attacks both for her race, her class and her gender. She was scared, and lonely, and in pain. One day after an incident when someone mocked her for being Greek, poor, incapable woman, she got truly devastated and she went to meet one of her brothers who was also staying in the country. Her brother told her a phrase that I’ve seen my mother return to whenever she is looking for her place of strengths to stand on. He said “whenever someone mocks you for your class or your race or your gender, remind yourself of Lernaean Hydra (from the Greek mythology). They might think that you are beheaded, but like Lernaean Hydra once a head is off, another one will grow and then you will still have voice to protest. Take your time to let your next head to grow and then protest!’ I don’t know if that answers your question, but I guess what I have learnt about what strengths look like for my mum is that it’s related to protest in its own pace and as an ongoing life process. I hope that make sense.
I really love Kassandra’s contribution. It connects to how I relate to the idea of strength being social more than individual. There is a lot of pain and difficulties for marginalised peoples and the dominant discourse is to endure and especially endure alone. I take a different stance. Sometimes we have to find someone else we can share with. Even when family lets you down, work colleagues or fellow activists disappoint us there is someone, an exception who we can connect with, even if only in memory. Sharing strengthens us and undermines isolation. Sharing can promote organisation and often brings along laughter and solace. In my group of sisterfriends we practice sharing and thinking through actions, consequences etc. In other words, we get practical.
For me strength can be a metaphor of structure (this could be organic and growing or built of materials or simply a metaphor of posture and position which allows us to hold ourselves strong) which makes other things possible – connection with others in the present, a centring of the ways we prefer to be ourselves, enough places to hold hope and joy, connection with our important histories, enough stability to be open to experience and change, creating spaces for others to grow, quiet places to reflect and reconsider, as well as endurance.
Strength can be seen as not giving up on dreams. A metaphor can be like the little green plant raising from the snow and with time becoming a bush, a tree a flower. Follow our heart´s call. Birds gathering branches and things for a nest where they are going to put their eggs that will support babies someday.
My ability to set my ego / self aside to become wholly present to the experience of other life; my plants and heir happiness in new soil, my friend as they live their lives. It requires strength from me emotionally and psychologically to take a time out and allow myself to connect fully to another reality, immerse in it, ask myself IF in ways that aren’t about psyching myself out, but are about connecting within equally without. Also, physically, finding joy in the added effort of another 5lbs more. Am I understanding and getting it, or did I miss something?
Ease to explore & realize your priorities OR in other words, liberty of determination
My daughters would say it’s in my smile–perhaps it’s in acceptance?
Knowing your truth and priorities and being able to hold on to them even in the face of lies and distractions that society aims at you.
Shannon: It seems tied to power a lot in jobs and social power too. It’s not an easy question to answer though. The main places my brain is jumping to are enduring pain or else just professional type athletes. It’s like a brain-teaser. At first, I thought maybe there was a trick to it. Maybe there still is.
Tank: Challenging the status quo. Challenging dichotomy. Challenging the notion that we are not part of nature. Nurturing power-with instead of power-over/challenging hierarchies. Loving self, despite patriarchies constant attempts to tell us that we have no value.
Shannon: I interpreted this so differently than you and I’m pretty sure it’s because I feel completely powerless the vast majority of the time
Tiffany: That’s so valid, Shan. It kind of IS a trick question, except the trick isn’t in the question, it’s in the way so many of us have learned to view our strength only in terms of endurance and pain.
Tank: Well that is an important finding! Power is very relational, for example my white or class privilege makes it safer for me to challenge. The question helped me realize that I mostly frame this idea of ‘strength’ as endurance of pain. All interpretations help to understand a concept this big.
Shannon: Tiffany, no but it was that I didn’t think of it in terms of *my own* strength at all OR what *I* think of as being strong. Just other people. I missed the point so much that I didn’t even get tricked by the trick. I wasn’t even on the same page.
Shannon: Tank, yeah it was just surprising to me and everything makes me cry so that was not surprising to me at all.
Tank: Shannon, you pointed out how power works systemically = very useful. It is revolutionary to have this conversation about how we have noticed that pain endurance is the main definition of strength for non-men in this society. I found your thoughts very useful.
Tiffany: You noodles are making me tear up right now. I would add this moment of compassion and collaboration as one definition of strength – the strength we find together and share with each other.
Shannon: Tank, thank you
Tank: Oooooo it all makes me cry as well. Probably a strength, ha!
Shannon: Must be
i offer resistance in hope
i offer resistance in losing hope
i offer resistance through words
i offer resistance through silence
i offer resistance in my presence
i offer resistance in my absence
you can offer all your hate,
and still i will offer you my resistance
I don’t think I’ve ever really intentionally examined the multiple meanings of strength, particularly outside the idea of enduring pain. But of course, there are other definitions. This reflection has me thinking about ‘giving up’ and resignations as strength. I wrote this poem during a difficult time where I made the decision to resign from an organisation I had dedicated so much time and energy to. At the time, I felt like resigning meant that I was giving up on the struggle, abandoning the women and non-binary folk I was in solidarity with.
I stayed for so long because I felt that surely my cis-gendered, professional privilege and 9 years experience in the sector and dogged determination to create change would help transform the institution. Staying and therefore enduring pain was in part an act of bearing witness, part stubbornness, part hope for change, and part inflated responsibility.
Feminist work within institutions demands ongoing resistance and endurance, but as Sara Ahmed asks: ‘But what if we do this work and the walls stay up? What if we do this work and the same things keep coming up? What if our own work of exposing a problem is used as evidence there is no problem? Then you have to ask yourself: can I keep working here? What if staying employed by an institution means you have to agree to remain silent about what might damage its reputation?’
Staying was strength, but it also became complicity. My position as a woman of colour and public support for the gender diverse community was being used as evidence that there was no problem with racism or transphobia. In the final months of my employment, it had dawned on me that my presence was inadvertently upholding the walls of Colonial Patriarchal Feminism2 and trans exclusive radical feminism. The ongoing denial, gaslighting and attacks made me realise that I was being played.
So I quit, I resigned.
A couple of months later, I held a retirement party and invited all my friends join me in quitting with giving any more time and energy into systems that sustain the white cis-heteropatriarchy. So, with a baseball bat and some unwanted fruit, we took to the field and smashed all the symbolically toxic fruits from our lives. It was the best. I have since come to appreciate that resistance and strength comes in many forms, both in staying and leaving. But for now, I feel a great sense of freedom and pride that I can still do feminist work, and I would say more effectively and joyfully, outside of those systems.
2 Cheree Moreton coined the term Colonial Patriarchal Feminism or Colonial Patri-Fem for short, to describe how white feminists stigmatises and silences the one black voice in the organisation/environment
Strength looks like self care, caring for friends and lovers, building family, resisting heteronormativity/racism/ableism/colonialism. Being out, embracing your identity whatever that may look like for you <3 <3 It doesn’t always have to look like enduring pain.
I think strength for femmes is in prioritizing yourself and how much of your time and energy you offer to the outside world and why you offer it. So many femme folks feel like they can’t say no, or offer their time and energy to everyone who asks without prioritizing their own needs first, or evaluating whether they actually want to participate. The times I feel like I really identify strength in femmes is when I see someone identify an unreasonable ask and stand their ground, or prioritize their own well being over someone else’s. I think what makes it so magical when femme folks do this is that it usually isn’t done in an aggressive way, it’s the way many femmes can express themselves empathetically and not need to sacrifice vulnerability and emotionality in the process.
I can relate almost anything back to Buffy the Vampire Slayer, but she has a line where she tells the other slayer Kendra that her emotions are what give her strength and that she is lucky to have them. For me, as someone who has struggled with mood issues and is definitely pretty sensitive and empathic, I totally identify with this. I feel EVERYTHING so deeply, and I have been told for so long that this is wrong or a burden to others, and frankly that’s BS. My emotions are a huge factor as to why I’m a bad ass and why I see myself as strong. Not just in enduring pain, but in being aware of how every little thing affects me, so I have learned to use this in the way that I take in new information and learn, and the ways I interact with the world. Masculine strength always seems to be tied to suppressing and ignoring emotions, and femme strength is emotional intelligence and awareness. Strength is seeing how emotionality and “rationality” are woven together, and using that intelligence to make the tough calls. It’s seeing the entire picture when the world tells you it’s not there.
Wow that all just came out of my head all at once, so thank you for that prompt and I hope it’s helpful!
When I was first given this question, it was very difficult for me to think of feminine strength that didn’t involve any pain at all. After talking with my family, I realized one of the main strengths of a woman is their amazing willpower. It is one of the things that allows us to be able to function through unimaginable pain and discomfort.
I believe most of our best qualities comes from our ability to be resolute once we’ve made up our minds to do something.
The strength to be able to create art, relationships and solutions out of little to nothing.
The strength required to bear the worries and problems of those around us when we choose to take on a nurturing role.
The strength to persevere through mentally and emotionally challenging spots in our lives.
The strength it takes to search for who you are and to give yourself space for mistakes as well as growth.
I find often times we discredit some of our strength and power because we aren’t functioning at the levels we expect of ourselves. But I have discovered that sometimes our strength can come from saying no, or from recognizing our limitations and allowing ourselves to exist in respect to that limit instead of overdoing it.
Like with any strength, it takes time to mould and develop a strength of mind. I think that’s why some of the most admired women have had decades to grow in their wisdom and willpower. However, unlike other strengths, the power of our minds deepen with time and experience.
Strength is existence. Existing as ourselves, fully and completely, without being property or object. Strength exists in the wholeness of true friendships and loving relationships that create space for us to be unabashedly ourselves. Strength exists in every pore of our body when we defy societal expectations, when we research our issues, when we change patriarchal policies, and when we find ways to keep on existing even when the world tells us not to or that we can but just not here. Strength is existence.
When I think of female* strength I think of the strengths and characteristics that distinguish females from males traditionally. I think of traits that if they were more celebrated in leadership roles and sought after we may have a world with less war and conflict. Obviously there are always exceptions to these norms.
The traits of female strength I think of are compassion and patience. An often natural nurturing ability that sympathizes and allows women to be great listeners. The ability to multi-task and compartmentalize. The tendency to be able to see the bigger picture, see a situation from another perspective or see the effects of a decision much later down the line.
I think these are the core ones at least!
* Traditional definitions of “female” and “male” often include cisnormative understandings of sex and gender. Talking about these traditional roles can be important, especially when we understand that these understandings are not situated in any objective reality. This resource is intentionally trans and non-binary inclusive.
Sometimes I know that I am strong. But so many times, I do think of this strength in terms of what I have endured. I think about it in terms of pain, and struggle, in terms of what I have survived. I think about making it out alive, through multiple serious depressions. I think about the hostile voice that I lived with for a period of time, and that occasionally returns. I think about my history of self-harm, and I think that I am so strong to have found ways to alchemize all of that into the work that I do now as a narrative therapist and community organizer. I think, good job, me.
But when Andrea shared this question with me, it resonated somewhere deep in my heart. I wanted to find answers for my own strength, beyond these ideas of pain, struggle, endurance, survival. I wondered if there was anyway to understand my relationship to strength outside of these ideas.
And when I sent the first draft of this project to Andrea, she said, “Are you not doing your own entry in the project though, dear?”
It was hard to find these stories in my own internal library. They were quiet.
I thought about when I have felt my strength come close to me while I am joyful. I thought – sometimes strength is laughter. A good strong laugh is something I have had since I was a child! That’s strength, too.
And I thought about strength in hope. I thought about spending time with small children. My niephlings, and other children in my life. I thought about the strength of holding space for their joy, and for their learning. The strength of imagining a world with space for them despite my own fears for the future. I thought – sometimes strength is choosing hope when despair is equally close at hand.
I also thought about how sometimes strength is easier to access when I’m rested, peaceful, and at ease. At first, this thought made me uncomfortable. I thought, does this mean that I’m not really strong when I’m struggling? Does this mean I’ve been wrong about everything about myself? But I don’t think that’s the case.
I think that there are many different ways to be strong, and that one way of being strong is by allowing myself some ease. Sometimes when I feel rested and supported and cared for, that’s when I feel strongest.
And then there’s that little piece. “When I feel supported and cared for.” That part challenges the internalizing narratives, the individualizing narratives about strength. What might happen if I didn’t need to be strong on my own? What if I could imagine strength in community, strength in connection?
It’s not always about what I endure alone. Sometimes it’s about what I co-create with my communities.
Exploring your own strength
These are some questions to help you explore your own ideas about strength beyond metaphors of enduring pain.
- What does it mean to be strong? Are there definitions of strength accessible to you that go beyond enduring pain?
- Can you share a story of a time when you been strong in these ways? What allowed you to access this strength?
- Are there other ways to be strong?
- Who taught you about strength?
- Can you remember seeing strength in a woman, femme, or non-binary person in your life?
- Do any of these women, femmes, or non-binary folks know that you see strength in them? What has seeing this strength in their lives made possible in your own life?
- Who in your life, living or no longer living, real or fictional, knows that you are strong?
- What would you want women, femmes, and non-binary folks to understand about strength? Are there insider knowledges that you would want to share?
We (Andrea and Tiffany) would love to hear your stories of strength, and to keep this conversation about the strength of women, femmes, and non-binary folks going.
We would also love to hear any response that you might have to the stories shared in this document.
If you would like to share your response, please email it to Tiffany at firstname.lastname@example.org.
Andrea Oakunsheyld is a student at UBC in a Masters of Community and Regional Planning with a concentration in Indigenous Community Planning, a Fieldworker with Amnesty International Canada, aspiring theorist, community organizer and activist, bigender pagan witch, and nerd living and learning on the traditional and ancestral territory of the Musqueam, Squamish, and Tsleil-Waututh First Nations. Her work includes grassroots activism, particularly in queer, women’s, and queer contexts; “calling in”; queer children’s literature and subversive literature; subversive cities; and community planning.
Tiffany Sostar is a narrative therapist, community organizer, writer, workshop facilitator, and tarot reader living and working on Treaty 7 land (Calgary, Alberta) where the traditional custodians are Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, Piikuni, Kainai, Tsuut’ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations, as well as the Métis Nation of Alberta, Region III. They work primarily with queer, trans, disabled, neuroqueer, polyamorous, and other marginalized communities. If you would like to work with Tiffany, you can find them at:
www.tiffanysostar.com | email@example.com | @sostarselfcare
You can support more of this kind of community-led, collective narrative practice work by backing Tiffany’s Patreon at www.patreon.com/sostarselfcare
This project was initiated by Andrea Oakunsheyld in late July, and is now ready to share! These kinds of collaborative, community-led projects are among my favourite parts of my narrative work, and although they often take months or years to complete, it is always incredibly rewarding. If there’s a topic like this that you want to talk about turning into a project like this, get in touch with me!