Cool Charities to Give to in 2010

September 6th, 2010

Every year I try to donate a portion of my income to charity. I can’t say it’s tithing as such but it’s somewhere around that. I used to try to find a single charity to donate to, such as the Iranian Queer Railroad, to whom I donated in memory of my friend Jeff, but this year I donated to several different charities and thought I would do them an extra favour by writing about them here and encouraging you all to give to them as well. :)



Rainbow World Fund

The Rainbow World Fund: disaster relief and LGBT awareness.

When Haiti got struck by an earthquake in 2010, lots of my friends were making donations to various relief funds. I once worked for Save the Children on a magazine that was funded by money given for the Boxing Day Tsunami in 2004, so have always been wary of giving to popular disaster relief funds ever since. It’s pretty pointless donating to an organisation that thinks it can divert your donation to its fab new glossy self-promotion schemes.

However, the Rainbow World Fund don’t do that. Instead they do something pretty nifty. Not only do they send volunteers out to disaster stricken areas, as well as running a large number of other projects (“RWF currently supports projects focusing on global HIV/AIDS, water development, landmine eradication, hunger, education, orphans and disaster relief in Africa, Asia, Central America, the Caribbean, and the United States.”), they also raise awareness of LGBT issues in the areas they work in. AND their admin costs total less than 3% of their total income as well, which is phenomenal. They got my cash, at any rate.

http://www.rainbowfund.org/


Erowid

Erowid.org: Documenting the complex relationship between humans and psychoactives.

“Erowid is a small non-commercial organization that operates in the controversial and politically challenging niche of trying to provide accurate, specific, and responsible information about how psychoactives are used in the United States and around the world. ”

In other words, Erowid has lots and lots of information on drugs. What they do, where to find them, how to use them safely, how they combine with other drugs, and more. Erowid is primarily built through the “trip report”, or a written account of the author’s particular experience with a drug, including dosage, coming up times, and even body weight.

This might seem like a stoner’s dream, but it has a very serious purpose. There will be people who will have lived because they got the information they needed to stay safe from Erowid, and no other organisation or website in the world can offer the level of experience, knowledge, and more importantly, impartiality that Erowid can.

That’s the important part for me. For the little drug policy geek that lives in all of us, however, Erowid has also sought to archive every document and record relating to the development of recreational drugs and their usage throughout history. They currently store more than 50,000 documents recording the research of psychoactives – the entire notebook collection of Alexander Shulgin (the scientist who brought MDMA and the 2C family to the world) has been loaned to them for transcription and archiving.

Basically, Erowid is amazing, and you should give them lots of money (or time, they need more volunteers!). Failing that, you can always write a trip report…

http://www.erowid.org/


Friends of Antara UK

Friends of Antara UK: tackling mental illness, poverty and the vicious cycles that connect them.

Friends of Antara UK is a support organisation for Antara, a mental health charity in North East India. Less than 1% of India’s health budget is spent on mental health, and there are only 2-3 psychiatrists per million people (the UK has 50), so the need is pressing. Antara provides 200 inpatient beds, communty care services and a rehabilitation centre, and treats over 1600 outpatients a week.

Friends of Antara engages in fundraising and awareness activities over here, mostly through university societies (currently located at Leeds, Warwick and York). More importantly, a friend of mine sits on the General Committee and badgered me about how helpful FoA are until I finally sent them a cheque.

http://friendsofantarauk.org/


Roleystone Horse Sanctuary

Roleystone Horse Sanctuary

I will confess, I have little interest in horses. A friend on my Facebook, however, does, and when I put up a request for a charity to donate to, ranted at me about how horse sanctuaries needed extra cash for hay for the winter until I sent them a donation that was small but will probably cover a horse or two for a bit.

I can’t say much about them, but to judge from their (hilariously mispelled) website, their expenditure on self-flattering publicity or expensive branding is precisely nil. If you do want to ensure any donation you give will go straight to its intended purpose, Roleystone is your place.

http://roleystonehorsesanctury.com/

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“The personal is political” – some thoughts from Christopher Hitchens

July 19th, 2010

Christopher Hitchens: polemicist, journalist, and drinker.

I am currently reading the extremely interesting autobiography of Christopher Hitchens at the moment. Besides the vast, vast , VAST amount of name-dropping, the work is enthralling, the narrative compelling, and the prose grandiloquent. But Hitchens’ recollection of the time he spent as a young Marxist revolutionary while at university is the part I find most intriguing. I didn’t realise it when I first came across his work, but Hitchens has a criminal record as extensive as his capacity for alcohol, the product of many demonstrations and altercations with the police, and in his time at Oxford managed to have an Oxford Debating Union meeting indefinitely suspended for the first time in its 147 year history due to his rather well planned disruption of a debate on the ethics of Vietnam. It’s all fascinating stuff (especially the parts where he talks about all the sexual encounters he’s had with men – but that’s my own personal, ahem, research interest…).

The part I wanted to share, however, is brief, but interesting:

“As 1968 began to ebb into 1969, however, and as “anticlimax” began to become a real word in my lexicon, another term began to obtrude itself. People began to intone the words “The Personal Is Political”. At the instant that I first heard this deadly expression, I knew as one does from the utterance of any sinister bullshit that it was – cliche is arguably forgiveable here – very bad news. From now on, it would be enough to a member of a sex or gender, or epidermal subdivision, or even erotic “preference”, to qualify as a revolutionary. In order to begin a speech or ask a question from the floor, all that would be necessary by way of preface would be the words, “Speaking as a…” Then could follow any self-loving description. I will have to say this for the old “hard” Left: we earned our claim to speak and intervene by right of experience and sacrifice and work. It would never have done for any of us to stand up and say that our sex or sexuality or pigmentation of disability were qualifications in themselves. There are many ways of dating the moment where the Left lost or – I would prefer to say – discarded its moral advantage, but this was the first time I was to see the sell-out so cheaply. ” – p121, Atlantic Books (2010)

I’m not so what my friends and comrades in the liberation movements or the Left make of that, but I think he has a point. Not to say that those who work, hard, on feminism and other liberation movements are not making advances on behalf of us all, but that it is their work which matters and not the features they have which qualifies them to be termed “activists”. Sadly, many seem to believe otherwise.

Check out Hitch 22: A Memoir on Amazon.co.uk.

Hitch 22: A Memoir

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An Introduction to Broke: an Economic Abuse Awareness Group

July 16th, 2010

I met Helen Wallworth at a different group and social set entirely, but her heroic efforts to deal with domestic abuse know no bounds, and I hope that her new group Broke, which aims to raise awareness of economic abuse will rapidly establish itself as a success. Economic abuse, or using money and/or financial resources to control another person, is a weapon in the arsenal of the domestic abuser, and is commonly used against women who are financially dependant on their partners. More detailed information on economic abuse and a help guide for women who are currently experiencing economic abuse can be found at Refuge’s website.

An image of the cycle of domestic violence: tension builds, abuse occurs, apologies and amends are made. Then tension builds...

I have, as requested, published Broke’s declaration of independance, as it were, and I hope, as Helen writes herself, “from little acorns do big oaks grow”.

Newsletter No.1 – 14th July 2010
================================

Welcome to Broke, the economic abuse awareness group! Thank you for your interest in this group.

Economic abuse is the “hidden” form of domestic abuse and other abuse. Economic abuse comes in many forms, and has many consequences for the victim or survivor.

These consequences range from malnutrition to bankruptcy, and financial problems are a serious obstacle to escaping the abusive situation.

We aim to raise awareness of economic abuse with the general public, financial institutions, Government agencies and other interested parties. We also aim to affect policy changes regarding the issues resulting from economic abuse.

We are based in the North West of England.

We plan to achieve our aims using promotion and awareness-raising methods. We do not intend to partake in non-violent, direct action, violent action or any illegal activity to achieve our aims. We believe that the pen really is mightier than the sword, and that persuasion is better than force.

As we are fairly new organisation, we do not have much news to report as yet. However, from little acorns do big oak trees grow.

We’re on Facebook
=================

A Facebook group for Broke has been established at:

http://www.facebook.com/group.php?gid=103207556398299

Please join, and show your support. Feel free to add comments to the group’s Wall or Discussion Board (postings will be monitored, and inappropriate or offensive postings removed).

Contact Details
===============

Our email address is:

broke-economic-abuse@hotmail.com

Feel free to email us with any questions or suggestions.

Current Goals
=============

We are in the process of setting up a committee. The positions needing to be filled immediately are:

Chair
Treasurer
Secretary

Other positions will need filling in due course.

We are also in the process of designing our website, and getting a PO Box postal address.

We look forward to hearing from you soon.

Kind regards,

Broke

Raising awareness of economic abuse.

(c) 2010 Helen Wallworth

Disclaimer: Broke is not affiliated to any other organisation. Broke is unable to offer financial or legal advice. No communications from Broke should be taken as financial or legal advice. Always seek appropriate professional advice from a qualified person or reputable organisation.

Copyright: feel free to distribute this newsletter in one-to-one copies in its entirety, including this message. Feel free to add this newsletter to your website or blog (in its entirety, including this message). Please do not mass-mail this newsletter without written permission from Helen Wallworth.

Read more about economic abuse and domestic violence at Independent Choices.

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An Interview on Baha’i and Homosexuality Part 3: Ultimately We Will Find a Place

July 7th, 2010

Sean is a gay third generation Baha’i who has been with his partner for ten years. He kindly agreed to give an interview about his experiences to God Made the Rainbow. This is the third part of a three part interview. Read the first part here and the second part here.

What do it mean to lose your administrative rights as a Baha’i? What impact does that have on someone’s participation in their community?

To lose your Administrative Rights is quite a blow to a Baha’i. Although you are not shunned you cannot attend the 19 Day Feast (which serves as a spiritual, administrative, and social meeting once a Baha’i month), you cannot give to the Baha’i Fund, and you cannot take part in Baha’i elections for Baha’i Administrative bodies. People who loose their Administrative Rights can only attend Baha’i Holy Days. Ultimately most people who lose their Administrative Rights become estranged from their faith community.

The way the law is applied in various Baha’i communities concerning gays and lesbians varies. The interpretation can be as strict as losing your Administrative Rights for being “flagrantly” gay (interpret as being openly gay). The more mature communities just leave their gay members alone as long as they “keep it under the radar”, renounce gay relationships and live lonely celibate lives, or go through therapy and become magically straight!

An interesting fact is that back biting is considered an awful offense like arson, theft, etc., yet my entire Baha’i life I never witnessed anyone losing their Administrative Rights over it: most of the Baha’i world would have to collectively loose thier Administrative Rights if we were going to be playing this game of “Scarlet Letter”.

How do you see the Baha’i faith ultimately resolving the conflict between Baha’i law and homosexuality? Do you think there is an answer?

I believe the future for gays in the Baha’i Faith to be bright. Gays will ultimately will find a place in the Baha’i Faith as their straight Baha’i peers become less homophobic. Baha’i Administrative Bodies will have to re-examine how Baha’i law is applied to gay Baha’is in committed relationships. There will have to be a campaign to educate Baha’is on the harm of homophobia, that homophobia is indeed a form of prejudice that has to be eliminated. Gay Baha’i Gatherings similar to the Black Men’s Gatherings will have to be formed to bring solace to the GLBT Baha’i Community.

Read Part 1 here and Part 2 here.

This interview is part of a irregular segment called God Made the Rainbow, promoting inclusive spirituality. Subscribe to SarahMcCulloch.com via Email so you don’t miss future posts! (or via RSS!)

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An Interview on Baha’i and Homosexuality Part 2: “Spiritually Handicapped”

July 6th, 2010

Sean is a gay third generation Baha’i who has been with his partner for ten years. He kindly agreed to give an interview about his experiences to God Made the Rainbow. This is the second part of a three part interview. Read the first part here.

Do you find meaning in Baha’i now? Has your practice changed since coming out?

I still consider myself a Baha’i. There is nothing similar to it out there, the very teaching of “Progressive Revelation” where each world religion is like a chapter of a book (Baha’i being the latest, but not last), our prophecies, and our teachings keep me bonded to the Baha’i Faith. When I came out, initially I was not less active in the city in which I resided; in fact I was elected to our Administrative Body a few years in a row as an openly gay person. As the years passed I was less comfortable sharing my faith with others who knew or asked about the Baha’i stance on homosexuality. How could I share in my faith that teaches those who are in a gay relationship will be spiritually handicapped in the next world? When I moved to the city I currently reside after meeting my partner (whom I have been with for nearly ten years), I contacted my local Baha’i community, and as luck would have it I would be elected to their Administrative Body as well.

My city happens to have the largest gay population per capita in the U.S., so those who would be attracted to the Baha’i Faith for its largely progressive beliefs would be equally turned off with the Baha’i Faith’s stance on homosexuality. I addressed my frustration with my fellow Baha’is in my community; some were understanding, others less so. Ultimately I became inactive in my religious community, seeing that there was no place for openly gay people. To be a gay Baha’i, one cannot be in a gay relationship, gay Baha’is have to deny themselves the basic human need to share their life with someone while their straight peers can lead full lives. It was a very depressing existence leading a double life to remain an active Baha’i. Although I do miss aspects of Baha’i community life, I found that I have to be true to myself.

Is there much of a gay Baha’i community anywhere, similar to the LGBT Christian and Jewish movements? If yes, do you and other LGBT Baha’is find it useful, and if not, do you think one will form?

There is no formal gay Baha’i community life anywhere, though gay Baha’is may meet up on an individual basis. The closest thing gay Baha’is have to a support group is called BNASSA (Baha’i Network on Aids, Sexuality, Addictions and Abuse). BNASSA is an officially sanctioned Baha’i Institute of the National Spiritual Assembly of Canada, and is supported by the National Spiritual Assembly of the United States. BNASSA’s name alone entails a large grouping of “issues”, a far cry from any kind of gay Baha’i support group or Gay Baha’i Gathering. Ultimately GLBT Baha’is will seek each other out and will form support groups or Gay Baha’i Gatherings as a way to bond and share their love for Baha’u'llah.

Black Men’s Gatherings were groups started by African-American Baha’i Men as a way to heal generations of wounds that were afflicted upon the Black Man, to bring them up spiritually as a group, to share their pain, their strengths, and a way to move forward in their communities and families. It is basically a spiritual renewal for them. I think that the GLBT Baha’is need something similar that is equally encouraged by the Baha’i Administration.

Read Part 1 here and Part 3 here.

This interview is part of a irregular segment called God Made the Rainbow, promoting inclusive spirituality. Subscribe to SarahMcCulloch.com via Email so you don’t miss future posts! (or via RSS!)

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An Interview on Baha’i and Homosexuality Part 1: My Parents are a Shining Example

July 5th, 2010

Sean is a gay third generation Baha’i who has been with his partner for ten years. He kindly agreed to give an interview about his experiences to God Made the Rainbow. This is the first part of a three part interview.

Tell us a little about your background.

I grew up in a very progressive Baha’i household. Both of my parents were active in the Peace Movement and psychedelic music scene in Baltimore, Maryland, and southern California in the late 1960s. I would not consider my parents “Hippies” since they didn’t fit the stereotype of tripping out, living in communes, and love-ins, but they were in pursuit of a new way of life in the turmoil of their generation. My parents knew there was a path that would unite all of mankind in making this a better world, and that path was the Baha’i Faith.

My older sister Erica and I were raised in a very gender neutral environment where my parents put the Baha’i teaching of “the equality of the genders” into practice. My parents thought they were raising a new generation of children, so it was not unusual for my sister and I to play with toys that were stereotypical for the opposite gender.

My parents were always gay friendly and it turns out they named me after a gay friend they had in the early 1970′s. Going through public school I was always harassed for being “different”, called “fag” on a daily basis; this onslaught brought on an undiagnosed depression through high school. My mom knew what I was going through and confronted teachers and principals throughout my time in public school. Around age eleven she asked me if I were in fact gay, and if so she would love me regardless. I thought it such a bold move for a mother to make, but I automatically denied it, my reasoning internally being that if I came out to my family I would be too comfortable and would slip up and come out by mistake at school.

I am glad I never came out until after graduating, there were some brave guys who came out when I was in high school and they were beat up so severely that they were hospitalized (mind you this was the early to mid 1990′s). When I did come out I timed it with the “Ellen” episode where she came out on national TV: my family and I watched the show together and I saw it as an opportunity to bring up the “coming out” discussion. Initially I came out as bisexual thinking it would be easier for my family to understand, but in all honesty it was a stupid idea and made it too confusing for them. They ultimately accepted me as gay.

My family’s acceptance was gradual, but gained momentum as I helped to educate them about the GLBT community. My parents later became active and revitalized their city’s dormant PFLAG [Parents and Friends of Lesbians and Gays] and are currently very active as gay rights activists in their city. I am very proud of my parents: they are a shining example of acceptance, and a gay child could not ask for a better family all together.

Read Part 2 here and Part 3 here.

This interview is part of a irregular segment called God Made the Rainbow, promoting inclusive spirituality. Subscribe to SarahMcCulloch.com via Email so you don’t miss future posts! (or via RSS!)

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Why Prison Doesn’t Work: An Essay

June 28th, 2010

Originally written for a competition by the Howard League for Penal Reform for essays on the topic of “Why Prisons Don’t Work”. You can read the winning (and excellent) essays here.

The hatch of a prison set into the floor in the Castle of Fougères, France.

It is often said “prison works”. It is less often said what it means for a prison to “work”. Traditionally prisons have been argued to serve at least one of three functions: to punish the prisoner, to protect the public, and to rehabilitate the offender to prevent them committing another crime. However, on closer inspection, the reasons given seem to have secondary important to the need for society to feel like something is being done, that justice is being served, that law and order is being kept, with near-total disregard for those who find themselves shut out of society with no hope of redemption.

The first function given for prison, punishment, has always seemed to have the least force. Setting aside the dubious civility of a society which seeks revenge upon its citizenry, is spending £30,000 a year on keeping someone in prison when most prisoners really hurting them, or us? (1) Rehabilitation, a far more worthy aim, is chronically underfunded and ultimately useless in a system which is often referred to as a “university of crime”, where young impressionable offenders quickly pick up new skills from veteran prisoners and criminals and escalate their offences when they are released. Which leaves the protection of the public as the remaining reason, and the reason that prisons came about in the first place. Imprisoning those who threaten others seems slightly more justifiable. But this has to be balanced with the human rights of those convicted of crimes themselves – can we justify the imprisonment of such people? Does our society ultimately benefit from keeping people away under lock and key?

In 1993, the psychologist Terrie Moffett published a paper in the Psychological Review that argued that there were two fundamental types of prisoner – the adolescent-limited and the lifelong-persistent. The adolescent-limited are young, primarily men, who commit crime to support themselves, for fun, as part of a gang, or other reasons, who eventually mature, settle down and give up the lifestyle that was contributing to their criminality. The second type, lifelong-persistent, are people who commit crimes casually and often, moving through the criminal justice system in a perpetual cycle of crime-arrest-conviction-incarceration-release-crime and rarely, if ever, breaking out of that cycle. There are a variety of reasons both types end up in prison, including poor education, drug addiction, racism (young black men are twice as likely to go to prison than to university. (2)) and mental health difficulties, which are again rarely, if ever, given the attention they deserve.

A typical prison cell in Northern Ireland.

Neither type of prisoner are prevented from committing more crime or given the chance to change their lives through serving prison sentences. The adolescent-limited, young and not really thinking about the consequences of their actions, find themselves permanently disadvantaged for the rest of their lives; upon release from prison, they struggle to find housing, meaningful employment and integration into society. It becomes easier to continue to commit more crimes to support themselves. Some will settle down and find councils and employers to give them a chance in life, but their potential, especially the potential of young black men, is severely compromised by serving a prison sentence, a physical block to their life’s progress as well as a permanent addition to their CV. Likewise, the lifelong-persistent are let down by our society. To deal with the reasons for people returning to prison over and over again, we require drug treatment programmes, mental health treatment, adult education, housing programmes, and ways of giving people pride and hope in themselves. But, when regarding that list, how much of it can be achieved effectively in a prison?

However, the rhetoric of the redtops of this country considers such proposals merely “pampering criminals”. Their attitude is largely that prison is for punishing people that society disapproves of. But if by prison “working”, we mean “reduces crime”, the only crime reduced is that which the imprisoned would have committed while doing time – as mentioned earlier, the recidivism rate for people who have been to prison more than twice is nearly 70%, so clearly prison does not “teach people a lesson”. But most advocates of prison do not care about that: they want to “see justice served” as opposed to actually seeing crime reduced and those who commit crime changing their lives. Jon Venables and Robert Thompson were both locked up for ten years – one has now been rehabilitated and is trying to build a new life, one has gone back into prison for breaking his parole. The press wants to see them both imprisoned at great cost to the taxpayer regardless of their current circumstances, and with the broad support of their readers, it seems. With such calls, can we really say society cares about whether prison works or not?

A prisoner hand-cuffed to the bars to his cell.

Ultimately, the way we treat prisoners as a society reflect on our humanity. Dostoevsky famously wrote “The degree of civilization in a society can be judged by entering its prisons.” However, it is also the mark of a functional, thriving society that its citizens feel safe and protected from those who would do them harm. People who kill, rape, steal, assault and engage in other anti-social behaviour are causing us as individuals and as a community harm and need to be dealt with. We need evidence-based solutions to tackle the problems that leads people to commit crime. But is prison really effective at this? Can prison deal with poverty, drug addiction, racism, patriarchy, social breakdown, senses of insecurity, resentment, or entitlement? Unlikely. Perhaps prisons “work” to give us a sense of satisfaction that something has been done – but do prisons “work” to create a safer, more secure society that protects its citizens, prevents crime, and rehabilitates those citizens who find themselves on the wrong side of the law? The evidence would suggest that as a society we have got our definition very wrong.

(1) Kanazawa, Satishi (24th August, 2008), “When crime rates go down, recidivism rates go up”, Psychology Today. Accessed 19th April, 2010.
(2) Smart Justice (2004), “The Racial Justice Gap: Race and the Prison Population Briefing”, pg 2.

Visit the Howard League for Penal Reform.

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UMSU Students for Sensible Drug Policy – Chair’s Report 09-10

June 23rd, 2010


Manchester Students for Sensible Drug Policy’s second year has been hard work, but enjoyable. We have gained members, developed leaflets, posters, and other materials, and held events, training sessions, stalls, and socials. We have succeeded in holding some kind of meeting or event almost every week of term, with varying degrees of success.

Our greatest success this year has undoubtedly been the campus-wide awareness of SSDP and what we do. The number of emails I have had regarding the society has been steady and we have gained a number of new members through the union website membership form, so they must be finding us somehow. We have also been approached for numerous joint events and support, and it has been extremely heart-warming to stand on a stall and have 1 in 10 of the people we talk to already on the mailing list or who have attended one of our events. I hope we can continue this awareness raising next year as well.

Our greatest failure has been an inability to get together promotion on time. Although an improvement on last year (we actually managed to produce posters this year), our inexperience and somewhat chaotic approach led to a very haphazard promotion strategy which did not pay off well. We have experimented with new methods of promotion, including Facebook ads and will continue to do so. Our primary goal as an organisation next year is to get this sorted.

Activities

Throughout the year, we have held a wide range of events, alone and in collusion with others. It seems likely that we will continue some which have now become fixtures in our calendar, such as a termly film showing with Openmedia and a presence at Pangaea, and some will be rethinking in order to be more successful. Also throughout the term, we have put forward a motion committing the union to campaign on drug law reform to most General Meetings; this was never debated due to a failure to reach quorum this year – however, the effort we put into promoting the motion has resulted in several SSDP activists coming to General Meetings, which has been excellent.

This term we launched our newsletter, “War on People”. Although a great success among those who read it, its production severely overran the budget allocated to it and although we sold advertising to another society, Free Culture, our print run of 200 copies still cost £300. Copies have been distributed to other chapters all across the UK, and have been popular. Having learned from the lessons of our first attempt, we will be producing our second issue in time for Freshers with a view to going half-termly.

Also this term, we held two awareness weeks. Elephant in the Room week was our generic week to raise awareness of drug law reform. Although struck down by numerous problems and the unexpected cancellation of our main speaker, it was nonetheless quite fun, and we received extremely positive feedback from those who participated (although people were near unanimous that the name must be changed next year). Mephedrone Week was hastily organised in response to the criminalisation of mephedrone in April. Largely organised entirely by our Events Officer, we held some stalls, gave out leaflets containing information and safety advice on mephedrone and held a talk at the end of the week with a local speaker from Lifeline on the topic. It was low-key, but I think very successful.

Things left over from last term: the drugs guide is now complete but has been awaiting legal approval for some months. If anyone has legal expertise on drugs, we would be very, very grateful for a proofreader. The first aid workshops ground to a halt because of the convener’s commitments, but we have found a new teacher for next year. We are also planning to push ahead with our schools programme, hopefully through gaining and training volunteers through the Manchester Leadership Programme, although that is a very tentative plan at the moment.

Membership

This year we recruited nearly 250 people onto our mailing list at Freshers Fair, and have been signing people up throughout the year. Our current mailing list is just under 300 and our Facebook group just over – allowing for overlap I would say that it is not unlikely that we are in regular contact with about 400-450 people through email, Facebook events, and stalls, which puts us somewhere in the top 40 student societies at UMSU. This is somewhat lower than I had anticipated in my interim report – however, the larger part of this can be put down to the accidental loss of over 80 email addresses at the January Pangaea stall and misplanning for Elephant in the Room Week which led to much shorter stalls than intended.

SSDP was also much more active this year in involving other people, although we did not achieve as much as we would have liked to in this area. Our Executive expanded dramatically from four to fourteen, although it must be admitted that some roles we created have not been as useful as we hoped and these have been duly scrapped. We’ve had greater commitment from a larger pool of semi-regular activists, several of whom have come from outside the main friendship circle of the society, which has been very gratifying. We have, however, accidentally lost several other potential members because of insularity and this is also something which should be addressed next year.

Our demographic remains broad, with a good mix of first, second and third years, which bodes well for our future. I have tried hard to ensure that financial hardship is not a barrier to participation in SSDP, but we have much further to go in that respect.

Finances and Equipment

This year we achieved full funding of £750, as well as claiming £270 in the first semester for first aid equipment and £300 for newsletters in the second. We have so far spent approximately two thirds of our regular budget, and one of my remaining tasks as Chair for this year is to invest in more materials for Freshers and other items with a view to next year.

In terms of equipment, this year we have acquired a projector to avoid the exorbitant costs of hiring union equipment, and have also bought a table and a gazebo. We also have access to a bike trailer, trolley, barbecue, megaphone, and numerous other pieces of equipment that will come in handy next year.

We are also very rich in resources. We currently have several thousand badges for Release and SSDP UK, numerous “nice people take drugs” wristbands, a wide selection of harm reduction literature and a reasonable supply of everything Transform has ever written. We also have in stock nearly a thousand condoms for future distribution on stalls. We do need to get more stickers, banners and develop a new leaflet, but this will happen. We will also need to get a new batch of Release bust-cards, as we get through hundreds of the damn things faster than a new-forged sword through a pat of butter.

As Chair

I mentioned in my interim report that I intended to continue to decentralise the work required to keep Manchester SSDP running. This process continued this term, with our Events Officer Andi Sidwell taking on most of the events-related work this term, which they organised with great aplomb. Kudos also has to go to our newsletter editors, Alasdair Sladen and Luke Taylor, for the hard work they put into producing War on People with very little input for me (though perhaps I should have had more input into the budget… :P). Thanks also to our Treasurer and Secretary, Jesse White and Robi Folkard, for their quiet but consistent contribution to our organisation. James Jackson, our Promotions Officer this year, didn’t do a lot as Promotions Officer, but has turned up to most of our stalls, put up a great defence against the Debating Union in our joint event with them, and gave a popular workshop at our training weekend on Stop and Search powers. Our stalls this year also could not have happened without the hours spent on them by everyone above and Mo Saqib, Benji Starr, Ste Monaghan, Miles Battye, Jess Bradley, Dan Fahey and Chris Loh. I may be amazing, but without everyone helping out this year we simply wouldn’t have got as much stuff done.

As Chair, I have continued to handle the majority of our paperwork, correspondence, communication work and interviews. I have tweaked the design of the weekly email and developed our Facebook group to be more useful. I also organised an activist training weekend which saw 7 different chapters represented to learn about running a chapter, campaigning, and effective tabling. I have continued to contribute to the long-term strategic planning on the national organisation in my capacity as a member of the Board of Directors, and recently published a 6,000 word three part guide to Running an SSDP Society, with the third part due to be published in February next year, as well as developing an activist tool-kit with a variety of resources that I have developed and acquired during my time as Chair.

The Future

I am stepping down as Chair this year, as I am taking a year out and it seems inappropriate to continue as head of a student organisation while not a student. Following our AGM, Andi Sidwell, previously both Events Officer and Secretary of Manchester SSDP, will be taking on the role. I wish them the greatest of luck with it and hope they will keep the flame of drug law reform burning on our campus. I have no idea what I will be doing, and await my performance review with interest. :)

In my remaining months in office, I will be finishing off the remaining business of our society this year – ordering materials, writing cheques, and re-registering the society and booking our Freshers’ stall. Along with Andi, I will be conducting soon-to-be-entitled-something-other-than-the-somewhat-scary-sounding-performance-reviews with all our regular activists to get more detailed feedback on how our membership feels about our direction and where they want to contribute. It is a time-consuming process, but a very rewarding one. Together we have been writing an SSDP Year Plan 10/11 which collates all the feedback we have received from the ongoing evaluations over the past year to ensure successes are repeated and failures overcome. This will be followed by an ubermeeting to plan our calendar for next year, which I believe Andi wishes to be open to all who wish to participate. And finally, I would like to organise a summer social over July/August for any activists left in Manchester before we start badgering people to stand on Freshers’ stalls.

I remain, as ever, open to the interests and suggestions of our membership. Our society has been largely built upon the systematic nicking of ideas from every society, organisation and individual willing to offer them, and I believe we have benefited greatly as a result of the mistakes and knowledge of others. Long may it continue.

Sarah McCulloch

Outgoing Chair

Manchester Students for Sensible Drug Policy

sarah.mcculloch@ssdp.org.uk

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Why wouldn’t you want to be autistic? A response.

June 20th, 2010

A chap called Matthew Smith, also known as Yusuf, recently wrote a blog-post in response to my recent letter to The Guardian regarding autism as an illness. The main thrust of his argument is that autism is not an illness in itself, but still a definite problem that needs dealing with. However, many of the problems which Yusuf claims come with being autistic are all from the way other people treat autistics, and not due to being autistic itself.

Yusuf writes, “The idea that you might not want kids to be autistic is kind of like saying you want autistic people strangled at birth.” Well, yes, it is. The people who are arguing that autism is a bad thing are also the same people who are talking about disclosing to pregnant women their child may be autistic – and how their child may not have full quality of life. The research currently being done to find a “cure” for autism, is not focussing on training kids out of it – you cannot change a child’s intrinsic nature, whether they are shy, boisterous, curious, or autistic. No, what organisations like Autism Speaks are looking into is the genetic causes of autism. They want to prevent us from being born, not to integrate us into society. That’s why autism advocates oppose them.

I am also an LGBT activist, and the similarities between the attempts to find a “gay gene” and “the cause of autism” are striking. About 8% of adult male rams are only interested in mounting other rams: hardly helpful for the average farmer. Scientists have been looking into the causes of homosexuality in rams with a view to identifying the genes which caused such behaviour, and when the study was published in 2007, the results were predictable- anti-gay advocates immediately stated they would be examining the research to see if it could be applied to human beings (I don’t have a reference for this bit, by the way, beyond “I heard it on the radio three years ago…”. It is not difficult to see how further research in the “causes if autism” will be used to eradicate us rather than to help us.

I am not saying that all autistic people are functioning human beings hemmed in by society rules that just don’t allow for our eccentricities. There are autistic people who can’t speak, who look straight through you in a world of their own, can’t bear to be touched, can’t feed, wash or clothe themselves. But they’re not ill – they can’t communicate with you, but they are feeling, thinking people. Amanda Baggs is a low-functioning autistic who needs round the clock care, who produces Youtube videos about her experiences of autism. Tito Mukhopadhyay is severely autistic and is entirely dependant on his mother to survive, but can still write poetry after years of coaching. My point is not that all autistic people can be made to express sentience, but that what these examples show is that regardless of what is going on on the outside to “distress” parents and carers, on the inside, we’re all there. We’re not ill.

Ultimately Yusuf’s argument culminates in a wish that autistic people didn’t exist. But I quite like existing. I would not be the same person were I not autistic, and I quite like being me. So do quite a lot of other people, too. I’m sure some parents wouldn’t want their children to be autistic. Some parents also don’t want their children to be red heads, gay, or obsessed with space. But some are. And yeah, maybe it will result in a harder life for them – I was bullied thoughout my school career, I’m heavily dependant on my Asperger’s tutor and my university has already attempted to throw me out for poor attendance – but I would never want to be “cured”, and neither do most of my friends who have mental health disorders.

Yes, I don’t know what people are talking about when they’re being subtle, I can’t bear ticking, and I have nervous breakdowns when my friends lie to me. Those things aren’t pleasant. But I enjoy my ruthless honesty, extremely deep knowledge of specific subjects, and relentless, single-minded drive to achieve what I want from life. I don’t think I would have those qualities were I not wired up differently to other people, and I don’t want it any other way – and other people shouldn’t either.

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Gay, Lesbian and Baha’i: The Situation

June 14th, 2010

A couple of months ago, I left a comment asking for an interview with someone about their experiences of being LGBT and Baha’i at the Gay and Lesbian Baha’i Story Project. The administrator wrote me the following message which she gave me permission to edit for God Made the Rainbow. I was going to edit it to make it a proper entry, but I think the message is worth just republishing in full.

“Thanks for your interest. The situation, briefly, with Baha’is regarding being gay and Baha’i, is that the official Baha’i stance is that treating gays with prejudice and disdain is prohibited (though in reality there is a lot of prejudicial behavior and thinking among Baha’is, which is not punished). Putting one’s sexuality into practice, however, is criminalized for gays – it is against Baha’i law. When Baha’is discuss homosexuality, they often lump it together with arson, theft, murder – all of which are also against Baha’i law and have heavy penalties, including “burning” (for arson). Because there is as yet (thank God) no Baha’i State, with the ability to carry out extreme punishments, the current punishment for homosexual behavior (which is left up to the Universal House of Justice, the highest Baha’i governing body, whose membership is limited to males) consists of potential loss of administrative rights, or perhaps expulsion from the Faith. So it’s a bit of a paradox.

It is understandable that because homosexual behavior is criminalized, naturally Baha’is tend to have prejudicial attitudes about it, despite being told by Baha’i authorities that they should not treat gays with prejudice or disdain. So it’s the old hate the sin, not the sinner theme. Baha’is in general, in my experience, avoid discussing this topic. There are many Baha’is like myself who see the criminalization of homosexuality as contrary to the findings of science, and a strange violation of the Baha’i principle that science and religion must agree, and if they do not, then the religious position is superstition. Gay Baha’is who have chosen to make a life commitment to a same-sex partner and have married in a state or country where it is legal, have at least lost their Baha’i administrative rights – they cannot vote in Baha’i elections, attend Baha’i Feasts (the equivalent of Christian church – a regular devotional service for Baha’is, but where Baha’i business is also conducted), contribute to the Baha’i Fund, hold any office in the Faith, etc. Apologetic Baha’is will say that that is not discriminatory, because any Baha’i, gay or not, who is married without having a Baha’i marriage is subject to loss of administrative rights. Of course gays don’t have the option of a Baha’i marriage (unless they marry a partner of the opposite sex)….and in my experience, straight Baha’is who marry without a Baha’i marriage are often not punished – they are just ignored.

Baha’i teaching considers homosexuality to be a distortion of human nature, and spiritually condemned. Some Baha’is are working to bring a more enlightened view regarding homosexuality to the Baha’i “powers-that-be.” I would not hold my breath waiting for change any time soon, however. Baha’i authorities are quite adamant that their view regarding homosexuality will not change, cannot change.

ADDENDUM: I forgot to mention that the official Baha’i position on homosexuality holds that with the help of a competent physician and prayer and effort, you can “pray the gay away.”

Your project sounds interesting – good luck with it!

Barb”

Visit the Gay and Lesbian Baha’i Story Project.

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