They Can Talk!!!

   So I have recently decided to become a parent. As a radical youth liberationist, this has caused me to reflect a great deal on many things. Now, before we go any further, I should state that I am not planning on parenting a human child any time in the immediate future. What I am planning on doing is becoming what I refer to as a "pupper parent." I am in the process of saving up to purchase a Bichon Frise puppy from a breeder. I have wanted a Bichon since I was at least in high school. I am in contact with two breeders whom I have investigated thoroughly and who appear to treat both their animals and their clientele very well. When the time comes, I plan to purchase my baby girl from one of these two breeders.

    Since deciding that I want to bring a companion animal into my life sooner rather than later, I have been doing a lot of reading about dogs in particular and pets in general. Recently I have read Kim Kavin's The Dog Merchants: Inside the Big Business of Breeders, Pet Stores, and Rescuers, Jessica Pierce's Run, Spot, Run: The Ethics of Keeping Pets, and Michael Schaffer's One Nation Under Dog: America's Love Affair With Our Dogs. I am currently in the middle of David Grimm's Citizen Canine: Our Evolving Relationship With Cats and Dogs.  

   In the contemporary literature on the bond between humans and their canine and feline companions, one theme that keeps popping up is that of the cat or the dog as a member of the family and as a child of sorts. (I hesitate to refer to dogs and cats as "surrogate children" as most pet parents, I suspect, either already have human children as well or have no desire for them. Some may want human children in addition to a "critter child." The animals are not, in the vast majority of situations, replacing human children for people that would like to have them and do not. They are coming to live with people who want an animal. That is certainly the case for me.) As one might expect for these creatures which have increasingly come to be regarded as fully fledged family members, their legal status is in the process of evolving in interesting ways. One way in which this is occurring involves custody disputes over animals as well as talk of animal "guardianship" as opposed to "ownership."

   The more I have thought about the idea of domestic animals having human legal guardians (as opposed to owners), the more I like it. I find it appropriate for all of the same reasons that I find the concept of the custodial guardianship of human children and adults with disabilities to be wildly inappropriate. Namely, unlike the vast majority of human youth and adults with disabilities subjected to custodial arrangements, dogs, cats, and other domestic animals cannot talk (or type or use sign language or point at a letter board or communicate linguistically in other ways).

   When I read about a judge having to decide who gets custody of a dog in a divorce case, it makes sense that the judge makes his decision by hiring an animal behavior expert who then proceeds to visit the homes of the two individuals seeking custody of the dog to gain a sense of where the dog would fare better. (This actually happened in an animal custody case in California in 1994.) It is up to a human to decide what is in the dog's best interest because unfortunately the dog cannot speak to us and say "I would like to live with Linda instead of Stanley."

   However, what is puzzling is that the law essentially treats the issue almost exactly the same in situations in which human children are involved. There should be no need for a court to assign custody of a child that is capable of making their own wishes known. Perhaps there may be a need for a court to step in and make sure that the child is aware of what all of her options are and to make sure that one parent doesn't prevent her from having a relationship with another non-abusive parent, but it is rather ridiculous that we treat the children so similarly to the dogs when, unlike the dogs, they are actually capable of verbally expressing their feelings about the matter at hand.

   Guardianship is an appropriate institution for domestic animals which cannot speak to us and make their preferences known on where they would like to live, who they would like to live with, what they would prefer to eat, what sorts of elective medical procedures they do and do not want, how they wish to be cared for when they are sick, whether or not they would like to breed, and other such matters. It is up to humans to think rigorously about these issues so that we can truly be said to be acting in the best interests of our animals and not simply doing what is convenient for us or seen as more socially acceptable at any given point in time. Because our dogs and cats cannot tell us "I deeply value the experience of motherhood and I don't want to be spayed" or "It is important for me to spend time outdoors in order to fulfill my species specific functions" or "I am in a lot of pain so please take me to the vet" it's up to us to figure out what is in their best interests and attempt to provide them with lives in which they can flourish. So many dog and cat owners lament "If only my animal could talk..."

   And yet young people can talk but we so frequently treat them as if what they have to say does not matter that we appear not to value their ability to communicate with us. Young people can tell us "I don't trust that person" or "I would rather attend this school than that school" or "This is where I want to live" or "This is who I want to live with" or "This is what I enjoy doing" or "I don't like this." It is time that our laws and our society at large stops treating young people the same way that we treat animals which cannot speak to us and express themselves linguistically. The same institution that is appropriate for a non-speaking animal is not appropriate for a human being of any age or developmental stage capable of expressing themselves linguistically.

One can talk (or will be able to very soon). The other cannot. This should make a difference in terms of how they are treated in law and custom. It does not make a difference in their respective levels of adorability as both are gratuitously precious.

 

Youth Liberation As a Personal Commitment: Reflections and Resolutions

Youth liberationist friends are the best sort of friends. From left to right, there is me, Victoria Rodriguez, Katrina Moncure, and Alexander Cohen. We were eating at a Chinese restaurant in DC on this occasion. Victoria is another good friend that I met through the youth liberation movement who has since become an attorney at the LGBTQ Task Force and a nationally recognized figure in the burgeoning transgender rights movement. Victoria has also been active in reference to disability rights, queer rights, and other vitally important social justice causes.

   So recently I have been thinking a lot about what being a youth liberationist means to me as a personal commitment. It has been about seven years since I became a radical youth liberationist. I had previously been involved with activism for a variety of causes that were and remain important to me, but when I became a radical youth liberationist something inside of me changed. I was living in Washington DC at the time and schmoozing with a lot of folks in nonprofit jobs in my Master of Public Administration program, at internships, in job interviews, and in other settings. I was reading and talking to people about a lot of different social movements - queer and trans rights, women's reproductive rights, international human rights, disability rights, racial justice activism - and I was learning a lot. I found all of it worthwhile and valuable. I saw a role for myself in furthering all of these worthy causes. And yet after talking to some youth rights activists that were then affiliated with the National Youth Rights Association (NYRA) (a problematic organization I have a somewhat fraught history with but which served as my introduction to the youth liberation movement) and reading Richard Farson's book Birthrights, a seismic shift occurred inside of me.
  

The canon. These are the books that ultimately made me a youth liberationist. Shulamith Firestone's The Dialectic of Sex (which features an entire chapter entitled "Down With Childhood!"), John Holt's Escape From Childhood, Richard Farson's Birthrights, and Howard Cohen's Equal Rights For Children.

   I had always been secretly bothered by the way in which our society organizes relations between adults and younger persons. Something about it had always troubled me in a way that I struggled to put my finger on and that I lacked the vocabulary to name. I was bothered by the authoritarian control that sexist, racist, and heterosexist parents could exert over their children and the common attitude that someone's children were simply theirs to raise as they saw fit unless they were violently abusing or sexually assaulting them. The way that I and other students were treated in school by our teachers and school administrators never sat right with me, even when I was in kindergarten. The authoritarianism of the school system had always bothered me. It saddened me that my racist older cousin could prevent her children from having me as an influence in their lives and yet she was allowed to fill their heads with anti-miscegenation white supremacist garbage because she was their mother. I was haunted by stories of child abuse I heard from a woman that spoke to the students at my undergraduate institution about her career in child advocacy. A documentary on the local public access television station that I just happened to watch one day while I still lived in Tallahassee, Florida (fresh out of my undergraduate days at Florida State University) about the ways in which African-American male students are often labeled and pathologized within the school system made a particularly strong impression upon me. When my law class for public administration students studied DeShaney v. Winnebago, I began to formulate in my mind the notion that due to guardianship laws, the father who abused and nearly murdered his son was somehow an agent of the state and therefore the government did have an obligation to do more to prevent this from happening once they knew about the potential for abuse, in contradiction to the way that the Supreme Court had ruled on the case. I read a blog post while I was probably still an undergraduate on The Bilerico Project blog in which the blogger noted that societal expectations shape the rate at which young people mature - this was a revelation to me and suddenly it caused a lot of things to make a lot of sense to me that hadn't made sense before. On my Amazon Wish List, I added a few books about children's rights over the years starting from the time that I was a senior in high school. I found the topic intriguing. I didn't know what the answers were but it seemed to me important to figure out. All of this was before I was a youth liberationist or even aware that a youth rights movement existed. My sense of justice had always been fundamentally offended by the ways in which society at large structured relations between adults and younger people, but I lacked a theoretical framework with which to understand the problem and I did not see much in the way of immediate and obvious solutions.

Me at my American University graduation in 2012 when I obtained my Master of Public Administration degree. At this point, I knew that I wanted to enter a philosophy program next so that I could begin the work of theorizing youth liberation in the academic context. In my arms is Truffles, a plush lamb who is the unofficial mascot of the radical wing of the youth rights movement. He got to graduate too with a degree in Sheep Studies which my mother presented to him in our family's hotel room after my graduation ceremony was over.

   And then reading the psychologist Richard Farson's Birthrights caused everything to come together for me. Birthrights was an out of print book published back in the 1970s. The only reason that I even knew of the book's existence is because someone in NYRA that I was interviewing for a class project on local nonprofits recommended it when I asked him if he had any suggestions for further reading about youth rights for me. (This class project would ultimately serve as my primary entrance into the youth rights movement.) I either ordered a very cheap used copy of the book on Amazon or obtained the book through NYRA's lending library. And when I started reading it, all of a sudden, it all made sense. My sense that children were oppressed and that the adults in their lives exerted undue authority over them was a sign of ethical intelligence as opposed to maladjustment or an inability to accept the world as it must be. The way Farson discussed everything from the pathologization of child prodigies in an ageist society to the stifling and rigid character of the American K-12 public school system to his reflections on the politics of childhood resonated with me in a deeply satisfying and yet intellectually and ethically challenging way. I wasn't sure at the time quite what to make of Farson's views on abolishing the voting age and the age of consent, but the broader themes of the book - that children are oppressed as a class, that the pathways which child development takes are in part socially constructed, and that it was worth radically rethinking the institutions of the family, the school, the juvenile justice system, the law, and cultural attitudes as they pertain to youth - struck a chord inside of me that I had unknowingly longed to hear played for years. "This stuff is really out there and really radical, but I think I might agree with it," I thought to myself.

   Reading everything about youth rights that I could get my hands on and talking to more youth liberationists about both youth liberation theory and in many cases their own personal experiences of ageist oppression radicalized me even further. Getting to know young activists in middle and high school who were already sophisticated organizers and thinkers underscored for me just how arbitrary age-based notions of competence, character, and intellect can be. I also talked to people who had struggled unsuccessfully to gain emancipation from abusive and unhappy home situations as minors, people who had been abused or kicked out of their homes due to their sexuality while they were still in their teens, people who had been sent off to abusive "troubled teen" facilities against their wills, people who bore the physical and psychological scars of traumatic non-consensual elective medical procedures performed on them as minors. I was outraged both that these things were happening and that there was no large scale mass movement in existence seeking to address these injustices.

   When I came to Washington DC I had initially wanted a career for myself in politics. The plan was that I would get my Master of Public Administration degree at American University, work as a government bureaucrat or nonprofit administrator for a few years, and then run for elected office. However, when I found the youth rights movement that all changed in an instant and I didn't even mourn the fact that I was letting the dream that I had clung to for so long die. The day that I signed the ASFAR (Americans for a Society Free of Age Restrictions) Declaration of Principles, I surmised that I would probably never have a political career. I didn't care. Doing this work was more important than holding any elected office could ever be. The world was full of people trying to become legislators, governors, and the President of the United States of America. The world was not full of people  trying to ameliorate anti-youth ageism and the many evils it engendered. I needed this movement and it needed me.

   A lot has changed for me since I first became involved with the youth liberation movement back in 2010 and 2011 and yet my commitment to this cause remains steadfast. The way that I engage with people these days about youth liberation issues is probably a lot kinder and gentler than it was in my first few years as an angry activist, but my positions are still fundamentally the same. The passion is still there. My values have not changed. Both I and everyone close to me has come to know that being a radical youth liberationist will always be an important core part of who I am. This will not change even if one day I become a parent. It will not change as I age. And perhaps most rewarding of all for me has been seeing the transformations of some of the people around me as I have shared my message with them.

Alexander R. Cohen and I. Alexander has taught me so much about what it means to be an activist, an intellectual, a philosopher, an academic, and a radical youth liberationist. You can follow his Facebook page to learn all about his values and interests as a philosopher-journalist-activist and to read his opinion pieces on hot topics ranging from youth rights to immigration to guns to business rights.

   My mother has always been a highly ethical person and a person who deeply loves children. She was widely regarded during her teaching career as one of the best educators in her entire public PreK-12 school. (She has recently retired after devoting a lifetime to educating elementary school aged youth.) During the course of almost my entire lifetime she taught first grade at Baker School in Baker, Florida, the tiny rural Southern town in which I grew up. In fact, she was my first grade teacher. She combined a great deal of compassion and love for her students with an intense work ethic, boundless creativity, and a keen expertise in pedagogy. She understood how very young youth learn, how they think, and how they begin to mature developmentally. Introducing her to youth liberation theory and watching her become more sympathetic to these ideas and gain a greater understanding of the need for a radical youth rights movement has made me even prouder of my mother than I already was. I have also introduced some of my philosophy professors to youth liberation theory over the course of my studies. I do not know if I have converted all of these bright people into staunch child libbers, but I am proud that I have exposed them to new ways of thinking about the relationship between adults and young people and I hope that I have challenged them to perhaps be more ethical and less dismissive towards the capacities and need for autonomy of the youth in their lives.

Mama and me. She baptized me, she taught me how to read and write, and she has taught me a lot of life lessons over the years. Now I'm teaching her youth liberation theory and while she's not yet on board with all of the most radical stuff, she grows more radical by the day.

   Youth liberationism, like feminism, has to show in the way that one lives one's life. Andrea Dworkin and John Stoltenberg lived feminism. I aspire to live youth liberation. Growing up in the church, I would hear folks say to one another "You are the only Bible that some people will ever read." As a youth liberationist, I have adapted this to "You are the only Birthrights that some people will ever read." In fact, I would imagine that for most of the people that I interact with, I am their sole point of contact with the youth liberation movement. This comes with a lot of responsibility and I take it very seriously. I can't associate with people that hit their children. If you post a meme on Facebook about how your child needs to meet a belt, I'm going to unfriend you and I'm also going to make sure that you know why I did it. When people post private information about their children on Facebook without their children's permission, I cannot condone that and I am willing to lose friends over it. When someone casually mentions that they like to snoop through their children's things or that they keep important and personally pertinent information from their children, I have an obligation to make it known that I do not condone this even if I am not in a position to directly change things. If I say nothing, it can be interpreted as tacit approval and someone will get the idea that even their radical youth liberationist friend thinks that what they are doing is okay. I've learned to say things in a way that hopefully does not come across as alienating or disrespectful, but I also keep to the truth that it is absolutely imperative for me to say something in most of these sorts of situations.

Me at the National Youth Rights Association (NYRA) Annual Meeting held at the University of Maryland back in 2011 where I was elected to the Board of Directors of the organization. I served for a year. I had a lot of struggles with some of the other leadership of the organization who did not share my approach to activism, but my time in NYRA ultimately allowed me to meet a number of wonderful people that remain great friends, confidants, interlocutors, and co-conspirators to this day. In this photograph are Katrina Moncure and, on either side of me, Usiel Phoenix and Nigel Jones. Both Usi and Nigel became good friends and also taught me a great deal about youth liberation too. It was nice to have some fellow queers in the struggle with me and as was the case for me, their queerness informed their approach to youth rights activism and theory.

   When I applied to Ph.D programs this cycle, I could have chosen to write on any number of topics. Writing on a currently trendy topic in philosophy may have helped my chances of getting into a top program, but it would have come at the cost of my personal mission and sense of integrity. I went into academia because I care about helping to spread important ideas and no idea is more important to me than youth liberation. If a program does not want me as a radical youth liberationist doing work on this vital issue, then that is not the program for me. I see academia as my way of making a difference and contributing something of value to society. Some social movements probably have too much theory and too little concrete political action. Where youth liberation is concerned, we are still at the stage where theory is necessary to help people to understand a.) that something is wrong, b.) what it is that is wrong, c.) that it is possible to right the wrong, and d.) how we can begin to go about righting the wrong. One major problem that I saw during my time on the NYRA Board was how a lack of theoretical grounding made taking effective political action against ageism more difficult than it otherwise would have been. When you're theory-phobic, perhaps rallying around the cause of trying to get people under the age of eighteen admitted to a local junkyard seems like a good use of activist energy, but when one theorizes the ways that guardianship, minor status, legal age restrictions, compulsory education, and prejudicial cultural attitudes towards youth form an interlocking nexus of oppression that also intersects with sexism, racism, classism, heterosexism, cissexism, monosexism, sizeism, ableism, colorism, lookism, predatory capitalism, medical paternalism, state oppression, and authoritarianism more generally, it should be clear that our finite activist energies are better spent elsewhere.

Me at the graduation ceremony where I received my Master of Arts degree in Philosophy from San Francisco State University in 2016. I entered philosophy and academia in no small part because I wanted to theorize youth liberation for a larger audience. While at SFSU, I wrote my MA thesis on youth liberation. My thesis committee chair told me that I had introduced him to a whole new world of theory and activism through my work. 

   The youth liberation movement has introduced me to so many wonderful people who have changed my life for the better. In particular, Alexander R. Cohen and Samantha Godwin taught me a great deal about what it means to be a youth liberationist, a philosopher, an activist, and an academic. Katrina Moncure has gifted me with her friendship and has been a wonderful co-conspirator to bounce ideas off of when I am thinking and writing about ageism and related issues. Shain Neumeier is a great friend who has also taught me a great deal about the intersection of ageism and ableism. Because of Shain, I am a much better philosopher than I would otherwise be when it comes to theorizing that particularly fertile and yet fraught ground. Gibson Katz and I have practically grown up together since we first became friends when he was a middle school student in his early teens and I was in my early twenties studying public administration at American University. Now he's a young adult off at college and I'm in my thirties looking at Ph.D programs. William Gillis has taught me so much about anarchism through a youth liberationist lens. Abel Magana has introduced my work to others and introduced me to opportunities to publish it that I otherwise would not have had. I am honored and humbled by Ayman Eckford's work translating my writing on youth rights topics into Russian and sharing it with the youth liberation movement of Russia. There are so many other amazing individuals, more than I can list here, that have made a difference in my life as a youth liberationist, but I want all of them to know that I see and appreciate all of their contributions.

Shain Neumeier and I. A wonderful friend and a great role model in so many ways. A fierce advocate for justice who has taught me so much about the intersection of ageism and ableism. Shain is an attorney who currently runs their own law firm which specializes in youth, elder, and disability rights legal issues such as supporting the rights of minors to make their own medical decisions even when their legal guardians object and helping disabled adults fight guardianship arrangements, institutionalization, and nursing home placements. I'm ridiculously proud of the work that Shain does every day to help oppressed individuals to resist paternalism, marginalization, dehumanization, and authoritarianism in their own lives. 

   So where does that leave us in terms of the overarching theme of this blog post - youth liberationism as a personal commitment? For me, it means that I am going to try to post more regularly on the blog here and I may bring back the Weekly Roundup as a good way to collect all of the important youth rights related stories that I come across in the course of a week in one place. I am additionally exploring other new avenues to spread youth liberationist ideas, although I am not in a position to publicly speak about details at this time. I also want to challenge all of you to make youth liberationism more of a core part of your identity and your way of life. For parents and teachers, it means in part holding oneself to the highest of ethical standards in dealing with the youth in one's care and working to foster their autonomy first and foremost. For all of us, it means making sure that others know our youth liberationist commitments, not laughing along at an ageist joke or cooperating in someone's attempts to belittle or oppress their children. Maybe it means saying or doing something even when it's uncomfortable or could risk rupturing adult relationships. Before he went completely off the deep end, Tim Wise spoke of his anti-racist activism as a white man on behalf of people of color in terms of "speaking treason fluently." Adult youth liberationists need to get comfortable with this stance. For us adults, youth liberationism also entails being a positive, affirming presence for the young people in our lives. In some cases, it may mean finding opportunities to support young people in our communities and to be of service to them. I have sometimes contemplated what a difference it would make if every serious, competent, committed youth liberationist I know volunteered to become a guardian ad litem. Being a youth liberationist means bringing youth liberationist values to every institution we encounter and to every role that we inhabit. We don't take these values off and on and we don't allow these roles and institutions to diminish our commitment to them.

Protesting the Judge Rotenberg Center (JRC), an abusive institution where Autistic and other neurodivergent youth and adults are subjected to electric shock and other forms of torture, outside of a government building with Shain as well as my best friend of over twelve years Patrick T. Ayers (who still doesn't really get this youth rights stuff despite my near constant efforts to educate him) and Shain's partner and fellow activist and youth liberationist Lydia Brown. Lydia is an attorney, writer, organizer, public speaker, and activist friend of mine who has taught me a lot by example about activism through their work on behalf of youth, disabled people, people of color, queer and trans people, women, non-binary people, poor people, and other often marginalized groups of folks. You can get a taste for Lydia's brand of activism by checking out their Autistic Hoya blog. The legal structure of guardianship allows injustices like those that are still happening daily at the Judge Rotenberg Center to take place. Without guardianship and the notion of minors and some disabled adults as the quasi-property of their parents that it inscribes into law, there would be no JRC. Without profound degrees of ageist and ableist thinking in our society, there would be no guardianship as it currently exists.

   As for the young people reading this blog post who are committed to youth liberation, I don't think that it is my place to lecture them as to what their youth liberation activism should look like. The only advice I would give to them is to find a way to make sure to remember the indignities and everyday oppressions of youth so that you can look back on them when you are older and to think critically about how these injustices continue to reverberate throughout both society as a whole and individual lives. All of the effects of youth oppression and growing up in a profoundly ageist society do not immediately end when one turns eighteen or twenty-one years of age even if some of the most unjust and degrading aspects of minority are no longer a fact of life. Some people believe that being concerned with ageism is a phase that children and adolescents go through and then grow out of. Insofar as this may be true in some cases, it is not due to a sudden rise in maturity on the part of the formerly oppressed young as they age. It is because the problems posed by being a young person in an ageist society cease to be as keenly felt as one comes to be afforded the rights and privileges associated with adulthood and as time goes on, other more seemingly immediate concerns may take the place of  one's initial concerns in reference to ageism. One may even find that one benefits from their newfound place of privilege within the ageist hierarchy, particularly if one is a parent or a teacher. However, that does not mean that the injustices which initially troubled one were not painful or wrong. And discounting the importance of youth liberation as an activist cause as one ages is ultimately short-sighted when one stops to take note of all of the ways in which youth oppression contributes to almost every other major problem in our society from sexism, ableism, heterosexism, and racism to an easy acceptance of authoritarian and paternalistic government policies to an entire cohort of American adults raised by American parents and educated in American schools who felt that electing an ill informed, authoritarian, bigoted, lying, cheating, treasonous, absurdly unqualified con man to the American presidency was obviously a great idea.

Katrina Moncure and I. It's not easy being a youth liberationist sometimes and I would go crazy without her. She served on the NYRA Board of Directors for many years prior to meeting me and then for a few years after the year that I had served on it too. For years she moderated NYRA's online forums among other roles. She currently blogs about youth rights issues on her own personal blog, Sure, Why Not? and runs the I Support Youth Rights Facebook page, a great resource for anyone interested in exploring youth liberation theory in more depth.

   Our movement is growing but it is still a small movement. For this reason, how we conduct ourselves as individuals in public and in private is important for the example that it sets. We have to hold ourselves and each other accountable. Nonetheless, I have found taking up this cause to be immeasurably rewarding. Perhaps I picked a hard row to hoe, as the old saying goes, in committing myself to youth liberationism and hitching my fortunes to those of this cause, but I cannot imagine deciding to do anything else. Youth liberationism is something to be proud of and I am grateful to God that I found this movement and have been able to dedicate myself to making the mission of youth liberation a core part of my life's work. I would invite everyone reading this blog post to find a way to make youth liberation a more personal commitment in their own lives in whatever form that may take for them.  

Listening and learning with a critical ear at the NYRA Annual Meeting in 2011. Katrina sits next to me. A youth liberationist's work is never done.

   Disclaimer: All opinions shared in this blog post are solely my own. I do not speak for anyone else who is named here or whose photograph appears here.