I
am me.
In
all the world, there is no one else exactly like me. There are
persons who have some parts like me, but no one adds up exactly
like me. Therefore, everything that comes out of me is authentically
mine because I alone chose it.
I
own everything about me - my body, including everything it does;
my mind, including all its thoughts and ideas; my eyes, including
the images of all they behold; my feelings, whatever they may
be - anger, joy, frustration, love, disappointment, excitement;
my mouth, and all the words that come out of it, polite, sweet
or rough, correct or incorrect; my voice, loud or soft; and
all my actions, whether they be to others or to myself.
I
own my fantasies, my dreams, my hopes, my fears.
I
own all my triumphs and successes, all my failures and mistakes.
Because
I own all of me, I can become intimately acquainted with me.
By so doing I can love me and be friendly with me in all my
parts. I can then make it possible for all of me to work in
my best interests.
I
know there are aspects about myself that puzzle me, and other
aspects that I do not know. But as long as I am friendly
and loving to myself, I can courageously and hopefully look
for the solutions to the puzzles and for ways to find out more
about me.
However
I look and sound, whatever I say and do, and whatever I think
and feel at a given moment in time is me. This is authentic
and represents where I am at that moment in time.
When
I review later how I looked and sounded, what I said and did,
and how I thought and felt, some parts may turn out to be unfitting.
I can discard that which is unfitting, and keep that which proved
fitting, and invent something new for that which discarded.
I
can see, hear, feel, think, say, and do. I have the tools to
survive, to be close to others, to be productive, and to make
sense and order out of the world of people and things outside
of me.
I
own me, and therefore I can engineer me.
I
am me and I am okay.
Further
consequences to women as a result of the current idealized body
image obsession is the self-oppression suffered by the bulimics,
the anorexics, and the women who use food and/or fat in place of
being able to cope with life.
In
our society, where a woman is the caretaker or nurturer of others'
needs, by and large her own needs remain unfulfilled. Under these
conditions many women often turn to food, either to repress their
needs or to comfort themselves in some way. (Hooker, Convisser,
1983) Food is able to serve this purpose or meet these needs, in
a symbolic way, because of the power that has been invested in the
food itself.
We
allow food to serve as a reward to us. (Hooker, Convisser, 1983)
This may have started innocently enough when we were babies and
we walked/talked and were rewarded with food. Once in school there
were snacks for us after school because we had had a long day and
worked hard. As adults this reward system could now extend itself
to jobs, careers, housework, errands, etc. We tell ourselves internally
that we deserve to eat (which we do) and that we earned it (which
is questionable). Did we only perform in order to get the reward
of food? Or was the act we performed meaningful in and of itself?
And
since food can be used as a reward, it can also be used as a punishment.
(Hooker, Convisser, 1983) We can not allow ourselves to eat foods
we truly enjoy (thereby punishing ourselves) or we can eat the foods
that we truly desire, but since we believe that these foods will
make us fat, this is a means of punishing ourselves with the end
result.
Eating
is a great way to procrastinate. Even thinking about food takes
up time. One could choose to do something else other than the thing
one is procrastinating about, but that would not be as rewarding.
One could choose to do nothing and accomplish the procrastination
just as well. However, this leaves time open to get bored, which
is another way compulsive eaters use food - to fill the boredom
or emptiness. (Hooker, Convisser, 1983) Eating takes up time and
nurtures a woman when she believes no one else will or could.
Food
can also serve as an anesthetizer, to numb intense feelings or stifle
feelings that we do not want to experience or are afraid of. (Hooker,
Convisser, 1983) This use of food does not give us an opportunity
to grow. Food is used as a block to risking, and without risk there
is no change, no progressing. Risking is moving from a known to
an unknown in search of a new known - perhaps a better known. Food,
when used to stifle feelings, does not allow them to surface and
be examined. You have to move through your thoughts and feelings
to get to the other side.
And
lastly, we can buy into the current dream that life can begin when
we get thin, and since we aren't thin, we can indulge ourselves
in food to take our mind off of the real issues we need to be dealing
with. We become obsessed with food and eating to the exclusion of
almost anything and everything else.
The
use of fat is equally as creative. It can be used as a means of
maintaining the status quo (I can't change anything until I'm thin).
(Hooker, Convisser, 1983) But these women have the story backwards.
For things to change (meaning them), they have to change. (Rohn,
1978) Things in life will change, but not for the individual so
long as they don't change themself. You have to take action to make
things different.
Fat
can also be used as an excuse. If a woman sees her fat as an excuse
then she can use it that way with a clear conscience, and believe
herself. She can validate that she is not in a relationship because
she is fat. Who would want someone like her? And if someone did,
she certainly wouldn't want someone who would want her the way she
is. It becomes a vicious cycle of excuses. The excuse can function
as an extension of a fear. The fear of failing, succeeding, of rejection
can all be excused with fat (if one chooses). (Hooker, Convisser,
1983)
Fat
can serve as a form of rebellion or communication. (Hooker, Convisser,
1983) It can definitely communicate that the woman does not choose
to conform to the social ideal (nor should she be made to feel that
she has to). Fat can communicate pain and/or anger that the woman
does not know how to communicate otherwise.
In
our society men have power by size and a woman may choose to be
acknowledged by her size to feel that she has more power also. This
would serve to counter, in her mind, the current belief that women
should take up less space, thereby getting smaller and smaller in
size.
And
what better way to protect oneself than inside a fortress of fat?
Fat can work to isolate, insulate - whatever the need might be.
It can serve to protect us from our own fears - sexuality, relationships,
commitments, risking, growth, change, unknowns, life and more. But
it is very important to remember that the only reason that food
and fat can accomplish what they do (symbolically speaking that
is), is because we empower them to do so. It is our belief in the
power of food or fat that protects us, not the food or fat. Just
as it is our belief in ourself that can set us free.
Our
societal obsession with food, eating and body image is masochistic.
(Shainess, 1984) Even as we eat our food, we inflict verbal or mental
abuse on ourself for doing so. Our eating disorders are primitive
manifestations of masochism, expressions of self-hate and self-punishment,
that have crystallized around the issue of eating. (Shainess, 1984)
Anorexia
nervosa is voluntary self-starvation to the point of losing 25%
of body weight, which sometimes leads to death. (Arenson, 1984)
An anorexic is someone who chooses to starve herself. Her focus
on controlling food intake is a cover-up for feeling powerless and
ineffective in other areas of her life. Anorexics suffer from major
body image distortions and inaccurate sensing and interpreting of
bodily sensations. (Bruch, 1973)
According
to Levenkron (1982) the following are the psychological symptoms
of an anorexic: (1) phobias concerning changes in bodily appearance;
(2) obsessive thinking about food intake; (3) obsessive-compulsive
rituals; (4) feelings of inferiority about self and aspects thereof;
(5) all or nothing thinking and behavior; (6) disinterest in sexual
activities; (7) denial of reality with delusional thinking about
visual input.