Embracing Complexity: Challenging Individualism and Embracing Intersectional Perspectives

by Ashley Gregory, LMFT

White Supremacy Culture: Insidious Individualism 

I can recall many times throughout my work with foster system-involved youth of color when I have heard the phrase, “I don’t mean to be racist, but white people…” What they speak to next is often a painful experience; one of being dismissed, harassed or blamed. In these moments, I honestly appreciate that this young person has shared their perspective with me. I usually respond with, “First, it’s okay to talk about race and white privilege, that doesn’t mean you're racist,” followed by listening, empathy and validation while at the same time acknowledging the limitations inherent in my own understanding and experience. Many of the youth I have been fortunate enough to work with are exposed to the same media representations that the rest of us have. The message is that bringing up race is the same as being racist. Talking about white privilege is discouraged in this society because acknowledging white supremacy undermines present day policies and practices. The culture of white supremacy stays intact by ahistorical means. Instead of connecting the dots between slavery and the prison system, for example, Black youth are labeled “superpredators,” “thugs” or “gang members.” This kind of thinking keeps the focus off of systems of oppression and privilege, placing blame instead on individual behavior. As a result, in a mind-boggling and heart-wrenching way, the very youth who experience racist violence are saddled with the internalized weight of possibly being seen as racist. 

Everyone Has A Social Location

I describe myself as an able-bodied, queer and cisgendered woman with race and class privilege. I do this because our unique identities matter. I do this because naming and framing the ways each of our experiences shows up in our relationships is key to building trust. 

There are aspects of someone’s social location which are perceived from those outside of one’s self, the parts of us that society has rigid standards around, like someone’s perceived ability. Noticing that someone uses a wheelchair, for example. Then there are those which are not perceived or known explicitly unless that person reveals them. For example, someone who grew up without access to adequate housing or enough food. There are countless examples of the ways in which our social locations create the lenses through which we see the world. Your personal map, or frame, may include: age, size and shape, involvement with different systems (such as the legal system), religion/spirituality, family history, socio-economic class background and current class status, racial, ethnic and cultural identities, SOGIE (sexual orientation, gender identity and expression), HIV status, educational level, disabilities (both perceived and experienced), mental health, support networks, trauma history, language, immigration status, work history and experiences with discrimination and oppression (beFIERCE!). 

What is important to remember is that frames are not neutral. Imagine another map or frame placed on top of your personal one. This second frame reflects the prevailing power dynamics in a society. In other words: who has access to the most time, space or money? Who is seen as an authority figure? Who gets their needs most consistently met? For whom are our neighborhoods built around? For many people, especially for those who receive the most institutionalized privilege within a given society, navigating the complexities of identity creates discomfort. Confronting the relationship between histories of oppression and one’s individual experiences may be simultaneously very uncomfortable and incredibly liberating. 

The Personal Has Always Been Political

Getting honest about social location opens the possibility for empathy, understanding and transformation in part because it means getting clear about the connection between the “personal” and “political.” Black feminists working to end racism, sexism, homophobia and classism broke open the illusion of separateness between daily life and the political arena. In 1977, “The Combahee River Collective Statement” gave rise to the term “identity politics.” In their statement, collective members discuss how their own complex identities reflect “interlocking” systems of oppression. As Black lesbians, collective members highlighted the impossibility of fighting dehumanization from one identity at a time. Consequently, they point out that “If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression.” Honoring the lives of activists, artists, writers, educators and healers existing within intersecting oppressions brings clarity to the fight for justice. Marsha P. Johnson and Sylvia Rivera, for example, are remembered for resisting racism, classism, homophobia and cisgendered privilege as manifest in the New York City police department as warriors in the 1969 Stonewall Rebellion. By being unabashedly themselves, they ignited a movement. 

Finding Your Frame: Mapping Your Social Location

Naming your frame is part of an on-going and life-long process. It is a process of connecting with yourself in an effort to understand how you are a part of everyone’s shared stories and experiences. For additional resources and guides as to how to further understand your frame, please see the resources below. 

Using the categories underlined above, what does your intersectional frame look like? 

Which parts of your social location have you pushed away?

Which parts of your social location have you embraced?

How has your social location connected you?

How has your social location isolated you?

References & Resources
beFIERCE!: A Toolkit for Providers Working with LGBTQ Foster Youth by Stephanie Perron, LCSW. (2015)

The Combahee River Collective Statement. http://circuitous.org/scraps/combahee.html

The Cisgender Privilege Checklist. https://wou.edu/wp/safezone/files/2014/06/The-Cisgender-Privilege-Checklist1.pdf

Tema Okun. “White Supremacy Culture.” https://collectiveliberation.org/wp-content/uploads/2013/01/White_Supremacy_Culture_Okun.pdf

Paul Kivel. “The Costs of Racism to White People.” Paul Kivel outlines the social, spiritual and emotional costs of privilege within a racist culture in his piece “The Costs of Racism to White People.” https://www.collectiveliberation.org/wp-content/uploads/2015/01/Kivel_Costs_of_Racism_to_White_People.pdf

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White Supremacy Culture: A Personal Journey towards Awareness and Accountability

by Ashley Gregory, LMFT

As a queer-identified, able-bodied and cisgendered woman with class and race privilege, I strive to prioritize naming how social locations shape the ways we move and show up in our lives. I believe those of us with privilege(s) are presented with opportunities to examine our values and actions with honesty, humility and openness. My hope with this imperfect piece is to enliven anti-racist study and exploration. Focusing on racial formation and white supremacy culture in this writing is intentional, however, is not meant to downplay or discount the role of intersecting categories of gender, sexual orientation, ability, nationality/immigration status, age, class or religion. In upcoming pieces, I will discuss interlocking systems of privilege and oppression, the origins of identity politics and delve deeper into white supremacy culture. 

Defining Terms

White supremacy culture is the idea (ideology) that white people and the ideas, thoughts, beliefs, and actions of white people are superior to People of Color and their ideas, thoughts, beliefs, and actions.

White supremacy culture is an artificial, historically constructed culture which expresses, justifies and binds together the United States white supremacy system. It is the glue that binds together white-controlled institutions into systems and white-controlled systems into the global white supremacy system. [from Sharon Martinas and the Challenging White Supremacy Workshop] (1)

Unearthing My Privilege

I didn’t grow up wanting to be a psychotherapist. As far back as I can remember, I’ve loved dinosaurs. The movie Jurassic Park came out in 1993, but I am almost positive I knew the word “paleontologist” before then. I remember sitting in a ditch, filling a small plastic tube--the ones used to hold a single rose--with dirt. I grew up going to museums, zoos and libraries. I saw people who looked like me, white and sometimes women, in positions of authority, which gave me a sense of choice and possibility. My life reflected the race, class, citizenship and gender-conforming privileges of my family, privileges with violent histories. 

My Unspoken Questions About Privilege

As a child, messages about cultural acceptance were confusing at best. My Southern California elementary school had a “Multicultural Day” every year where we learned about celebrations and food from around the world. At the same time, I didn’t understand why people around me were so angry when families came to the United States from Mexico. Many of my classmates were from Mexico and Latin America. There were palpable rifts in the process of making friends. There were also moments of possibility. I remember proudly singing songs in Spanish, dressed up as a fairy in a musical production of “Hansel and Gretel.” Something changed in my fourth grade year when suddenly we weren’t speaking Spanish anymore at school. Instead, we focused on glorifying the genocidal California Mission system. Nationalism, racism and xenophobia prevailed and the rift became an abyss. As I look back, there were moments when a part of me felt uneasy and had questions about the messages I heard from the media, from family members and at school about my classmates and their families, yet I wasn’t even sure how to form the words.

Getting Uncomfortable Answers About White Supremacy Culture

Those gut-wrenching “something is wrong here” sensations continued, building up as my home life became increasingly scary and unpredictable. Ultimately, my privilege gave me the opportunity to understand my privilege. The private high school I went to effectively prepared me to attend a state college. My intention was to become a wildlife biologist. Barely a semester into college, that plan began to unravel. Too many questions went unanswered. My first sociology class was like a gateway drug. I needed to understand and Ethnic Studies made the most sense of the world. Native American Studies, Ethnic Studies including Black, Latinx and Asian-American Studies and Women’s Studies arose out of demands for higher education to prioritize the knowledge and experiences within these communities. What I learned was shocking, disorienting and powerful. Coming to terms with having been lied to all your life is overwhelming. Where to direct all the anger, sadness and guilt? Part of my answer was--and is-- to stay committed to understanding, reflecting and acting. 

Why Race was Invented

In their pivotal text Racial Formation in the United States, Omi and Winant stress that “the emergence of a modern conception of race does not occur until the rise of Europe and the arrival of Europeans in the Americas” (2, p.61). When power-hungry European businessmen  came into contact with indigenous civilizations, they found a way to justify mass murder by religious doctrine. Later, when conditions in the United States changed, “European colonial powers established “white” as a legal concept in 1676 after Bacon’s Rebellion, during which indentured servants of European and African descent united against the colonial elite” (3, p.125). Then the wealthy European settler-colonialists gave “white” servants privileges, like land, access to guns and the ability to form militias, effectively squashing the possibility of overthrowing them. Laws made by the wealthy for the wealthy changed the once shared conditions of people from different geographic locations (4). Hence, race is an ever-changing category, created to maintain wealth and power for social, political and economic purposes, enshrined in every aspect of society. 

Understanding The Smog of Cultural Racism

As Beverly Daniel Tatum explains in her book Why are All the Black Kids Sitting Together in the Cafeteria? (5), “cultural racism” is a part of our collective experience because it is “like smog in the air.”  This smog is made up of “the cultural images and messages that affirm the assumed superiority of Whites and the assumed inferiority of people of color” (p.6). Dr. Daniel Tatum offers countless examples of the ways in which these unspoken and direct messages, from very early in life, shape identity development. In other words, the smog of cultural racism creates the conditions of how we understand ourselves and one another. 

Taking it Personal: Reflections to Consider

• How have you noticed the social/political/economic categories of race shift in your lifetime?

• What does the “smog” represent to you? 

• How does the smog of cultural racism show up in your life?

• What does it mean to be aware of white supremacy culture?
  
  

There are no swift solutions to doing the work of acknowledging privilege. It is an engaged process of openness to unknown and uncomfortable experiences. Over and over, mistakes will be made. What do you need to keep going? 

In my client-centered work, I strive to maintain an awareness and respect for personal experiences and intersectional identities. I believe healing happens in powerful community action and when we invite ourselves to be fully honest and aware. 

~ Ashley

For more resources and ideas on where to begin/continue:

White Awake     
White Awake is an online platform and nonprofit organization focused on popular education for people who are classified as “white”. We believe this is important because white people are socialized, and awarded limited types of privilege, to align ourselves with the capitalist, ruling class at everybody’s expense. White Awake addresses the particularities of white racial socialization with tools and resources that prioritizes spiritual practice, emotional process, compassion, and curiosity alongside historical analysis and intellectual rigor. 
https://whiteawake.org

Catalyst ProjectCatalyst Project helps to build powerful multiracial movements that can win collective liberation. In the service of this vision, we organize, train and mentor white people to take collective action to end racism, war and empire, and to support efforts to build power in working-class communities of color.
https://collectiveliberation.org

Showing Up for Racial Justice (SURJ)SURJ’s role as part of a multi-racial movement is to undermine white support for white supremacy and to help build a racially-just society. That work cannot be done in isolation from or disconnected from the powerful leadership of communities of color. It is one part of a multi-racial, cross-class movement centering the leadership of people of color. Therefore, SURJ believes in resourcing organizing led by people of color, and maintaining strong accountability relationships with organizers and communities of color as a central part of our theory of change.
https://www.showingupforracialjustice.org

*The film 13th on Netflix by Ava DuVernay: explores the "intersection of race, justice, and mass incarceration in the United States;" it is titled after the Thirteenth Amendment to the United States Constitution, adopted in 1865, which abolished slavery throughout the United States and ended involuntary servitude except as a punishment for conviction of a crime. (https://www.avaduvernay.com/13th/)

*Support: The Sogorea Te Land Trust is an urban Indigenous women-led community organization that facilitates the return of Chochenyo and Karkin Ohlone lands in the San Francisco Bay Area to Indigenous stewardship. Sogorea Te creates opportunities for all people living in Ohlone territory to work together to re-envision the Bay Area community and what it means to live on Ohlone land. Guided by the belief that land is the foundation that can bring us together, Sogorea Te calls on us all to heal from the legacies of colonialism and genocide, to remember different ways of living, and to do the work that our ancestors and future generations are calling us to do. https://sogoreate-landtrust.org/

1.  https://www.dismantlingracism.org/

2. Racial Formation in the United States: From the 1960’s to the 1990’s. Michael Omi and Howard Winant.(1994)

3. Ideas for Action: Relevant Theory for Radical Change. Cynthia Kaufman. (2003)

4. What is White Supremacy? By Elizabeth “Betita” Martinez

   http://www.pittsburghartscouncil.org/storage/documents/ProfDev/what-is-white-supremacy.pdf

5. Beverly Daniel Tatum. Why Are All the White Kids Sitting Together in the Cafeteria?: And other Conversations About Race. (1997)

Exploring the Fundamentals of Nonviolent Communication (NVC)

By Ashley Gregory, LMFT

Personal Beginnings

My initial reaction to learning Nonviolent Communication (NVC) was piercing skepticism. Nonviolent Communication: A Language of Life by Marshall B. Rosenberg was required reading for a service learning internship during my early college years. It took considerable effort to overcome my resistance to opening the blue book with an image of the Earth surrounded by the petals of a yellow daisy on the cover. I finally cracked the book open as I considered how important it was for me to keep up with my job expectations. One of the first lines from the book that I noticed was: “Through its emphasis on deep listening--to ourselves as well as others--NVC fosters respect, attentiveness, and empathy, and engenders a mutual desire to give from the heart” (p.4). As NVC began to resonate with me, I also soon discovered that putting it into practice was considerably more challenging than reading about it. About 17 years later, the copy I still reference is the very same marked up 2nd edition, littered with bright blue highlighter throughout. 

For one of my first jobs after graduating college, I piloted a conflict mediation program for middle schoolers drawing upon the principles of NVC. Floating above our heads in my classroom at the time were bright blue and white clouds I made from cardboard and attached to the ceiling. Upon each cloud I wrote a basic human need--part of the foundation of NVC--in English on one side and Spanish on the other. A dedicated group of sixth, seventh and eighth graders meet weekly to learn and practice the concepts and principles of NVC. Over time, these young people found ways to make sense of NVC in their own ways and worked to create a school with more connection and empathy. I look back very fondly on these memories. Sadly, the program survived less than two school years due to budget cuts. Still, I believe the experience offered our school an opportunity to grow. 

The NVC Model

NVC is a heart-centered practice. It is a way to connect with and deeply understand one’s self and one another. Marshall Rosenberg describes the four components of the NVC model with an acronym, “OFNR,” pronounced “off-ner.” It stands for Observation, Feeling, Needs and Request. The place I usually begin with is the concept of Needs. 

In NVC, every human being has Needs. 

The major categories of Needs, as well as a few examples within each category, are as follows: 

Autonomy (choice), 
Physical Nurturance (including air, food, movement, water, sexual expression and touch to name a few), 
Celebration (of life and loss), 
Integrity (meaning, self-worth), 
Play (fun, laughter), 
Spiritual Communion (order, peace, beauty) and 
Interdependence (community, acceptance, empathy). 
One of the fundamental concepts in NVC is that our feelings are related to whether our needs are or are not met. Slowing down enough to consider your own Needs, or to empathize with the possible Needs of another, is essential. 

Feelings are trailheads to needs. 

One practice I have implemented for myself, as well as within my psychotherapy practice, is to simply read the lists of feelings words within my NVC book. Feelings are like colors, the more variety to choose from the better. NVC emphasises feelings when our needs are met and feelings when our needs are not met. For example, feelings when our needs are met may include interested, grateful, playful, peaceful, affectionate and hopeful. When our needs are not met, we may feel agitated, confused, disconnected, sad, scared, vulnerable. Notice how feelings are not categorized as “good” or “bad,” “positive or negative.” Feelings just are. For examples, someone may feel “perplexed” when their need for meaning is not met, or “refreshed” when their need for peace is met. 

Observations, not evaluations

Observations are very specific details about behaviors. “The trick,” Rosenberg states, “is to be able to articulate this observation without introducing any judgment or evaluation” (6). In practicing observations, I try to pretend my perspective is a camera lens, perceiving information available to an inanimate object. In other words, “Blame, insults, put-downs, labels, criticism, comparisons, and diagnoses are all forms of judgement” (15). For example, saying “you are a procrastinator” is a judgemental label, whereas saying “you arrived past our agreed upon time the last five times out of six” is an observation. 

Requests are about connecting: Win-Win situations

Finally, Requests are open-ended questions with a concrete goal. An example of an NVC process goes as follows: “When you enter my room without asking me first, I feel alarmed because I need safety. Would you be willing to knock before entering my room?” When making requests, it is very important to consider that your request may be denied, in other words, someone may say “no.” In this case, you begin again with the NVC process, starting with Observations, followed by Feelings, Needs and another Request, until a mutual agreement is achieved.

Looking Ahead

For me, practicing and embodying NVC is a life-long process. It is a tool, a way of relating to myself and others as well as an outlook on humans’ ability to share our experiences deeply to create a more harmonious world. Working with an NVC-inspired therapist may offer you a felt sense of how to connect with your own needs and empathize with the needs of others. I practice NVC with individuals and those in relationships with one another to nourish compassionate well-being. 

**BayNVC.org is where I found an NVC practice “home,” somewhere to refer to for insight and consistency. I find BayNVC’s commitment to transparency around power and privilege particularly inspiring. 

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Four Key Practices for Sharing Your "Shelter" During the Stay at Home Order

By Ashley Gregory, LMFT

As many have pointed out recently, “social distancing” does not have to mean keeping ourselves emotionally isolated. The precautions we are being asked to take are more accurately described as “physical distancing.” In fact, emotional connection may be incredibly powerful in getting us all through the uncertainties we face. It is true that the “shelter in place” guidelines mean less opportunities to be physically close with people outside of our household. Yet, perhaps in some ways, we may be open to building deeper intimacy with one another. 

On a walk recently, my partner and I passed by a home that had a sizable front yard with two dogs running around in it. Two women sat on the porch, noticed us, and began a conversation. We introduced ourselves and were delighted to be able to say we are neighbors. Throughout our encounter, we learned that the grandmother was initially visiting for a short time, but plans changed once the “shelter in place” order went into effect. Now, unexpectedly, three generations are sharing a home together for an undetermined amount of time. Families, partners, friends and most likely even acquaintances are navigating various arrangements out of necessity. 

In hopes of creating ease during these difficult times, here are four practices to consider implementing in your relationships. 

1. Be as gentle as you are able with yourself and those you live with. It is okay to be feeling all kinds of confused right now. I was recently reminded that we are all, in some ways, children in this experience.* You and those in your household may need extra space, extra comfort (think pillows, blankets and teddy bears!) or extra uplift (cute baby animal videos?) during this time. Even seemingly small gestures of reassurance may make a big difference. For example, you may want to take a moment to really look at a picture of someone who cares about you. Or remember a time in your life when you felt powerful, grounded or calm to remind you of who you are and what is important to you. 

2. Have difficult conversations in as much in advance as possible. Living with others can be challenging as it is, let alone when there is a public health mandate to stay inside. If you know there are certain “hot button” issues that have been stressful in the past, now is the time to work things out as best you can with the information you have. If you don’t have all of the information you need then it’s okay to wait until you do. Allow yourself to take things one day at a time as much as you are able. You may find ease by acknowledging that you just don’t have the information you need at the moment and making a plan to address the topic when more information is available.

Another approach is to reflect on hard conversations that have gone well before; perhaps those circumstances can be replicated (to some extent) again? Did you start the conversation with a personal check-in? Was it over a meal? What are the details that may create a bit more ease? Even lighting can have a calming effect--candlelight does not have to be reserved for the romantic moments. What about doing an activity together, like a puzzle or a game, after the conversation?

3. Invite curiosity. Everyone’s “stuff” will be heightened at this time. Take space to be curious about and then acknowledge what the “go to” patterns are in the household and name them with one another. Oftentimes, naming our patterns can offer some relief. It can be very vulnerable to talk about patterns of avoidance or shutting down. Again, gentleness for yourself and others can create the space for trust to be built and nourished. 

4. Create household rituals. Amidst all of the chaos of the outside world, how might you and those around you create rituals of care and ease. Do you and the person/s you live with enjoy having tea together? Perhaps saying “good morning” and “goodnight” to one another every day would be a connecting practice? What motivates and inspires you and your shelter-mates? How might these ideas shape your household rituals?

May you bring these ideas into your daily practice in any way that meets your needs. 

*Thank you you to Bonnie Goldstein of Sensorimotor Psychotherapy Institute

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The Compass Guilt Provides: Tips for Harnessing Its Guidance for Personal Growth

By Ashley Gregory, LMFT

This article is meant to invite inquiry and foster self-compassion. Most likely, we all have little “g” guilt and big “G” guilt present with us throughout life. Everyone’s relationship with guilt will be different and complex, each asking for unique attention and care. Building a relationship with a psychotherapist can support you in creating and implementing individualized practices to work with guilt. 

What is it about the beginning of the Gregorian calendar that ignites talk of “resolutions,” seemingly en masse? As we head into month three of 2020, I’m thinking on the role of guilt in how we feel about meeting our past, present and future. The beginning of the year is, for many, a time to reflect on the past year in an effort to change some of the things that supposedly made the year before less exciting, fulfilling or successful. This is where guilt comes in.

According to the Online Etymology Dictionary, the word “guilt,” or gylt in Old English, means a “crime, sin, moral defect, failure of duty.” Whoa. Is it a “crime, sin, moral defect” or “failure of duty” to spend more time with my friends instead of organizing my hall closet? Maybe right now, I value connection more than order. 

Guilt, like any other emotion, may act as a guide, illuminating our needs and values. Rather than leading us into immobilizing narratives, bringing curiosity to our guilty parts can act as a trailhead to practicing self-empathy and unearthing our desired actions. 

Awareness. Rather than push those feelings aside, perhaps notice how and where you sense them. Take a moment to recall the last time you felt “guilty.” How do you know you are feeling “guilty”? Is it a pit in your stomach sensation? Or nausea? Maybe a pulling down or weightedness? What happens when you focus your attention on these sensations? 

Stories. You may also notice the thoughts which arise when you feel guilty. What are the stories being told about you in your mind? Where do those voices come from and how familiar are they? Maybe you will find it helpful to take note of the messages arising around your feelings of guilt. From there, if the messages are played out, you may get more information about what it is you are actually hoping for. 

Needs and Values. You may take this opportunity to get to know that part of you. As you make contact with that part of you, ask about needs. What is that part needing? Might you need connection with others? Or clarity? Space or choice? How might that guilty feeling guide you? What does this feeling say about your values? 

External Events. What are the external events shaping your choices, thoughts or actions? How might you invite more consideration and compassion towards yourself?

Endeavors. Notice how your feelings and stories shifted. Be as present as you can as you have connected with what is important to you and why you may not have been able to align your actions with your values in a particular moment. What do these changes mean for how you want to move forward? What choices are you now presented with?

For example:

“I feel guilty that I didn’t leave enough money for a tip at the restaurant...obviously, I am not a generous person.”

Ok, let’s pause for a moment here and slow things down. 

Awareness: “I notice an uneasy, sinking feeling in my stomach. I’m feeling guilty because that waiter works really hard and does not get paid enough.” 

Stories: “The story I am telling myself is that I am a heartless person who doesn’t care about others. Oh my gosh, that sounds familiar. I was really hurt back then. That’s a tender place that I want to give attention to.” 

Needs and Values/External Events: “Well, I am needing understanding. I was rushing because I lost track of time working on that group project due today. I really value contribution and want to make sure I did a thorough job. Perhaps that’s why I wanted to give more of a tip, too. Because understanding the values of hard work and contributing to another’s well-being is important to me.” 

Endeavors: “I feel more at ease. I am more connected to how I want to offer what I can, when I can. I want others to know I value their work. I feel freed up to make choices around my values.” 

Back to the Little and Big “G” guilts. Perhaps one leads to another in an unfolding, interconnected way. Being with guilt can be a journey, opening us up to options we may not have become aware of had we been preoccupied with the “shoulds” and the stories. And yes, through this process we may also open ourselves up to more vulnerable or painful memories, the Big “G” kind. This is where support comes in.

As we continue to deepen our curiosity around guilt, here are a couple more questions to consider how it may show up in relationships:

1. Are you afraid of bringing up feelings in another person by sharing your needs and values? If so, which feelings? Why are these feelings scary?

2. How much control do you have over the situation? 

Through this process, we have welcomed guilt in and learned from it’s wisdom. New possibilities become available once we tap in and listen. I mean, hey, maybe I can reach out to some friends who want to help me re-organize my hall closet! 

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