On August 7, 2015, prominent ECT survivor
and antipsychiatry activist Sue Clark-Wittenberg died. That day, I sent the
following message to members of Coalition Against Psychiatric Assault (of which
Sue was one), also to my Facebook friends:
It is with
profound sadness that I am writing to let everyone know that Sue Clark
Wittenberg has just died, but hours ago . . . Everyone who knows anything about
Sue knows that she has been an enormously important person in the community of
people battling shock. A shock survivor since she was 17, Sue has fought
against ECT for decades and decades, with fierce determination. She received an
award from CAPA a few years ago for a lifetime of work combating psychiatry . .
. May her memory be as a blessing. (personal correspondence)
A few hours after
posting this, I began thinking about the loss of ECT survivor Leonard Roy Frank,
that magnificent ECT warrior, famous for his activism and scholarship (e.g.,
Frank, 1975/1978), who likewise passed away this year. I was honoured to be one
of those who memorialized Leonard. Then I found myself worrying who would memorialize
Sue. Shortly, thereafter, to my relief, tributes on Facebook began pouring in.
That noted, in
that moment of uncertainty, when I did not know whether or not people would
rise to the occasion in response to Sue’s death, a curiously existential question
came to me, which question, in part, motivated this article: What do we owe to
shock survivors when they die? Whether they are extremely famous like Leonard, legendary
but in more limited circles like Sue, or people leading comparatively obscure
lives? Whether they were activists or folk who never became involved in a
single social movement? Whether they
went on to do wonderful things like Sue or Leonard or simply went about their
lives? What do we owe to each and every one of them?
One answer to
this question which I would like to advance is that we owe them what we owe
everyone who underwent an atrocity that is ongoing, that is being visited on
others daily—doing something about that atrocity. Given, as shown by Breggin (2008)
and Burstow (2015), shock is anything but a legitimate medical procedure, given
that it is profoundly damaging, what we owe is doing everything in our power to
rid the world of the “treatment” so that never again is it visited on anyone.
Every time a survivor dies, it is minimally an opportune moment to renew our
commitment and our pledge to both bring an end to this treatment and to build a
world where brain-damaging people in the name of help would be unthinkable.
There
is something else that we owe them as well, something of a more personal nature—and
it is this that I will be honing in on in this article. We owe holding their experiences
in our memory. Indeed we owe something of this ilk to everyone subjected to ongoing atrocity, but the onus is all the more
pressing here given that this “treatment” is precisely about the destruction of
memory. More generally, we owe them taking very seriously the disjuncture that
happened to them, however long ago—and all that this disjuncture points to. To
be clear, the ethical imperative which I am referencing here is of both a commemorative and witnessing nature
for sure but likewise of a pedagogic nature. The point is that insofar as these
stories can be used to conscience-raise, we help make them something beyond
just the senseless tragedy which they otherwise are. A work of transformation,
I would add, which the survivor takes upon themselves each and every time that they
do us the courtesy of bearing testimony.
Which brings us
to the Sue Clark electroshock story. The key questions taken up in this article
are: What does Sue’s ECT story highlight? Exemplify? Teach us?
Sue’s
Story and its Significance
Who was Sue Clark
in the years before ECT? She was a very bright child, with a powerful instinct
for survival. She was also a child who
had been subjected to ongoing abuse most of her life (see Burstow, 1994 and
2002, and Inquiry into Psychiatry, 2005).
Sue first ended up in a psychiatric
institution as a teenager. How and why? Initially, she ran away from an abusive
home, with that abuse at one point including sexual abuse. Now homeless, she began
missing classes at school. She was soon summoned to speak to the school
psychologist, who had concerns about her “absenteeism”. Upon hearing Sue’s
story, the school psychologist observed that Sue needed help and suggested an
appointment at the Royal Ottawa Hospital.
What can we learn
from the story thus far? That at that time, minimally, there was insufficient support
for abused children. What is also highlighted is the treacherous connection
between school and psychiatry. Note that Sue did not have a “mental health
problem”. Her “problem” was that she was being abused—and help in ending the
abuse and creating safety—this was the kind of assistance that would have been
useful. Instead the school psychologist began the process of redefining Sue’s
problem as “mental” and turning her into a “mental patient”. What is
highlighted here is at once the psychiatric transformation of social problems
into personal diseases and the implication of schools in that transformation.
It was at this
moment that Sue’s life as she knew it truly began to fall apart. One of the
first acts of the institution was to create a “family meeting”. At the meeting,
Sue courageously introduced the issue of the abuse. According to Sue, the
family responded, “Oh no, we never abused Sue.” (see Burstow, 1994) Whereupon, the
abuse as Sue had lived it was discounted, or put this another way, was turned
into a “symptom”.
What truths about
psychiatry’s mode of operating does the nature of the family meeting bring to light?
That once a redefinition has occurred, the newly minted “psychiatric patient” has
little credibility compared to everyone else. Indeed, the further at odds their
story is with the ones of those around them, including those being identified
as abusers, the more dire the mental illness that is likely to be assumed.
What happened to
Sue after that? Having entered the Royal Ottawa voluntarily, she quickly found
herself involuntary. States Sue, “Right away I was given heavy doses of
tranquilizers. I had no coordination as I walked down the hall and had to cling
to the walls.”(Inquiry into Psychiatry, 2015) In essence they drugged her into
a stupor while refusing to let her go. All of which points to the brutality and
the coercive of the “care” given long before ECT became part of her lived
reality.
Upon being released,
she went to live with her abusive family. Why? Because she had nowhere else to
go and no one so much as mentioned a single resource that she might access—a
reality which again points to the negligence of the “care” afforded the young.
More
hospitalizations and more infringements of rights followed. Horrified by the
daily infringement of her rights and understandably in despair over the turn
her life had taken, one day while under lock and key at the Royal Ottawa, this
increasingly desperate teenager tried to hang herself.
Obviously the
question that any thinking person responsible for her care should have asked at
this point was: Why did this youth resort to such a desperate measure? How are
we failing this person? What this part of the story highlights is that
questions of this nature are never asked. Instead, the institution continued to
interpret what was happening through the frame which they had adopted from the start.
To wit, her trying to kill herself, in their understanding, could mean only one
thing—that her “mental disorder” was “deteriorating” and so more aggressive
treatment was warranted. Whereupon, she was transferred to Brockville
Psychiatric Hospital. And it is here where ECT entered in.
Once at
Brockville, Sue was “informed” that she was going to be given ECT. This was a
moment of absolute terror for her. She protested, stating that she feared what
ECT would do to her. She was told that her worries were needless, that ECT is
safe and effective— responses which, as we all know, highlight the
misinformation which pervades the ECT industry (see Andre, 2009 and Burstow,
2015). What happened next? Something that
epitomizes at once power-over, indifference to people’s wishes, violence, and
trauma. ECT was physically forced upon Sue, this I would add, despite the enormity
and indeed transparency of her objection to it. In this regard, Sue tells us:
On the morning
of my electroshock therapy, I yelled and screamed as loud as I could, I bit the
staff and I kicked them . . . but no one came to my rescue, no one helped me .
. . Eventually the staff forced me into
the ECT room . . . I yelled to the staff
that I did not want ECT . . . No one listened . . . It was a traumatizing
experience that haunts me to this day. A rubber band was wrapped around my
forehead and a rubber mallet put between my teeth. Then the psychiatrist turned
on the shock machine and zapped me with electricity through the brain. (Inquiry
Into Psychiatry, 2005)
While of course not
all ECT administration involves people kicking and screaming in protest, what
this story writes large is that everything about ECT is violent. That the
entire experience is traumatizing. A reality which is all the more horrific
when you factor in what allowed this to transpire in the first place—besides
the avarice and the grandiosity of the ECT industry, a obvious distrust of youth,
a dismissal of people’s words, rights, choices, a willful disregard for very
real circumstances of people’s lives, an arrogance of massive proportion, and what
minimally looks like callousness.
What has happened here? A young woman was abused
at home. She was persuaded to seek help only to be imprisoned and otherwise abused
by the so-called helping institution. Moreover, she was singled out for a
experimental treatment that was already known to be brain-damaging (see
Breggin, 1979).
Now people
reading the literature on the efficacy of ECT with suicide might consider the
choice of ECT appropriate in this instance. But here not only the senselessness
of psychiatry but the groundlessness of official ECT claims are highlighted. Besides
the fact that there was a simple solution to what was now seen as Sue’s
“suicidality”—listening to her and stopping abusing her—the point is, as documented
in Burstow (2015) and Breggin (2008) just as ECT has no efficacy in general, it
has no efficacy whatever with “suicide”. That said, insofar as we are trying to
figure out what the story so far has to teach us, there is one additional dimension
to factor in, albeit one less obvious.
Step back and
look at what is happening at this juncture and what led up to it. The adult
male is forcing ECT on the female youth. This is adultism and indeed child
abuse at the extreme. What is perhaps less obvious to some, though, it is also
sexism. The woman’s story, significantly, is disbelieved. It is assumed that “the
woman” needs ECT. And, note, the statistics on gender are clear: Throughout the
entire history of shock, two to three times as many as women as men receive ECT
irrespective of whether or not they are deemed “suicidal”. For a possible
explanation of why, I would draw attention to this historical statement by shock
promoter Abraham Myerson:
I
believe there have to be organic changes or organic disturbances in the
physiology of the brain for the cure to take place. These people have for the time being at any
rate more intelligence than they can handle . . . and the reduction of
intelligence is an important factor in the curative process. (quoted from
Breggin, 1979, pp. 142-143)
Given the statistics,
it is clear that the people covered by Myerson’s term “these people” are
largely women, and that on some level, the reduction of women’s intelligence is
being deemed acceptable, and beyond that, desirable.
To
make a more general statement about gender here (though this part is not so clear),
Sue might not have been abused to this extent had she been male—certainly, was less
likely to be sexually abused, given
what we know of sexual abuse. Had she been abused to this extent, she was less
likely have landed in a psychiatric facility. And had she landed in psychiatric
facility—and here the statistics are irrefutable—she would have been far less
likely to be subjected to ECT. What is relevant in this last regard, throughout
the history of electroshock, irrespective
of diagnosis, women have received ECT two
to three times as often as men (for an example of a current statistic, see
Weitz, 2009).
How
many “treatments” did Sue end up having? Five. All against her wishes. All
brutal. Why so few? Because a physical “complication” entered in, forcing them
to stop.
What
happened after that highlights additional realities about shock. From that
period hence, Sue was someone who suffered from major memory and cognitive impairment,
The hospital had done its “job”, and now she was forced to live her life with
the consequences. Which for all intents and purposes boils down to this: Whatever
her original dreams may have been—becoming a philosopher, having a regular
job—thanks to a purported “safe and effective treatment”, all such options were
now nullified.
And
here one further fundamental truth about ECT is highlighted—how little it takes
for massive damage to happen. Sue, note, had five treatments only—a very low
number. While ECT advocates sometimes suggest
that trying a few treatments could not hurt—the consequences for Sue, as for
legions of others, demonstrate otherwise.
The
point is no matter how many shock are given or what type of shock is used, the memory
loss can be enormous. Nor does it self-correct. The memory loss is not, that is,
as promoters like Fink (1979 and 2009) are so fond of claiming, minor and
transient.
Flash
forward: For the rest of her life, Sue had to take notes all day long just to
keep track of what was happening. “I’ll be talking to you today,” she stated in
my video, “and tomorrow, it’ll be hard for me to recall . . . our
conversation.” (Burstow, 1994). She
further stated 11 years later:
I have a
difficult time remembering things from hour to hour, let alone from day to day.
I forget to mark things down in my date book and I have forgotten appointments,
meetings, trips, conferences, and the list goes on. People come up to me to
this day and say, “Do you remember me—and I don’t know who they are. I can’t
remember some of my neighbours’ names who I see on a daily basis . . . You
can’t get a job when you can’t remember. You can’t go to school to get a good
education if you can’t remember anything . . . Marking things down doesn’t even
help me much for I forget where I wrote the things down. (Inquiry into
Psychiatry, 2005)
A
reality, I would add, which not only points to the damaging nature of this
treatment—which it surely does—but once again points to the gender dynamic. In
this regard, Sackeim et al. (2007) conducted the large study in ECT history and
they established at a level of statistical significance that women administered
ECT become more cognitively impaired that men, with inability to recall details
of their lives particularly pronounced.
In summary, what
Sue’s story reveals and reveals powerfully is the damaging nature of ECT
particularly and psychiatry in general, psychiatry as an inherently oppressive
and inherently dishonest institution, the foundationlessness of ECT as a “treatment”;
the destruction of self that is part and parcel of ECT; psychiatry’s erasure of
the social nature of people’s problems; and the dearth of real help for people
in difficult predicaments. It likewise sheds light on the degree of social
buy-in into psychiatry, with psychiatry’s cooptation of our educational system
especially highlighted. And last but hardly least, it sheds light on the role
played by sexism and ageism.
That said, what we can learn from Sue’s life hardly stops here. Sue’s life likewise
offers us a glimpse into a very different reality. And I could not end this
article without also focusing in on it. The damage done to Sue was horrific and
beyond dispute. The point, however, is, as philosopher Jean-Paul Sartre (1943/1956) put it decades ago, we can
always make something of what has been made of us—and indeed Sue did—and did so
brilliantly and with panache.
Albeit while persistently having to take notes all day long—and to be
clear, these dire effects never subsided—after
consulting with a few of us when in her early 20s, Sue went on to become a
fearless antipsychiatry activist and one of the world’s foremost advocates
against ECT. In the end, as those of us who have had the privilege of knowing this
remarkable woman are well aware, Sue led a highly meaningful live—a life of commitment,
humanity, generosity, and integrity—and in the process, besides accomplishing
much, she became a critical part of the social justice landscape and an
inspiration to those around her. She demonstrated against ECT tirelessly. She meticulously highlighted what the research actually shows. She
created numerous myth-fact sheets. She was co-founder along with her husband
Steve of the enormously important International Campaign to Ban Electroshock
(ICBE) and she managed its website (see https://intcamp.wordpress.com/).
She wrote poems about ECT. She created and disseminated petitions. She
networked with other activists and with legislators and scholars across the
world. She made deputations. And she created her own whistle blower hotline.
And whenever a hearing was happening, a video
being made, there was Sue offering thrillingly frank testimony, never missing
an opportunity to draw on her own experience to expose and teach. She also
pointed the way, not only insisting on the importance of ending ECT but also of
targeting the state.
In this last
regard, to end this article the only way that I could imagine it ending, with a
quote from the fearless, the outspoken Sue Clark-Wittenberg—here is Sue at her
quintessential best, mincing no words, and announcing to everyone that ECT is
torture in which the State itself is complicit:
All
the therapy in the world is not going to erase the scars of being dragged into
a room, having a band on your head, and having your brains fried. People say
there’s no torture in Canada. That’s pure bullshit. And excuse my language. There is torture
being paid for by the Ministry of Health. (quoted from Burstow, 1994)
In the end, what words
better than her own to show who this remarkable woman was? And what words better than hers to
commemorate her?
References
Andre, L. (2009). Doctors of
deception. New Brunswick, New Jersey: Rutgers University Press.
Breggin,
P. (1979). Electroshock: It’s
brain-disabling effects. New York: Springer.
Breggin,
P. (2008). Brain-damaging treatments in
psychiatry. New York: Springer.
Burstow,
B. (2015). Psychiatry and the business of
madness: An ethical and epistemological accounting. New York: Palgrave
Macmillan.
Burstow,
B. (1994). When women end up in those
horrible places. Video. Burstow: Toronto.
Fink,
M. (1979). Convulsive therapy. New
York: Raven.
Fink,
M. (2009). Electroconvulsive therapy.
New York: Oxford University Press.
Frank,
L. (1975/1978). The history of shock
treatment. San Francisco: Network Against Psychiatric Assault.
Inquiry
into Psychiatry (2005). Retrieved August 9 2015 from https://coalitionagainstpsychiatricassault.wordpress.com/articles/personal-narratives/
Sackeim,
H. et al. (2007). The cognitive effects of electroconvulsive therapy in
community settings. Neuropsychopharmacology, 32, 244-255.
Sartre, J-P (1943/1956) Being and nothingness (Hazel Barnes,
Trans.) New York: Pocket Books.
Weitz, D. (2009). ECT
statistics 2008. Unpublished statistics released under Freedom of Information.
Austin.
