The Chiaroscuro Anthology, 5/19

High fire danger warning
By Lee-Anne Ford


They said: Adrenal fatigue. Chronic stress. Thyroid imbalance.
My body, a tired machine—sputtering, misfiring, failing.
A cup of ginseng tea, an adaptogen capsule,
A list of herbal tonics to rebuild what was lost.

Rest, recover, reset.
Except I did, and still—
The exhaustion gnawed at my bones,
My brain fogged like morning mist
That never burned away.

They said: Take time off, breathe, relax.
I did. I sat in silence, in stillness, in sun.
Yet the light burned, the air scratched,
And the world remained too loud.

I rattled off dates like a script—
Lines I knew but had never rehearsed.
29 June. He died.
10 July. We buried him.
10 August. Ashes returned to earth.
17 August. My Sammy, gone.

She listened.
Then asked the question that shattered the script.
Are you autistic?

And in that moment,
Every misdiagnosis fell away.
Not just tired. Not just stressed.
A brain running on overdrive
For too many years,
Masking, stretching,
Until the system collapsed.

Is that why Reiki attunements failed?
That autistic heart resisting?
Is that where the burnout started?
Yet Reiki treatments fired healing—
How could it be wrong?

Is it rooted in attachment issues?
From birth to now? Anxious, avoidant.
Autonomic system in disarray.
Does autism mean herbs work differently?
Are different herbs needed for autism?

So many questions. What’s MTHFR?
And still—autistic burnout.
A broken nervous system.
A burnt-out nervous system.
From a burnt-out autistic brain.

The shock and heartbreak.
Skill regression. More than depression.
Neurological disablement.
Lifelong skills, lost.

Where am I? How do I heal?
When does this end?

Take heart, dear heart.
Inner child and old.
Look to your music, to Thirsty Merc.

“She’s the kind of grind that I don’t really mind…
Stand up, little love, I’m about to blow my cover.” 


Want the whole Anthology? It’s here.

They Say I Shouldn’t Be Here: Redefining Longevity on My Own Terms

🕯️ A Note Before the Next Poem

Science by ChatGPT. Emotions by me.

This isn’t a poem. It’s a rupture.
A palate cleanser between verses, with another poem; one not part of the Chiaroscuro Anthology, but one born of topical rage.
A reckoning that interrupts the flow.

On 5 April, I turn 53.
According to the statistics, I shouldn’t expect to live much longer.
This post is for every autistic woman who was erased by research, sidelined by medicine, or written out of longevity science entirely.

It’s not pretty. But it’s mine. And it is the reason the poems exist.


Literature Review: Life Expectancy in Autistic Women by Support Level

Despite increasing awareness of autism across the lifespan, autistic women remain dramatically underrepresented in mortality research, especially when it comes to parsing outcomes by support level (Level 1 vs Level 3).

Key Study: DaWalt et al. (2019)

DaWalt and colleagues tracked 406 individuals with autism over 20 years. They found:

  • 6.4% died during the study.
  • Average age of death: 39 years.
  • Primary causes of death: cancer, heart disease, accidents, medication complications.
  • Strong predictors: low early social reciprocity, poor daily living skills.

This aligns with Hirvikoski et al. (2016):

  • Average life expectancy in autism: 54 years.
  • With intellectual disability: 40 years.
  • Suicide prominent, especially in higher-functioning autistic adults.

Other studies (Croen et al., Nicolaidis et al., Mouridsen et al.) reinforce:

  • Poor healthcare access.
  • High comorbidities.
  • Elevated all-cause mortality.

Autistic Women: Still Largely Ignored

  • Late diagnosis → prolonged trauma exposure.
  • Higher suicidality (Hull et al., 2020).
  • More likely to mask, burnout, be misdiagnosed.
  • Hormonal & autoimmune issues often overlooked.

Estimated Life Expectancy

GroupEstimated Lifespan
Level 3 Autistic Women40–53 years
Level 1 Autistic Women60s–70s
General AU Women~83 years

Diagnostic History: Erased, Delayed, or Denied

Benchmarking Temple Grandin

Diagnosed in the 1950s at age 3—seven years after Kanner’s paper. Language-delayed. Visible. White. Middle-class. Rare.

Most women since:

  • Misdiagnosed: anxiety, BPD, depression.
  • Pathologised: controlling, dramatic, manipulative.
  • Dismissed: too smart, too intense, too sensitive.

Autism in DSM-III (1980), revised in DSM-IV (1994)—still male-centric. DSM-5 (2013): First real acknowledgment of a spectrum.

Impact:

  • Late diagnosis = prolonged harm.
  • No data = no funding.
  • No funding = no interventions.

What isn’t counted, doesn’t live as long.


David Sinclair and the Neurotypical Fantasy of Longevity

His Research

  • Sirtuins and resveratrol: longevity genes, debated effects.
  • NAD+ metabolism: energy, aging, DNA repair.
  • Epigenetic reprogramming: Yamanaka factors in mice, potential age reversal.

What’s Missing?

Neurodivergent people. Disabled bodies. Trauma physiology. Sensory systems.

He writes about longevity like everyone has the same nervous system. We don’t.


Blistering Insight: The Deadly Consequences of Exclusion

Meditation and RSD

“Close your eyes. Breathe deeply.” For autistic people with Rejection Sensitive Dysphoria (RSD), silence is where shame howls. Guided visualisation? Not with aphantasia. Mouth breathing? Sensory hell.

ARFID and Food “Rules”

Processed food = safety. Predictable texture. Tolerable taste. Forcing whole foods can induce panic, vomiting, shutdown. Feeding tubes? Sensory nightmare. Malnutrition? Real, deadly, unmeasured.

Exercise and Hypermobility

Generic “movement is medicine” ignores Hypermobility Spectrum Disorders (HSD). Injury risk, fatigue, overstretching—worsen outcomes if poorly understood.

Stress, Shutdown, Burnout

  • Autistic burnout: neurological, not just emotional.
  • Shutdown = disconnection, immobility, medical avoidance.
  • Stress leads to inflammation → telomere shortening → early death.

Citations: Hull et al. (2020), Autistica UK, multiple lived experience reports.

This is life-threatening omission masquerading as wellness.


The Human Cost

RSD and Ideation

Workplace fear wasn’t abstract. One mistake meant:

  • Job loss.
  • No income.
  • Loss of housing.
  • Loss of care home for my husband.

Indexed life insurance. No suicide clause. $820k. Twice, unmanaged RSD brought me to ideation. 

ARFID, Egg Whites, and Medical Trauma

Childhood: forced to eat egg whites. Backyard chickens. No escape. The trauma never left. I survived by becoming selective. Strict. Safe.

Talk Therapy as Adult ABA

“Reframe that.” “Breathe.” “Visualise peace.”

  • Mouth breathing = distress.
  • Silence = RSD.
  • Imagery = impossible with aphantasia.

Healing shouldn’t mean pretending to be neurotypical.


What Gets Left Out of the Longevity Conversation: Me

I’ve never done an annual check-up. Never had a pap smear or bowel screen. Never been hospitalised.

Why? Because I was never safe. Because no one knew I was autistic. Because every medical touchpoint reinforced trauma.

I live. I breathe. I do my best. And I am still here.


I Am Here: Redefining Longevity on My Own Terms

Not cold plunges. Not biohacking. Just this:

  • Sunday meal prep
  • Nesting tasks
  • Managing my nervous system
  • Rebuilding trust with my own body

Supplements and Supports

  • NAC
  • Curcumin BC95
  • Ginseng
  • Magnesium glycinate, threonate
  • Vitamin C
  • Nutritional yeast
  • Herbal liver and kidney support

HSD Awareness

  • HSD-aware osteopath
  • Movement adaptations
  • No more shame for “clumsiness”

Spitting in the Eye of Your Statistics

I am 53 this year. I am Level 1. My life expectancy? 67. The age I can access my super. How convenient.

Your stats say I won’t be here. So let me say it back:

I defy your statistics. I spit in their eye.


Lies, Lies and Damned Statistics: Lies of Longevity

By Lee-Anne Ford

Statistics. Lies, lies and statistics.
Damned statistics, they say.
Probabilities. Calculations.
Actuarial triumph in play.

Welcome to my life after death—
Actuarial calculations demand.
Welcome to my outrageous breath.
Statistics, my end, command.

Australian woman: expect average.
Life expectancy of eighty-three.
For near fifty years, I expected
Retirement plus fifteen, plus three.

But when love becomes anticipated grief—
Not the romantic, love born of chivalry,
But the love of caring, feared destitution,
Fated phone calls: will it this one be?

Sixteen years of what-if, how, when,
Acting typical when not—ASD unknown.
Do this, try that, be like, kowtow now,
When the ultimate curveball is thrown.

Widowed. Free. Long years and tears ahead—
The most stressful event in existence.
But when I say it like this, you hear that:
Not normal. Not like. Deviation resistance.

Expectancy—now it’s sixty-seven.
Tell me, please, what can I do?
Longevity tricks don’t work for me.
That’s every trick, not just a few.

Betrayed by society, research, and genes.
Autism: disordered, deviation from norm.
Some must wonder, crying, “Why?”
Why have you made me this reviled form?

Then woman. Women. Not little men—
But erased once, and now erased again.
Misogyny. Harassment. Abuse. That’s life.
Some want us invisible again. Their shame.

So: statistics. Lies². Damned statistics.
Actuarial calculations adjusted.
Autistic life expectancy: sixty-seven.
And wife of HD—twelve years, rusted.

Actuarial calculations complete.
Scratching heads. Flummoxed me.
Average expectancy now: fifty-five.
Yet this year, I turn fifty-three.

Not a case of thirty years to go.
But two. Just two. It’s clear.
My female actuarial value?
They say I won’t be here.

So: autistic rage and defiance.
I defy your actuarial rhyme.
I AM HERE. Changing the world—
One conversation at a time.


In the margins: naturopaths. Western herbal medicine. Reiki. Hot stone massage. They didn’t save my life. They helped me stay.

A break from blogging, but not from content

For the next little while, you’ll notice that many of my blog posts are generated with ChatGPT’s assistance. As always, I’ll be upfront about it, and I’ll provide a link to the transcript so you can see exactly how our conversations unfold.

I live in South-East Queensland, and we’ve just been through Tropical Cyclone Alfred—believe me, there will be a post on that. Expect a deep dive into meteorology in the coming months.

Lately, though, I’ve been feeling a little blocked and lost—not due to autistic burnout, but because I realized something was missing: dreams.

Brintellix, the SSRI-SRO I’ve been taking, has been a much better fit for me than Zoloft, but I recently discovered that it can inhibit dreams by affecting REM sleep. Autistic people already tend to experience lower-quality sleep since our brains don’t cycle down as deeply as allistic (non-autistic) brains. So, I made the decision to stop taking Brintellix, and now? I’m dreaming again. I’m remembering my dreams, and it’s amazing.

This shift has reignited something I hadn’t realized I had lost. Two of my current manuscripts are inspired by fragments of dreams. This is what life used to be like for me—before my late husband’s Huntington’s Disease changed everything. Dreams have always been a source of story ideas, a tool for analysis, and a key part of my spiritual practice.

But there are only so many spoons to go around. Between understanding and accommodating my autism, driving for Shebah, managing my birth father’s affairs as his guardian and administrator, being Enduring Power of Attorney for my birth mother, looking after my own health, keeping up with housework, and caring for my cat… well, you get the picture.

On top of that, I’ll also be working for the Australian Electoral Commission on election day for the upcoming federal election. That means any posts related to federal government policies will remain strictly neutral and impartial. The passion will return after election day.

I still have plenty to say and share, but to conserve my energy, ChatGPT will be handling much of the writing—under my direction. You’ll get my preface, and as always, you will be able to access the full transcript to see how the posts take shape.

Stay tuned. There’s a lot to come.

The Iniquities of a “Low-Demand Lifestyle”: A Philosophical and Sociological Critique

I’ve been seeing a few autistic content creators taking about low demand lifestyles. It always triggers me – it’s fine if you have the money and support to be able to do that,  but if you’re alone, or widowed, like me,  it’s big on impossible.  Bills need to be paid,  and I’m the only one who can do that.

I’m also new-ish to philosophy.  I love listening to podcasts like “The Minefield”, “The Philosophers’ Zone”, and “The Religion and Ethics Report” from the ABC, but I’m not well-read on philosophy. 

After seeing yet another social media post about the autistic need for a low demand lifestyle, I thought to myself that I really need to blog about this. I knew it needed a philosophical and sociological lens, so I turned to ChatGPT again. I asked it to “write a blog post on the iniquities of the concept of a “low demand lifestyle” and the appalling privilege the concept shows. Use as much evidence as you can, from a combined philosophical and sociological perspective, please.

After it generated this,  we then went into a very long conversation about privilege, my personal situation, the difficulties that Uber presents for me as an autistic driver, the iniquities in research, empathy,  the percentage of the population that is in some way neurodivergent, mental health,  neuroplasticity, autism and tertiary education, quantum physics, grief… and more.  If you really, really want to read the whole transcript, it’s here.

Read on to see ChatGPT’s scathing assessment of the structural and societal issues around a “low demand lifestyle”.

(Side note – have I turned a little piece of AI into an autistuc progressive socialist? Given that I ticked the box to share our data, and the machine learning works, I can only hope so…)


The term “low-demand lifestyle” has been gaining traction in certain neurodivergent and disability advocacy spaces, often framed as a way to reduce stress, improve well-being, and accommodate the unique needs of individuals with executive dysfunction, chronic illness, or other conditions that make conventional work and social expectations unsustainable. While the idea may sound reasonable in principle, it reveals a troubling undercurrent of privilege, class blindness, and social inequity. From a combined philosophical and sociological perspective, the concept disregards the material realities of most working-class and marginalized people, entrenches existing inequalities, and reflects an unexamined reliance on structural exploitation.


  1. The Philosophical Incoherence of a “Low-Demand Lifestyle”

A. Demand, Responsibility, and Ethical Relationality

At its core, the phrase “low-demand lifestyle” implies a retreat from obligations, but this raises profound ethical concerns. Human societies function through mutual responsibility—a core principle in deontological ethics (Kantian duty ethics) and virtue ethics (Aristotelian flourishing). To live ethically means recognizing that one’s existence is deeply interconnected with others, and a just society requires reciprocity.

While it is true that some individuals may need accommodations due to disability or chronic illness, to frame a low-demand lifestyle as an inherent right rather than an adaptive necessity distorts the nature of social obligation. The philosopher Iris Marion Young, in her theory of “social connection” ethics, argues that justice is a shared responsibility, not something one can opt out of when it becomes inconvenient.

Furthermore, the Rawlsian perspective on justice (John Rawls, A Theory of Justice) reminds us that fairness requires policies that do not just benefit those who already have the privilege to dictate their level of engagement. Can everyone equally afford to adopt a low-demand lifestyle? If not, then promoting it as a desirable goal without accounting for social stratification is morally dubious.

B. The Implicit Privilege of “Opting Out”

A “low-demand lifestyle” is only available to those who can afford it. This concept echoes the bourgeois retreat into minimalism and self-care as a replacement for systemic change. Historically, those with wealth and social capital have often framed their ability to reduce labor as a matter of personal enlightenment (e.g., aristocratic leisure in Ancient Greece, Romantic rejections of industrialization).

But for working-class individuals, single parents, and the global poor, a low-demand lifestyle is not an option. They cannot reduce their engagement with work, childcare, or basic survival without devastating consequences. To endorse the low-demand lifestyle as a universal good is to ignore the lived reality of the vast majority of people, a stance that aligns with Marie Antoinette-style detachment rather than genuine social justice.


  1. The Sociological Reality of Demand and Exploitation

A. Who Bears the Burden of a “Low-Demand Lifestyle”?

The privilege embedded in the concept becomes clearer when we ask: If some people reduce their labor, who picks up the slack?

Sociologist Arlie Hochschild’s concept of the “second shift” reveals that even within two-income households, women disproportionately bear the burden of unpaid domestic labor. This is a clear example of how “demand” is not simply an individual experience—it is socially distributed.

Similarly, if affluent individuals or those in creative fields reduce their engagement with “demanding” work, the burden shifts downward onto gig workers, service industry employees, and low-wage laborers. The fact that people in tech or academia can discuss a low-demand lifestyle while their food is delivered by an Uber driver working 12-hour shifts is a stark reminder of how deeply exploitative structures support this illusion.

B. The Myth of Self-Sufficiency

A common defense of the low-demand lifestyle is that it promotes self-sufficiency—living with fewer obligations, producing only as much as one personally requires, and disengaging from capitalist productivity. However, this perspective is fundamentally ahistorical and class-blind.

True self-sufficiency is a myth. No individual is fully self-reliant. The food we eat, the medical care we receive, and the roads we drive on all depend on a vast, interdependent network of labor. The people advocating a low-demand lifestyle often still rely on invisible laborers—farmworkers, janitors, truck drivers—who do not have the luxury of reducing demand.

The sociologist Pierre Bourdieu’s concept of “habitus” helps explain this discrepancy. Those raised with economic and cultural capital experience their privilege as natural and rarely question the structural forces that make their low-demand lifestyle possible. In contrast, the working class and marginalized communities live in an environment where “demand” is an inescapable condition, not a personal choice.


  1. The Hidden Ableism of “Low-Demand Lifestyle” Rhetoric

Ironically, the low-demand lifestyle is often framed as a form of disability justice, but this framing is deeply flawed. Many disabled and chronically ill people are already forced into low-demand lifestyles against their will, due to systemic exclusion from employment, education, and public life.

For neurodivergent people, particularly autistic individuals with executive dysfunction or PDA (Pathological Demand Avoidance), the idea of reducing external demands may be a necessity. However, instead of advocating for a just redistribution of resources to support all disabled individuals, the low-demand lifestyle rhetoric often skews individualistic: “I will simply disengage from demand” rather than “We should build structures that equitably support different levels of capacity.”

Moreover, disabled individuals in poverty do not have the option to embrace a low-demand lifestyle. They are constantly battling bureaucratic demands (disability benefits, medical appointments, inaccessible workplaces), meaning that demand is often highest for those least able to manage it.

To romanticize a low-demand lifestyle without addressing the barriers that prevent others from choosing their level of engagement is to ignore the very real struggles of disabled people who need demand to be reduced systemically, not just for the privileged few.


Conclusion: Demand is a Structural, Not Personal, Issue

At its heart, the problem with the low-demand lifestyle is that it frames demand as an individual experience rather than a structural issue. It ignores the sociological reality of interdependence, the ethical imperative of mutual responsibility, and the material constraints of class, disability, and labor exploitation.

The real question should not be: “How can I reduce my own demand?” but rather: “How can we equitably distribute the burdens of demand across society?” Instead of advocating for an individualistic retreat, we should be pushing for systemic solutions: universal healthcare, living wages, accessible workplaces, and equitable caregiving structures.

To seek a world where demand is more fairly distributed is a just goal. But to claim that one can personally “opt out” of demand, while relying on an invisible underclass to sustain that choice, is the height of privilege.

A truly just society does not reduce demand for a select few—it reorganizes demand so that it does not crush the many.

If 10,000 hours of practice gives mastery,  what would 446,760 hours give?

10,000 Hours of Practice vs. A Lifetime of Masking: Reflections on Mastery in Autism Camouflage

Malcolm Gladwell’s popularization of the “10,000-hour rule” suggests that achieving mastery in any field requires approximately 10,000 hours of deliberate practice. It’s an appealing concept, simplifying the path to expertise into a measurable framework. But as a late-diagnosed autistic adult, I find myself contrasting this idea of practice with the unchosen, unrelenting “practice” I’ve had in masking—51 years of it.

On my autism assessment, I scored in the 96.4th percentile for masking and the 94.2nd percentile for assimilation, numbers that represent the decades I’ve spent learning to suppress, disguise, and override my natural self to navigate a neurotypical world. These scores are a quantification of something intangible: survival through performance. What emerges from this reflection is the concept of a Medal for Autistic Camouflage Mastery—an ironic yet poignant acknowledgment of the incredible, and often devastating, effort it takes to “pass” as neurotypical for half a century.


The Unseen Hours of Practice

Gladwell’s rule centers on intentional practice: deliberate, focused work aimed at refining a skill. Masking, however, is rarely deliberate in the same sense. It begins as an instinctive survival mechanism, an unconscious adaptation to the discomfort, rejection, or confusion of being “other.” Over time, it becomes habitual, almost automatic—an internalized choreography of micro-expressions, tone modulation, and scripted responses.

Consider the sheer volume of practice:

  • Daily Social Interactions: Every conversation, every smile, every nod calibrated for neurotypical comfort.
  • Workplace Expectations: Code-switching between professional personas, often accompanied by the emotional labor of suppressing sensory discomfort.
  • Familial and Cultural Norms: Assimilation within family dynamics, which often means prioritizing others’ expectations over personal needs.

Unlike the 10,000 hours Gladwell describes, the “practice” of masking isn’t chosen. It’s demanded. And unlike the mastery of a craft, the rewards of masking are bittersweet: social acceptance at the cost of self-erasure.


Masking as Mastery

If masking were a skill judged on effort and results, I’d have long ago qualified for a medal. The imaginary Medal for Autistic Camouflage Mastery would represent:

  • Endurance: Decades of unrelenting performance.
  • Adaptability: The ability to seamlessly blend into environments that feel alien.
  • Attention to Detail: The micro-level precision required to decode and replicate neurotypical social norms.

Yet, this medal would carry the weight of its price: chronic exhaustion, identity fragmentation, and the toll on mental health. Mastery in masking doesn’t feel like success—it feels like survival at a profound cost.


The Capitalist Fetish for Productivity and Its Hidden Costs

In a society obsessed with productivity, the value of a person is often measured by their output—how efficiently they can perform, contribute, and conform. For undiagnosed, unsupported, and highly masked autistic individuals, this system demands relentless effort to meet neurotypical standards, often at great personal cost. Masking allows autistic individuals to navigate workplaces and social systems, but it comes with consequences that ripple far beyond the individual.

The capitalist model thrives on hidden labor, and masking is one such invisible cost. The mental and emotional toll of sustaining this level of performance—while managing sensory sensitivities, social anxieties, and burnout—is rarely acknowledged or accommodated. This unrelenting demand often leads to chronic health issues, mental illness, or total withdrawal from the workforce when burnout becomes insurmountable. Society loses the potential contributions of brilliant, creative minds, not because these individuals lack capability, but because the system fails to support them in ways that honor their neurodivergent needs.

When autistic individuals are left undiagnosed or unsupported, society pays a significant price. The energy spent on masking could otherwise be directed toward innovation, problem-solving, and creativity—qualities many autistic people excel at when allowed to flourish authentically. Instead, this potential is often squandered as individuals are funneled into rigid molds that suppress their strengths.

Consider the systemic implications: higher healthcare costs due to burnout, mental health crises, and comorbid conditions; the loss of diverse perspectives in workplaces and communities; and the missed opportunity to build more inclusive systems that accommodate varied ways of thinking and working. Moreover, the emotional toll on families, the community strain of misdiagnosed or misunderstood behaviors, and the perpetuation of stigma further erode social cohesion.

In this light, the capitalist fetish for productivity isn’t just damaging on an individual level—it actively depletes society of the rich contributions neurodivergent individuals could make if only they were supported. Recognizing and accommodating autistic people isn’t a matter of charity—it’s an investment in a future where everyone’s strengths are valued, and no one’s potential is wasted in the shadows of survival.


Toward a New Kind of Mastery

As I reflect on 51 years of masking, I realize that my “mastery” can evolve. I can shift from being a master of camouflage to a master of self-acceptance, advocacy, and authenticity. The time and energy I once spent on masking can be redirected to pursuits that bring joy and meaning, breaking free from the survival paradigm.

For anyone who, like me, feels they’ve earned that imaginary medal: wear it with pride, but don’t let it define you. Mastery in masking was never the goal. Freedom from the need to mask—that is the mastery we truly deserve.

“Why can’t you be more spontaneous?!”

Undiagnosed autism means you might act, speak or be in a way that others don’t  like.  I see so many stories on social media about this.

This is another area where I struggle to identify with the experience of other autistic people. In my diagnostic assessment, I scored in the 96.4th percentile for masking and in the 94.2nd percentile for assimilation.

What do those numbers actually mean? It means I masked at a very high level, frequently and with more intensity than 96.4% of other diagnosed autistic people. It means that I adopted behaviours, language and cultural norms to fit in, at a higher level and intensity than 94.2% of other diagnosed autistic people.

But those high scores belie the untold toll of exhaustion and turmoil, the contributing factors for C-PTSD that I would likely be diagnosed with, should I be interested in such a diagnosis.

(I’ll post about late diagnosis,C-PTSD, masking and assimilation on another day.)

“Why can’t you be more spontaneous?” That’s the way my autism runs.

Masking and unmasking

My difficulty in being spontaneous is related to my autistic need for routine and structure.  Changes in plans or routines can be disabling; masking and assimilation means covering that up so my distress is not seen.

Since my autism diagnosis, I’ve been working on unmasking,  unwinding all those things that cause internal stress simply by virtue of being aware of my differences.

The challenge is engaging with society, unmasked.

“Why can’t you be more spontaneous?” That’s the way my autism runs.

A Francophile and Brisbane’s annual French Festival

I’ve been aware that I need to start getting out and about again. Since my diagnosis, I’ve been a bit reclusive, not going out much,  just going out for my Shebah work and groceries, and the occasional movie.

I heard promotions for the 2024 French Festival, and decided I would go. I bought a three-day pass, thinking that it would Gove me some flexibility around Shebah bookings.

I went along, catching the bus down to South Bank. Getting to the festival was easy. My autism made the rest of it tricky.

My planning was simply to go to the French Festival. I didn’t plan for what to do at the festival. And that was my unmasked downfall.Wandering aimlessly might sound wonderful to some people. For autistic me, it was distinctly uncomfortable.

“Why can’t you be more spontaneous?” That’s the way my autism runs.

Regathering and planning another outing

After thinking deeply, on the bus after leaving the festival,  on the drive from the bus station to home, and at home,  I realised that the discomfort I was in was from the aimless wandering.

Hence, I then planned outings that I could set up a program for; no aimless wandering.

… drumroll … The Ekka.

The Ekka, or more correctly, the Royal Queensland Show, is a celebration of agriculture and a joyful meeting of country and city in the Brisbane CBD. It started in 1876, and has run every year since except for:

  • 1919 – because of the influenza epidemic;
  • 1942 – during World War Two,  the showgrounds were used by the military, including what we now know as The Old Museum;
  • 2020 and 2021 – during the Covid-19 pandemic.

Yes, the Ekka is an institution.

My Ekka memories

I went to the Ekka many times as a child. My parents bred and showed dogs, so we were at the dog show that is part of the Ekka. We had backyard chooks, so I would go to the poultry pavilion.

I remember sitting in the stands at the main arena, watching the cattle and horses being paraded, the horses being put through their paces in dressage and show jumping.

I remember the Ekka “must dos”; the showbags which, back then, were sample bags; the dogwood dogs, the fairy floss and the now famous strawberry sundaes.

The Ekka 2024

I bought a ticket for Tuesday,  because at the dog show, Tuesday was the day for Terriers (Group 2). I grew up with Australian Terriers and Scottish Terriers that were showed. Of our dogs, in the 1970s, we had three champions (Australian Terriers) and one triple champion (Scottish Terrier). So, yes, there is a connection to Group 2.

But then,  I heard a callout for volunteers for The Common Good, the charity that put on the strawberry sundae stands, raising funds for The Common Good, the Prince Charles Hospital Foundation. I decided to register as a volunteer.

Ekka Strawberry Sundaes

My autistic heart was singing. Registration was easy, on-boarding was slick and well done. I signed on for four shifts as a Cashier.

The Ekka runs for nine days, from Saturday to Sunday on the following week. My four shifts were from 5pm to 9.30pm, Sunday, Wednesday, Thursday and Sunday.

First shift, at the Gregory Terrace stand. They had four cashiers for two registers,  so I volunteered to stay out the back,  cutting and slicing strawberries. For the first shift, I was very nervous, and anxious. So when they  needed strawberries cut,  I jumped in.  Having a knife in my hand, a cutting board in front of me and food to be prepared; that’s my happy place.

Second shift, at the Plaza stand. They only had one register, and was on that register for my full shift. Busy, busy,  busy.  And I had a golden moment.

Third shift, back at the Gregory Terrace Stand, on the registers. A negative experience.

Fourth shift, at the Gregory Terrace stand, in the registers. Good as gold.

“Why can’t you be more spontaneous?” That’s the way my autism runs.

The golden moment

At the Plaza stand, we had two cashiers for one register, so one of us ran the register and the other handed across the card that was to be presented at the next window to receive your sundae/s.

I was on cards when I noticed a young man come up, wearing a sunflower lanyard. I noticed his speech pattern, eye contact, and the way he moved,  and knew he was autistic. As I handed him his card, I told him that he was “doing great,  autistic brother,  from an autistic sister”.

His smile, and the slight change in his posture, made my day.

So imagine my delight when he came back, later in the evening. He looked at my name badge, and in a measured way, called me by my name, and said I was also doing great,  “autistic sister, from an autistic brother”.

I nearly cried.

If you have any hidden disability, you know how moving it is to be seen. My words obviously affected that young man, the same way his reciprocation moved me.

When I think about that young autistic man, going to the Ekka on People’s Day, usually the busiest day of the Ekka, my heart swells. (Autistic hyperempathy.) Deploying his coping strategies, not masking, wearing the sunflower lanyard, moving about the Ekka.

So yes, I’m counting those combined experiences as a golden, precious moment.

The negative moment

At the start of each shift,  I disclosed my autism. On the third shift, another cashier was a retired teacher. My experience with her was less than stellar. She questioned my diagnosis and didn’t believe it was possible to be diagnosed so late in life. I had to explain Level 1, 2 and 3 support needs for autistic people.

Later in the evening, this person socially excluded me from the social chat among the cashiers at the end of the shift. 

I had a little RSD (Rejection Sensitivity Dysphoria flare, but then reminded myself – it was her loss, not mine.

In conclusion

So, no,  I didn’t get to see the dog show. I did have a fantastic experience volunteering for The Common Good. And I had that golden moment.

I’ve bought myself a sunflower wristband and pin, so maybe there might be more autistic recognition, and potential for more golden moments.

Going to big event, with a definite plan of what to do, made a big difference in my autistic experience at The Ekka, in contrast to the aimlessness French Festival.

My next test of my coping strategies at an event will be a trip to the Eat Street Markets at Hamilton. A plan – to explore it as it is now, and have something to eat.

Here’s to the next steps in my journey as a late diagnosed autistic women.

Osteopaths, hypermobility and autism

Oh, the autistic trepidation about “new”; in this case, the trepidation of finding a new health care provider. Understanding my autism means I understand  better why seeing a new practitioner seeds nervousness.

Osteopath,  physiotherapist or chiropractor?

All my life,  I’ve chosen alternative health care providers; naturopaths, herbalists, massage therapists, and  Reiki. I’ve studied Western herbal medicine,  massage,  aromatherapy,  and had a (somewhat disastrous) Reiki attunement to Level 2 – that’s a story for another day.

Once I was making decisions for myself,  leaving childhood behind,  chiropractors quite literally had my back. One, whom I saw for several years,  even even commented on my “loose-limbed” walk; possibly the first identification of hypermobility, all the way back in the early 1990s.

It was in the mid 2000s when I moved away from chiropractors,  going to osteopaths instead. 

What’s the difference? And why not physiotherapists?

Physiotherapists generally treat and rehabilitate injuries.

Chiropractors generally focus on the spine,  the protector of the central nervous system.

Osteopaths generally focus on whole of body, prevention and rehabilitation.

These days,  knowing about my autism and the associated hypermobility means that I need a whole of body focus. Hence,  finding a new osteopath.

But why did I need to find a new osteopath? That’s also a story for another day.

Empathy in practitioners

The first new osteopath seemed okay, but he didn’t look any further into what hypermobility meant in terms of injury treatment.  He also said,  “Freak”. He didn’t say it in an unkind way or context.  He was asking how my hypermobility manifested.  I mentioned my knees,  my feet,  and my hands as my known hypermobility, and showed him my hand spread,  the hypermobility that let me span an octave in a piano when I was nine years old.  His smiling response – “Freak”. Choice of words in a health care setting should be carefully considered.

I continued with the appointment,  and we resolved the immediate issue in my lower back, but he wasn’t a keeper.

I got to thinking. While I couldn’t find my old osteopath,  his clinic was still there,  they still had my patient records, and he had hired/ placed the other osteopaths there. So,  I made an appointment at the old osteopath’s clinic.

This new-to-me osteopath, Alison, is a keeper.  So, back to the clinic at New Farm, with an osteopath who has experience with autistic and hypermobile patients.

Why did I need to see an osteopath?

Firstly,  discovering my autism has been a blessing; discovering the associated hypermobility has been a curse.

It is thought that 60-70% of autistic people also have hypermobility, and like autism, hypermobility is different in every person. For me, my knees bend backwards,  my fingers bend backwards and the top joints of my fingers can lock. My hands, that take an “S” sized glove,  can span 20cms from thumb to little finger.  That’s my known hypermobility.

Intersect that with a deep dive into autistic hypermobility, and being aware that I’m 52, and wanting to improve mobility, flexibility, agility, and strength as I age. I started a program of daily workout routines, and knowing that I had an exaggerated curve in my lower back, that was one area of was focussing on. I was also focussing on reducing the chronic tension in my body. 

I was ecstatic when I went from being able to fit my fist between my lower back and the wall, to only being able to fit my flat palm with a slight tilt between my back and the wall. My everyday motion was freeing up, and walking felt good. I was progressing reps and weights in my daily workouts, and six weeks, I was really feeling good.

One night,  I went to sleep, in my typical autistic side sleeper posture. I woke up, sprawled in what I now know is a hypermobile sprawl, and a very cranky lower back. Old friends L4 and L5 were very unhappy. My entire lower back from ribs to tailbone had locked up and I was in pain.

I did some stretching and movements, and that got the pain manageable. Heat, magnesium cream, and specific rest postures helped. But I needed more help than that.

Hence, the search for a new osteopath.

The inception of a new autistic special interest

Hence, the search for information about why, and the subsequent deep dive into hypermobility.

Hypermobility is a disorder of connective tissues. Some would consider connective tissues to be ligaments and tendons; they are that, and so much more.

Connective tissue is cartilage, bones,  fibres such as collagen and elastin, adipose tissue (yes, fat), blood and fibroblasts, the cells that activate for tissue healing and wound repair.

So hypermobility is not just a disorder of ligaments and tendons. It has the potential to affect the whole body.

I know a lady with Ehlers-Danlos Syndrome (hEDS). For her, it caused devastation, with nine miscarriages for two live births.

People with hEDS generally  have the super flexy, bendy bodies. An ignorant massage therapist can inadvertantly dislocate a shoulder during a massage. For my friend,  it meant the disorder of the connective tissues presented in her uterus, with devastating consequences.

So it makes me wonder, just how much the undisguised hypermobility has impacted my life. It makes me wonder what the links are between hypermobility and hormones, postural orthostatic tachycardia syndrome (POTS), adrenal fatigue, and mast cell activation syndrome (MCAS)? Is there a link to estrogen dominance and fibroids? And is there really a difference between Hypermobility Spectrum Disorder  and Ehlers Danos Syndrome?

There is so much more to be discovered. Stay tuned.