#anyways so yeah. blasts you with what I learned from Community Psych Critical Psych and Critical Diversity Studies

[werewolfcave]

GOD OK I was getting my psych degree when it was announced they'd be adding Maruki

and I was sitting here like "Atlus is gonna fumble this so hard i just know it." because in collectivist countries/cultures like japan, you mind your business and don't air out your problems.

AND I WAS RIGHT I WAS SO RIGHT AND IM SO MAD ABOUT IT.

like thanks for making a prominent to the story therapist be a big time bad guy you CLOWNS. BUFFOONS.

Sorry I just. I needed to say! I AGREE hes interesting and I see a lot of traits that would make a good therapist but BOY HOWDY. He makes me so fucking mad the way he was handled lmao

Okay I totally get where you're coming from and do agree framing a therapist in a bad light especially as the first therapist in the series is going to have negative consequences. BUT when I was talking to my own therapist yesterday it occurred to me that Maruki is a genuinely a fascinating critique of the clinical psych field. Because, as my therapist pointed out; "[Maruki] makes you realize how silly and unrealistic the idea of no one experiencing pain is. It makes you stand back and stop idealizing that idea of no one experiencing that pain because it's so absurd and harmful."

I then added onto that by pointing out how a lot of his ideals are a very interesting reflection of the psychology field when you look at it from a Western Standpoint (I am not sure how it is from an Eastern Standpoint I do apologize about that), because in the West we are very caught in the idea of Intervention instead of Prevention, and Maruki is obviously under the same idea.

See the Clinical Psychology field fails when it views things under the medical model, that mental health problems are something one can just "cure". Viewing pain as unique to the individual and that it's something that can be fixed is a very temporary solution. Instead there needs to be prevention, which is focusing on that pain comes from systemic places, and that we need to reform society rather than focus exclusively on individual pain. I will get into how we can tell Maruki is focusing on intervention exclusively in a moment, but first let me further lay out what Intervention vs Prevention is using an excerpt for a Reflection Essay I wrote for my Community Psychology Class:

"The concept of Prevention vs Intervention can best be explained up with a parable often credited to sociologist Irving Zola. The parable tells of man standing on the edge of a river, when suddenly he spots someone drowning. The man jumps into the river and drags the person out, and just when he manages to get that person out, he hears someone else. So he goes in to drag that person out as well. And it repeats. Eventually the man is exhausted and there is still people falling into the river. It is then that he realizes he never even thought to go upstream to check how people were falling in in the first place. This parable tells of the way that intervention by itself will never be truly successful, because there will always be people falling in, and never enough resources to keep pulling people out. This most efficient solution would be to fix whatever is causing people to fall in."

It should be stated that Intervention is not wholly unnecessary, as I go on to say in that same essay:

"Yes there has to be someone who goes upstream to address what is getting people in the river in the first place, but that isn’t possible with someone staying downstream. Because of we yet to prevent the harm from being done, we do still need intervention. To allow the preventionists to do their work they need the interventionists to keep that hurt at bay until we can prevent the hurt from happening in the first place."

Now, returning to Maruki. Maruki obviously has the idea in his head that he can remove points of pain for people, and that at all costs someone, to be healthy, must avoid a situation in which they get hurt. We take all of this with the fact that capitalism, corporations, etc still exist in this world. Let me break that down as to how this itself is a prime example of how his idea of a world with no pain does not take into account systemic oppression nor works as a long term solution.

A.) If one's pain stems from, say, low wages making it hard to pay rent and thus having to work multiple jobs, Maruki's solution would likely be to raise the amount of pay for whatever job is preferred by the person and continue from there. We do know that he makes it so that way Okumura Foods is a more idealized company that treats its workers fairly and has more ethical sources for its food. But this only works within the short term, as there is still a need to get money to put food on the table, to keep a roof over your head. Economic stress is still there even when paid well enough, because there is still the fact that you must keep getting more of a limited resource to pay for the ability to live. There are still people who come out on top, there are still people who are working the factories, there are still people who must do backbreaking work. Additionally Maruki is of the mindset that if your dream isn't working out you must abandon it, which will leave those whose dreams lie in underpaying jobs (such as an artist who makes a living through their art, and is hit with art block that keeps them from producing work) they are to abandon that for something that will keep a roof over their head. This leads to a rather soulless existence.

B.) To quote the Combahee River Collective, a Black Feminist organization that is responsible for intersectionality really making it's way into the collective consciousness, in their Coalition Statement:

"We realize that the liberation of all oppressed peoples necessitates the destruction of the political-economic systems of capitalism and imperialism as well as patriarchy."

That is to say that systemic oppression cannot be undone without the removal of capitalism. Scholars such as Cedric Robinson and Ruth Wilson Gilmore talk of how capitalism itself is rooted in the oppression of racial minorities, especially Black people. This is a concept called Racial Capitalism, which put as simply as possible in the Wikipedia entry for this concept is:

Racial capitalism is a concept reframing the history of capitalism as grounded in the extraction of social and economic value from people of marginalized racial identities, typically from Black people. 

While not a study on Japan itself, and instead China, here is a fascinating chapter on Racial Capitalism in China wherein it states:

Emptied of their former political content, the disarticulated concepts of race and ethnicity have often been reduced to foreign and domestic modes of social differentiation in the reform era, which can allow nationalists to claim that there is no racism in their country and can allow China scholars to deny the relevance of race to the field. Yet, the externalization of race and racism is particularly dubious these days as China’s participation in global capitalism has been accompanied by prominent examples of Islamophobia and anti-Blackness.

And to address how Racial Capitalism is relevant to Japan itself, we are to look at Race Relations and the Capitalist State: A Case Study of Koreans in Japan, 1917 through the mid—1920s by Kazuhiro Abe. From the Abstract:

"Expansionist Japanese capitalism developed racist ideologies toward Korea and the Koreans. In 1910 Japan annexed Korea. After 1917, Korean labor was imported on a large scale into Japanese society, where racist attitudes were rapidly taking shape. However, cheap Korean labor produced a wage differential that caused a split in the labor market along ethnic lines. Thus, competition for jobs between Japanese workers and Korean immigrants transformed racial prejudice into overt ethnic antagonism."

From the talk of the Theoretical Framework at play:

"The analytical framework employed here is the synthesis of several current theories of race and ethnicity. It draws heavily on Marxist theories of race relations, and especially on the split-labor-market theory. In the Marxist tradition, as Wilson argues (1978, pp. 4-9), there are two major approaches to race relations. One is orthodox Marxist theory emphasizing the manipulative role of capitalists who seek to divide the working class racially by exploiting racist ideologies so as to preclude the emergence of a unified working class. (For an example of this position see Reich 1971 and 1981). The other approach is the split-labor-market theory systematically developed and elaborate by Edna Bonacich (1972, 1975, 1976). This theory involves three groups of actors: business, higher paid labor, and cheap labor. The labor market becomes split when cheaper labor is introduced into the market. Capitalists prefer to use the cheap labor, and the higher-paid labor consequently faces threat of displacement. The higher-paid labor group attempts to forestall such displacement by excluding cheap labor from its territory. If exclusion is not possible, the higher-paid labor establishes a caste system to systematically block the access of cheap labor by certain occupations. The success or failure of these attempts largely depends on the amount of political resources the higher-paid labor group can mobilize"

All of this is to say is that while not on purpose, the game implies to us a complete lack of understanding of systemic injustice that causes much pain in the first place. Maruki is very purely intervention and has no interest in prevention.

Maruki himself talks about totalitarianism and how it is something that forces everyone under one ideal, and Goro himself points out (in an implied sense) that that is precisely what Maruki is doing. He is forcing people into his idea of intervention and no pain, while doing nothing to rid the world of the root cause of unjust pain. He is creating a totalitarian dystopian world without any sort of self-awareness.

#takuto maruki #persona #persona 5 #persona 5 royal #persona 5 royal spoilers #p5 #replyin to y'all #anyways so yeah. blasts you with what I learned from Community Psych Critical Psych and Critical Diversity Studies