The term "masking" is widely used within the autistic community to describe the intentional or unintentional suppression of one's true self or identity in an attempt to navigate social situations more seamlessly or to appear "normal." This suppression may manifest in both conscious actions, such as deliberately mimicking facial expressions, and unconscious behaviors, such as the involuntary suppression of identity traits. The concept of "masking" serves as a broad categorization that also encapsulates experiences referred to as "camouflaging," "compensation," and "adaptive morphing." Despite its emerging recognition within autism research, our comprehension of masking remains incomplete. It is suggested to play a role in the observed gender disparities in autism diagnosis rates and in cases of late diagnosis. Furthermore, the act of masking has been associated with detrimental effects on the mental health of autistic adults, including psychological distress, burnout, and increased risk of suicidality.
The practice of masking serves as a complex, dual-edged psychological strategy. On one hand, it equips individuals with the ability to cultivate a socially acceptable persona, thereby conferring certain advantages in social interactions. However, the cognitive labor required to maintain this façade is often mentally exhausting, potentially leading to emotional burnout and, over an extended period, a compromised sense of self-identity or authentic social belonging.
The emotional impact is generally more mitigable when the mask receives negative feedback or rejection. This is largely because the mask represents only a superficial aspect of one's identity. In contrast, rejection or disapproval aimed at one's authentic self can be far more emotionally devastating. Masking, therefore, serves as a tool for social integration and as an emotional safeguard—a buffer against potential social vulnerabilities.
It is imperative to distinguish between the naturally occurring construction of identity, which emerges through a complex interplay of intrinsic attributes and extrinsic relationships, and the more deliberate, often misleading, construction of self that masking entails. The latter can vary in extent, ranging from a mild embellishment to an entirely fabricated persona.
The caveat of this practice lies in the perpetual fear of ultimate exclusion. Despite the social inroads made by the constructed self, there remains an underlying anxiety that the genuine self is neither integrated nor accepted, leading to self-imposed ostracization. Thus, masking creates a paradox: while it enables a certain level of superficial social integration, it simultaneously perpetuates self-exclusion by preventing the genuine self from engaging in meaningful social interactions.
This raises a complex dilemma: is it better to risk social ostracization by revealing one's true self or to choose a form of self-ostracization by hiding behind a mask? Arguably, the latter option offers a semblance of emotional safety, as the true self remains protected, albeit isolated.
However, this protection comes at a significant cost. The energy and mental resources allocated to sustain the mask can severely limit the nurturing and growth of the authentic self. Consequently, the genuine self may languish in the shadows, physically and emotionally drained and incapable of leading a fulfilling life.
As the act of masking continues to dominate one's social interactions, a disconcerting realization may emerge: the constructed self gradually usurps the role of the genuine self, which, in turn, becomes increasingly diminished and obscured. At the day's end, when the social stage is vacant, and the mask is removed, the authentic self emerges, too fatigued to engage in meaningful activities or enjoy life's pleasures.
Thus, we are confronted with an unsettling question: what remains of the genuine self when masking becomes a pervasive life strategy? Consistent masking may lead to a dissonance between the constructed and genuine selves, a schism that perpetually defers the realization of an authentic life.
Previous research has largely examined masking within the context of autism as a specialized behavior aimed at "passing" as neurotypical in social interactions to sidestep the societal stigmas associated with being autistic. Stigma is defined as the ascription of a negative status to an individual based on a distinguishing characteristic that renders them "discreditable" or "marginalized." These distinguishing characteristics may be overt (e.g., people of color, femme gender, transgender, elderly, poverty) or covert (e.g., autism, religion, non-native speakers), and an individual may bear multiple such stigmatizing traits (e.g., being both female gender and autistic). It is crucial to note that the experience of stigma is not confined to autistic individuals; a wide range of marginalized groups, including those with other neurodiverse conditions and individuals with minority sexual orientations, similarly confront stigma.
In the context of Autism Spectrum Disorders (ASD), 'social compensation' refers to a set of intentional techniques employed by individuals with ASD to approximate normative social behaviors. These techniques are utilized to mitigate what is often described as a deficit in social interaction but could more accurately be termed divergence from majority social conventions.
Emulative Social Modeling: Mimicry of others' body language or facial expressions, often after observing and practicing them.
Media-Based Social Learning: Gaining insight into social cues and behavioral norms from television, films, or literature.
Parroting Linguistic Expressions: Adopting and reproducing the phrasing and tone of speech neurotypical individuals use.