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Communities are “psychic entities” that serve powerful psychological functions for the individuals living within them. They also serve multiple functions, including as a potential space where individuals are “held” and within which individuals “play” in ways akin to Winnicott's formulations regarding how infants “use” the me-not-me zone of experiencing, the potential space created by the gap between symbiotic engagement and the maternal object, in a zone between desire for fusion and fear of disintegrating abandonment. This paper explores the psychic destruction of community and the attempts to reconstruct “usable” community in migration, drawing from Winnicott and other psychoanalytic theorists to help us understand how communities work as psychological spaces and, specifically, to understand the near universal clustering that we see in immigrant communities.

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‘But things are always impossible, what of the possible and why the absence? Is the sea forgetting its epic tales?‘ asks Etel Adnan, poet and visual artist (1997, p. 19). Discourse on the topic of free clinics and the social mission of psychoanalysis indeed appears to be flourishing. Two contemporary examples are Psychoanalysis and History vol. 24 no. 3, the open access special issue of December 2022, and Elizabeth Ann Danto's (2005) Freud's Free Clinics: Psychoanalysis & Social Justice, 1918–1938. Another is Psychoanalysis in El Barrio, the 2016 PEP Video Grant Project Winner by Christopher Christian and Richard Reichbart, which shows the experience of psychoanalytic practice in some Latino communities of the United States. An excerpt of this documentary which features interviews with Latino residents, analysts, and students, on their thoughts about therapy can be read in the following dialogue:

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Building upon the work of Agnes Callard on the moral philosophy and psychology of anger, I attempt to critically reframe the ways in which the anger of internal critics and dissidents within psychoanalysis is understood. Through a consideration of the literature, and of my own intergenerational family history (with psychoanalysis and otherwise), I offer a challenge to a common (and, I argue, often bigoted) framing of such anger as wantonly rageful and indicative of a desire to destroy psychoanalysis. Rather, I propose we should understand and engage with this anger as provoked by a failure of white-, straight-, and male-dominated institutions and communities to join with and share psychoanalysis with people not from those groups. In this light, the anger of internal critics of psychoanalysis should properly be understood as both a protest and an invitation into a process of contrition and repair that can return all parties to a state of co-valuation of, and cohabitation in, the psychoanalytic community.

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American psychoanalytic institute culture is fundamentally hostile to academic freedom, and to the scholarly and cultural norms that can promote it! I offer three illustrative vignettes as cases in point. I then extensively review the available historical, ethnographic, survey, interview, and anecdotal evidence for the claim that American psychoanalytic institutes are hostile to academic freedom by design, while offering an analysis of why this hostility to academic freedom has served the authoritarian interests of charismatic leaders in psychoanalysis. I conclude with some brief comments on what would need to change in the institutional structures, practices, and faculties of American psychoanalytic institutes to make them more amenable to academic freedom.

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Carter, C., Crath, R., Tronnier, C., Bhargava, H., Espinosa-Setchko, A., Galeota, J., Garcia-Geary, Q., Lasheen, T., Sencherey, D. & Steindler, R. (2024) Black, Indigenous, and People of Color's Experiences of Discrimination in Psychoanalytic Professional Organizations in the USA: Results of a Thematic Analysis of Interview Data. International Journal of Applied Psychoanalytic Studies 21:e1871

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This article reviews the results of a qualitative study of Black, indigenous, and people of color (BIPOC)'s experiences of discrimination in psychoanalytic professional organizations (PPOs) in the USA. The authors used thematic analysis to analyze the transcripts of semi-structured interviews with n = 10 self-identified BIPOC with prior experience in PPOs, including psychoanalytically-oriented graduate programs, psychoanalytic institutes and other training programs, and professional membership organizations across the United States. A key finding is that a significant majority of interviewees (n = 9) reported experiencing discrimination in these organizations, per their own definitions of the term “discrimination,” and described these experiences in considerable detail. The authors attempt to triangulate the findings of the present study in relation to the findings of the Holmes Commission and other existing literature on BIPOC experiences in psychoanalysis.

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","documentMetaXML":"\n \n 2016-04-21\n Added video prevew info\n \n \n submission-date\n 2016-02-23\n \n \n preview-video\n https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Fpepweb%2Fvideos%2Fvb.176219645757935%2F1047093065337251%2F%3Ftype%3D3&show_text=0&width=560\n \n \n \n preview-width\n 560\n \n \n preview-height\n 315\n \n","documentInfoXML":"\n 2016\n 1\n 2\n \n PEP Video Grants Project Winners 2014\n \n 10\n Psychoanalysis in El Barrio\n \n LatinoEl BarrioDiversityCulturePovertySpanish LanguagePrejudice\n","title":"Psychoanalysis in El Barrio","authorMast":"Christopher Christian, Richard Reichbart, Michael Moskowitz, Ramon Morillo, Basia Winograd, Ricardo Ainslie, Maria Almario, Christopher Christian, Jaris M Delgado, Daniel Jose Gaztambide, Patricia Gherovici, Rafael Art. Javier, Maria de Lourdes Mattei, Patricia Sánchez-Montañez, Ernesto Mujica, Carlos Padrón, Gaddiel D. Nieves Pizarro and David Ramirez","authorCitation":"Christian, C., Reichbart, R., Moskowitz, M., Morillo, R., Winograd, B., Ainslie, R., Almario, M., Christian, C., Delgado, J. M., Gaztambide, D. J., Gherovici, P., Javier, R. A., de Lourdes Mattei, M., Sánchez-Montañez, P., Mujica, E., Padrón, C., D. Nieves Pizarro, G. & Ramirez, D.","origrx":"PEPGRANTVS.001.0010A","PEPCode":"PEPGRANTVS","sourceTitle":"PEP Video Grants","sourceTitleAbbr":"PEP Vid. Grants","sourceType":"videostream","kwicList":["\n\n 2016\n 1\n 2\n \n PEP Video Grants Project Winners 2014\n \n 10\n Psychoanalysis in El Barrio\n \n \n Christopher \n Christian\n \n \n Richard \n Reichbart\n \n \n Michael \n Moskowitz\n \n \n Ramon \n Morillo\n \n \n Basia \n Winograd\n \n \n Ricardo \n Ainslie\n \n \n Maria \n Almario\n \n \n Christopher \n Christian\n \n ","Nieves Pizarro\n \n \n David \n Ramirez\n \n \n LatinoEl BarrioDiversityCulturePovertySpanish LanguagePrejudice\n\n Psychoanalysis in El Barrio shows the experience of Latino psychoanalysts in the United\n States bringing psychoanalysis to Latino communities. ","The first\n conference was Latin American Contributions to Psychoanalysis held in March of 2013. The\n second conference was Psychoanalysis in El Barrio, held a year later. "],"kwic":"\n\n 2016\n 1\n 2\n \n PEP Video Grants Project Winners 2014\n \n 10\n Psychoanalysis in El Barrio\n \n \n Christopher \n Christian\n \n \n Richard \n Reichbart\n \n \n Michael \n Moskowitz\n \n \n Ramon \n Morillo\n \n \n Basia \n Winograd\n \n \n Ricardo \n Ainslie\n \n \n Maria \n Almario\n \n \n Christopher \n Christian\n \n . . . Nieves Pizarro\n \n \n David \n Ramirez\n \n \n LatinoEl BarrioDiversityCulturePovertySpanish LanguagePrejudice\n\n Psychoanalysis in El Barrio shows the experience of Latino psychoanalysts in the United\n States bringing psychoanalysis to Latino communities. . . . The first\n conference was Latin American Contributions to Psychoanalysis held in March of 2013. The\n second conference was Psychoanalysis in El Barrio, held a year later. ","vol":"1","year":"2016","lang":"en","issn":"2472-6982","isbn":null,"issue":"2","pgCount":"1","pgRg":"10","pgStart":"10","pgEnd":null,"abstract":"\n 2016\n 1\n 2\n \n PEP Video Grants Project Winners 2014\n \n 10\n Psychoanalysis in El Barrio\n \n LatinoEl BarrioDiversityCulturePovertySpanish LanguagePrejudice\n\n

Psychoanalysis in El Barrio shows the experience of Latino psychoanalysts in the United\n States bringing psychoanalysis to Latino communities. It features interviews with ten\n Latino analysts (whose heritage is from a variety of Latino cultures) as well as\n students. It uniquely shows some of those communities in Philadelphia, New York City,\n and Texas and Interviews Latinos in the street on their thoughts about therapy. And it\n discusses issues of dulture, bias, language and transference that occur for Latino\n analysts and their patients. The video challenges psychoanalysts to understand the\n culture and economic circumstances of Latinos in the United States and to bring\n psychoanalytically informed therapy to them. It Is a consequence of conferences held by\n the Institute for Psychoanalytic Training and Research (IPTAR) and the Clinical\n Psychology Department of The New School.

\n ","docLevel":1,"updated":"2023-07-11T12:25:27+00:00","score":6.6940284,"rank":6,"stat":{"art_cited_5":0,"art_cited_10":1,"art_cited_20":1,"art_cited_all":1,"art_views_lastcalyear":5994,"art_views_lastweek":154,"art_views_last1mos":652,"art_views_last6mos":2595,"art_views_last12mos":5699,"reference_count":0,"art_fig_count":0,"art_tbl_count":0,"art_kwds_count":1,"art_words_count":6313,"art_citations_count":0,"art_ftns_count":0,"art_notes_count":0,"art_dreams_count":0},"embargo":"False","embargotype":null,"downloads":true,"accessClassification":"free","accessChecked":false,"accessLimited":true},{"documentID":"PCAS.026.0660A","docType":"REV","documentRef":"Corpt, E. (2021) Class and psychoanalysis: Landscapes of inequality: Joanna Ryan Routledge, New York, NY, 2017, Paperback, 202 pps., $39.96, ISBN: 978118885516. Psychoanalysis, Culture & Society 26:660-662","documentRefHTML":"

Corpt, E. (2021) Class and psychoanalysis: Landscapes of inequality: Joanna Ryan Routledge, New York, NY, 2017, Paperback, 202 pps., $39.96, ISBN: 978118885516. Psychoanalysis, Culture & Society 26:660-662

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I am delighted to have the opportunity to review Joanna Ryan’s book, Class and Psychoanalysis: Landscapes of Inequality. Ryan’s project is to explore the glaring absence of any serious consideration of social class within psychoanalysis. Her stated intention is to move us to toward becoming what she calls a “class-inclusive psychoanalysis”. I couldn’t agree more. Having come to psychoanalysis from a working-class familial background, and having written about it (Corpt, 2013), I know the effort it requires, both internally and externally, to secure a sense of legitimacy with regard to this topic. From the very beginning, Ryan personally locates herself in her project which, to my mind, is the only way to authentically take on this topic. Ryan explores the way class lives in the culture and practice of what she refers to as the psychoanalytic therapies. Ryan is wise to use psychoanalytic therapies, thereby avoiding the built-in bias at work when we attempt to keep psychoanalysis proper from the rest of psychoanalytically informed clinical practice. I’m also appreciative of her decision to conduct what she calls a “smaller-scale exploration” by tackling this subject from the ground up instead of from big ideas down.

Ryan begins by excavating our history to find the root causes of this blind spot. By walking us through our history, she engages the reader as both witness and bystander to the very act of psychoanalysis severing itself from its early “socialist, revolutionary, democratic beliefs”, and from our ancestors who thought otherwise – Fenichel, Reich, Eitingon, and, yes, the early Freud. This “disarticulation of psychoanalysis from the social world leading to its disavowal of class” (p. 34) is carefully spelled out in subsequent chapters. Particularly stunning is Ryan’s gathering of material from a host of scholars both in and outside of the field who have identified the erasure of the classed subject from Freud’s writings. This stunning chapter alone should be required reading for anyone planning to practice from the psychoanalytic canon. The implications of Freud’s repeatedly splitting off the subjectivity and relational impact of lower- class caretakers in the lives of his patients raises far-reaching questions about psychoanalytic universals such as the primal scene and the Oedipus complex. According to Ryan, such intrinsic disavowal in our foundational theories weakens the field and further isolates us from other disciplines seriously concerned with class issues, disciplines needed to fill in the breadth and depth of our diversity gaps.

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Corpt, E. (2022) Relational Doings in the Medio-Passive Register: A Discussion of Christian Sell’s “Medio-Passive Agency in Psychoanalysis: Responding to Hopelessness and Despair in the Therapeutic Relationship”. Psychoanalytic Dialogues 32:369-375

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The author considers Sell’s application of medio-passivity as it is employed in his paper and in his clinical case and comments on the overlooked general relevance of the medio-passive register to psychoanalytic practice. Through a careful review of the remarkably scant psychoanalytic references to medio-passivity, to a consideration of the phenomenologist Han-Pile’s expanded view of medio-passivity as doings that can have either self-deceptive or deeply ethical implications, the author considers the silent but relevant social class implications of the case. More specifically, the author questions the lower social class-influenced sense of hopelessness as it interfaced with Sell’s ambition and then descent into hopelessness, resulting in his feeling as though concrete actions were the only potentially useful therapeutic alternative. The author finds Sell’s intellectual rigor, openness to his vulnerability, and clinical determination to bear the hopelessness of his analysand to find the metaphors beyond the concrete to be remarkable. Sell’s calling our attention to the importance of medio-passive agency and its relevance to the practice of psychoanalysis makes for an exceptionally rich contribution to the literature.

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Davies, J. E. (2021) Intimate Solitudes: Unique Qualities of Psychoanalysis by Telephone. Psychoanalytic Perspectives 18:189-207

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Davies, J. E. (2021) Intimate Solitudes: Unique Qualities of Psychoanalysis by Telephone. Psychoanalytic Perspectives 18:189-207

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In this paper, I discuss qualities of emotional receptivity, depth, and engagement that can occur in psychoanalysis or psychotherapy conducted by telephone, and I explore dimensions of in-person, screen, and phone treatments that may enhance or detract from therapeutic efficacy. In some cases, the absence of visual presence afforded by phone treatment may paradoxically allow both participants to attune to subtle emotional dimensions in themselves and the other with greater acuity than may be achieved in person or on a screen. I also examine screen modalities, which are preferable for some patients and dyads, but not for others. I present an analysis conducted by phone that made abundant use of our intimately connected solitudes, and I describe the patient’s experience of the phone as the “emotional umbilical cord” she was denied in early life.

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Gaztambide, D. (2014) Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”. DIVISION/Review 11:33-36

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","documentInfoXML":"\n 2014\n 11\n 33-36\n Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”\n \n \n","title":"Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”","authorMast":"Daniel Gaztambide","authorCitation":"Gaztambide, D.","origrx":"DR.011.0033A","PEPCode":"DR","sourceTitle":"DIVISION/Review","sourceTitleAbbr":"Div. Rev.","sourceType":"journal","kwicList":["\n\n\n 2014\n 11\n 33-36\n Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”\n \n \n Daniel\n Gaztambide\n \n Doctoral candidate at GSAPP-Rutgers University. ","I open with this personal anecdote in order to situate myself in reviewing “Psychoanalysis in el Barrio,” a conference on psychoanalytic treatment with inner-city Latinos held March 8, 2014. ","Furthermore, they point to anxieties central to both multicultural and psychoanalytic discourses, anxieties that “Psychoanalysis in el Barrio” attempted to address, captured in the central question that framed the remarks of each presenter in this conference—can you do psychoanalytically oriented treatment with Latinos?","Each of these associations, questions, and projections are structured by desire, and one of the challenges of “Psychoanalysis in el Barrio” is to make us conscious of how these fantasies affect our work with poor Latino communities. ","And in order to reflect on the themes of “Psychoanalysis in el Barrio,” I will close my eyes and sit under the mango tree that still lives on in my mind, giving free reign to my desires."],"kwic":"\n\n\n 2014\n 11\n 33-36\n Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”\n \n \n Daniel\n Gaztambide\n \n Doctoral candidate at GSAPP-Rutgers University. . . . I open with this personal anecdote in order to situate myself in reviewing “Psychoanalysis in el Barrio,” a conference on psychoanalytic treatment with inner-city Latinos held March 8, 2014. . . . Furthermore, they point to anxieties central to both multicultural and psychoanalytic discourses, anxieties that “Psychoanalysis in el Barrio” attempted to address, captured in the central question that framed the remarks of each presenter in this conference—can you do psychoanalytically oriented treatment with Latinos? . . . Each of these associations, questions, and projections are structured by desire, and one of the challenges of “Psychoanalysis in el Barrio” is to make us conscious of how these fantasies affect our work with poor Latino communities. . . . And in order to reflect on the themes of “Psychoanalysis in el Barrio,” I will close my eyes and sit under the mango tree that still lives on in my mind, giving free reign to my desires.","vol":"11","year":"2014","lang":"en","issn":"2166-3653","isbn":null,"issue":null,"pgCount":"4","pgRg":"33-36","pgStart":"33","pgEnd":"36","abstract":"\n 2014\n 11\n 33-36\n Melancolia bajo un palo de mango: A Review and Critique of “Psychoanalysis\n in el Barrio”\n \n \n\n\n

In Freud, the ego is like Dr. Frankenstein's monster, put together from bits, pieces, and shreds of losses, whereas in Lacan there is something strangely immaculate about the ego…. Where fragmentation as a concept might figure in Freud's theory of the ego insofar as the ego is built up of fragments and shreds, in the early Lacan, fragmentation is what the fledgling organism experiences as its first disarray because of what Lacan theorized at that time as a Real biological lack concerning the human's general prematurity, its motor uncoordination when compared to other species. The organism narcotizes itself against the feeling of fragmentation by identifying with and assuming the specular image.

\nA. Viego, Dead Subjects\n\n\n

[T]he analyst's idea about psychoanalysis is an essential variable that contributes to our concept of analyzability. And the analyst's ideas are always shaped by desire. Wishes and defenses organize our perception of the world, including the world of who is or is not analyzable.

\nA. Frosch, “The Culture of Psychoanalysis\n\n

There was a huge palo de mango, a mango tree, in my backyard growing up in San Juan, Puerto Rico. I remember playing, running around, and sitting under that tree, kept cool beneath its shade, out of reach from the blazing sun. I would often help my grandfather—who lived with our family—pick up the mangos as they fell from the tree, ripe and ready to be feasted on. I would wash them, throw them up in the air, throw them at my grandfather and play catch with him. On more than one occasion when our house was broken into, my father would brandish the mangos, readying them to be flung at the robbers. I myself threw these sweet projectiles at lizards or snakes should they venture too close to me or to my younger brother. I did everything with these mangos—everything but eat them. “Como que no te gusta el mango?!” friends and relatives would exclaim in disbelief: “What do you mean you don't like mangos?!” “Ah pues, este no es Boricua!” “Oh, but this one isn't really Puerto Rican!” Something so simple as not participating in the culturally shared consumption of a sweet tropical fruit had marked me as not me. And more specifically, not Puerto Rican.

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Gaztambide, D. (2023) Rediscovering Freedom and Responsibility Through a Decolonial Psychoanalytic Lens: Discussion of Friedman & Nakash’s “Repetition Compulsion and Sociopolitical Trauma”. Psychoanalytic Dialogues 33:214-225

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Practitioners who work from a social justice point of view navigate the challenges of whether to stress the role of personal responsibility or social location in psychic suffering. Drawing on the founder of decolonial theory, Frantz Fanon, I will first build on Friedman & Nakash’s (this issue) discussion of neoliberalism within the wider context of racial capitalism from a decolonial and critical race theory perspective. I will I argue that the “trickle down misery” Friedman & Nakash describe is itself scaffolded by racial logics, and show how such an intersectional analysis can facilitate an integrated model of human suffering. Then, I will show how Fanon’s work gives us a different point of entry for understanding the relationship between repetition compulsion, desire, and freedom that helps us address the psyche not from the “inside-out,” but the “outside-in” (“Given this sociopolitical structure, how then do we think about the psychic?”).

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Gaztambide, D. J. (2019) Lines of Advance in Treating People of Color with Borderline Personality Disorder: Alloying the “gold” of Vocational Rehabilitation with the “Copper” of Psychodynamic Psychotherapy. Psychoanalytic Social Work 26:50-68

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People of color with borderline personality disorder (PoCwBPD), in particular African-Americans and Latinxs in the inner city, present a special population at risk for unemployment and long-term impairment in psychiatric and psychosocial recovery. A growing literature points to the need for comprehensive care that addresses the symptoms of the borderline syndrome alongside social, vocational, and educational achievement. This article paints a picture of the individual, communal, and systemic complexities involved in aiding PoCwBPD achieve psychosocial recovery. After contextualizing the historical and systemic forces that impact recovery for PoCwBPD, I discuss principles of intervention to assist clinicians tailor treatment to this population. Drawing on insights from Transference-Focused Psychotherapy, an evidence-based psychodynamic therapy for BPD, I offer a theoretical cultural adaptation for people of color. This article provides clinical vignettes to illustrate the resulting model, and shows that helping the patient engage in productive activity provides the foundation for exploratory work, which in turn addresses intrapsychic obstacles to psychosocial success.

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Your book reads as a counter-history of psychoanalysis vis-à-vis projects of liberation, but also as an acknowledgment of the history of psychoanalysis' complicity in repression. The link made in the book between psychoanalysis and psychologies and theologies of liberation suggests something of your personal history.

In true psychoanalytic fashion, we'd have to go back to my mother. It's not a book about Puerto Ricanness, but yet it is insofar as it is grounded in my life experiences. When I was a kid, my mom was the secretary of our pastors at our church; the pastors were a curious bunch. One of them was getting his doctorate in clinical psychology, and our head pastor was exposed to psychoanalytic thought in his seminary training. Psychology and psychoanalysis informed how they thought about community, and mental health and well-being were key issues in our church. My mom would bring home these older nosological books that were translated into Spanish, and talk to me about them, which made for a different kind of bedside story! She would engage in armchair psychoanalysis of our island politics, people we knew, and at one point “diagnosed me” as a colérico melancólico—as having a melancholic-choleric temperament. I brushed her off, thinking, but I'm so gregarious and outspoken! It was only in hindsight that I realized my gregariousness and sense of humor was a defense—and my mom saw through me. In the way that most kids want to be firefighters or doctors, from about age seven or eight, I wanted to be a psychoanalyst. All of those ideas were in the ether.

Also influential was growing up noticing all of these unspoken things in our culture in Puerto Rico. On the one hand, my body was idealized because I have light skin and “good hair.” People would say things like, “oh, your son is so beautiful,” and eventually, someone would say the quiet part out loud, “because he's so white.” Colorism and White Supremacy textured the immense poverty, inequality, and violence happening on the island regularly. I went to sleep as a child to the sound of bullets and coquís (a frog species indigenous to Puerto Rico with a unique call). Nobody commented on this or helped me mentalize about this reality, treating it as if it was natural. Psychoanalysis, as an inquiry into the unsaid, perhaps the unspeakable, spoke to this need to make meaning of a colonial situation.

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We are living in times of incredible systemic violence - economic and ecological catastrophe, xenophobia and racial inequality, gendered and sexualized violence - raised to a fever pitch during COVID-19 pandemic. In his most recent work, Robert K. Beshara, ‘a scholar-activist and a fine artist’ committed to Freudo-Lacanian psychoanalysis, makes an important contribution initiating a movement between the colonial and postcolonial towards the decolonial, and with it, challenges us to imagine new horizons beyond the violence that surrounds us presently. Beshara seems self-conscious of the import of these contributions, providing powerful insights and assertions meant to ‘trouble’ and prompt the reader to consider important questions and produce new knowledge. This reveals his genius and makes this work an intervention in the truest and psychoanalytic sense of the term - not the act of binding up and synthesizing knowledge for the patient-qua-reader, but that of troubling them in order to produce the knowledge of the unconscious. And troubled I have been.

The first chapter, ‘Post-/De-colonial Psychoanalysis: Critical Border Psychology’, is one of the most detailed reviews I have read on decolonial psychoanalysis from Frantz Fanon and Paulo Freire to Hussein Bulhan and Homi Bhabha, a powerful bibliographic reference on its own. Beshara outlines his goals against this backdrop: to articulate ‘contrapuntal psychoanalysis’ as liberation praxis, which he describes as ‘the attempt to think and act exterior to racialized capitalism’ (p. 2). He defines racialized capitalism as a ‘colonial materiality’ whose central feature is the ‘racial axis’ (p. 3), noting like Maria Lugones (2007) how colonial racism structures sex/gender/class as such. Beshara states unambiguously that ‘decolonial psychoanalysis must be explicitly both antiracist and anti-capitalist (and certainly, anti-sexist)’ (p. 8). He sets upon the task of decolonizing Sigmund Freud and psychoanalysing Edward Said to articulate a ‘identity based on politics’ (p. 8).

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Psychoanalytic developmental theories envision diverse models of infancy, yet betray what Gaztambide (2024), writing from a decolonial perspective, calls a “primarily interpersonal, dyadic logic” (p. 112, emphasis original), theorizing development as essentially about “two people,” foreclosing how early caregiving and the therapeutic relationship are embedded in wider social worlds. This “dyadic default” theorizes within a “two-person” framework that precludes social context, leaving clinicians with questions about whether they should focus on attachment dynamics versus sociocultural context—or emphasize one while neglecting the other. This article works through developmental theory that reflects on both the relational and the sociocultural, making room for communal forms of care (Keller & Chaudhary, 2017), clarifying questions about the sociocultural in clinical work, and shedding light on intervention beyond the therapeutic relationship (González & Peltz, 2021). In effect, its goal is to decolonize the isolated dyad by reembedding development within the wider networks of culture, social systems, and values within which they exist. The article begins by illustrating these tensions in contemporary psychoanalytic theory and then explores research on dyadic and collectivistic modes of caregiving across different cultures, concluding with an integrated account of attachment that makes room for both the relational and the sociocultural in theory and practice.

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This article is based on the author's experience working as a psychoanalyst in Philadelphia's barrio in the 1990s, which led her to meditate on the psychology of racism, segregation, and other forms of intolerance of difference and otherness. The author argues that no analyst can be immune to the cultural context in which they work and that the simple fact that psychoanalysis is not available to the poor constitutes a form of racism. It further argues that psychoanalysis, thanks to its power of actualizing otherness in the context of analytic treatment, can reveal its emancipatory potential with populations marginalized by race, class, gender, or sexuality. In the second part, the article turns to the recent concept of Afro-pessimism as developed by Frank Wilderson III (2020) in connection with racism. For Wilderson, the curse of slavery has not been lifted, placing racialized subjects in a social death, a deathliness that saturates Black life. In an attempt to traverse this racist fantasy, the article concludes with a discussion of Toni Morrison's meditation on the invention of otherness, rethought from a Lacanian angle.

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Psychoanalysis in the Barrios: Race, Class and the Unconscious (2019) is a collection of thirteen essays explicitly on the relationship between psychoanalysis and “the Latino population”. However, its latent meanings go far beyond that focus. How culture and history not only are read by psychoanalysis but how they in turn write the psychoanalysis that is then the frame for that reading is one of them. The bi-directional interplay among theories, history, and practice is told in reference to the Latin American story, but the lessons to be learned are for psychoanalysis in general.

This past spring, two of the editors of the collection (Patricia Gherovici and Christopher Christian) and one of the contributors (Mariano Plotkin) had the following conversation with Loren Dent, (website Editor, DIVISION/Review).

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My commentary reflects on the contributions from a conference about the 2nd edition of the Psychodynamic Diagnostic Manual (PDM-2). I emphasize the distinctiveness of the PDM-2 as a diagnostic manual and discuss future directions for its use, development, and success.

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James Siena, Otis, Massachusetts\n\n

1 Whiteness is the central, hegemonic, universal, disembodied position from which the Other is judged, measured, constructed, imagined. In “Decentering Whiteness” (2015), Charley Flint and Jeff Hitchcock characterize the position of Whiteness as: the standard, the background, the normal, the undifferentiated, that which is defined by the Other or the Outsider, the obvious, the familiar, the impervious to contradiction, the morally correct, the dominant, the place of resources and wealth, the ordained by God; a self-centeredness that makes it better than its obverse: the “marginal.” This position is unconscious, invisible. The eye that can't see itself. Whiteness, as a position, is elaborated in opposition to Blackness. Frantz Fanon clearly saw this in Black Skin, White Masks (1952/2008): “[T]here is no longer any doubt that the true Other for the white man is and remains the black man.” (p. 139) Racial difference is construed as a social place-holder for a split between the central and the marginal, the powerful and the powerless, which seeks to perpetuate itself through a violent system: racism. Mass shootings, police brutality, and lynchings (past and present) are violent phenomena that are inherent to this system, to this split created by Whiteness. They are more normally addressed and criticized by “well-intentioned” white liberals, including white psychoanalysts, in order to unambiguously position themselves as allies, and, many times, unconsciously, as morally superior to the racist “bad whites.” They are the “good whites.” I would like to draw attention to some problems in this unconscious strategy that, I believe, show the same anxiety in “good whites” as the one we see more clearly in the “bad whites” (openly racist people, white supremacists, white separatists, the alt-right, etc.) of losing their centrality.

2 From a psychoanalytic perspective, the split inherent to Whiteness can be traversed by several dynamics. Firstly, I believe the resolution or healing of the split, imagined by the “good white,” who is nonetheless unconsciously anxious of losing their centrality, tends to be one that is suspiciously too harmonious: multiculturalism, diversity, the melting pot, ethnic pluralism, etc. It is a form of idealization or fantasy of the socio-political sphere that protects “good whites” from the aggression that sustains the racial split and that runs the risk of being dangerously freed up, set loose. Secondly, in the “good white's” attempt to be recognized by the Other as precisely good, they tend to unconsciously idealize the Other in order to experience the Other's recognition with the highest amount of (self) satisfaction and righteous pleasure. This is an exhilarating experience that is unconsciously sought for. The “good white” reaches out to the Black person, or to Blackness, seen through the lens of a stereotype, to be recognized as part of the movement, as being a woke friend, as being sinless, guiltless. I think here of certain “well-intentioned” white liberals who “patronizingly celebrate diversity,” as Slavoj Žižek (2020) says, “those who love authentic others, those who are not corrupted the way we are.” A new version of the bon savage. This more subtle form of racism, he claims, is not because the other is less, but rather because the other is more: exoticized, idealized, made more desirable. This is also a form of distorting the Other.

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Through a close reading of an anonymous lullaby from Latin America, the paper argues how colonial legacies and systemic racism, in the context of the structure of whiteness and the Covid pandemic, have had a nefarious impact on the material, symbolic, and psychic life of poor and working-class children and adolescents of color. The paper places a focus on Black kids. Left outside the symbolic, material, and legal order, these individuals suffer systemic attacks against their body and mind. This fact, in tandem with the devastating realities of the pandemic, have produced what the author calls an experience of “the end of the world.” Three main consequences of all these configurations are discussed: (1) failed identifications with whiteness; (2) loss of play; and (3) “confusion of tongues.” The need for new social lullabies, ones that invigorate our social capacity to dream the (colonial) state of affairs as being otherwise and that create communal solidarity, is proposed.

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Community

1. Jean-Luc Nancy says that the individual is the residue of the erosion of community.

2. Nancy argues that two things negate community:\n\n

the idea of an individual that is taken to be the point of departure of the common which decays into the atomization and privatization of experience (liberal, capitalist democracies)

the idea of a fused collective body, which results in undifferentiation (real communisms).

Against these “betrayals of community,” he poses the thought that being in common has nothing to do with communion or individuals gathering to participate in a group of shared interests or characteristics.

Historically, these forms of organization have been based on a substantial, fixed identity of either the individual or the collective; the outcome has been different forms of totalitarian societies (past Soviet communism or contemporary fascist capitalism, for example). This phenomenon is what Édouard Glissant calls the “totalitarian drive of a single, unique root.”

Roberto Esposito says that thinking about community is today more necessary than ever given the “failure of all communisms” and “the misery of new individualisms.”

3. Esposito asserts that community is not a “wider subjectivity” or a “unity of unities.” He says that this idea stems from a concept of the subject as absolute unity and interiority. Community, according to this perspective, is therefore a “property belonging to subjects that join them together: an attribute, a definition, a predicate that qualifies them as belonging to the same totality, or as a substance that is produced by their union.” The subject, individual or collective, taken to be “full” or “whole,” produces a notion of community as that which reflects “what is most properly our own.” Normally, this is related to some definition of the human or of humanity (language, territory, etc.) In this sense, through community we gather what is most common to all of us and “communicate what is most properly our own.” Community, according to this thinking, which Esposito criticizes, is related to the proper, to property and to appropriation.

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\nRichard Reichbart\n\n\n\n

My schooling gave me no training in seeing myself … as a participant in a damaged culture.

—Peggy McIntosh,

“White Privilege: Unpacking the Invisible Knapsack,” 1988

\n\n

I am sitting at Henry’s restaurant on the Upper West Side of Manhattan with the group of psychoanalysts from Black Psychoanalysts Speak, the PEP video for which I wrote the grant, and which followed upon two conferences of the same name. (The psychoanalytic conferences were unique because the audiences were predominantly people of color). I am white, as is Michael Moskowitz, who envisioned these conferences, and Alexandra Woods; but everyone else—Kirkland Vaughans, Annie Lee Jones, Craig Polite, Kathy White, Janice Bennett, Anton Hart—is black. There are a number of other black analysts who are not present (Cleonie White, Dolores Morris, Dorothy Holmes, Cheryl Thompson) and subsequently there will be two added to our group (Dionne Powell, Beverly Stoute). I am relatively quiet. In fact, after our dinner, Annie Lee emails me and asks: “Why so quiet?”

I sidestep by saying I have been preoccupied by being president of my institute, IPTAR, but in fact her question gives me pause. Here is my extended answer.

I need to listen. I have to listen. Yes, I have a history of being involved, of committing myself to the importance of culture and doing so passionately, of advocating for justice—actually of unknowingly for years metaphorically searching for the black maid who left our family precipitously when I was four years old (a dynamic that I understood as a result of my first psychoanalysis). I was arrested in the Free Speech Movement at Berkeley in 1964 in protest against the University of California’s forbidding solicitation by the Congress of Racial Equality (CORE) on campus; I worked for Martin Luther King’s Southern Christian Leadership Conference as a civil rights worker in Georgia and Alabama in the summer of 1965; after Yale law school, I lived and worked on the Navajo reservation in Arizona and New Mexico as an Office of Economic Opportunity (OEO) legal services attorney for Dinebeiina Nahilnabe Agaditahe (attorneys who work for the economic revitalization of the Navajo people); and subsequently I represented Native Americans who sat-in at the Bureau of Indian Affairs (BIA) office in Littleton, Colorado, and were accused of trespass. I successfully defended them before an all-white jury by introducing cultural testimony that touched on Native American practices—from the invocation of tribal elders to the preparation of berry soup—showing they had no intent 21

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“Free association” and the “fundamental rule” are bedrock for psychoanalytic therapy and apply to what both patient and analyst should experience in the process. The article traces Sigmund Freud's revolutionary recognition of the importance of free association that began with his tribute to the works of Ludwig Börne and Friedrich Schiller. The author invokes other proposals akin to free association made by artists and scientists, including John Keats, Charles Dickens, Robert Frost, Thomas S. Kuhn, Arthur Koestler, and Albert Einstein. While emphasizing the importance and the liberatory potential of free association as it relates to effective treatment and discovery, the author contends that there is a “moral press” for both the patient and the analyst to permit free associative thoughts, particularly to question assumptions about how things are supposed to be.

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In this paper, the author considers how binary and categorical models of identity function as a means of maintaining hegemonic normative ideals. These frameworks necessarily create tremendous psychic tension for people with multiple, interrelated, mixed subjectivities, leading to the dissociation of aspects of self. Race theory, intersectionality, and queer theory are identified as fields that consider nonnormative, nonbinary, and multitudinous subjectivities. The author shares autobiographical experiences related to growing up mixed race and in poverty to reckon with his own intersecting identities and explore how hidden subjectivities and normative multiplicities manifest inside and outside of the consulting room and how professional psychoanalytic spaces assume homogeneity. A perspective of mixed-race experience is elaborated, and a new consideration of mixed-class experience is offered in which identity categories are considered from nonbinary, fluid, and trans perspectives that embrace a both/neither mentality. The author challenges the field of psychoanalysis to critically examine its unconscious transferences of the homogeneous analyst, as well as the structures, pedagogies, and theories within its institutions that maintain normative, binary standards of subjectivity.

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First-generation, low-income (FGLI) students are striving to make achievements that were not available to their parents. In doing so, these students are transcending the circumstances of their birth to rise in social class and status. This involves losses related to the cultural traditions they were raised in, which occur while navigating the foreign and inhospitable environment of college, institutions which were designed and structured for continuing-generation students of middle- and upper-class backgrounds. The psychological needs of FGLI students must be met with a depth orientation which embraces the dynamic, fluid, and intersecting aspects of their identity and helps the student explore, understand, and move through emergent bicultural experiences. Utilizing three clinical discussions, I shall explore how first-generation, low-income college students contend with multiple struggles in school, including a developmental transition into a bicultural identity. These cases illustrate the complex interaction of multiple intersecting identities and existential challenges which lie beneath a student’s initial presenting concern when entering therapy, demonstrating the importance and impact of depth therapy.

\n","docLevel":1,"updated":"2026-01-10T05:12:24+00:00","score":4.9428706,"rank":25,"stat":{"art_cited_5":0,"art_cited_10":0,"art_cited_20":0,"art_cited_all":0,"art_views_lastcalyear":0,"art_views_lastweek":0,"art_views_last1mos":0,"art_views_last6mos":0,"art_views_last12mos":2,"reference_count":0,"art_fig_count":0,"art_tbl_count":0,"art_kwds_count":1,"art_words_count":8625,"art_citations_count":32,"art_ftns_count":0,"art_notes_count":0,"art_dreams_count":0},"embargo":"False","embargotype":null,"downloads":true,"accessClassification":"current","accessChecked":false,"accessLimited":true},{"documentID":"PCAS.024.0413A","docType":"ART","documentRef":"Ryan, J. (2019) Class at the nexus of psychoanalysis and sociology: Disjunction and connection. Psychoanalysis, Culture & Society 24:413-431","documentRefHTML":"

Ryan, J. (2019) Class at the nexus of psychoanalysis and sociology: Disjunction and connection. Psychoanalysis, Culture & Society 24:413-431

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I argue that some of the issues involved in the interrelationship of psychoanalysis and sociology can be fruitfully explored in relation to class, and especially class in the clinic. Class is a much neglected subject, an absent presence, within psychoanalysis. I suggest how psychoanalytic practice where class is an issue could be enhanced by drawing on some sociological understandings. Using aspects of Pierre Bourdieu’s writings, some clinical vignettes and Didier Eribon’s memoir, I explore some of the vicissitudes of social mobility at this psychoanalytic/social conjunction.

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Individuals with borderline personality dynamics and who belong to marginalized racial groups may encounter various challenges in navigating racism in different forms and degrees of explicitness, particularly as these experiences interact with their own psychological vulnerabilities and relational patterns. In the analytic relationship, both analysts and patients may encounter dilemmas involving interpersonal expressions of racism, invalidation, questioned perceptions of discrimination and racism, breakdowns in mentalizing, and externalizing processes within the transferential and sociocultural fields. The author draws from mentalizing theory and praxis, along with an intersubjective psychoanalytic sensibility, to describe a case that highlights some of the quandaries and possibilities of working at the intersections of race, racism, and borderline processes.

\n","docLevel":1,"updated":"2026-01-30T10:28:13+00:00","score":0.3983631,"rank":27,"stat":{"art_cited_5":0,"art_cited_10":0,"art_cited_20":0,"art_cited_all":0,"art_views_lastcalyear":0,"art_views_lastweek":0,"art_views_last1mos":0,"art_views_last6mos":0,"art_views_last12mos":1,"reference_count":0,"art_fig_count":0,"art_tbl_count":0,"art_kwds_count":1,"art_words_count":10810,"art_citations_count":115,"art_ftns_count":0,"art_notes_count":0,"art_dreams_count":0},"embargo":"False","embargotype":null,"downloads":true,"accessClassification":"current","accessChecked":false,"accessLimited":true},{"documentID":"AIM.078.0539A","docType":"REV","documentRef":"Teusch, R. K. (2021) A People's History of Psychoanalysis: From Freud to Liberation Psychology By Daniel Jose Gaztambide. Lanham, MD: Lexington Books, 2019, 270 pages.. American Imago 78:539-553","documentRefHTML":"

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Daniel Jose Gaztambide is assistant professor in the Department of Psychology at the New School for Social Research. He has written numerous articles and book chapters on cultural competency, social justice and psychodynamic practice, as well as race and class in the treatment of borderline personality disorder. He is currently a candidate at the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis. He is also a member of the Puerto Rican poetry troupe, The Titere Poets. He was featured in the documentary Psychoanalysis in el Barrio (Winograd & Christian, 2015).

Dr. Gaztambide's timely, fascinating, scholarly, and highly readable book revives an aspect of the history of psychoanalysis that is often forgotten: its involvement in the fight for social justice. The author has unearthed the works of several early psychoanalysts and analytically informed clinicians whose ideas were instrumental in the formation of psychoanalytic theory and practice, but who are not frequently discussed in our field. In addition, Gaztambide introduces clinicians and scholars from multi-cultural backgrounds who discovered and studied psychoanalysis on their own, because they found psychoanalytic ideas relevant to explaining situations of social, racial and economic injustice and the psychic effects on oppressed, marginalized, and colonized peoples. Many of these clinicians are likely unfamiliar to the majority of analysts. Gaztambide writes in his introduction: “A People's History of Psychoanalysis emerges from a particular philosophical and social vantage point [...

539","docLevel":1,"updated":"2026-09-04T19:38:49+00:00","score":4.5803704,"rank":28,"stat":{"reference_count":0,"art_fig_count":0,"art_tbl_count":0,"art_kwds_count":0,"art_words_count":5011,"art_citations_count":40,"art_ftns_count":0,"art_notes_count":1,"art_dreams_count":0},"embargo":"False","embargotype":null,"downloads":true,"accessClassification":"current","accessChecked":false,"accessLimited":true},{"documentID":"PD.033.0045A","docType":"ART","documentRef":"Yi, K. (2023) Asian American Experience: The Illusion of Inclusion and the Model Minority Stereotype. Psychoanalytic Dialogues 33:45-59","documentRefHTML":"

Yi, K. (2023) Asian American Experience: The Illusion of Inclusion and the Model Minority Stereotype. Psychoanalytic Dialogues 33:45-59

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The stereotype of Model Minority is often applied to Asian Americans, whose educational and economic achievements are held up as a sign of successful inclusion into American society. Yet the deadly anti-Asian attacks following the Coronavirus pandemic have shattered this illusion of inclusion. Using trauma theories, I explore Asian Americans’ belief in the American Dream, alignment with whiteness, and the illusion of inclusion afforded by the Model Minority stereotype. In particular, I examine how the illusion of inclusion has obscured recognition of an Asian fetish, the sexualized objectification of Asian women and feminization of Asian men. Clinical examples illustrate the workings of racialized stereotypes and mutual dissociation of racial traumas in Asian therapist and Asian patient dyads. Finally, I add a plea for Asian American psychoanalysts and therapists to write and speak about their experiences from their own frame of reference for fuller recognition of Asian American subjectivity.

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Yi, K. & Tummala-Narra, P. (2025) Introduction to The Special Issue on the Psychoanalytic Exploration of Asian American Experiences. Journal of the American Psychoanalytic Association 73:725-733

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Yi, K. & Tummala-Narra, P. (2025) Introduction to The Special Issue on the Psychoanalytic Exploration of Asian American Experiences. Journal of the American Psychoanalytic Association 73:725-733

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As of 2025, there are 25.8 million Asian Americans in the United States, accounting for nearly 8% of the total population (USA Facts, 2025). While the Asian American population is the fastest-growing racial minority group in the United States (Pew Research Center, 2024), they remain largely unknown to Americans in the American consciousness. Recent surveys, asking 5,000 American adults to name one famous Asian American, yielded a quarter of respondents unable to do so (The Asian American Foundation, 2024). When people were able to name them, the two most popular names, for 3 consecutive years from 2021 to 2023, were Jackie Chan (who is not American) and Bruce Lee (who passed away 50 years ago). Kamala Harris was the third most popular, followed by Lucy Liu. After Kamala Harris, no South Asians were listed among the top 20 names (The Asian American Foundation, 2023).

The Korean American poet Cathy Park Hong (2020), in her book Minor Feelings, insightfully summarizes the Asian American experience of invisibility by comparing it with a collection of minor feelings that are too trivial to be taken seriously. It is thought that this predicament is in part due to the American racial dynamic dominated by Black-White racial tensions rooted in the slavery of Black people and its damaging, traumatic legacy in the present day, leaving little room for consideration of the experiences of non-Black people of color. However, the dominance\n\n

Kris Yi, Psychoanalyst and Clinical Psychologist; Associate Editor, Journal of the American Psychoanalytic Association; and Faculty, Institute of Contemporary Psychoanalysis. Pratyusha Tummala-Narra, Ph.D, Boston College, Counseling, Developmental and Educational Psychology.

Kris Yi, 131 N. El Molino Aveue, Suite 220, Pasadena, CA 91101

Email: krisyiphd@gmail.com

Pratyusha Tummala-Narra, Department of Counseling, Developmental and Educational Psychology, Boston College

Email: usha.tummala@bc.edu

\n725

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Bryan Batista-Thomas, LMSW is a psychoanalytic therapist practicing in New York City. He is an analysand in formation at Après-Coup Psychoanalytic Association and pursuing training in performance studies at Tisch School of the Arts.

Velleda C. Ceccoli, Ph.D is a psychologist and psychoanalyst practicing in New York City. She is an adjunct Clinical Associate Professor at New York University Medical School, as well as faculty member at the American Institute of Psychoanalysis and the Mitchell Relational Center. Dr. Ceccoli is Associate Editor for Studies in Gender and Sexuality and Psychoanalytic Dialogues.

Yuen Chan, LMSW is a candidate at the Institute for Psychoanalytic Training and Research (IPTAR). She is a graduate of Hunter's School of Social work, where she earned the Dean's Award.

J. Todd Dean, MD is a psychiatrist and psychoanalyst in St. Louis, MO, and a founding member of the St. Louis Lacan Study Group. He is a Senior Editor and frequent contributor to DIVISION/Review.

Daniel José Gaztambide, PsyD, is assistant director of clinical training in the department of clinical psychology at the New School for Social Research, and a candidate in psychoanalytic training at NYU-Post Doc in New York City. He was featured in the documentary Psychoanalysis in El Barrio, and is the author of A People's History of Psychoanalysis: From Freud to Liberation Psychology.

K. Philippe Gendrault, Ph.D is a psychoanalyst based in San Franciso, California.

Harriette Kaley, Ph.D., is a psychologist and psychoanalyst in private practice in New York City and Professor Emerita and Adjunct Professor at Brooklyn College and City University of New York. She is past president of the Division of Psychoanalysis of the American Psychological Association and co-editor of Psychoanalytic therapy as health care: effectiveness and economics in the 21st Century. Routledge, 2020.

Tamara McClintock Greenberg, PsyD, MS, is a psychologist and author in San Francisco. Her newest book is Treating Complex Trauma: Combined Theories and Methods (Springer/Nature, July 2020).

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Sergio Benvenuto is a psychoanalyst and philosopher. He is researcher at the National Council for Scientific Research (CNR) in Rome, Italy. He is the president of Institute for Advanced Studies in psychoanalysis (ISAP) in Italy. He teaches Psychoanalysis in the Intern. Institute of Psychology of Depth in Kijv. Since 1995 until 2020 he was the founder and the editor of EJP. European Journal of Psychoanalysis, and he is member of the Editorial Board of American Imago and Psychoanalytic Discourse.

Dr. George Bermudez, Psychologist-Psychoanalyst, Training & Supervising Psychoanalyst at The Institute of Contemporary Psychoanalysis Los Angeles, and 2020-21 Visiting Scholar at the Psychoanalytic Institute of Northern California (PINC) has developed pioneering scholarship and practice -an expansion toward a social psychoanalysis-exploring the “social unconscious” through “social dreaming”.

Marisa Berwald, LCSW, is a practicing psychoanalytic psychotherapist, pursuing a doctorate in cultural and psychoanalytic anthropology. She conducts ethnographic research on the discipline of psychoanalysis, tracking how it shifts in response to changing aspects of human subjectivity in the Anthropocene.

Martha Bragin, LCSW, Ph.D. is jointly appointed Professor at the Silberman School of Social Work at Hunter College and the PhD Program in Social Welfare at the Graduate Center of the City University of New York. Dr Bragin is a Fellow of the Research Training Program of the IPA, and the editorial board of the International Journal of Applied Psychoanalytic Studies. She serves as a member of Inter Agency Standing Committee (UN-IFRC-NGO) Reference Group on Mental Health and Psychosocial Support in Emergency Settings, a globally representative body that sets and monitors standards for psychosocial interventions in emergencies. Representing the International Association of Schools of Social Work at the United Nations. She is the author of numerous peer reviewed publications and is in private practice in New York City.

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(2024) Notes on Contributors. The Psychoanalytic Review 111:231-232

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Nancy Burke, PhD, ABPP, psychoanalyst, writer, and mental health activist, is a Core Faculty and Past President, Chicago Center for Psychoanalysis, Vice-President of the International Society for Psychological and Social Approaches to Psychosis (ISPS-US), Associate Clinical Professor, Feinberg School of Medicine at Northwestern University, and Founder of the Psychotherapy Action Network (PsiAN).

Indy Davis is a PhD candidate in the Department of History at Princeton University. Her research focuses on American legal history and African American history. Originally from the Netherlands, she moved to the United States for her undergraduate studies at the W.E.B. Du Bois Department of Afro-American Studies at the University of Massachusetts, Amherst.

Dennis M. Debiak, PsyD, is a psychologist and psychoanalyst in private practice in Philadelphia and Swarthmore, Pennsylvania. He is a Past President of the Society for Psychoanalysis and Psychoanalytic Psychology: Division 39 of the American Psychological Association. He is a founding board member and one of the first graduates of the Institute for Relational Psychoanalysis of Philadelphia (IRPP), where he now serves as faculty, supervisor, and analyst of candidates. He is the Assistant Director of Insight For All.

Maria Kalinova is an associate professor in the Department of Theory and History of Literature at Sofia University, Bulgaria. She is the author of Infancy and Intellectual History of Bulgarian National Revival Writers (2018), Chaos and Disorder. The Contingent of Language, Literature and Philosophy (2018), and coauthor, with Kamelia Spassova and Vassil Vidinsky, of Exotopy: On the External Context of Literature (2020). She is an editor of Literary Journal, a managing director of VS Publishing House, and a member of the Bulgarian Society for Eighteenth-Century Studies. She has published three books of poetry: The Eye (2004), Under the Knife of Supper (2008), and Sun-Technique (2024).

Deborah Anna Luepnitz, PhD, is on the faculty of the Institute for Relational Psychoanalysis of Philadelphia and has taught courses on psychoanalysis in the Department of Psychiatry at the University of Pennsylvania School of Medicine for over 30 years. She is the author of The Family Interpreted: Psychoanalysis, Feminism, and Family Therapy (1988) and Schopenhauer's Porcupines: Five Stories of Psychotherapy (2002), and is also a contributing author to The Cambridge Companion to Lacan (2003). In 2004, she launched Insight For All, which connects psychoanalysts with homeless and formerly homeless adults. In 2013, she was given the Distinguished Educator Award by the International Forum for Psychoanalytic Education. She maintains a private practice in Philadelphia.

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