Pub Date : 2022-09-26DOI: 10.1080/24720038.2022.2078829
G. Mullen
ABSTRACT For some patients, separation and disruptions lead to states of fragmentation and their dreams do not always lend themselves to the ordinary kind of analysis. Their dreams indicate that things are falling apart. For Elizabeth, the patient discussed in this paper, her dreams were the vehicle that allowed painful and disavowed sectors of herself to take up residence in our minds, where the disavowed sectors might be joined.
{"title":"Dreaming Goldberg","authors":"G. Mullen","doi":"10.1080/24720038.2022.2078829","DOIUrl":"https://doi.org/10.1080/24720038.2022.2078829","url":null,"abstract":"ABSTRACT For some patients, separation and disruptions lead to states of fragmentation and their dreams do not always lend themselves to the ordinary kind of analysis. Their dreams indicate that things are falling apart. For Elizabeth, the patient discussed in this paper, her dreams were the vehicle that allowed painful and disavowed sectors of herself to take up residence in our minds, where the disavowed sectors might be joined.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"54 1","pages":"323 - 327"},"PeriodicalIF":0.3,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84574379","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-26DOI: 10.1080/24720038.2022.2074009
M. Witten
ABSTRACT Description of supervision processes with Arnold Goldberg, that reflects his immense capacity to impart therapeutic concepts and clinical understanding with insight and empathy.
描述监督过程与阿诺德·戈德堡，这反映了他巨大的能力，传授治疗概念和临床理解与洞察力和同理心。
{"title":"Supervision Lessons from Arnold Goldberg","authors":"M. Witten","doi":"10.1080/24720038.2022.2074009","DOIUrl":"https://doi.org/10.1080/24720038.2022.2074009","url":null,"abstract":"ABSTRACT Description of supervision processes with Arnold Goldberg, that reflects his immense capacity to impart therapeutic concepts and clinical understanding with insight and empathy.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"129 1","pages":"317 - 322"},"PeriodicalIF":0.3,"publicationDate":"2022-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75701372","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1080/24720038.2022.2103141
S. Caprilli
ABSTRACT This paper explores the impact of an erratic, unreliable and toxic father on the psychological development of his son, Nicola, an eight-year-old boy, who, lacking an empathic selfobject experience with his father, developed emotional dysregulated reactions and aggressive behaviors. The clinical report shows how the child communicated his distress through such behaviors with his mother, at school, and in the therapy sessions. The pervasive affective presence of the father, notwithstanding his unpredictability and substantial absence, reverberated on the family system, because the mother’ ambivalence towards him was a source of conflict and confusion for Nicola. Play therapy and additional family meetings created the emotional space to process the feelings haunting the child and nourishing his anger and confusion. The mother had created the image of an unapproachable father and denied the child pain and resentment for his absence. Therefore, Nicola did not understand his anger and disappointment towards his father, and even less his continuously frustrated need to be close to him. The clinical report of the therapeutic play interactions between analyst and child centers on an impasse and its eventual resolution which stimulated change in the whole family system. Child treatment requires attention to the entire family as a condition for the child to work through his affective experience via symbolic play and, for the mother to acquire a healthy limit setting and emotional responsiveness to her son’s affective experience.
{"title":"The psychological impact of an unreliable father on his son and on the family: Therapeutic interventions with the child and within the family system","authors":"S. Caprilli","doi":"10.1080/24720038.2022.2103141","DOIUrl":"https://doi.org/10.1080/24720038.2022.2103141","url":null,"abstract":"ABSTRACT This paper explores the impact of an erratic, unreliable and toxic father on the psychological development of his son, Nicola, an eight-year-old boy, who, lacking an empathic selfobject experience with his father, developed emotional dysregulated reactions and aggressive behaviors. The clinical report shows how the child communicated his distress through such behaviors with his mother, at school, and in the therapy sessions. The pervasive affective presence of the father, notwithstanding his unpredictability and substantial absence, reverberated on the family system, because the mother’ ambivalence towards him was a source of conflict and confusion for Nicola. Play therapy and additional family meetings created the emotional space to process the feelings haunting the child and nourishing his anger and confusion. The mother had created the image of an unapproachable father and denied the child pain and resentment for his absence. Therefore, Nicola did not understand his anger and disappointment towards his father, and even less his continuously frustrated need to be close to him. The clinical report of the therapeutic play interactions between analyst and child centers on an impasse and its eventual resolution which stimulated change in the whole family system. Child treatment requires attention to the entire family as a condition for the child to work through his affective experience via symbolic play and, for the mother to acquire a healthy limit setting and emotional responsiveness to her son’s affective experience.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"74 1","pages":"26 - 39"},"PeriodicalIF":0.3,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86345001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-28DOI: 10.1080/24720038.2022.2077946
G. Hagman
This essay is primarily an appreciation of the wonderful paper by Suhrida Yadavalli, which is more than your regular academic or clinical paper. It is a literary work of aesethic brilliance and psychological intelligence. There is so much which I admired and enjoyed about the paper (its beauty, eloquence, and flow of ideas), and much to say about it. But I will be restricting my remarks principle to Suhrida’s contribution to the theory of mourning, a matter to which I also have given a good deal of thought. As I will discuss Suhrida’s paper builds on the recent revision of what I call the standard model of mourning through a very personal meditation on loss which addresses the central role of culture in what was once seen as essentially a biological process. As we will see Suhrida’s work adds to a larger critique of mourning theory carried out by myself and others (Hagman, 2001, 2016) over the past several decades. I will begin with a review of the paper, emphasizing its discussion of mourning. I will follow this with an examination of what I see as Suhrida’s specific contributions to the revision of mourning theory and suggest some clinical implications.
{"title":"Mourning Alone Together: Suhrida Yadavalli’s Contribution to a New Mourning Theory","authors":"G. Hagman","doi":"10.1080/24720038.2022.2077946","DOIUrl":"https://doi.org/10.1080/24720038.2022.2077946","url":null,"abstract":"This essay is primarily an appreciation of the wonderful paper by Suhrida Yadavalli, which is more than your regular academic or clinical paper. It is a literary work of aesethic brilliance and psychological intelligence. There is so much which I admired and enjoyed about the paper (its beauty, eloquence, and flow of ideas), and much to say about it. But I will be restricting my remarks principle to Suhrida’s contribution to the theory of mourning, a matter to which I also have given a good deal of thought. As I will discuss Suhrida’s paper builds on the recent revision of what I call the standard model of mourning through a very personal meditation on loss which addresses the central role of culture in what was once seen as essentially a biological process. As we will see Suhrida’s work adds to a larger critique of mourning theory carried out by myself and others (Hagman, 2001, 2016) over the past several decades. I will begin with a review of the paper, emphasizing its discussion of mourning. I will follow this with an examination of what I see as Suhrida’s specific contributions to the revision of mourning theory and suggest some clinical implications.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"45 1","pages":"255 - 259"},"PeriodicalIF":0.3,"publicationDate":"2022-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80552401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-22DOI: 10.1080/24720038.2022.2080209
Michael Reison
I would like to thank the Journal Editors for presenting me with the opportunity to discuss this paper and in particular, I want to thank Suhrida Yadavalli for writing such a beautifully human account of both the grief and grieving she encountered in the loss of a dear friend. In her paper, Yadavalli brings us to questions concerning what it is about the universal problem of loss that makes some people find the strength to persevere through the adversity entailed in profound loss while others give up in the face of such adversity. She wonders with us about what certain subjective experiences might compel some individuals to reach the point where they would contemplate or, at times, even act on ending their life. And finally, in facing her own horrific loss of a deeply well-loved friend, she wonders how it is that we are able to proceed with our lives in manners that move us toward the capacity to continue to make meanings in our lifelong journeys despite such profound losses. She eloquently describes, in an unpretentious manner, the experience of personal loss that we, our patients and all human beings must face at different moments throughout the course of our lives. Very early in her paper, Yadavalli draws us into her own world of experience, telling us of having made friends with a group of fellow immigrants from diverse countries of origin. It is a touching story of a group of people forming friendships in the common experience of what Robert Heinlein (1961) so aptly termed being “stranger(s) in a strange land”. How fortuitous, adaptive, and richly grounding it was that this group of people were able to come together and create a shared experience which, at least for Yadavalli, had aspects of what being in a good family feels like. We have the sense that for Yadavalli, this was not an equivalency of her family of origin. Rather, it contained aspects of some of the good parts of her good enough family of origin experience: a shared sense of commonality, the sense of acceptance of who she was as an individual, and the partaking in the ritual of meals shared among warmly and highly valued others. I found Yadavalli’s manner of personal storytelling compelling, touching, and evocative, particularly the experiences of late adolescence/early adulthood in which we move out into the world, both emotionally and often physically, away from our families of origin. Along with those earlier strivings I was also reminded personally of the inevitable losses we can feel later in our lives when the deaths of loved ones become more frequent occurrences. Returning to her paper, we are brought into Yadavalli’s own personal experiences with her friend Federico as she described the tenderness that overtook her as she noticed the suit he had worn to her casual dinner party. The underlying reason for her tenderness for Federico is not clearly known to us, and, in some way, the deeper reasons for her attachment to him are curious but not as relevant to us as the stage
{"title":"Feeling Grief and Grieving: A Discussion of Suhrida Yadavalli’s “Mourning and the Capacity to be Alone: Cultural and Existential Rituals in Loss”","authors":"Michael Reison","doi":"10.1080/24720038.2022.2080209","DOIUrl":"https://doi.org/10.1080/24720038.2022.2080209","url":null,"abstract":"I would like to thank the Journal Editors for presenting me with the opportunity to discuss this paper and in particular, I want to thank Suhrida Yadavalli for writing such a beautifully human account of both the grief and grieving she encountered in the loss of a dear friend. In her paper, Yadavalli brings us to questions concerning what it is about the universal problem of loss that makes some people find the strength to persevere through the adversity entailed in profound loss while others give up in the face of such adversity. She wonders with us about what certain subjective experiences might compel some individuals to reach the point where they would contemplate or, at times, even act on ending their life. And finally, in facing her own horrific loss of a deeply well-loved friend, she wonders how it is that we are able to proceed with our lives in manners that move us toward the capacity to continue to make meanings in our lifelong journeys despite such profound losses. She eloquently describes, in an unpretentious manner, the experience of personal loss that we, our patients and all human beings must face at different moments throughout the course of our lives. Very early in her paper, Yadavalli draws us into her own world of experience, telling us of having made friends with a group of fellow immigrants from diverse countries of origin. It is a touching story of a group of people forming friendships in the common experience of what Robert Heinlein (1961) so aptly termed being “stranger(s) in a strange land”. How fortuitous, adaptive, and richly grounding it was that this group of people were able to come together and create a shared experience which, at least for Yadavalli, had aspects of what being in a good family feels like. We have the sense that for Yadavalli, this was not an equivalency of her family of origin. Rather, it contained aspects of some of the good parts of her good enough family of origin experience: a shared sense of commonality, the sense of acceptance of who she was as an individual, and the partaking in the ritual of meals shared among warmly and highly valued others. I found Yadavalli’s manner of personal storytelling compelling, touching, and evocative, particularly the experiences of late adolescence/early adulthood in which we move out into the world, both emotionally and often physically, away from our families of origin. Along with those earlier strivings I was also reminded personally of the inevitable losses we can feel later in our lives when the deaths of loved ones become more frequent occurrences. Returning to her paper, we are brought into Yadavalli’s own personal experiences with her friend Federico as she described the tenderness that overtook her as she noticed the suit he had worn to her casual dinner party. The underlying reason for her tenderness for Federico is not clearly known to us, and, in some way, the deeper reasons for her attachment to him are curious but not as relevant to us as the stage","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"6 1","pages":"260 - 264"},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80611353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-06DOI: 10.1080/24720038.2021.2024544
Suhrida Yadavalli
ABSTRACT When I began writing this paper, I was amid coping with several losses. I had lost a beloved friend and a family member to COVID-19, and though it seemed that we were coming out of the woods in the US, the juggernaut virus was burning through my native country of India, where most of my family lives. As a candidate starting analytic training in 2020, Freud’s Mourning and Melancholia was particularly poignant as it lays the foundation for object relations borne out of a process of coping with loss. Freud described mourning as an agonizing process of identification, disinvestment and reinvestment. He emphasized the role of intrapsychic factors in the capacity to mourn. Since then, analysts have countered by writing about the highly social nature of the task of mourning and the importance in grieving of a loving communal embrace. In this paper, I explore one’s early experiences with Winnicott’s holding environment and transitional phenomena as an explanation of the capacity to mourn. I will extend mourning to another form of loss, namely, transience, i.e., temporariness of time and experience. Finally, I will consider how the developmental achievement of the capacity to be alone is inherent in specific intrapsychic modes of mourning transience and could be extended to intrapsychic capacity to mourn in bereavement. I will explore these ideas with a backdrop of traditional Indian rituals and spiritual practices, which embody and uniquely elaborate other essential Winnicottian features, including paradox, dialectics and the third area.
{"title":"Mourning and The Capacity To Be Alone: Cultural and Existential Rituals in Loss","authors":"Suhrida Yadavalli","doi":"10.1080/24720038.2021.2024544","DOIUrl":"https://doi.org/10.1080/24720038.2021.2024544","url":null,"abstract":"ABSTRACT When I began writing this paper, I was amid coping with several losses. I had lost a beloved friend and a family member to COVID-19, and though it seemed that we were coming out of the woods in the US, the juggernaut virus was burning through my native country of India, where most of my family lives. As a candidate starting analytic training in 2020, Freud’s Mourning and Melancholia was particularly poignant as it lays the foundation for object relations borne out of a process of coping with loss. Freud described mourning as an agonizing process of identification, disinvestment and reinvestment. He emphasized the role of intrapsychic factors in the capacity to mourn. Since then, analysts have countered by writing about the highly social nature of the task of mourning and the importance in grieving of a loving communal embrace. In this paper, I explore one’s early experiences with Winnicott’s holding environment and transitional phenomena as an explanation of the capacity to mourn. I will extend mourning to another form of loss, namely, transience, i.e., temporariness of time and experience. Finally, I will consider how the developmental achievement of the capacity to be alone is inherent in specific intrapsychic modes of mourning transience and could be extended to intrapsychic capacity to mourn in bereavement. I will explore these ideas with a backdrop of traditional Indian rituals and spiritual practices, which embody and uniquely elaborate other essential Winnicottian features, including paradox, dialectics and the third area.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"202 1","pages":"243 - 254"},"PeriodicalIF":0.3,"publicationDate":"2022-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78151363","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-25DOI: 10.1080/24720038.2022.2050913
D. Jones
{"title":"Musical Theater has the Power to Repair: A Response to Ilene Philipson, Ph.D., Ph.D","authors":"D. Jones","doi":"10.1080/24720038.2022.2050913","DOIUrl":"https://doi.org/10.1080/24720038.2022.2050913","url":null,"abstract":"","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"24 1","pages":"282 - 284"},"PeriodicalIF":0.3,"publicationDate":"2022-04-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72515054","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-18DOI: 10.1080/24720038.2022.2047975
Ilene Philipson
{"title":"Dr. Bradley’s Fabulous Functional Narcissism: Psychoanalysis and the American Musical Theater","authors":"Ilene Philipson","doi":"10.1080/24720038.2022.2047975","DOIUrl":"https://doi.org/10.1080/24720038.2022.2047975","url":null,"abstract":"","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"34 1","pages":"277 - 281"},"PeriodicalIF":0.3,"publicationDate":"2022-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79379233","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-13DOI: 10.1080/24720038.2022.2042539
D. Goldin
As I write this, I am listening to Miles Davis’ On the Corner, a jazz ode to New York City street life just this side of dissonant. I put it on because Knoblauch’s Bodies and Social Rhythms, for all its academic rigor, is drenched in jazz and informed by the streets of New York City, both of which are all about rhythm, syncopation and the unpredictable rise and fall of affective energy, often to the exclusion of symbolic meaning. Jazz, New York City and infant research (Knoblauch co-wrote Forms of Intersubjectivity in Infant Research and Adult Treatment with Beatrice Beebe, Knoblauch, Rustin & Sorter, 2005) comprise a kind of fluid foundation for this work, perhaps of greater importance than the more solid-seeming architecture of psychoanalysis, which tends to loom over the nonsymbolic register of experience in a superior way. Beginning in the 1970s, Daniel Stern (1985) used a video camera to record the interactions of mothers and infants, allowing for the first time a micro-, frame-by-frame analysis of what goes on in these temporally tight sequences. A world opened up of nonverbal but meaningful communication, as surprising as the world of cells and invisible organisms that came into view only after the invention of the microscope. Psychoanalysis has taken note of this “something-more-thaninterpretation” aspect of our analytic conversations but has not found a good way to describe this new knowledge. Most attempts to apply these discoveries from infant research to adult analysis have tended to rely on the abstract language of dynamic systems theory, a choice of tone that to this reader contradicts the argument for their clinical relevance. Steven Knoblauch attempts to fill that gap with his careful slow-motion descriptions of real clinical situations he has lived through rather than observed.
{"title":"Bodies and Social Rhythms: Navigating Unconscious Vulnerability and Emotional Fluidity","authors":"D. Goldin","doi":"10.1080/24720038.2022.2042539","DOIUrl":"https://doi.org/10.1080/24720038.2022.2042539","url":null,"abstract":"As I write this, I am listening to Miles Davis’ On the Corner, a jazz ode to New York City street life just this side of dissonant. I put it on because Knoblauch’s Bodies and Social Rhythms, for all its academic rigor, is drenched in jazz and informed by the streets of New York City, both of which are all about rhythm, syncopation and the unpredictable rise and fall of affective energy, often to the exclusion of symbolic meaning. Jazz, New York City and infant research (Knoblauch co-wrote Forms of Intersubjectivity in Infant Research and Adult Treatment with Beatrice Beebe, Knoblauch, Rustin & Sorter, 2005) comprise a kind of fluid foundation for this work, perhaps of greater importance than the more solid-seeming architecture of psychoanalysis, which tends to loom over the nonsymbolic register of experience in a superior way. Beginning in the 1970s, Daniel Stern (1985) used a video camera to record the interactions of mothers and infants, allowing for the first time a micro-, frame-by-frame analysis of what goes on in these temporally tight sequences. A world opened up of nonverbal but meaningful communication, as surprising as the world of cells and invisible organisms that came into view only after the invention of the microscope. Psychoanalysis has taken note of this “something-more-thaninterpretation” aspect of our analytic conversations but has not found a good way to describe this new knowledge. Most attempts to apply these discoveries from infant research to adult analysis have tended to rely on the abstract language of dynamic systems theory, a choice of tone that to this reader contradicts the argument for their clinical relevance. Steven Knoblauch attempts to fill that gap with his careful slow-motion descriptions of real clinical situations he has lived through rather than observed.","PeriodicalId":42308,"journal":{"name":"Psychoanalysis Self and Context","volume":"146 1","pages":"327 - 330"},"PeriodicalIF":0.3,"publicationDate":"2022-04-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78134054","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/24720038.2022.2047387
Elizabeth A. Corpt, A. Richard
Why would we, at Psychoanalysis, Self and Context, choose to feature and build an issue around an article submitted by a Black Kleinian analyst? Without question, we welcome any article submitted by a psychoanalytic practitioner who is Black, Indigenous, or a self-identified Person of Color. We were delighted that Dr. Ebony Dennis chose to submit her article to PSC. Of all places, she chose our Self-Psychology journal. This intrigued us. Her submission was at the encouragement of her supervisor, someone who is a wellrespected member of this community. Sending this paper on to peer review gave us some time to consider how we might respond should the paper be accepted. What kind of welcome could we offer this colleague from another theoretical community? What would her paper ask of us? How would we be challenged? What kind of dialogue might be possible? Could we find common ground? Ultimately, we saw this paper as a challenge to our community to more directly, in our written words, confront racism and other traumatic inequalities. We are quite aware that many in this community, both nationally and internationally, have actively involved themselves in various issues of injustice, trauma, and healing, but as a professional community, Self-Psychology has not said nearly enough about the deeply troubling race relations in North America or beyond. This is not unusual. Psychoanalysis, across theoretical perspectives, has struggled to find a way to integrate a social, cultural, political, sexual, and historical lens. Kohut (1973), in his article “Psychoanalysis in a Troubled World”, wrote the following:
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