Psychoanalytic theory and cultural competence in psychotherapy.

Abstract

It is important to situate this book in its particular social, historical, and political context. I have written this book during a time of war, terrorist attacks, intense national debate concerning immigration policy and same-sex marriage, ongoing racial profiling and violence and gender-based physical and sexual violence, and a growing income gap between the wealthy and the poor. This is also a time in the united States when children and adolescents are exposed either directly or indirectly to alarming rates of school and community violence and when many young women and men assume that the word "feminist" refers to women who "hate" men. The president of the united States is a biracial, African American and White man, and yet we continue to witness injustice around racial lines. On a global scale, we are witnessing an unprecedented rate of internal and external displacement (due to war, poverty, and ethnic and religious conflicts), human trafficking, and violence against women and girls. There is tremendous innovation in information technology, which

Conceptualizing racism through a systemic trauma lens: Impacts on Black college students.

“…As trauma silences the voices of the recipient of the trauma, encouraging the sharing of that person's trauma story can be healing in a way that empowers the storyteller in a culturally congruent and meaningful way (Comas-Díaz, 2016). The sharing of a trauma story can strengthen the person's self-healing capabilities and even encourage community healing or empowerment and racial or ethnic solidarity (Bryant-Davis & Ocampo, 2005;Comas-Díaz, 2016;Tummala-Narra, 2016).…”

Not just anything goes: Psychoanalytic psychotherapy competencies in psychology doctoral programs.

“…The psychoanalytic community could enhance the conversation by offering its perspective (e.g., the importance of case studies in research, or unconscious motivations in cross cultural dialogue), but equal benefit may come from psychology speaking back into psychoanalysis. For example, regarding diversity, a topic that has received short-shrift in the psychoanalytic community (Altman, 2010;Tummala-Nara, 2016), substantial on-going conversations in the area of cross-cultural microaggressions (Sue et al, 2007), intersectionality (Rosenthal, 2016), and cultural humility (Hook, Davis, Owen, & DeBlaere, 2017) are important areas of dialogue wherein the psychoanalytic community may benefit from advances made in psychology theory and research.…”

Cultural Humility for People of Color: Critique of Current Theory and Practice

“…For example, a culturally humble system, invested in recruiting and supporting TOCs, ought to provide sufficient support for these clinicians to explore their own racial trauma and how it may influence their ability to thrive in long-term service within the organization. Supports might include opportunities for consultation and supervision with peers and colleagues of color or access to cutting-edge readings, resources, and training by other theorists and clinicians of color (e.g., Tummala-Narra, 2016). In fact, we would go as far as to say that, if a system is calling for “cultural humility” but does not provide these kinds of resources, then that system is not just taking a neglectful stance toward TOCs but engaging in practices that are antithetical to humility, including communicating that therapists should function professionally through extremes of self-sufficiency and appropriating cultural humility language to amplify pressure to assimilate to the cherished goals within the system.…”