Tag Archives: marginalization

My One Problem

Arch reflected in waterby Cindy Trawinski

It is always foolish to oversimplify complex problems. Nonetheless from the viewpoint of the Dreaming, regardless of the complexity of your life, you can have only one problem – ignoring the Dreaming background to reality. Ignoring the Dreaming means marginalizing the deepest unformulated experiences that create your actions in everyday life. Every time you ignore the sentient, that is, generally unrecognized dreamlike perceptions, something inside of you goes into a mild form of shock because you have overlooked the spirit of life, your greatest potential power.

Arnold Mindell, Ph.D., Dreaming While Awake

I love this quote from Arnold Mindell, founder of process-oriented psychology also know as process work. .

It reminds me of the importance of awareness. It nudges me to be more curious and to open to the subtle disturbances I sometimes overlook. It helps me remember that, underneath my emotions, thoughts and beliefs, is an exquisitely responsive inner ecosystem. It reminds me that I too am an animal, a part of nature and that nature is moving through me. When I lose my connection to the deeper nature, when I step over my reactions or am lulled into the rhythm of my everyday experiences or identities, there may be a part of me that goes into a kind of altered state.

Learning how this happens specifically for me means, in part, learning what kinds of experiences I tend to marginalize, ignore or avoid. Discovering what kinds of events tend to pull me away from my awareness and what awareness I pull away from is a lifetime’s practice that I am only just beginning. But it is one that calls me forward.

Marginalization and Disclosure: Social Challenges Facing Polyamorists

Love Limit Road Sign
Photo Credit: Grunge Road Sign – Infinite Love Limit by Nicolas Raymond via Flickr CC BY 2.0

by Rami Henrich, LCSW and Cindy Trawinski, PsyD

This is the third in a series of articles about the intersections of polyamorous identities and psychotherapy, adapted from Rami Henrich and Cindy Trawinski’s article in Sexual and Relationship Therapy, “Social and therapeutic challenges facing polyamorous clients,” as well as supplemental materials that didn’t make it into the published article. In this installment, we look at social challenges facing those in polyamorous relationships..

 Click here to access part 1 of this series. For part 2, click here.

Nine of the 12 participants in Rami’s original study reported struggling with experiences of marginalization directly associated with their polyamorous lifestyles. Marginalization can come from inside their poly relationships, from extended family members, and from mainstream society. Contemporary US culture valorizes monogamy and often overlooks relationship structures that diverge from conventional forms.1 From health clubs that provide family memberships only to conventional families or teachers who squirm when three adults attend parent teacher meetings, to laws that recognize only married couples as legitimate family members, contemporary US culture rewards and reinforces (ostensible) monogamy.

Internalized Marginalization

Such forms of marginalization frequently surfaced during Rami’s research interviews. Nine of the 12 participants reported feeling social pressure to choose monogamy over having multiple committed partners. Kelly, a 32-year-old divorced mother of three, reflected on her attempts to reconcile her early pull towards polyamory with social expectations that she embrace monogamy. While Kelly knew from experience that she could “have strong emotional connections to more than one person at the same time” without cheating:

It became something that I put aside… if I am in a relationship, there is a possibility that I could … fall in love with [someone else] and that is a problem. Society says I am not supposed to do that. [It was easiest to avoid talking] to other people that I found interesting and attractive when I was in a relationship.

Kelly highlighted the difficulty individuals face upon becoming aware of polyamorous inclinations or considering non-monogamy. As a teenager, Kelly wrestled with mainstream expectations and her impulses toward loving multiple people. The pressure to disavow her feelings reflected marginalizing forces in the community around her. Her resolution to avoid talking with other men she found attractive reflected an inner marginalizer, internalized polyphobia and shame about her polyamorous attractions.

Institutionalized Marginalization

Two participants reported discrimination and specified a lack of legal protections related to shared property, inheritance, child custody, and hospital visitations. Participants also routinely described a larger culture from which they were marginalized and struggled to reconcile their desire for full privileges with their wish to honor unconventional parts of themselves.

Ted identified legal ambiguities related to children and property as a significant challenge:

The law revolves around precedent and there is no precedent here…. [our] society …is based on family life… so I think that anything—polyamory or communal living—does not threaten it [the culture] but it treads around the perimeter where the boundaries are vague. Society has a hard time interacting with it [polyamory]… there is a lot of havoc that can be caused by seemingly innocent stepping outside of convention… [polyamory] is one of those cases. It is a social experiment in progress and… could get messy.

Ted spoke of explicit marginalizations that are codified or unaddressed by the law, and “messy” areas with vague boundaries. In such lawless places, there are no clear precedents.

Lisa, a 50-year-old woman, described the global impact of a culture of non-acceptance:

The culture … does not accept us [which] takes some joy away from our life together … the most insidious way is the … pervasive subtleties that … keep a kind of exuberance out of our relationship. …It is a big obstacle… Without that really deep acceptance from the culture, we are just not free.

Respondents’ compromises, fears, and losses illustrate three manifestations of marginalization: implicit cultural messages, institutionalized discrimination, and internalized oppression. Navigating mazes of explicit and subtle marginalization is very challenging, and it is easy to internalize cultural messages and believe that something is wrong with an individual or a relationship, when institutionalized marginalizations and subtle cultural conditioning are at play. Unconscious internalizations of societal marginalization have been an ongoing challenging for many of the participants in this study.

Disclosure

Eleven of the 12 participants found disclosing their polyamorous identity or relationships to family, friends, and community to be challenging. Disclosure implies that a person has both a public and private identity. When members of a marginalized group are not readily visually identifiable, they inevitably face questions about disclosure.2 Rather than a single decision, announcement, or event, disclosure is an ongoing process of decisions across the lifespan. For polyamorists, disclosure is a process that includes coming out to oneself, potential or current partners, friends and family, and a myriad of people in public life where the question of one’s relationship status is relevant for legal, institutional, commercial, vocational, social, or other reasons.

Society in the US is based on a system of institutionalized compulsory monogamy;3 therefore, most people grow up thinking that they will be monogamous and heterosexual. This is an often-circuitous process complicated by society’s lack of awareness and confusion about non-monogamies that takes place over time. Participants reported wondering what being polyamorous would say about them, what others would think, and how others would respond. Participants reported a range of responses to disclosure of polyamorous identity, spanning from warm acceptance to confusion or indifference to condemnation. For many, telling others that they are actively involved in or considering a relationship that runs counter to mainstream expectations and values means having to move away from their presumed identity of “normalcy” and the social safety that it affords.

Sue, a 42-year-old woman, described her attempts to conceal her polyamorous relationship, and the rejection that can follow a disclosure. A second-generation polyamorist, Sue remembered when her uncle rejected her mother (his sister) for her involvement in a polyamorous marriage, and her own difficulties at school when classmates discovered her parents’ polyamorous relationship:

It has been quite a… painful [journey], even before I heard the word polyamory… My uncle said, “This is unacceptable, you can’t do that!” [He] took the stance that my father was an abusive, bad man, and if my mother was going to stay with him, he was going to have nothing to do with any of us.

When Sue was 13, she broke the family’s unspoken rule not to tell others and Sue told a friend, who then began telling other friends, and word about Sue’s unusual family spread throughout the school. When Sue told her mother, mom got upset:

They were doing their thing, and I was NOT supposed to talk about it, it was none of my business… Their discomfort with the situation made it uncomfortable for me. They basically said it was nobody’s business outside the family, … So [dad’s other partner] was [described as] a friend of the family, and if anybody poked or said “I don’t understand” they were considered rude.

Sue’s family story illustrates some of the complexities related to disclosure. Adults in Sue’s family decided to conceal their relationship beyond the immediate family. Perhaps in an effort to protect Sue, her mother forbade her to share the details of their family life with others, a move that left Sue feeling isolated and lacking in parental support. Sue’s parents’ attempts to avoid discrimination and conceal their relationship lead them to preemptively criticize or reject others, potentially increasing their isolation and reducing social support.

Disclosure can pose difficult challenges for long-married couples exploring polyamory and telling their grown children and longtime friends. After a year and a half exploring a polyamorous lifestyle, Fred (in his 60s) identified as polyamorous, while his wife, Nancy, did not. Each reflected on what it was like to reveal their polyamorous explorations. After Fred’s first relationship with another woman, he worried that disclosing his polyamorous identity to his oldest son might damage their close relationship.

My children were raised Jewish… . My eldest son is now an Evangelical Christian. My fear would be that if I told [my son] that I was polyamorous, he probably would never talk to me again. This is our [Fred and Nancy’s] relationship. I see no need to out us to the kids.

Nancy reported that her attempts to accept and support her husband’s exploration of polyamory were very challenging for her friends. Nancy feared that her friends’ monogamous identities may keep them from being able to accept her choices.

Some of my girlfriends are… totally anti because it was a “don’t ask/don’t tell..”. which in hindsight was not a healthy decision. We can be understanding of LGBT and [my friends] can too, but polyamory is something that I think the “normal” monogamous couple can’t grasp… First thing they ask “Is that swinging?” and I could see the disgust in her face.

Because most people in the US are unfamiliar with polyamory and socialized in a culture founded on compulsory monogamy,4, 5 they can be quick to reject and harshly judge polyamorous people. Anna’s experience exemplifies this often challenging process of disclosure. Anna’s 15-year marriage to James ended painfully when James was unable to accept exploration of polyamory. For three years, Anna has been with Paul, who has been married to Rita for 26 years. Paul reported that Rita was aware of and open to his polyamorous arrangement with Anna.

[Disclosing] has been the most shattering, horrible part. I have no relationship with my siblings except for my younger brother, who does not know… because they have been extremely judgmental and condescending and horrible… I don’t know which has been worse, the separation from my husband or being rejected and abandoned by my older brother, sister, by friends.

Anna’s brother yelled at her and Anna’s sister made it clear she never wanted to meet Paul. While some of Anna’s friends were supportive, two of her closest friends of 20 years “dropped” her. They saw her relationship with Paul as an affair, an illegitimate relationship, and accused her of infidelity and narcissism.

I got nothing but judgment, condescension, and finally they stopped calling no explanation. There have been friends on the periphery who have backed away… There are days when I wonder if it was worth it. Then, I think about Paul and of course, it was worth it. I cannot imagine not having him in my life in an important way. But, boy, it came with such a price, and it is still unfolding.

For Anna, disclosure meant significant losses and unanticipated reactions to her relationship with Paul. This complexity and unpredictability of others’ reactions prove a heavy social and emotional burden for some polyamorists. Family and friends’ sometimes expressed harsh or disturbing reactions, and even close friends formerly perceived as tolerant sometimes proved unable to expand coupled relationships. In addition to fears of rejection or public scrutiny, internalized oppression may cause some polyamorists to remain closeted or to disclose sparingly.

Internal and external marginalization contribute to the stresses and complexities polyamorous and consensually non-monogamous individuals feel as they navigate who to disclose their identity to and when to do so.  An awareness of these concerns in therapy will help clients to feel welcome and understood by the therapists working with them.

1 Mint, 2006
2 Goffman, 1963
3 Emens, 2004
4 Emens, 2004
5 Mint, 2010

Bibliography and Further Reading

Emens, Elizabeth F. (2004). Monogamy’s law: Compulsory monogamy and polyamorous existence (Public Law Working Paper No. 58). University of Chicago.

Goffman, Erving. (1963). Stigma: Notes on the management of spoiled identity. New York, NY: Simon and Schuster.

Mint, Pepper. (2006). “Compulsory monogamy and sexual minorities.” Retrieved from http://www.pepperminty.com/writing/compulsorymonogamy.pdf

How Do Polyamorists Identify Themselves?

colorful figurines hugging
Photo Credit: Group Hug by Meg Cheng via Flickr CC BY-SA 2.0

by Rami Henrich, LCSW & Cindy Trawinski, Psy.D.

This is the second in a series of articles about the intersections of polyamorous identities and psychotherapy, adapted from our article in Sexual and Relationship Therapy, “Social and therapeutic challenges facing polyamorous clients” (Henrich & Trawinski 2016). In this installment, we provide an overview of Rami’s research findings, which uncover just how complex and diverse polyamorous identities can be.

To read the first article in this series, click here.

Rami’s research findings (unpublished, 2011) indicate several areas of importance to people in polyamorous relationships: jealousy, disclosure and identity challenges, and the importance of negotiation. This article focuses on several topics related to identity and germane to therapists: marginalization and social obstacles, and the challenges polyamorists often experience when considering their own identities, disclosing to others, and seeking compassionate and effective therapy. Authors note: our focus on challenges that polyamorous individuals face does not indicate that there were no benefits reported in the study. In fact, respondents reported polyamory can offer some significant advantages, including deepened communication, expanded sense of family, and opportunities for personal growth, addressed elsewhere. 1

We focus here on polyamory as a lifestyle and identity rather than sexual orientation for three reasons. First, space constraints prohibit a sufficient discussion of sexual orientation. Second, participants themselves phrased their responses with a language of identity, more so than sexual orientation. Third, from the perspective of Process-oriented Psychology, identity is the individual’s awareness and perceptions from which identity emerges as the fluid expression of experience that is the immediate result of environment, social context, inner states, and personal history.2 Thus, identity provides the lens through which the participants view and the authors understand marginalization. In the following sections, we use participant statements and the authors’ personal experiences to explore these themes.

Clinical Portraits of Polyamorists

Participants frequently expressed challenges related to their polyamorous identities. Interviews showed that “Do you identify as a polyamorist?” was rarely a simple “yes” or “no” question. Respondents routinely reflected on the meaning of polyamory, who does and does not identify as polyamorous, and why. Three participants identified as polyamorous, three as monogamous, and six were unsure and drew a distinction between being in a polyamorous relationship and having a polyamorous identity.

In some polyamorous relationships, all partners identify as polyamorous, and in others, only some do. Partners in asymmetrical poly relationships often wonder if polyamory is circumstantial for them (i.e. they are only in a polyamorous relationship because they love a polyamorist), or if polyamory is something they identify with beyond their current relationship.

Crystal and Wanda were in a committed polyamorous relationship. Although Crystal did not have another girlfriend at the time of the interview, she was open to the possibility in the future. Her answer to the question “Do you identify as a polyamorist?” is complex:

I don’t consider myself polyamorous, but I am a part of a polyamorous triangle. I am in a loving relationship with one person but she is also in a loving relationship with someone else. I am in a polyamorous relationship because the person I love loves someone else…not because I love more than one person. If you ask me if I were polyamorous, I would say “No?” with a question mark at the end.

Crystal considered polyamorous identity as a process and explained that if or when she has a girlfriend in addition to her primary relationship with Wanda, then she would identify as polyamorous.

Several other participants viewed polyamorous identity development as an unfolding process. Anna, who was in the process of getting divorced and in a polyamorous relationship with Paul, responded:

I think [I’m polyamorous] but I’m not sure… I am dating a married man and it is all open and honest… I think that, had my husband been able and willing to be open to my relationship with Paul, I would have continued on with both of them.

Some in polyamory communities debate whether polyamory is a lifestyle choice or “hard-wired,” that is to say innate. 3 4 Some report a deep sense of self-as- poly that pre-existed their contemplation of relationship constructs other than monogamy. Sue viewed her identity from 18 years of polyamorous marriage, concluding that it was not a choice but more a recognition of a pattern in her own experiences:

I don’t have an identity beyond noticing what happens to me… I have this pattern. Every three to five years somebody will show up where I need to pursue this thing of the heart, this very strong uncontrollable attraction. I need to be with that until it resolves itself in some way, and that seems to be my nature, who I am.

Like others who characterized polyamory as a deep identity and not a choice, both Sue and Helen saw polyamory as an essential identity superordinate to others. For Helen, polyamorous identity was political and defined her place in the world because she could not “squash” her polyamorous nature:

There is a distinction between someone who is polyamorous and someone who chooses to be polyamorous. It is different … in the sense that you have people who are gay, lesbian, or … honestly bisexual. But if you are bisexual and monogamous, you will end up being straight or queer… Monogamy trumps [bisexuality]. In my life, polyamory trumps everything else, it’s… the first for me.

Issues of disclosure and personal identity were important to all participants. Many identified connections with others in polyamorous communities as crucial support to navigate the complex issues. In addition to disclosure and marginalization, therapists serving polyamorous clients should be prepared to address issues related to personal, sexual, and relational identities.

1 Henrich, 2011
2 Diamond & Jones, 2004
3 Klesse, 2014
4 Tweedy, 2011

Bibliography and Further Reading

Diamond, Julie & Lee Spark Jones (2004). A path made by walking: Process Work in practice. Portland, OR: Lao Tse Press.

Henrich, Rami. (2011). “Following a path of heart: Exploring the psychological, relational and social issues of polyamorists” (Unpublished thesis). Process Work Institute, Portland, OR.

Klesse, Christian. (2014). “Polyamory: Intimate practice, identity or sexual orientation?” Sexualities, 17, 81–99.

Tweedy, Ann E. (2011). “Polyamory as a sexual orientation.” University of Cincinnati Law Review, 79, 1461–1515.

Deep Democracy: Coming to Understand My Polyamory

by Rami Henrich, LCSW

This is the first in a series of articles about the intersections of polyamorous identities and psychotherapy, adapted from my article in Sexual and Relationship Therapy, “Social and therapeutic challenges facing polyamorous clients” (Henrich & Trawinski 2016).  In this installment, I explore the ways in Process Work influenced my understanding of polyamory and drove my research into the topic.

What Is Process Work?
In the late 1970’s, Arnold Mindell founded Process Work (otherwise known as Process-Oriented Psychology), which has its roots in Jungian psychology, physics, and Taoism. In very general terms, the practice of Process Work is one of understanding people’s “processes,” or said another way, the flow of experience as it unfolds in oneself and in the environment. “The Taoist view of life assumes that the way things are unfolding contains the basic elements necessary for solving human problems.” 1 In order to stay close to this “unfolding,” Process Work is focused on expanding personal awareness and “paying attention both to events that support your identity and to the disavowed aspects of life—to which you do not usually pay attention—that disturb.”2

As an awareness paradigm, Process Work has a wide range of applications including individual work, relationship work, and group conflict facilitation work. In the sections that follow, I discuss some of the Process Work theories and methods that have been most helpful to me as a person involved in a polyamorous relationship, as a clinician and as a support group facilitator for people who identify as or are exploring polyamory and consensual non-monogamy (CNM).

Believing in My Path of Heart
One of the greatest gifts that Process Work has given me is the ability to accept my wild, adventurous, intense, and outrageous nature with greater ease. As much as I knew I could never really deviate from my deepest self and path of heart, I was nonetheless intermittently conflicted about my relationship scene and wondered if something might be wrong with me, wrong with us. I had a tendency to pathologize my curiosity, my intensity, my sexual explorations, my counter-culture relationship, and my general out-of- the-boxness, but Process Work helped me to see the value in my own inner diversity. It offered a perspective that emphasized “the belief that inherent within even the most difficult problem lays the seed of its solution.” 3 In other words, Process Work suggests that what you doubt about yourself or what you think is wrong with you may in fact be the seed of something beautiful and useful that wants to unfold and be lived more completely. For me, the idea that my family’s polyamorous relationship might somehow be perfect and hold exactly what is needed was a radical and deeply relieving perspective.

Process Work does not rely on preconceived notions of what is right or wrong, “it follows experiences rather than holding fast to any culturally determined standards.” 4 According to Julie Diamond and Lee Spark Jones, “following the flow of process involves caring for the absurd and impossible and going against conventional beliefs and ways of seeing things. … [it] also involves going with what is happening in a given moment, rather than resisting it.” 5 This lack of judgment, attention to personal experience, and respect for the unconventional was liberating. As I began to unfold and follow the flow of my individual and relationship experiences, my internalized judgments and resistance began to slowly dissolve. This cleared the way for me to embrace my path of heart more fully.

In the words of Arnold Mindell:

The path of heart makes you feel strong and happy about your life because it follows your dreams, your dreaming body, your mythical task. … If you view the world from the path of heart, you understand it to be the place … that you need in order to grow. The world is awful and awesome; from the viewpoint of the path of heart, what happens is meant to be used, completely and fully … to find our entire selves. 6

By bringing forth awareness of how polyamory is an aspect of my life myth (or the path of my life), Process Work has helped me to de-pathologize my view of myself and my relationships. It has kept me close to the dreaming and meaning that flows through this path, and it has paved the way for greater self-development and relationship growth.

Becoming Aware of Marginalization and Internalized Oppression
Cindy, Tom, and I have always been aware that our non-monogamous relationship meant that we were outside the mainstream, but Process Work provided me with the additional framing of marginalization, which has helped tremendously. To realize that non-mainstream people are marginalized by the dominant culture in such a way that it leads to internalized oppression confirmed my experience and provided some relief. As Mindell points out, in addition to external forms of oppression, discrimination and bias, “many people from minority groups are plagued by self-doubt, self-hatred or hopelessness and think these feelings are only their own problems” 7, when in reality these people “suffer from different forms of internalized oppression picked up from the mainstream.” 8

It is often difficult to recognize internalized oppression because it can take on the form of an inner critic, a relationship argument, or some other personal manifestation, but Process Work helped me to de-personalize it and wake up to the ways in which our family’s difficulties and feelings of self-doubt were not entirely our own. Such pervasive forces can creep into a polyamorous relationship and have a huge impact on the interactions and atmosphere of the relationship. “You can exhaust yourself dealing with your personal pain and fighting, not only the mainstream, but members in your [relationship] who are unconscious of oppression’s effects.” 9 In addition, internalized oppression and inner criticism can enhance and reinforce marginalization that occurs within the relationship and between the members. Having some awareness of the internalized oppression goes a long way towards minimizing these effects, because “every time you free yourself from a sense of internal oppression, you begin to transform the cultures [and relationships] you live in.” 10

 

Read the remainder of this article and learn more about deep democracy and polyamory at the KPACT website.

Becoming a Trans Ally

trans pride flag
“Transgender Flag: San Francisco (2012)” by torbakhopper is licensed under CC BY 2.0

by Cindy Trawinski, PsyD

My world and life, like many people’s, is a mix of privilege and struggle. As a cisgender woman, I have some privileges that trans women and men do not. For example, I can assume that others will use my preferred pronouns (she, her, and hers) when referencing me. As a person in a non-monogamous relationship, I have also faced issues that people in non-traditional relationships may face—for example: not having my relationship recognized as legitimate or as committed as monogamous relationships are. As a sex-positive therapist working with a variety of marginalized experiences, I am in an ongoing process of learning about my own biases and assumptions as well as endeavoring to expand my awareness, understanding, and acceptance of experiences that are not mine. And as process-oriented therapist, I challenge myself to work with my edges and try to see the deeper humanity and transcendent states in all experiences.

This is the third in a series of blog posts exploring what it means to be an ally and offers some basic suggestions or those who want to become a personal support to friends, neighbors, co-workers, or family members facing discrimination, stigma, and bias from the general culture because of their identity. 

T is for transgender. Along with lesbian, gay, bisexual, questioning, and queer, transgender is one identity encompassed in the acronym LGBTQ. The term “transgender,” commonly shortened to “trans”—and sometimes followed by an asterisk (*) to denote inclusion of identities such as transsexual, gender non-conforming (GNC), gender fluid, non-binary, and genderqueer—is itself a broad label that comprises many diverse understandings and expressions of gender. That being said, even within the LGBTQ umbrella, people who identify as transgender have also been marginalized or excluded at times from specific LGBTQ groups and/or the larger LGBTQ community.

Whether someone identifies as transgender or not, a person’s gender identity is often a deeply personal, nuanced, meaningful, and emotional topic. Beyond being a subject of recent political debate, gender expectations, expression and identities emerge in virtually every area of society: from the workplace to interactions with neighbors, friends and family members. And, at times, our awareness and lack of awareness of the diversity of underlying experiences can lead us to conversations about gender that can erupt in anger, conflict, or misunderstanding.

Learning that someone you love identifies as trans can elicit a wide range of feelings and reactions. You may feel surprised, confused, supportive, hurt, fearful, skeptical, or any number or combination of emotions. You may be confronted with thoughts or ideas that you have never examined or considered. You may want to explore your own feelings and learn about what being trans means for you and for your loved one. Take time with this and be kind to yourself and your loved one. The coming out and transition processes take time. Seek professional support if this is appropriate for you.

Becoming a trans ally means carrying the responsibility of accepting and welcoming your trans loved one unconditionally. Your feelings may vary on a moment-to-moment basis and you should expect some inner conflict.  Being an ally means working on your own stereotypes and fears. This is an often difficult task that requires self-education, exploration of biases and discomforts, identification of assumptions, and a process of self-discovery, as well learning about something about which you may have little information.

Allies may or may not identify as trans themselves. If you do not identify as trans, you may use the term “cisgender” (usually shortened to “cis”) which refers to anyone whose gender identity corresponds to the sex they were assigned at birth. Like your trans friends or loved ones, allies can follow any religious belief or spiritual path, and experience any kind of orientation and relationship to their sexuality and gender. A person’s gender identity is not equivalent to their sexuality and does not imply anything about their choice of partners.

Here are some suggestions for starting down the path to becoming a trans ally:

  1. Listening. One of the simplest ways to support your trans friend, coworker, family member, or partner is to listen to them. Many transgender people feel invisible or excluded. When they do have an opportunity to speak about their identity, a trans person often spends a great deal of that time countering misinformation and educating a primarily cis audience. Show your trans loved one that you are interested in what they have to say and that you value their knowledge, experience, stories and points of view.
  1. Make learning a priority. Assumptions harm everyone. Learn what name your trans loved one prefers to be called and the pronouns (e.g. “her,” “him,” “they”) by which they like to be referred. When in doubt, ask—but ask thoughtfully. Follow your curiosity, but instead of saddling your trans loved one with the responsibility to speak for all trans people, educate yourself. Google your questions and remember to consider the source. Learn what questions are considered invasive and which terms are considered offensive.
  1. Reflect before offering your opinions. Practice empathy and compassion. Think about how you can use your language to welcome rather than hurt members of the trans community. This may take extra effort on your part. You may feel confused or frustrated by the process of shifting your awareness and learning new ways of relating. If you are, it may be helpful to view your confusion or frustration as necessary steps on a path toward change and greater understanding. Recognize that the journey may be long, difficult, and painful—not only for trans people, but for their supporters as well.
  1. Respect others’ boundaries. Learning about a person’s gender is an intimate experience. Respect your trans loved one’s courage as well as their privacy. Do not push them to a point where they might feel uncomfortable or unsafe. Never discuss a person’s transgender identity with anyone else. Transgender people continue to face daily threats of violence. Understand that by outing a trans loved one, you may be jeopardizing their life, career, and relationships.
  1. Embrace love and diversity. Can you let go of expectations and embrace the world in all of its complexity? This is a challenge for many of us. It is important to recognize that there is no right or wrong way to exist as a human body. The trans-identifying people in your life may change how they describe themselves, try on different personalities, change their appearance, discover new parts of themselves, and challenge their prior decisions in life just as cis people do. Just like you, they may have doubts and make mistakes along the way. Take note of your own internal questions and contradictions. Being an ally, means growing into the responsibility to accept your trans loved ones, empathize with them, and advocate for them where and whenever possible.

This blog post was inspired by the Human Rights Campaign’s (HRC) article “How to Be an LGBT Ally.” I am grateful to HRC for their groundbreaking leadership in the fight for the rights of LGBTQ people in US and around the world.  To read the original HRC blog post, click here.

Managing Fear After the Election

hope
Photo Credit: HOPE by Gedalya AKA David Gott via Flickr CC BY 2.0

by Rami Henrich, LCSW

Managing fear has been difficult for many people in the days following the 2016 US Presidential Election.  No matter which candidate you supported, you may find yourself overwhelmed by distressing news reports, tense conversations with loved ones, and your own complicated feelings.

LifeWorks is an explicitly inclusive therapy practice that welcomes all people. We know how painful the past few weeks have been for many individuals in the populations we serve. Whether you are feeling frozen and frightened, angry, apprehensive, saddened, emboldened, or an intense and unpredictable combination of various emotions, here are a few things you can do to help yourself stay grounded, resilient, and open—now and in the future.

1. Know that You are not Alone with Your Feelings.

Fear and helplessness can be extremely isolating, especially if it seems as though those around you don’t understand your experience or share your perspective. Remember that you are not alone. Your emotions, however enormous or volatile, are valid and yours. There are many in the US and around the world who share your feelings.

2. Seek Company with Friends and Family with whom You Feel Safe.

Surround yourself with supportive, compassionate loved ones. Cultivate a community that allows for safe dialogues. During periods of uncertainty, time spent with those you care about can provide you with a renewed sense of energy and remind you that you have others to lean on.

3. Engage in Building Your Community.

Look for ways you can get involved in your neighborhood, your city, or even your state. Your community is larger than your circle of friends, co-workers and family members. No matter where you are, there is likely an organization nearby that needs your support and can provide volunteer opportunities in line with your values. If you can’t find the organization or volunteer role you’re looking for, consider ways you can fill that void in your community. Many people find positive, community-building work to be deeply validating and empowering. Every little bit counts.

4. Get Involved in Productive, Life-affirming Activities. 

Focus on activities that allow you to feel purposeful, engaged, and fulfilled. Regardless of the news or your perspective on politics, you always have the ability to stay connected to your inner sources of strength.  Involve yourself in activities that give you a sense of vibrancy and hope. For example:

Move Your Body.

Dancing, hiking, physical exercise, yoga, meditation, and other activities that directly involve your body can help you harness and release anxious thoughts and feelings. Give yourself time to engage in the physical activities that help you feel grounded, dynamic, and calm.

Do Something Outside.

Nature is deeply soothing for some people. If you feel pent-up and on edge in an urban or suburban space right now, try spending some time in nature. Allow yourself to fully engage your senses, enjoy the present moment, and find wisdom and peace in the outdoors.

5. Speak about Your Fears with a Professional.

You may be feeling stuck and unsure about how you can look to the future with optimism. Therapy is a safe space for you to express what’s troubling you and to learn effective strategies to cope with feelings of fear, stress, and anxiety as they arise.

THE WORLD NEEDS YOU!

No matter who you are, you are important. Your self-care matters. Fear can cloud our capacity to see a way forward. The steps listed here may help you return to yourself and gain a new sense of clarity about who you are and what comes next for you. The world needs your voice however you choose to express it.

Take time to process your experience alone or with some one who cares.  Resist the urgency to action, if action does not feel right for you. Even in silence or meditation, your awareness is important for the wholeness of the world.

You may be experiencing many different emotions right now. Remember that believing that you have the capacity to navigate whatever comes your way or to find help and community to support you in doing so may be the most important thing you can do right now.

Cultural Competence and Bias

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by Cindy Trawinski, Psy.D.

As therapists, we recognize our ethical obligations to know and acknowledge the limits of our training and skills. We know that our expertise grows over time with experience and supervision, training, reading, dialogue and further training. These activities contribute to our mastery of specialized areas, methods or skills. But what about cultural competence? How do we become culturally competent? Does it just happen naturally or is there something we need to do?

I think of cultural competence as an evolving set of attitudes, knowledge, skills and awareness that supports my ability to relate to “other-ness” or the unknown in myself and those around me. Other-ness can also be thought of as experiences, ideas, practices, beliefs, and so on that I do not identify with, believe, do practice, or endorse.   In thinking about cultural competence, I focus on my connection to other-ness.  For me, it is less about achieving a level of proficiency as measured or defined by someone else and more about an ongoing process of refining the skills, attitudes and awareness practices that support my capacity to relate to and work with other-ness in myself and others.

In developing expertise in an area of practice, I might study, write and do research to deepen my knowledge base.  In mastering a particular treatment model, I study concepts, clinical vignettes and research. I also practice basic skills (or interventions), learn to identify particular patterns or signals and seek out supervision to help me perceive and respond to what I can not yet completely behold, understand and articulate.

In cultivating cultural competence, I rely heavily on my ever-changing ability to develop new attitudes and relationships as well as the capacity to use my awareness in new ways  to relate to ideas, practices, identities and other information I may not yet fully understand. I challenge myself to identify places where I am blocked from understanding or relating, instead of glossing over them and using my privilege to ignore or forget the experiences of others I do not in that moment connect to. Developing attitudes and growing awareness sometimes means exposing myself to and relating to people, practices and ideas that may feel foreign to me.  It may mean looking at deeply held beliefs and subtle biases that are not easy to identify or that are embarrassing or troubling. This can be a very difficult process!

Everyone Has Bias
One of the reasons the process of cultivating cultural competence is so difficult is bias. None of us want to have prejudices or biases but they are inevitable. In our work at LifeWorks Psychotherapy Center supervising and training therapists, we begin with the premise that every therapist, and in fact everyone, has bias. Bias starts with our experiences and the information we gather in life and gets filtered thru our identity and culture. Some of our biases are known to us, while others may be unknown or hidden.

Every therapist, no matter their identity or background, has bias. We define bias as anything (for example, any idea, belief, opinion, reaction or emotion) that limits one’s capacity to relate to another as whole and equal, or that which creates a tendency to marginalize aspects of another’s experience.

Therapeutic bias, if unexamined, can hinder or even endanger the therapeutic relationship but it can also be a looking glass into experience that can enlighten, deepen and transform our connections to our clients.

Observations from Our Practice
In our practice, at LifeWorks, we work with diverse clients, who identify across a variety of religions, genders, sexualities and relationship constellations, including: lesbian, gay & bisexual (39% of clients); trans, queer and genderqueer (13%); non-monogamous and polyamorous (40%), and clients who are kink and/or BDSM-identified (23%). And many clients endorse more than one of these identities.

A recent informal sampling of therapists in our practice revealed that approximately 25% of their clients had explicitly indicated that they had had previous therapy experiences where their therapist’s bias regarding kink or non-monogamy was an obstacle to their care, or hindered their experience in therapy.  In our recently reported research (See: “Social and therapeutic challenges facing polyamorous clients,” Sexual and Relationship Therapy, Henrich & Trawinski, 2016), 50% of clients identifying as polyamorous had seen therapists that they felt lacked cultural competency or were biased.  Participants in that study reported that therapists were uninformed about polyamory, or biased toward monogamy.

Even therapists who themselves identify as marginalized in some way – for example, those who are LGBTQ, kinky, non-monogamous or polyamorous – may have subtle or not so subtle biases about the groups with which they identify.  These biases may show up in therapists as reservations, judgments, concerns, worries about their clients or as strident beliefs, one-sidedness and even extreme positive regard.  Neither being inside or outside a given community offers immunity from bias towards that community (or towards any other).  Our experience and research confimrs that bias affects us all.

Emphasizing Wholeness
Our work on bias is shaped by the concepts and methods known as process-oriented psychology or processwork. Developed by Arnold Mindell and others, processwork is both a depth psychotherapy paradigm and a phenomenological approach to working with human problems that emphasizes wholeness, the flow of experience and awareness and the importance of all points of view Mindell coined the term “deep democracy” to describe the idea that all voices are important to the well-being of the whole.

Using process-oriented methods and awareness, we have been teaching psychotherapists — and learning ourselves — to detect and identify bias, unfold its meaning, and learn to relate to aspects, attitudes and behaviors of clients that they may find difficult, disturbing or troubling.  In our experience, therapist bias is often a reflection or expression of some quality or trait that the therapist has a tendency to marginalize or overemphasize in themselves.  Something important, and often subtle or outside of awareness, may need to be known or understood better, and can be uncovered by looking closely at spontaneous or troubling reactions and perceptions.

From our perspective, it is probably impossible to get rid of bias entirely but we have found that it is possible to embrace and transform therapist bias into something that enhances the capacity to experience and support clients’ wholeness. It takes time and practice to develop the skills, awareness and attitudes that support the capacity to learn and grow from our bias — and in so doing, to increase our ability to understand, relate to our clients and to support their process of change.

There is no quick fix that we are aware of.  In our experience, the awareness and transformation of therapist bias is more like a lifelong endeavor.

8 Ways to Take Action Against Islamophobia

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by Cindy Trawinski, Psy.D.

Prejudice, stereotyping, bias—however we understand these tendencies and attitudes, we can learn to identify, confront, wrestle with, accept, and change them within ourselves. Sometimes, however, doing so is possible only with great difficulty.

Discrimination takes many forms, including harassment, bullying, hate speech, and scapegoating. Such behaviors put others at risk, cause harm and—at times—may even threaten lives. Given our current national and global tensions, what can an ordinary person do to reduce Islamophobia and the threat it poses to us all?

Shortly before the holidays, Gary Reiss, Ph.D., a process worker and LifeWorks colleague in Portland, OR, sent an email to our community about curbing Islamophobia wherever we encounter it. Gary’s email referenced Huffington Post article written by Manal Omar, Associate Vice-President of Middle East and Africa Center at the United States Institute of Peace. In that article, Omar shares eight actions anyone can take to help concretely reduce the threat Islamic Americans may feel in the our nation’s current political climate.

I am reposting the actions that Omar enumerated.  You may want to think about and consider using some or all of these in your daily life.

Tangible actions anyone can take to reduce Islamophobia in their community:

  • If you see a Muslim or someone who might be identified as Muslim being harassed, stop, say something, intervene, and call for help. If you see people abusing authority, stand firm against profiling.
  • If you ride public transportation, sit next to the hijabi (head scarf) woman and greet her. The fear of being in public for women in particular is increasing every day. A small act of kindness can have a transformative impact.
  • Engage the Muslims in your life. Make sure you really feel comfortable standing for and with your Muslim friends, neighbors, coworkers. If you have a Muslim work colleague, check in. Tell them that the news is horrifying and you want them to know you’re there for them. The concern and support I have received my colleagues is heartwarming and reminds me of my place here in the US.
  • If you have neighbors who are Muslim, keep an eye out for them. If you’re walking your kids home from the bus stop, invite their kids to walk with you.
  • Talk to your kids. They’re picking up on the anti-Muslim message. Make sure they know how you feel and talk to them about what they can do when they see bullying or hear hate speech at school.
  • Help fill the public space with positive messaging over the hate. Write letters to the editors and be aware of your social media posts.
  • Call your state and local representatives, let them know that you are concerned about hate speech against your Muslim friends and neighbors in politics and the media. Ask your representatives to be aware of new laws on visas and other issues that would create second class citizens.
  • Out yourself as someone who rejects Islamophobia and discrimination of any kind.

Click here to read Manal Omar’s article, “As a Muslim, My Heart Freezes with Fear,” in its entirety.

Omar ends his article with the following words (emphasis mine):

“Terror is fear-inspiring. Fear is paralyzing. Let’s stand up, stand tall, stand strong.”

If you or someone you care about has experienced Islamophobia or any kind of bias based on a negative attitude toward a certain religious, cultural, or spiritual belief or expression of identity, know that you are not alone. Religious and spiritual minorities often face harassment, prejudice, and stereotyping, sometimes on a daily basis. Whether this treatment arises from ignorance or malicious intent, it frequently leads to feelings of frustration, isolation, depression, ostracism, anger, self-hatred, and hopelessness—feelings your aggressor may, in fact, be tangling with themselves.

As each of us travels on our own journey of self exploration, only you can determine which spiritual path you choose to follow or disregard. However, as Manal Omar makes clear, there are some simple steps all of us can take to challenge discrimination, comfort those who are hurt, and seek help when we need it. Making the corner of the world where we live a safer place is something each of us can do.

Orlando Shooting, June 11, 2016 — In the Shadows of Disney World

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by Rami Henrich
When I think Orlando, I think of sun filled days,  blue skies, parents and grandparents offering up days of fun and excitement, showering their children with the time of their lives at Disney World. But from yesterday on, I will think of Orlando in a different way…I will think of the shadows. I will think of the mom whose son is still unaccounted for.

A night of death and life threatening injuries, of never ending pain and grief for the survivors of the tragedy that ended the lives of so many gay brothers, sisters, children, partners, and spouses has displaced those sunnier Orlando thoughts.

Today, the shock of yesterday’s news is sinking in.  When I awoke this morning I set out on my daily routine…meditate, shower, stretch, walk…but this a.m. I couldn’t get it done. My hour walk turned into a ten minute stroll — only enough for Herbie, my dog, to relieve himself. My legs were too heavy, my heart and mind pounding with sadness and grief and outrage.

On my walk, I thought about my work as a therapist, my commitment to working with all who experience them self as marginalized, and I felt deflated and defeated.

On the one hand, it makes sense to me that as more freedom comes forward, (i.e. marriage equality, trans advocacy, and more), the other side (including hatred, intolerance and limiters of freedom) surfaces with vehemence. On the other hand, why would anyone want to kill another? That has never made sense to me.

Today, I grieve with us all…those of us who knew someone at that club, those of us who knew someone who knew someone, all of us who are gay, who are related to someone who is gay, and all those who have fought for freedom.  And I grieve for those who hate, whose hearts have hardened and are unable to see or feel the commonality of being human.

Lastly, I grieve for the shooter, for the family of the shooter and those who knew him.

So many broken hearts. My heart is with yours.

Becoming a Poly Ally: How to Start

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Photo: Alex Cook, via Google Creative Commons

by Cindy Trawinski, Psy.D.

This blog was inspired by the Human Rights Campaign (HRC) blog How to Be a LGBTQ Ally.  I am grateful to HRC for their groundbreaking leadership in the fight for the rights of LGBT people in US and around the world.  To read the original HRC blog, click http://www.hrc.org/blog/entry/how-to-be-an-lgbt-ally

For a lot of people, learning that someone you know and care about is non-monogamous, polyamorous, opening up their marriage or charting their own course in the relationship world can be frightening, confusing and challenging.  If you are a parents, sibling, friend, co-worker who cares and means well, you may find you have unexpectedly strong emotional reactions to hearing the news.  You may feel confused, stunned, perplexed, worried, shy, excited, jealous, annoyed, curious, awkward or embarrassed.  This news may bring up old relationship wounds or conflicts.  And, at times, it may be hard to know how to interact with your friend or loved one. What to say? What not to say? How to talk about being polyamorous or non-monogamous?  How to be supportive? How to get comfortable with something that you may have never thought about before? — How to become a poly ally?

An “ally” is a term used to describe someone who is supportive of a marginalized person or group.  Allies are found inside and outside of the poly community. Allies can be heterosexual, lesbian, gay, bisexual or queer.  Allies can be monogamous, divorced, separated, partnered, married, non-monogamous, open, poly or swingers.   Allies don’t have to give up their identities to support others in finding and living a poly or non-monogamous relationship.

The Human Rights Campaign identified 5 ways to be an LGBT ally and I would like to expand their suggestions to readers who are developing an alliance with non-monogamous or poly individuals.

  1. Be honest:  It’s important to be honest with yourself — acknowledging your feelings, your judgements and maybe even your biases towards relationships. Coming to terms with your feelings and reactions may take time. Sometimes seeking out a poly-friendly therapist or counselor helps. And being honest means being honest with the person who came out in your life — acknowledging you aren’t an expert, asking them what’s important to them, seeking resources to better understand the realities of being a non-monogamous individual so that you can be truly informed and supportive.
  2. Send gentle signals:Showing and sharing your acceptance and support can be very easy. Many people often don’t realize that non-monogamous people keep watch for signs from their friends, family and acquaintances about whether it is safe to be open with them.
  3. Have courage:Just as it takes courage for people exploring non-monogamy to be open and honest about who they are, it also takes courage to support them. We live in a society where prejudice still exists and where discrimination is still far too common. The strong bias towards monogamous heterosexual coupling leading to marriage is very much alive and often unrecognized. Even imagining for a moment what your friend or love one is facing is coming out to you and giving your support to them will take your relationship to a higher level and is a small, but important step toward a better and more accepting world.
  4. Be reassuring:If it is true for you, let your friend or loved one know that the relationship constellation they are in or exploring does not change how you feel about them, but it might take a little while for you to digest what they have told you. Let them know you still care for and respect them as much as you ever have or more. And if it is right for you tell them that you want to do right by them and that you welcome them telling you if anything you say or do is upsetting.
  5. Let your support inform your decisions:Being an ally is about developing and deepening understanding of what it means to be open, poly or non-monogamous.  Developing an authentically supportive stance is a journey and a process in yourself and in your relationship with your friend or loved one as well as in your relationship with the world — which often is not so welcoming of diversity in relationship constellations.