妻友社区

The following is an excerpt of a written by Amy Banks, M.D., that appeared on her Psychology Today blog, Wired for Love.

To say that race relations were not on my radar growing up would be an understatement. In fact, in high school I was just coming out to myself as a lesbian and was preoccupied with the injustices in the LGBTQ community in the late 1970s. However, for my family, that changed in the spring of 1979 when my father traveled on business to New Orleans. On his first day in NOLA, after eating dinner in the French Quarter, he and a colleague walked back to the Hyatt Regency. At the entry to the hotel, they were held up by two young men, and my father was shot and killed.

Within hours, my family was told that 鈥渢wo Black men鈥� had tried to rob my father and his colleague. Having grown up in Maine鈥攚hich remains the whitest state in the U.S.鈥攖his was my first substantive exposure to someone from the Black community. My family was shattered by the murder and na茂vely believed that the legal system in New Orleans would help us seek justice.

When the photos of the suspects, Isaac Knapper and Leroy Williams, popped up in our local newspaper, I remember looking at them closely and wondering what in their lives would have caused them to rob and kill. It never occurred to me that the prosecution would withhold exculpatory evidence at the trial and that one of the young men, Isaac, would be wrongly convicted for murder and sent to prison for the rest of his life. My family did not question the arrest and verdict for many reasons, but the biggest was that we were solidly part of the white, dominant culture. One does not have to be an avowed white supremist to be racist鈥攜ou simply have to be brainwashed 24/7 by a culture that defines health and acceptability as the birthright of all white people and associates people of color with violence.

The traumatic memory of my father鈥檚 murder was exponentially more painful as it now involved the wrongful conviction of a 16-year-old boy.

When I found out in 2005 that Isaac had been exonerated in the early 1990s, I was shocked and sickened. By then I had become a psychiatrist with a deep interest in issues of social justice and was well aware of the gross inequities that exist in America between people of color and white people. However, until I learned of Isaac's exoneration, I had no way of knowing how entwined my own story was in America鈥檚 racism. The traumatic memory of my father鈥檚 murder was exponentially more painful as it now involved the wrongful conviction of a 16-year-old boy.

By 2015, I was both curious and furious. Eric Garner, Freddie Gray, Michael Brown鈥攖he killings of Black men by police just kept happening. I decided to take personal action to more fully understand the horrendous racist event that my family had unwittingly been involved in. With much fear, I reached out to Isaac (who had been released and was living in NOLA) and asked to meet. In December of that year, my sister and I met with Isaac and his wife in New Orleans. The meeting and our friendship have transformed my life.

What surprised me the most was how easy it was to be together鈥攈ow we didn鈥檛 stop talking and sharing the entire weekend we spent together. What disturbed me to my core was hearing Isaac鈥檚 personal experience of police brutality. How much worse his experience had been than I could even imagine. He shared his violent arrest at 5:45 a.m. when he was awoken with guns pointing at his head, the brutal interrogation where police beat him to within an inch of his life in an attempt to force a confession (it failed), and the utter disregard for his humanity at every turn of the legal proceedings. Yet, despite all he had been through (and continues to go through as a Black man in this society), he also listened to our story and our pain with deep compassion and caring.

Feeling unspeakable pain may mean you have finally begun to feel clear empathy and resonance with the relentless agonies and indignities faced by people of color. You must walk directly into that pain to fully understand the price Black and brown people have paid for your/our white privilege.

One lesson I have learned from Isaac and his family is that the process of healing racism will hurt and at times, the risks you will need to take will be terrifying. But when you hurt so badly you feel you will die鈥攑ay close attention. Feeling unspeakable pain may mean you have finally begun to feel clear empathy and resonance with the relentless agonies and indignities faced by people of color. You must walk directly into that pain to fully understand the price Black and brown people have paid for your/our white privilege. If you can鈥檛 stand it, don鈥檛 stop feeling, find someone who can help you hold it.

Isaac and I have established a deep friendship鈥攐ne that feels more like family. Within it I have had the opportunity to heal and to grow and to witness my own biases in a way that humbles me. We have chosen to write our story in an upcoming book, . In sharing our story we hope to inspire people to move into the fear and the pain of systemic racism and to have the conversations that are desperately needed to see and feel one another and to help our society grow beyond our tragically racist roots.

Amy Banks, M.D., is a senior scholar at the 妻友社区 and the director of advanced training at the Jean Baker Miller Training Institute. The book she co-authored with Isaac Knapper, , will be released on November 5 and is available for preorder now.

This was originally posted by Amy Banks, M.D., on April 12, 2020, on her blog on .

To protect ourselves, our families, and our communities from the devastation of the health experts are strongly encouraging everyone to 鈥渟ocially distance鈥� 鈥� to stay 6-10 feet away from other people.

I am concerned 鈥� not by the strategy but by the way people are enacting it. The few times I have ventured out to a grocery store or for a walk around my neighborhood, I've seen people not only keeping distant from one another but also seeming afraid. They pass each other on the street or in a store without looking at each other or exchanging greetings.

It鈥檚 as if we were each locked in a personal bubble that no one can enter. The threat of COVID-19 and the stress it induces can understandably cause individuals to become terrified and myopic 鈥� to turn inward in an attempt to stay safe. While a week of that may be more to some than others, months of this type of is dangerous. Research clearly shows us that our physical and emotional health and well-being are dependent on loving relationships and physical touch. To weather this pandemic, we need one another.

Weeks ago, my colleague and friend, Roseann Adams, LCSW, recognized that the national strategy of social distancing was a double-edged sword. She identified that social distancing can be a threat to all of us as it leads some people to socially isolate potentially causing further stress and, over the long haul, impairing our bodies鈥� immune system. In fact, strict social distancing may set us up for other illnesses.

Within the first few days, she was encouraging people to physically distance with social connection. Differentiating physical distance from social distance acknowledges the virus鈥檚 malignant ability to be transmitted from person to person but also acknowledges that the virus has no power over our ability to support and nurture one another in this time of extraordinary threat.

Think about the power of social isolation in society. Solitary confinement is considered the worst a human can receive. In fact, most civilized communities consider it a form of torture. The physical and emotional toll it takes over time includes a worsening of mental health issues, an increase in self-injurious behavior and even .

Isolating individuals is perhaps the most common first step domestic abusers use to gain power and control over their victims. He or she begins to control who you can see, where you can go, what you can wear. When a person violates the rules set by the perpetrator the punishment is harsh and swift.

Social distancing, as it has been presented, can feel like that. In fact, in my work with survivors during this time, I have heard people describe feeling trapped and threatened again. That is not sustainable. Becoming socially isolated may keep the majority of us alive, but not well.

By naming the national strategy as physical distancing rather than social distancing and emphasizing the need for human connection we can stay safe from the virus but also hold onto the heightened need we all have for one another right now. Each of us needs an extra dose of being seen and held within our connections during this extraordinary time. Perhaps now more than ever we must be intentional about giving our neural pathways for connection a workout.

In fact, we need to go out of our way to make eye contact, wave, move, or loudly say "hello" from behind the mask. This gives our smart vagus nerve and our mirror neurons a workout. Literally, the sound of a friendly voice and seeing the eyebrows of another person raise in greeting stimulates your social engagement system, which in turn sends a signal to your stress response system to stand down. Those moments of interaction may make the difference in the long run as to how we, as a society, survive the pandemic.

The human is amazingly adaptive. Our brains will adapt to social isolation over time, but the burden of stress the isolation causes will lead to long-term health problems. As a society we will not be well at the end of all of this 鈥� not because of COVID-19 but because of the message we take in that being with others can be dangerous.

That is why each of us must do our part to not only stay physically six feet apart and to wear masks but also to go out of our way on the street, in the grocery store, through FaceTime, Zoom, or whatever platform you can use to reach out to one another. We all must know that nurturing the relationships we have and reaching out to others who may be isolated is as essential to surviving the pandemic as physical distancing.

Let鈥檚 add another important directive to our national policy of containing the coronavirus 鈥� to reach out each day to three other people 鈥� to check in on them, simply hear their voice, or share the pain or joy of the day. This is a wider strategy to not only survive the pandemic but to keep our humanity alive.

Amy Banks, M.D., is a senior scholar at WCW and founding scholar of the , which began as the Jean Baker Miller Training Institute at WCW. Dr. Banks has spoken throughout the U.S. on the neurobiology of relationships and is the co-author, with Leigh Ann Hirschman, of : Rewire Your Brain for Stronger, More Rewarding Relationships.

If conventional wisdom is to be believed, women are notoriously good at getting along. Cultural pundits, from scholarly theorists to political wags, suggest that and somehow more prone to connect with others for good. This notion may have a certain surface appeal, particularly to those of us who want to promote healing in a world marred by mortal violence and near-normative violations of human dignity.

However, women who dare to change worlds know that getting along is not enough. Just getting along allows us to be friendly neighbors, cooperative colleagues, best friends, and maybe even intimate partners. But it is not enough to allow us to build authentic, in-depth connections that bring out the best in ourselves and others, and in our society as a whole. In order to do that, we must delve deeper and ask ourselves hard questions鈥攑articularly, as we honor the life and work of Dr. Martin Luther King, Jr., around the issue of race.

After the 2016 election, analyses and demographic parsing revealed entrenched . Race emerged as an undeniable constant: as a signifier that gives meaning to our lives, shaping our beliefs about who we are, who we can be, and how we should be regarded by others. Furthermore, race delineates the parameters of belonging and determines the measure of worth we accord others鈥攈ow we perceive their credibility and deservingness, and how we enact power in our relationships with them.

Although the notion of race itself may be a biological fiction, it is a political reality, one that has functioned as a pernicious of disconnection, violence, and violation. Whether through collusion, co-option, or coercion, women are deeply implicated in sustaining the norms and systems of racial disconnection.

Women of good will (and that, I believe, includes most of us) regularly enact racialized ideologies in real life. Indeed, these ideologies may be in large part cultural legacy, implicit yet potent, unknown even to ourselves. We can begin to know how race shapes our relationships by observing our habits of disconnection. For example, what are the feelings and thoughts we dare not express to someone of a different race鈥攅ven when that person is dear to our hearts? Certainly not all feelings and thoughts are meant to be shared; some are private and rightfully so. There is, however, a distinction to be made between privacy and secrecy.

Privacy may represent thoughtful restraint, in service of further growth in the relationship. Secrecy, on the other hand, is a habit of disconnection that functions to protect and preserve a preferred image or narrative. Such withholding creates 鈥渄ead zones鈥� in a relationship. We might observe how and under what circumstances we create these 鈥渄ead zones.鈥� How big and unnavigable do we believe them to be? How readily do we criticize 鈥渢hem鈥� and what 鈥渢hey鈥� are like when we are in same-race company? What parts of ourselves and of our experience do we withhold in order to preserve and protect the appearance of connection, rather than allowing ourselves to be more fully known and present in a relationship? This is a habit of disconnection that stifles our desire for connection and belies our intentions to engage the richly textured realities that define our shared humanity.

I wrote as an invitation and a guide for remaking the meaning and function of race in our lives. One of the practices that enables this transformation is what I call 鈥渄isruptive empathy.鈥� The two words don鈥檛 flow easily together, intentionally so, because empathy is not an easy skill. We tend to think of empathy as demonstrations of niceness, kindness, and caring鈥攍audable actions all, but not stand-ins for growth-fostering empathy.

A popular metaphor that more accurately captures the disruptive dynamics of empathy is 鈥渨alking a mile in another鈥檚 shoes.鈥� To walk in another鈥檚 shoes implies at minimum the willingness to shed our own. This process is disruptive because it requires a certain level of willful de-stabilization. Specifically, we have to loosen our attachment to the narratives about self and other. We must be willing to be surprised and accepting of parts of ourselves we previously found embarrassing or shameful. In other words, the anchoring value of disruptive empathy is courage, not comfort.

I like to describe disruptive empathy as a dynamic process facilitated by three intentions: awareness, respect, and compassion. Here are just a few of the questions that facilitate the movement through this experience.

Awareness: What am I feeling and thinking? Desiring? Remembering? Is there a cherished narrative or image that I want to shield from scrutiny?

Respect: What is the purpose of this encounter? Am I trying to win? Placate? What might happen if I risk genuine curiosity about this other person?

Compassion: How did this person come to be where she is in this encounter right now? What aspects of our shared humanity is this encounter revealing? Under what conditions do I speak, interpret, and behave similarly?

When Getting Along Is Not Enough is not a mandate for forced harmony. It is an invitation to shed the illusions that allow us to settle for the appearance of harmony, rather than richly textured and authentic connection. It is an invitation to transform the life-limiting imagination of who we can be and how we must engage each other as racialized beings. This book is intended to help us on a shared journey of healing and ask: How might we dare to change worlds? Who, together, might we become? And most important, are we willing?

Maureen Walker, Ph.D., is a senior scholar at the 妻友社区 and a founding scholar of the , formerly the Jean Baker Miller Training Institute. She is the author of , a book that offers a roadmap to personal transformation and cultural healing to repair the damage wrought by racism.

A recent family conversation reminded me of my (long-ago!) elementary school experience of learning who my teacher would be in the coming school year. I remember the sense of anticipation 鈥� who will be my teacher?.

Now, decades later, I am a college professor, and with each new semester, I begin working with new groups of students. I have related anticipation (not as intense, for sure, but related) as I wonder about each new group of students. Will they be excited to learn? As we meet each week for class, will they arrive prepared and ready to discuss the topics of the day?

Who we learn from or teach with is important because we all learn through and in relationship. And I propose this is true not only in school (at any level), but also in the workplace, communities, and other settings. Relational Cultural Theory (RCT) helps us understand this more deeply.

Relational Cultural Theory

Many readers of this blog are familiar with Relational Cultural Theory (RCT), developed by Jean Baker Miller and her colleagues in the 妻友社区 area and later the Stone Center at 妻友社区 College, now part of the 妻友社区. For those new to the theory, RCT is a human development theory based on the idea that we grow in and through relationships. This challenges many predominant developmental theories which suggest that adults are at higher developmental stages when they are independent or don鈥檛 feel they need others. RCT is clear, we are at our best when we engage in growth-fostering relationships.

RCT and Education

While RCT was initially developed and used primarily in clinical settings (e.g. psychotherapy and social work), scholar-practitioners have also applied RCT in other domains including organizations, social justice, and education. For example, RCT is foundational in the WCW program , which provides social and emotional learning curriculum and professional development for elementary schools.

RCT and a broader relational approach can also help us become better and more resilient teachers (whether we are in formal educational roles or teach as leaders and supervisors). RCT helps us understand how relationships and even single interactions can be powerful conduits for teaching and learning. Additionally, an RCT lens helps us explore power, cultural context, boundaries, and mutuality in teaching.

Connection and Critical Feedback

For example, the concept of mattering helps us understand the teaching and learning relationship and gives us an important tool for assessment. An essential element of assessment (whether one is a teacher assessing student work or a supervisor conducting staff evaluations) 鈥� is being able to deliver critical feedback.

The concept of mattering helps us remain positive and focused on the other person鈥檚 growth and development as we prepare and provide critical feedback. Offering critical feedback can be frustrating (for example, when we believe we explained an assignment clearly and imagine the student wasn鈥檛 listening) and stressful (e.g. when the receiver is resistant or defensive). By reminding myself that students and their learning matter deeply to me before I engage, I鈥檝e been able to get myself in a good space for providing sometimes-difficult feedback on papers or in person. I believe that at least some of the time, someone receiving critical feedback will be more open if they sense that the teacher or supervisor is coming from a place of respect, care, and hope for improvement. In part, this is about the energy and affect we bring to the interaction. Additionally, a sense of mattering helps us frame the feedback with a sense of hope and belief in the recipient鈥檚 ability to learn and grow. So mattering helps us position ourselves for the interaction and frame the message.

Mattering is just one example of how a relational approach to teaching, supervision, and leadership can fuel teaching and learning in a variety of settings. The following questions help us continue to explore:

How have important relationships shaped your learning? How can a relational approach help us:

• navigate generational differences in the classroom and workplace?
• balance availability, authenticity, and boundaries in the age of social media and 24/7 access?
• be more resilient through the lows and highs of teaching and leading?

, Ph.D., is the author of and Lead Scholar for Education as Relational Practice with the Jean Baker Miller Training Institute, a legacy project of the 妻友社区. She is also a professor of psychology and counseling at Carlow University.

Why Racialized Exclusion Hurts and How We Can Remain Resilient

Going into your home while Black, waiting in a coffee shop, playing with your child, styling your hair, swimming, cooking, flying as a doctor while Black鈥�. And as such, being subjected to undo questioning, demeaning and sometimes life-threatening reactions  - you name it, we have seen it. And we feel it鈥�which means our children do as well.  A starkly sobering example in recent weeks with the news of a , no longer able to cope with the racist taunts she faced from peers at school.
 
Each of these widely known and growing incidences of exclusion, harassment and race-based violence impose criminalization of everyday behaviors onto people of color and others in marginalized groups.  These attacks have and continue to have a cumulative impact that injures psychological and physiological well-being. Evidence regularly grows about the impact of racial trauma and race-related stress on our emotional and physical health. What may not be as widely known is how racialized exclusion and violence show up in the brain.

Our neurobiological network is wired to connect. Which is why...

This article was originally published on and is shared with permission. Karen Craddock, Ph.D., visiting scholar at the 妻友社区, is an applied psychologist, action researcher, and strengths-based practitioner. She is at Embrace Race.

This blog was originally posted on and is reproduced with the permission of the author.

The #MeToo movement is giving a viral voice to women (and men) who have been the targets of violence and harassment. It is a social change campaign that I never thought would happen in my lifetime. Honestly, when it first started to spread on I thought it might be cathartic for the people who joined, but I didn鈥檛 anticipate it having wider social change potential. My bad鈥攂ecause I temporarily forgot about relational and the power that can be unleashed when groups of individuals come together and support one another.

What does the #MeToo movement look like through the lens of relational neuroscience? A few studies come to mind that might help shed some light on interpersonal dynamics across power differences. Check-out "" as described by Dacher Keltner and his colleagues at University of California at Berkeley.

For those too busy to watch the five-minute video, here is a summary of the study. The researchers brought three individuals to the social science lab and told one of them that they were in charge鈥攅ssentially giving that person power over the other two. While the group was busy with the assigned task of writing boring university policy, the researchers brought out a plate of four cookies. Initially, each of the three participants ate one cookie each, leaving one on the plate. Interestingly, most of the time, the person given the power eventually ate the fourth cookie. In Dr. Keltner's study taking the fourth cookie correlated with having power and also with a decrease in activity of the mirror neuron system (the circuits in your brain that produce empathy and allow appreciation of the impact of your actions on others). Further, as the researchers watched the behavior of those given power, they observed that the people in charge ate differently. They chewed with their mouths open and occasionally had little pieces of food dropping out of their mouths. Dr. Keltner describes this change in the level of interpersonal awareness as the "paradox of power"鈥攖he qualities that often bring someone to power, like empathy and the ability to listen to others, diminish once a person is in power.

Kelner's research and theory suggests that for many people simply having power over others decreases the activity in the part of the brain needed to understand the impact of your behavior on others. Just the opposite of what is needed to be an engaged, respectful leader.

The potential corrupting and disconnecting impact of power is an enormous problem in Western societies where success is often culturally prescribed as gaining power over others and obtaining more resources than those around you. In the US, the myth of individual success is promoted in business, , and . This model of capitalism is great for making money but not great at creating cooperative, balanced human beings. In fact, one of the "benefits" of making it to the top of the power hierarchy has been a blissful ability to do whatever you want to whomever you want, and because your empathy pathways may be immobilized by power you don鈥檛 have to feel the pain you are causing. Essentially, the of power goes hand in hand with power over others, the dominant organizational model in our country. Because power over environments is everywhere, most people have witnessed power abuse at work or family gatherings, in communities and on sports . Sexual harassment and abuse has been and continues to be ubiquitous which makes the rather sudden rise of the #MeToo movement all the more stunning.

Amy Banks, M.D., is a senior scholar at the 妻友社区 who has devoted her career to understanding the neurobiology of relationships.

If there is one notion that鈥檚 likely to receive nearly unanimous validation in contemporary culture, it鈥檚 that self-esteem is a good thing. While there may not be agreement on what is it or how to do it, its elevated placement in has led to the notion that it is something we should all have, and that we should have enough of it. In fact, not having enough self-esteem is cited as the root of all sorts of social and psychological ills. When low self-esteem is cited as the cause of a particular objectionable behavior, the explanation seems more accusatory than diagnostic. For example, there are few cultural indictments more shaming to parents than to have a child with 鈥渓ow self-esteem.鈥� It is no wonder then that cultivating self-esteem has become a central, even if implicit, goal in parenting and therapeutic practices. Consequently, what started as a developmental construct has taken on the valence of a cultural meme, with a taken-for-granted acceptance of its meaning and import. Left unexamined, any construct, even one with all the apparent virtue of self-esteem, can take on the central distortions of the dominant culture. The problem for Relational-Cultural Theory (RCT) practitioners--parent, teachers, and therapists alike--is that something gets lost in translation when self-esteem becomes a proxy for the Separate Self: when it is defined as an individualistic and privatized commodity. When the construct of self-esteem is imported into a Separate Self developmental framework, the near inevitable result is the cultivation of expression of power-over practice.

Let me explain. Power-over practice does not require intentionality; oblivion to context is sufficient. Such was probably the case when I observed two young boys (presumably siblings) soccer-kicking a cereal box through the crowded aisles of an upscale grocery store. The boys were having a grand time, while two adults (presumably parents) stood by with bemused 鈥渂oys-will-be-boys鈥� smiles. The store employees stood tight-lipped and hapless, not daring to interrupt this unfettered assertion of want and will. The shifting configurations of observing adults (me included) expressed our shared un-ease through furtive glances at each other, almost certainly unanimous in our disapproval of 鈥減arental over-indulgence.鈥� It has since occurred to me that what we witnessed could have been tinged with no small measure of parental fear. It could have been that the parents could not risk re-directing this uninhibited behavior for fear of depleting the boys鈥� supply of self-esteem. What became clear is this: when the 鈥淪elf鈥� is disconnected from community, an impulse is treated as an imperative, and simple desire can become a demand. We commonly understand self-esteem to mean feeling good about oneself. But what if 鈥渇eeling good鈥� can only be achieved by getting what I want when I want it at the expense of others?

I could not help but be reminded of something that my grandmother Donnie would say to young people in our family. If anyone one of us dared to violate her standards of good grooming or 鈥渞espectable鈥� behavior, she would say: 鈥淒on鈥檛 go out acting like you don鈥檛 have people.鈥� At the time, her counsel was little more than an irritation. 鈥淗aving people鈥� could mean anything from representing your family by working hard in school to properly ironing a ruffled blouse. It鈥檚 a safe bet that my grandmother never heard of Maslow, and I鈥檓 guessing she lived the better part of eight decades without ever using the words 鈥渟elf-esteem.鈥� She did, however, know a lot about respect, reverence, and dignity. What we now call self-esteem is what my grandmother expressed as self and other--awareness. Her version of self-esteem was awareness of connection to community. Further, it meant appreciation for the care that community bestows, and an obligation to represent that care in the world and to the world. Put plainly the lesson was this: how you go out into the world is not just your private business; your behavior reflects on and has consequences for the communities from which you come.

Self-esteem as a construct is not likely to go away, nor perhaps should it. However, it may look decidedly different if it were conceptualized from a more relational perspective. When I think back on the admonition from my grandmother, 鈥渉aving people鈥� translates into three relational practices: appreciation, acknowledgement, and agency.

Appreciation involves knowing that the beginning of being is relationship. Furthermore, wellbeing and accomplishment are made possible through the contributions and often the sacrifices of others. This practice engenders a sense of self-worth, distinctly different from the illusion of self-sufficiency. In other words, to practice appreciation is to is live the nuanced distinction between being worthy to receive and being entitled to receive.

Second is acknowledgement: cognizance of and responsiveness within the relational-cultural landscape. As members of a marginalized community, this level of consciousness was essential for survival. This practice is akin to what RCT scholar Yvonne Jenkins first referred to as social esteem. By introducing the construct of social esteem, Jenkins challenges the notion of self-esteem as a privately held property and responsibility. In her framework, questions of being, belonging, and mattering cannot be effectively addressed without cognizance of the social-political context within which they arise. When African American elders talked about 鈥渉aving people,鈥� they were saying that oblivion to context is not an option: that we were responsible to for discerning how personal behaviors might impact communal experience. In no small way, this consciousness contributes to the development of anticipatory empathy. (Being allowed to kick someone else鈥檚 property through a crowded grocery aisle actually deconstructs this quality of relational consciousness.) Acknowledgment as a relational practice enables clarity and intentionality in navigating the complex interdependencies of a stratified cultural landscape.

One of the foundational tenets of Relational-Cultural Theory is that the purpose of being in relationship. Having a sense of agency then is to claim our responsibility as co-creators of human possibility. I can think of a no more telling example of this perspective than a conversation I had with a young Indonesian man a few years ago. He told me that as a member of a religious minority in his country, he knew that he had to work twice as hard to get half as far: precisely the advice that I had heard growing up in a racially stratified culture decades earlier. Interestingly, this belief did not engender defeatism or victimhood. Rather, it confirmed the obligation to community: to advance the contributions of preceding generations and to provide 鈥渦plift鈥� for future generations. Further, it instilled confidence in our ability and obligation to make the world a little bit better for others.

To infuse the notion of self-esteem with a more communal perspective does not eradicate personhood; rather it enlarges it. A culture that overemphasizes the primacy of the individual creates obsession with self-possession and fear-riddled autonomy. In contrast, a relational perspective insists that self comes to fuller expression through action in relationship for the precise purpose of enlarged capacity for responsiveness in relationship. There is an alternative to the version of self-esteem that manifests as 鈥淚 should say, do, and get what I want when I want it.鈥� Imagine the possibilities for cultural transformation when self-esteem (feeling good about oneself) manifests as 鈥淲e belong. We can. We matter.鈥�

Maureen Walker, Ph.D. is director of program development at the Jean Baker Miller Training Institute, .

Everyone Needs to STOP the Pain!
Everyone Needs the Pain to STOP!

鈥淗ands up!鈥� The universal symbol of surrender, sign of protest, and signal for self-selection to take action. All of these are integral in stopping the pain of social exclusion.

Human beings are built to function physically, emotionally, and spiritually in supportive groups. This simple fact has recently been supported by neuroscience research and helps explain why individuals and groups of people that are marginalized or socially excluded often suffer from higher levels of chronic health problems and shorter life expectancy.

SPOT 鈥� Social Pain Overlap Theory1: How and Why Social Exclusion Hurts All of Us

Being part of a group is so critical to humans that our nervous system literally uses the same alarm (the dorsal anterior cingulate cortex) to register the danger and distress of physical pain or injury AND social exclusion. This neuroscience finding requires that we stop bifurcating pain into physical and emotional and start realizing that pain is pain and that social exclusion and marginalization are forms of violence that impact individuals and whole groups of people.

Social Pain forms 鈥� Covert and Overt

Social pain occurs in a number of different forms, some obvious, some not so obvious. The not so obvious may be hard to see, they are insidious like the background noise or the air we breathe. They are chronic assumptions about who we are and what our interests, strengths, and weaknesses might be. They are assumed by others and attached to our identities such as race, ethnicity, sexual orientation, and gender.

These subtle daily attacks or can have devastating short- and long-term impact. For example, Native or Indigenous Americans constantly having to combat broad assumptions about cultural sacred practices, misuse of regalia, offensive displays of imagery in athletic team mascots, or even the ongoing challenge to defend one鈥檚 very existence.

The obvious forms of social pain are glaringly obvious, often flagrant and extreme. Black men and women being stopped by police, detained or harassed, and imprisoned at sweepingly disproportionate rates compared to White people; too often resulting in violence and even murder.

Both the subtle and blatant forms of social pain emerge together and take place across a range of areas including reliable public safety, access to and quality of healthcare, education and jobs, affordable sustainable housing, and more. Both institutional and personal marginalization is the bedrock for social pain to occur in all of its many forms.

Psychological Resistance to Marginalization

What we know is that people who have been and are being marginalized have always pushed back in ... READ FULL ARTICLE>>

The Dopamine Reward System鈥擣riend or Foe?

Dopamine is trending as the most popular neurotransmitter. And why not? There are days I think it rules the world or at least the day鈥搕o-day activities of my friends and family. The craving you have when you smell the coffee brewing in the morning鈥攖hank . That elation you feel throughout your body when you fall hopelessly and deeply in love? Again, dopamine. The thrill of a shopping spree at the mall, the desire for the second and third glass of wine at dinner. You guessed it, dopamine. Dopamine seems to be everywhere giving people a little rush of pleasure and energy when we need it most. So what鈥檚 the harm? It鈥檚 a natural, biologically based chemical that provides energy and motivation.

The harm is best understood by remembering the infamous rats in back in the 1950s. Scientists put electrodes into the limbic system (feeling centers) of the rats鈥� brain and sent a little shock to the area when the rat entered a particular corner. The theory was that if the shock was unpleasant enough it would cause the rat to stay away from the corner. Enough shocks and the rat鈥檚 brain would wire the corner with the aversive stimuli. However, a strange and unexpected thing happened when the electrode was placed in the nucleus accumbens (a dopamine pathway that is part of the limbic system)鈥攖he rats did just the opposite. Instead of avoiding the corner, they went back to get the shock over and over and over again. Up to 700 times an hour! In fact, this was so compelling to the rats that they opted for the stimulation over food. The rats could not describe 鈥渃raving 鈥� to us, but certainly, the repetitive nature of their dopamine seeking made it clear that this was something they 鈥渘eeded鈥� to do. The increase in motivation and energy that dopamine provides can be a good thing, but when your brain gets wired to compulsive behaviors that stimulate the dopamine reward pathway (addictions) then your life can be as out of control as the poor rat in Skinner鈥檚 Box.

So dopamine itself is not the problem, nor is the dopamine reward system. Dopamine is simply the carrot on a stick designed to give a reward to life-sustaining activities like eating healthy food, having sex, drinking water, and being held in nurturing relationships so that you would keep doing these healthy things over and over again. The problem is how we stimulate the dopamine pathway. In an ideal world鈥攐ne that understands the centrality of healthy relationship to health and wellness鈥攖he dopamine reward system stays connected to human connection as the primary source of stimulation. Unfortunately, we do not live in this ideal world. We live in a culture that actively undermines this precious dopamine-relationship connection. We raise children to stand on their own two feet while the separate self is an American icon of maturity. It is making us sick.

This disconnection is a set-up for as we search for other sources of dopamine. The 鈥渙ther sources鈥� look shockingly similar to the list of common cultural complaints鈥攐vereating and obesity, drug and alcohol abuse, consumerism, chronic hooking up. Not only do these addictive, destructive behaviors get paired to the dopamine reward system but they create a feedback loop of isolation that pushes people towards more addictions.

Without healthy relationships we each become like the rats in Skinners box鈥攕eeking dopamine from all the wrong places. Let鈥檚 rewire our brains for the healthy relationships and connections that reward us with positive energy and motivation.

Amy Banks, M.D., has devoted her career to understanding the neurobiology of relationships. She was an instructor of psychiatry at Harvard Medical School and is the Director of Advanced Training at the Jean Baker Miller Training Institute (JBMTI) at the at . She is the author with Leigh Ann Hirschman of the forthcoming book, Four Ways to Click: Rewire your Brain for Stronger, More Rewarding Relationships (Penguin Random House).

The Four R鈥檚 鈥� Reading, 鈥橰iting, 鈥橰ithmetic, and Resonance

Do you have someone in your life that 鈥済ets鈥� you? I do. My friend Angel and I see each other every six weeks or so but each time we get together I am struck by the resonance we share, the ability to jump back into a conversation as if no time has passed. How does that happen? When I heard about the discovery of mirror neurons I thought I had found the answer.

First discovered by accident in 1998 by scientists studying arm movements in monkeys, were originally described as individual, specialized brain cells with the sole purpose to help us 鈥済et鈥� or read other people. They were thought to be unique among brain cells because of their ability to multitask鈥攔egistering actions, feelings and sensations all in a single specialized cell. I loved this! My heart already believed that relationships were central to health and wellness and these mirror neurons could be the proof my brain needed to believe that humans are 鈥�hardwired to connect.鈥� But, even as I was sharing the news with others, I felt a little worried. How could Angel and I click so easily when I struggled with many other relationships in my life?

Also, when I looked at my friends and family, I noticed I was not alone. Everyone I know has some variability in his or her capacity to read others and to be read. So, if we鈥檙e hardwired to connect, what explains the variability? Is people-reading something we learn how to do or are we blessed with the hardware to automatically understand what others close to us are doing or feeling? Turns out, it鈥檚 both.

As babies, we are born with reflexes to connect with others. Watch an infant for a few minutes and you can see the vast amount of energy devoted to connection. The wiggling and writhing invested in finding the nipple of a full breast, the waving of a tiny, unsteady hand in search of a finger to wrap around or the neck to grab hold of. These reflexes are a pretty good start for connection, but, are not nuanced enough to allow an infant to 鈥渞ead the room.鈥� A baby may become fussy when held by a distracted, tense mother but could not 鈥渒now鈥� the mother arrived home from work exhausted and irritable after being up all night working on an important presentation.

Researchers are now describing a rather than unique mirror neurons. This is a more complex, efficient, and coordinated wiring of existing of neural pathways that communicate the actions feelings, and sensations of those around us. It is the way these pathways become interconnected through experience that really counts in clicking with others and making sense of relationships. Imitation plays a key role. Each of us literally 鈥渒nows鈥� other people by mimicking them internally. This mimicking is concrete. If I watch you walk toward the door with your hand out, I 鈥渟pontaneously and automatically 鈥渒now you are going to open the door and leave. I do not need to ask. Deep in my brain, the area in the prefrontal cortex that plans and executes the physical movement of walking out the door is being stimulated. Though I am not moving, the same nerve cells are firing. When you touch the door and pull your hand away quickly and shake it a little I 鈥渒now鈥� that the door was quite hot from the pounding sunshine on the glass. My somatosensory cortex that creates sensations fires and my hand feels a low-grade sense of heat and smoothness from the window window. That is added to the immediate mix of how I am reading your experience. And finally, you walk through the door and a large smile crosses your face as you fall into the arms of a loved one. In my brain and body the nerve signal has now traveled through the insula into my 鈥渇eeling centers鈥� in my body and I feel a similar joy and lightness. I 鈥渒now鈥� you are with someone you love. All of this has happened in the blink of an eye and without you sharing any of your experience with me. My brain and body uses itself as a template to have a shared experience with you and the closer our life experiences internally have been, the more resonant we feel.

But imitating is not the whole story. Grown-ups must name feelings and experiences accurately when you are little so that when you name them in others later they match. You fall down and skin your knee and your parent says, 鈥淥uch, that hurts.鈥� The pain in your knee and the tears running down your face are paired with being hurt. A friend knocks over your block tower and the energy surging through your body and the tension in your eyebrows and face gets paired with a teacher saying, 鈥淵ou feel angry because Tom knocked over your blocks.鈥� It seems like an easy process except that many people don鈥檛 know what feelings feel like in their body. Even as adults, well-meaning parents can mislabel a child鈥檚 experience and potentially confuse the development of the mirror neuron system.

Here鈥檚 an example. Ten years ago my pre-school aged twins and I were in a terrifying accident. I had driven the one-mile route to school mindlessly for a couple of years. On this day, as we approached a four-way intersection, another van turned left and hit us almost head on. Both vans were totaled and immediately chaos ensued. The front airbags in our car deployed filling up most of the front seat and giving off a pungent, rubber smell; the engine hissed and sent water and steam spraying into the air. Within minutes the local rescue teams arrived en masse鈥攆ire, police, and ambulance sped to the accident with blaring sirens and lights. In the midst of the overstimulation, I crawled into the back seat and looked directly into the trusting, scared faces of my children and said, 鈥淓verything is fine鈥濃�攁 delusional thought if ever I had one. My son looked right back at me and said, 鈥淓verything is not fine, this is a bad accident. 鈥� A reality check for sure, I immediately backtracked and agreed that it was a bad accident and that it was scary.

We develop these pathways for accurate reading in the context of being accurately read by others! When I tell my children everything is fine at the same time their bodies are registering that things are dangerous, their developing people-reading pathways are getting a mixed message. Done often enough, as is often the case with childhood trauma or domestic violence, and the person鈥檚 mirror neuron system wires in an inaccurate and confusing way. They drift into isolation as their capacity for resonance is diminished.

A cultural belief that human development should be towards increased levels of separation and individuation can create a mirror neuron system that is not accurate. If I am busy 鈥渉iding my feelings鈥� from you for fear of being seen as weak or needy, or if I believe that being impacted by another person鈥檚 feelings or experiences diminishes my strength, then chances are my mirror neuron system is not getting the stimulation needed to develop the essential human capacity of resonating and reading others and being read. And the impact of this is far reaching. Human beings are built to be healthiest in mind and body when in strong connections with others. Connection and cooperation are part of the everyday lives of most people and a strong mirror neuron system is essential in each and every one of life鈥檚 negotiations. It is high time that we add the fourth 鈥淩鈥� to the basic skills taught in education鈥攔eading, 鈥榬iting, 鈥檙ithmetic, and resonance!

Amy Banks, M.D., has devoted her career to understanding the neurobiology of relationships. She was an instructor of psychiatry at Harvard Medical School and is the Director of Advanced Training at the Jean Baker Miller Training Institute (JBMTI) at the at . She is the author with Leigh Ann Hirschman of the forthcoming book, Four Ways to Click: Rewire your Brain for Stronger, More Rewarding Relationships (Penguin Random House).

Twenty-five years ago, when I was studying the human nervous system in medical school, I learned that the body has an automatic system running in the back ground 24/7鈥斺�攍ike the system that runs in the back ground of your computer updating time and date without needing to be asked. I was taught that the autonomic nervous system had two branches with opposite functions. The sympathetic nervous system (SNS) keeps you awake, alert, and engaged in life when it is running at a steady level, while the parasympathetic nervous system (PNS) helps you relax and rejuvenate yourself after a period of activity.

In popular science the SNS and the PNS are associated with their most dramatic functions鈥攖he fight, flight, or freeze responses that are activated when a person is threatened. If a bear charges you on a hike or your boss yells at you at work, bam, your SNS fires causing energy and blood flow to be diverted to your large muscles, heart, and lungs. You automatically assess the situation and either gear up for a fight or run like hell away from the threat. On the other hand, if you come across a mother bear with her cubs and she is standing over you ready to pounce and there is nowhere to run or your spouse comes home drunk and mean again and has a history of attacking you, your parasympathetic nervous system might activate causing you to freeze and even fall on the spot as your heart and respiratory rate decrease dramatically and your body鈥檚 pain killers flood your system buffering the pain. Neither of these reactions are under your conscious control. You are automatically protected.

What happens, though, when what you are facing is a kind, welcoming face or your favorite pet? Do you need to then rely on conscious functioning, do you need to think about it before you act and engage? According to , the answer is 鈥渘on.鈥� He has discovered a third branch of the autonomic nervous system鈥攐ne he calls the smart vagus nerve鈥攖hat innervates the muscles in the face, throat, vocal chords, even the tiny muscles in your inner ear. The smart vagus balances the SNS and PNS and gives us automatic responses to safety. Imagine meeting your best friend鈥攃hances are your mouth breaks into a smile, your eyebrows raise, and you tune in and listen a little more attentively. You share stories and maybe even eat a meal together. All of these activities stimulate the smart vagus nerve which travels to the heart and lungs and tells the SNS and PNS they are not needed. You feel calmer.

The capacity to feel calm in a healthy relationship is as natural and automatic as the ability to feel terrified in Friday the 13th. It is how we are wired. A culture that teaches 鈥渟elf-regulation鈥� and finding comfort by standing on your own two feet over stimulates your SNS making it harder to recognize a healthy connection. In Four Ways to Click: Rewire your Brain for Stronger, More Rewarding Relationships you can evaluate your neural pathways for connection and strategize ways to rebalance your autonomic nervous system to help you feel responsive and less reactive in your healthiest relationships.

Amy Banks, M.D., has devoted her career to understanding the neurobiology of relationships. She was an instructor of psychiatry at Harvard Medical School and is the Director of Advanced Training at the Jean Baker Miller Training Institute (JBMTI) at the at . She is the author with Leigh Ann Hirschman of the forthcoming book, Four Ways to Click: Rewire your Brain for Stronger, More Rewarding Relationships (Penguin Random House).

October 10th is Mental Health Awareness Day.

We live in a time of easy access and quick fixes. People expect to be able to stream a video in less than 60 seconds, to have the entire written history of the world at their fingertips, even to have a complete dinner delivered in under 30 minutes. Given the mind-numbing pace of life, perhaps I shouldn鈥檛 be surprised by my clients鈥� impatience and disappointment when I offer an antidepressant to treat disabling anxiety or severe depression that takes three to six weeks to kick in. Just 100 years ago they would be resigned to a life of tormenting melancholia. Sure, there are new treatments on the horizon that promise quicker response times. Maybe will be the Netflix of mental health treatment. Most people overlook the one thing that unequivocally helps our emotional and physical health--supportive human relationships.

The fact that healthy human relationships are central to all human growth and development is not self-evident in a culture that values and promotes separating from and competing with others as the pinnacle of maturity. But research now shows the human nervous system is literally wired to function best when in . If you do not believe it, try a very simple experiment to see and feel the impact of healthy relationships on your mind and body. Close your eyes and think about a positive interaction you have had with a friend or partner. As you play it out in your mind, watch how your body changes. Most people describe an openness in their chest, a smile forming on their face, a lift in their mood. This simple visualization, something I call a positive relational moment, allows you to tap into the healing physiology of connection and changes your neural chemistry just as clearly as Ativan or Prozac--but with fewer side effects! In honor of National Mental Health Day, reach out to others, engage in healthy interactions, and build new positive relational moments. It is perhaps the ultimate win-win in this culture of competition.

Amy Banks, M.D., is the Director of Advanced Training at the Jean Baker Miller Training Institute at the , . She is the author with Leigh Ann Hirschman of Four Ways to Click: Rewiring your Brain for Stronger, More Rewarding Relationships, forthcoming from Penguin Random House (Feb. 2015).

Empathy and mutual respect provide the underpinnings for societal trust and economic stability. Neuroscience confirms that we are hardwired to be in connection with one another; cultures that create an ethic of hyper-individualism put us at odds with our natural proclivity to relate and connect. As :

鈥淎 human being is part of a whole...but he experiences himself, his thoughts and feelings as something separated from the rest. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.鈥�

Many of us live in cultures that pay lip service to 鈥渃ommunity鈥� but in fact often function in a way that overstates individual competitive accomplishment and uses fear and shame to undermine the power of connection. spoke of the corrosive effects of 鈥渃ondemned isolation,鈥� the feeling of immobilization, isolation, self blame, being overwhelmed and hopeless. It has been said that 鈥淚solation is the glue that holds oppression in place.鈥� (Laing, K. 1998, Katalyst leadership workshop presented at In Pursuit of Parity: Teachers as Liberators, Boston, MA.) If dominant groups can isolate, shame, and silence the nondominant groups, they disempower them and can seize and retain more power for themselves, creating fear and inequality. The antidote to fear and immobilization is connection. Social justice is founded on mutual respect and growth fostering connection.

A model for human experience that emphasizes our separateness works against our sense of basic connection and belonging. It leads us to believe that we should function autonomously in situations where that is impossible. By placing unattainable standards of individualism on us, it leaves us vulnerable to feeling even more inadequate, ashamed, and stressed out. There is abundant data that social ties are decreasing in the U.S.; more and more people feel they can trust no one. (Putnam, R. 2000 Bowling Alone: The collapse and revival of American community. New York: Simon and Schuster.) And traditional psychology with its overemphasis on internal, individual problems contributes to our failure, at a societal level, to invest in social justice and social support programs. Rather than addressing the problems in a society that disempower us and perpetuate systems of injustice, we have tended to locate the problems in the individual. , 鈥渃ompassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring.鈥� The powerful then keep invisible the ways in which privilege and power differentials support their success.

Further, the myth of meritocracy does a great disservice to most people who do not enjoy privilege at birth. Purely personal effort and personal control are overstated as the reason for individual success. In western culture there is pathological preoccupation with 鈥渢he self,鈥� 鈥渟elf interest,鈥� individual competition as the source of all success. Our privileged narratives celebrate lone heroes, winning, being dominant, being certain and in control. The need to be in connection, to be part of something larger--a community, nature, and a movement--is often seen as a sign of weakness.

We now know that inequality reduces empathy in a society and reduced empathy in turn contributes to inequality. Physical and emotional distance between the rich and the poor erodes empathy and mutuality. Trust, empathy, and social structures play critical roles in determining not just individual health and happiness but also how well regions and nations perform economically and socially. When empathy is sparse in a culture, the culture itself becomes less stable, less productive, less healthy, and less just. Typically under these conditions there are increases in wealth disparity, violence, and lack of respect for human lives.

A just society is founded on empathy, respect, mutual empowerment. Kindness and connection put the brakes on the chemistries of fear and threat. Practicing empathy and generosity is good for the collective and good for individuals. Our brains thrive when we practice empathy. In a culture of disconnection, discovering that we are hardwired to connect can serve as a source of hope. We currently live with the dilemma of neurobiologies that are wired to thrive in connection and a culture that tells us we must stand alone, that we are autonomous, self-sufficient, and thrive in competitive settings. This is a set up for social and personal failure.

Mutuality is based on respect, a growing capacity to speak our truths, and allowing others to have an impact on us. As , 鈥渁 commitment to truth requires a politics of empathy; a commitment to truth requires a commitment to social justice.鈥�(Collins, P.H. 1990 Black feminist thought: Knowledge, consciousness and the politics of empowerment. Boston: Unwin Hyman). We need to bear witness to one another鈥檚 truths; we need to build communities where differences do not sustain stratifications but contribute to building bridges of respect and growth.

Neuroscience is now delivering data that shows us--without a doubt--that we are profoundly interdependent creatures. We have a responsibility for one another鈥檚 well-being and we need to foster social programs built on the real facts of our concern for one another and thus fulfill our intrinsic capacity for empathy and caring.

Judith V Jordan, Ph.D. is Director of the Jean Baker Miller Training Institute at the , . A founding scholar and one of the creators of Relational-Cultural Theory, she has published extensively and is an assistant professor of psychiatry at Harvard Medical School.

May is National Mental Health Awareness month, a fitting time to be mindful of the suffering caused by mental illness. Even though I am a psychiatrist, working daily with people diagnosed with mental illness, I am stunned by the statistics on the incidence of mental illness. According to the National Institute of Mental Health in any 12 month period, 26.2 percent of adults are . That is one in four adults who are experiencing disturbing and often debilitating symptoms--the constant distress of an anxiety disorder, the aching despair of a major depression, the terror of psychosis. The lifetime incidence of mental illness is over 50 percent. These statistics tell us that if you have not been diagnosed with some form of mental illness, someone you know and love has. When you go to work today or even out with friends in the evening, see if you can identify the one in four people who has a . Don鈥檛 be surprised to walk away thinking there are none in your group. Also don鈥檛 be surprised to find out that you are wrong.

So, where are all the people with mental illness? From what I hear in my office, many are hiding and suffering in silence for fear of being stigmatized, pitied, or seen as weak. American, Westernized culture plays a large role in this fear. The pervasive image of an American is a person who is strong, independent, and can . There is no direct media campaign telling people who have a mental illness to stay in the closet, but the chronic cultural myth of the 鈥渟elf made man鈥� acts as a reference point from which we all measure our worth. The more dependent you are on others, the less value you hold. This cultural bias is insidious and contributes to an environment that makes each of us hide our vulnerabilities behind a wall of shame at not being strong enough to manage our day to day lives on our own.

The idea that we are stronger on our own is destructive, dangerous, and undermines our natural physiology that works best in healthy interdependency. Professor Emeritus at the University of British Columbia, reports that people who develop a psychotic illness actually heal faster in a non-Westernized world. A stunning finding given that Western societies are known to have the most educated doctors and best hospitals in the world. So what accounts for the improvement? A lack of . In the West, psychosis or the loss of reality testing is seen as the ultimate failure of individual strength. It is frightening and dangerous. On the other hand, in many parts of Africa, extended family and community reach out and embrace the individual with psychosis rather than fearing or shunning him.

Relational neuroscience offers some explanation for this finding. Researchers at UCLA, Eisenberger and Leiberman, have discovered that the pain of social exclusion is registered in the , the dorsal anterior cingulate gyrus, as the pain from a physical illness or injury. Because humans are meant to function best in healthy human connection, this area of the brain fires an alarm for things that are life threatening. The chronic pain of an acute physical injury or illness can be lethal, but Social Pain Overlap Theory (SPOT Theory) tells us that being socially rejected is every bit as dangerous. When we stigmatize and ostracize people with mental illness we increase their stress levels, decrease their ability to fight illness, and prolong their healing process.  

The range of functioning in the people I treat everyday is tremendous--from CEOs capable of running a company while having a mental illness to individuals on disability unable to work because of severe symptoms. Almost every person I see is hiding their diagnosis from at least one important person in their lives out of fear of the anticipated rejection. In this month of May let鈥檚 all open our eyes and our hearts to see and embrace someone with a mental illness and to support those who are suffering knowing full well that statistics show having a mental illness is not an individual failure nor a weakness. Mental illness is, well, an and the best hope for a speedy recovery is the support of extended families and friends. This cultural shift from pathological independence to healthy interdependence holds the power to heal many wounds and to improve the lives of all of us who will experience the pain of mental illness.

Amy Banks, M.D. is the director of Advanced Training at the Jean Baker Miller Training Institute at the 妻友社区, 妻友社区 College. Over the last ten years at the JBMTI, she has been integrating emerging neuroscience information with relational-cultural theory.