[…] My hair could have been held in court as evidence of child neglect. My birth was preceded by an endless list of questions concerning paternity, but the dark, coarse corkscrews that sprang from my crown only served to lengthen the list. My mother’s loose auburn curls explained half my head, but the other half remained unaccounted for. My family would later joke, “We didn’t know whose you were, but we knew you weren’t white.”
I spent the better part of a month in 2022 in lower Manhattan on a wooden bench in the back of a courtroom, observing a rape trial. Early on, I’d concluded my testimony on behalf of the victim, but, emotionally invested and unable to shift my attention, I kept showing up. The plaintiff had sought psychotherapy with me in 2017 to address symptoms of anxiety and body loathing. In an initial session, I asked if she had ever experienced unwanted sexual contact. “Yes, that happened,” she told me in a forthright and detached manner.
[…] Alarm and outrage surged again. This scare tactic was having its intended effect, and it took every bit of those panic-reducing approaches I share with my patients in times of high anxiety to calm myself. […]
The mayor called for an investigation into the amount of horseshit that’s been accumulating on Central Park West as of late. ‘It’s a veritable dumping ground,’ one disgusted resident said. ‘It’s a lot of shit,’ the mayor was quoted as saying. ‘I meant caca or crap. You know what I meant,’ he added. Anyway the mayor said they’d be starting a proper investigation. The right agency or investigative body would be called upon to proceed. In this case, the Department of Sanitation, but there were suggestions of a new agency potentially being formed. Code name: the Shit Squad.
I met Carol when I was in my early twenties. She was sweet and funny, with a gravelly Jersey accent and a streetwise tomboy persona. I don’t know how she ended up homeless and turning tricks on the streets of Sin City, but we crossed paths in the circle of transient addicts I was running with at the time and took to each other immediately—the fast bond of street siblings that often occurs between the desperate and the damned.
Twenty minutes passed. The doctor had been testing Carmela with small cuts. She screamed in agony each time. She was feeling everything, and she could especially feel every slit, stealing that initial resolve. Cut by cut, her screams grew louder and louder, her worry deeper and deeper. This was not as simple as death. This was not a clean sacrifice. She kept herself from pushing for what felt like hours until, with a final scream, her body took over.
My mind keeps returning to an image of myself sitting in my chair at the office—my therapist chair—in March 2023. Only the dim winter sun and the murmur of passing cars filtered in through the window on my left. Inside, the air purifier hummed. The couch across from me had been left empty when my patient stood to leave a few minutes before. I had closed the door behind her, then moved to my desk to retrieve my phone. Anticipating an unscheduled hour, I’d returned to my chair and lit up the screen, searching without thinking.
Psychoanalysis Under Occupation: Practicing Resistance in Palestine is written by Lara Sheehi and Stephen Sheehi a psychoanalyst and a humanities professor, respectively.
I love this name, the space it brings with it. It feels ready for me to fill it with whatever I need to. Sometimes, that’s all we need—a space, and time to fill that space and maybe just the silence that comes within and is held there. It feels nourishing and it also enlivens those moments when a creeping dissatisfaction occurs as to how one is doing in this heavy, wide, and unruly war-torn world that we belong in. Memories also slide out when we are in this place of reverie.
The chorus of interlocking voices heard in ROOM 2.23 echoes [Albert Camus’s] experience of suffocation, exile, and threat while challenging us to revisit the “notions of our existence” and make new use of what we find.
Ideas about the centrality of culture and collective in the structuring of the unconscious have been largely walled off, extruded from our canon. Nevertheless, they reappear. A central idea that keeps blooming in the cracks of concrete walls regards the social unconscious in all its permutations or the ways groups and their cultures are reproduced in individuals and the ways individuals reproduce their groups and their cultures in their perception, thinking, and comportment.
I didn’t know the square I passed every morning was called El-Galaa Square until I was older…. Through the imagined possibilities produced by the symbol of the square, I began to question and search for meaning behind other meanings. Behind images, regressions, power dynamics, landmarks, ruminations, ruptures, separations, and associations.
The early days of the pandemic created a miasma of vast uncertainty in the world that seeped into our collective minds. Mental fault lines throughout the population manifested in paranoia and a preoccupation with scarcity, along with polarization of the world into “good” and “bad” people, places, and countries.
As I think back on my life, I have most felt a sense of community in the least likely places. I was raised abroad, and all through my growing-up years, I often found myself feeling foreign and out of place when I set foot in my passport country, while overseas, at odd moments, in places I had the least right to do so, I would feel accepted and taken in. This experience has repeated itself throughout my life.
After a few seconds’ struggle, it comes to me by degrees—that time at our last visit when I sat sketching her mother’s house. I can summon the feeling of sitting down on something—I don’t recall what—the sensation of my drawing hand in motion, the intensity of my gaze, the freedom. And that moment of knowing when the sketch was finished, when to stop. I can call up those sensations now.
One of the biggest challenges to my enactment of queerness during COVID is my decision to shift my psychotherapy practice entirely to telehealth, removing my body from proximity to my clients’ bodies. […] And yet the fantasy that we can keep each other safe is as faulty as the fantasy that in psychotherapy we can keep from being touched by each other. Isn’t it?
I have been thinking for some time now that I’m glad my parents are no longer alive. It would break their hearts to witness what has happened to what my father used to describe as “America, the best country!”
Wars, atrocities, and political upheavals shape our destiny. Ideologies and propaganda mold our views of what is real and what is true. My history also taught me that just as we cannot escape death, we may not be able to get away from fascism. Fascism, unfortunately, as Hannah Arendt has taught us, is here to stay.[…]
I attended a symposium featuring analysts and therapists who are living and working in Ukraine or Russia, as well as those who have fled from their homes in those countries. They have come together in virtual town halls to support themselves and one another during this war. Those working inside Russia work with patients who live in Ukraine, and vice versa. Some are continuing to work with their patients, and some have stopped. All, for their own reasons or reasons outside their control.
The van climbs ever higher. I marvel at the spare, rocky landscape and the vast distances on every side as we make our way, curving upward, sometimes perilously close to the edge. Above it all, the Big Sky takes my breath away. Despite the many references I’ve read and the photos I’ve seen, I never imagined this experience: its vast enormity as an experience. I am in Wyoming for the first time.
How profound it feels to be thrust into a new world, stunned by its unique beauty, the feel of the air, new fragrances, new animals. I saw a magpie for the first time in Wyoming. Bald eagles flew overhead. What dazzled me most were the light and the wind, and especially the sky that never stopped changing. I could have stood still and watched all day, transfixed. In fact, I had intended to do just that, but the pandemic intruded, and we couldn’t stay.
When Z. was away at a psychoanalytic conference in Rome, her patient D. came into her home office for his Tuesday-afternoon therapy appointment. He probably sat in her waiting room for a couple of minutes, then walked into her office and looked at her desk, her drawers, her black record book where she writes down payments. She had a lot of cash hidden in the left cover.
As Thrul suggests, the end of history thesis fits well with the rise of the biological deterministic model for understanding mental distress. The widespread adoption of this paradigm in the psychiatric and psychotherapeutic communities has much to do with the current devalued status of psychoanalytic psychotherapy. […]
In issue 10.22, Mike Eigen offers a vignette that acts like a koan inviting the reader to depths beyond the obvious.
There is a “deep and somber unity” when the different impressions of our senses enter into “correspondence.” So writes the French philosopher Gaston Bachelard in his seminal book The Poetics of Space. It is this “correspondence” that allows us to receive and transform the immensity of the world into the intensity of our intimate beings. There is an intimate “everydayness” that runs through all the essays in ROOM 10.22. And much as residual impressions from the day are transformed nightly into dreams, the synergy of these writers forms an unsettling social dreamscape.
…It has a space to lie down. Other than that, the room is bare. I am tempted to use the word “barren,” which I think captures a fear I cannot articulate. All I can feel is how afraid I am. What am I wearing—a surgical gown? Perhaps just a slip and underwear. I remember already feeling shame and fear. I don’t or can’t really take in the specifics of my surroundings. I am terrified, shame-ridden, more singularly alone than ever in my life, though my life is not very long at this moment.