Russia Letter

November 27th, 2008

David E. Scharff, M.D.

October, 2008
Our invitation to Russia came from one of our International Psychotherapy Institute Fellows, Patrizia Pallaro, who returned from teaching in Moscow to inform us that two of our books were being translated. Did we know about that? Several months of discussion later, royalties and permissions arranged in medias res, Lena Spirkina from Moscow contacted us to say she had heard that we were interested in coming to Moscow to teach, and that she would be glad to arrange that. Negotiations about the conditions and time of year followed, and a year later we flew to Moscow for a five day visit with another few days in St. Petersburg as tourists.

Lena Spirkina (next to Jill) and other colleagues at lunch
Lena Spirkina (next to Jill) and other colleagues at lunch

Lena’s daughter-in-law, Anna, met us at the airport after 20 hours of uneventful travel, and drove us to the hotel through rush hour traffic, which exists throughout most of the day and into the late evening. The dense traffic that has mushroomed in the last ten years stayed with us throughout our stay. Moscow is a grey city of 15 million with wide streets and communist architecture that includes 7 nearly identical Stalin Palaces scattered through the city. They hold functions as diverse as a government ministry, Moscow State University, and an apartment building formerly for the elite.

One of the 7
One of the 7 “Stalin Palaces” in center view

On our second night Alina Krivstova, a charming, generous young woman whom we had met a few weeks earlier in Washington, took us to the opulent designer jewelry store “Alena Gorchakova,” in which she worked, where Russian-style pieces of designer jewelry, with prices perhaps exceeding any store we had ever entered, were displayed. She then took us to a restaurant in the fashion of the elite communist 1950’s, and on a night tour by car of Moscow. It was the most beautiful view of Moscow we saw during our stay.

Our young friend Alina in the Alena Gorchakova Jewelry Store
Our young friend Alina in the Alena Gorchakova Jewelry Store

By day the same views of the city, although dotted by generous parks and two rivers, were a depressed grey, giving the impression of a traumatized populace who seemed never to look one in the eye. The buildings are grey stone and of a monumental scale that feels humanly diminishing. In all, we spent a total of three days as tourists, in palaces, famous churches and, most stunningly, in the Tretyakov Gallery - featuring an impressive and interesting collection of XI-XX century Russian art that had been given to the country. There are still more galleries we did not see, including the famous Pushkin Gallery, but we went to a wonderful opera concert — first row in an elegant hall — and ate in ethnic restaurants like our favorite, a Ukrainian restaurant decorated as a country inn. Borsht is wonderful everywhere.

Russian cathedral on Red Square
Russian cathedral on Red Square

Lena Spirkina and her colleagues were warm and gracious, helping us recover quickly from our doubts about what we had gotten ourselves into. They have been taught generously by IPA members from the US, including the couple Yulia Aleshina and Pasha Snejnevski who emigrated to Washington and worked with me at the Washington School of Psychiatry while beginning their analytic training more than 15 years ago.

Psychotherapy in Russia began with a group of psychologists that included Yulia and Pasha from Moscow State University. This group also included a seminal teacher who, having no access to Western psychoanalysis, had to make it up for himself and his students. Then a few, like Yulia and Pasha, got training in the West or even in Eastern Europe as it opened up after the Soviet Union dissolved in 1990 and psychoanalysis and analytic therapy were no longer forbidden.

Lena Spirkina, then in her 20’s, was among a small group of people invited to California in the 1980s — none of them as yet trained as psychotherapists — who were given red carpet treatment and a blitz of exposures to widely varying kinds of therapy. On her return, she decided that Russia had to have training, and she has over the years founded and developed the Moscow Institute for Psychoanalytic Psychotherapy. For a long time, the institute brought in teachers from overseas - many from the US, but also Europe, and then from the IPA who used shuttle analysis and seminars in Moscow to train enough people that there are now an IPA Study Group and local training analysts. But Lena is the heart and soul of the psychotherapy training. Although it is rigorously analytic, having evolved from being widely and tentatively eclectic, it has to teach basic academic psychology in order to receive state authentication. She is able to rent space in the state Institute of Psychology, but pays for that, and all the students pay tuition to study in this completely private institution. We developed an immediate and sustained admiration for her, her faculty and the students who sacrifice so much to learn what we, in our relative freedom and economic well-being, take for granted.

But there is really a more compelling case for this group of colleagues: Russia is a traumatized society. This generation of teachers and students come from families that grew up in the most traumatizing uncertainty, with parents under constant threat of being denounced, constantly on guard. Every family was either in fear of being undone or imprisoned, or among those doing the spying – traumatic in both directions. So both the therapists and the patients share this history in their social unconscious. Lena told us something of the dramatic and pervasive trauma to her family, spread through the generations, which I will not describe here because it is her story and I hope she will come to one of our conferences to tell it herself. But it makes clear that Russia itself has centuries of trauma, from the enslavement of the serfs, to the struggle to form a middle class that was abruptly cut off by the 1917 revolution, to the 70 years of fear, imprisonment and the death of 30 million people under Stalin. And then suddenly there was a shift. Nevertheless, while we were there, there were images of Putin on TV on his birthday, felling his karate teacher and marching through the forest bare-chested with a gun. It feels as though Russia is moving rapidly back towards the dictatorship that has been its state since the first unification under the Czars and that continued under communism. But this time there is a wealthy class, and a thriving middle class with education, and a sense of more political freedom to speak — at least privately — than in China.

So psychotherapy is a new boom industry, and Lena’s colleagues are hungry to know. They have formed a Society for Psychoanalytic Psychotherapy that forms the base on which formal analytic training should rest, and which offers to spread psychoanalytic application further than the limited reach that formal psychoanalysis can do by itself. Our brand of object relations theory, with its applications to family, couple and sex therapy - and even child therapy - is relatively new to them, especially in analytic form. So they are eager to learn.

Housed in the same institute building is the publisher of Russian psychoanalytic books, Victor Beloposky. A wiry, energetic white haired man, he bounced from his desk to greet us. Then we had an hour’s meeting trying to determine the best Russian translations of some of the key object relations terms. His editor and a translator are working on the third of our books that they will publish. After one particularly protracted discussion on the concept of psychological holding, the editor suddenly felt she understood and dashed from the room to get it down.

Victor Beloposky, left, with the editor and translator of one of our books
Victor Beloposky, left, with the editor and translator of one of our books

St. Petersburg is a stunning city! Palaces and broad beautiful vistas are surrounded by canals, rivers and the sea everywhere. The battleship Potemkin is now a museum docked on a quay. The buildings are painted bright colors, while the palaces are modeled on the 18th century European ones Peter the Great took as his model. Unlike Moscow, energetic people on the street look you in the eye. The depression lifts and even here, near the Arctic Circle on a chilly, bright October day, everything seems cheerful. The art in the Hermitage - mostly Russian and European - is stunning, although the Impressionist collection is much less extensive than I had imagined. But the palaces in the city and surrounding smaller towns, built by generations of Czars and their families in the 18th and 19th centuries, are magnificent. The Germans occupied the towns approaching St. Petersburg and almost completely destroyed the palaces, but they never made it into the city because of the heroism and persistence of the army and citizens over a three year siege. The palaces have been rebuilt from their gutting by the Germans with private and volunteer efforts and now shine as a tribute to the human spirit.

Palace gardens outside St. Petersburg
Palace gardens outside St. Petersburg

The battleship Potemkin's gun that began the 1917 Revolution
The battleship Potemkin’s gun that began the 1917 Revolution

We met more briefly with a group of child analytic clinicians in St. Petersburg. They have been helped with psychotherapy and psychoanalytic training by the same Western and Eastern European teachers as in Moscow, but there are fewer of them in this smaller city. Warm and generous, Misha Yarish and his child therapy colleagues asked us to tell them about the rudiments of applying object relations to family and couple therapy, and concluded with the hope we would some day return to do more.

Misha Yarish (with beard) and child analytic colleagues in St. Petersburg
Misha Yarish (with beard) and child analytic colleagues in St. Petersburg

Russia has a small but rapidly growing number of colleagues who desperately want to know what we know, how we practice, how we work with patients. Like China, it has an enormous, long-standing history of trauma, although very different in detail. The number of informed colleagues may be smaller than in China, but they are better-educated and more organized in passing on and enlarging a foundation for future growth and work. They are eager for more help, making good on every opportunity, and in their resilience, their survival of a hundred years of trauma, they have a great deal to teach us in return.

Faith and Prejudice, Part 2: Identity

November 27th, 2008

Michael Stadter, Ph.D.

SUNRISE FROM THE SUMMIT OF MT. SINAI, SINAI DESERT, EGYPT
SUNRISE FROM THE SUMMIT OF MT. SINAI, SINAI DESERT, EGYPT

OMAYYAD MOSQUE IN DAMASCUS, SYRIA
OMAYYAD MOSQUE IN DAMASCUS, SYRIA

In my previous posting, I described a remarkable trip that I took a year ago to the Middle East in the company of Christian seminarians of various denominations. The trip stimulated many personal reflections on faith and prejudice and I wrote about some of them. In this blog, I look at the role of faith and prejudice in the formation and maintenance of personal identity.

I will start with the premise that identity is partly defined by 2 perspectives of others. First, identity is defined by who we love and feel are part of our group (family, religion, country, etc.) – THIS IS ME. Second, it’s defined by who we see as different from us and who we might fear or hate – THIS IS NOT ME, REALLY NOT ME. If our view of these not-me people changes, it may dramatically change the way we see ourselves. We see ourselves both from the standpoint of who we are and who we are not.

Let me give a simple hypothetical example. Let’s say I’m prejudiced toward Arab Muslims. I’d maybe see myself and Americans as generally good, Christian, responsible peace-loving people. I’d see Arab Muslims as, perhaps, bad, violent, untrustworthy infidels. But, what if my view of Arab Muslims changes into one that is more positive, nuanced and accurate? Then my view of myself and America may be less self-righteous and positive and I would need to confront more of the negative aspects (e.g., violence, untrustworthiness) in me and in the groups that I affiliate with. That can be very uncomfortable and a powerful force for holding onto prejudice. If my view of my enemy changes, my view of myself changes. (I’ll leave to the reader how this might apply to conflicts between Republicans and Democrats in this election season.)

Here’s a real example. In an NPR interview in 2005, Eyad El-Sarraj, a psychiatrist and President of the Board of the Gaza Community Mental Health Programme, spoke about the effects of the Israeli withdrawal from Gaza on Palestinians. He noted that, while this was a very positive move, it created an identity crisis for them. Now Palestinians would have to shift away from defining themselves through their opposition to the Israeli occupation. The shift would need to be toward coping with the differences among themselves – “Who am I if I do not have my enemy?” Last summer we saw that, tragically, Palestinians in Gaza dealt with it in one way through the definition of enemy being other Palestinians – the Fatah/Hamas civil war.

RELIGIOUS IDENTITY AND PREJUDICE

For all of the enormous benefits of faith, religious identity can and often does lead to prejudice. Of course, this isn’t inevitable but I do think there is serious potential danger here. Consider only a few of the terms used for members of various faiths:

The Chosen People
The Eternal People
The Children of God
The Faithful
The Elect
The Believers
Christian Soldiers
Defenders of the Faith
Saints

So, if “we” are the chosen, who are “they”? Here’s what I worry about. Language structures our experience. When “we” refer to ourselves with such terms, it can unconsciously structure our experience of others as not only different from “us” but as not being as good as “us.” I think it can lead to a type of arrogance rather than to a sense of humility. If “we” are that list above, then what does that make “them”? Here are some possibilities:

The Chosen People — (The Not Chosen Ones)
The Eternal People — (The Mortal People)
The Children of God — (The Children of Who?)
The Faithful — (The Unfaithful)
The Elect — (The Rejected)
The Believers — (The Nonbelievers)
Christian Soldiers — (The Infidels, Pagans)
Defenders of the Faith — (Enemies of the Faith)
Saints — (Sinners)

At the extreme, this potential for seeing “us” as good and “them” as not good can transform into “them” as downright bad or evil and worthy of being cleansed, conquered or killed. Here we see how violence and war can be initiated in the name of God.

One of the most outstanding benefits of religious faith is that, in many ways, it can transform the unbearable into the bearable. Perhaps the most unbearable and terrifying experience of human existence is death and the knowledge of it: I will die, everyone I love will die, everyone dies. Religion can make death bearable through faith in God, in salvation, and in the afterlife. From that standpoint alone, the potential for faith to be used (I would say misused or perversely used) to do violence to others is great – the person who kills the enemy will be saved for eternity. In my previous posting, I gave 2 of the many possible quotes by religious leaders throughout history invoking killing of others that will lead to salvation in an afterlife. I’ll repeat them below:

“Now we hope that none of you will be slain but we wish you to know that the Kingdom of Heaven will be given as a reward to those who shall be killed in this war [against Muslims].” (Pope Leo IV, 9th century CE)
 

“The martyr [referring to suicide bombers], if he meets Allah, is forgiven his first drop of blood; he’s saved from the grave’s confines; he sees his seat in heaven; he’s saved from judgment day; he’s given seventy-two dark-eyed women; he’s an advocate for seventy members of his family.” (Sheikh Isma’il al-Adwan, 2001 CE)

This extreme of violence toward the different other has its beginning with our fear or intolerance of differences in others – our human predisposition to prejudice. It can be frighteningly catastrophic when the power of religion is attached to it.

IN CLOSING

I’d like to share 2 quotes that are very different from the previous 2. They speak of the struggle toward human connection and against divisiveness — even in the face of violence and trauma. Both are from Henri Parens, a psychoanalyst and Holocaust survivor, who has written extensively on aggression and prejudice. He was also a speaker at the IPI prejudice conference in Salt Lake City and is a co-editor of the book from that conference: The Future of Prejudice: Psychoanalysis and the Prevention of Prejudice (2007).

Parens described the experience of Rami Elhanan, an Israeli whose 14 year old daughter was killed in a suicide bombing in 2005 and whose initial reactions were rage and revenge.

“Then Elhanan met Yitzhak Frankenthal, whose own son had been kidnapped and killed by Hamas. Frankenthal, a founder of Parents Circle — an organization established in 1995 for the purpose of bringing together to meet and to talk Israeli and Palestinian parents who had lost a child to these reciprocal killings — talked Elhanan into attending one of their meetings. Elhanan was profoundly moved on hearing Palestinian mothers express the same grief and rage that he felt; his rage and wish for revenge turned into wanting to foster dialogue among bereft Palestinian and Israeli parents. While on both sides of the conflict there are some who think the Parents Circle is a crazy idea, others – seeing the dire state of life revenge has wrought, and is sure to continue doing, so long as it is the solution deemed most honorable and worthy – assert that we have to see each other as we are, not as we distort each other to be, and that we have to talk together in order to live together.”

Who is “us” and who is “them”?

Parens, wrote the following about the Holocaust and prejudice:

“We must not let it happen to us again.
We must not make it happen to others.
We must not be victims, and
We must not be perpetrators.
We must learn
To live together
With our difference.”

ST. CATHERINE’S MONASTERY, FOOT OF MT. SINAI, EGYPT (Under the protection of Muhammed who was granted asylum in the monastery from his enemies)
ST. CATHERINE’S MONASTERY, FOOT OF MT. SINAI, EGYPT (Under the protection of Muhammed who was granted asylum in the monastery from his enemies)

RUINS OF CAPERNAUM, SEA OF GALILEE, ISRAEL
RUINS OF CAPERNAUM, SEA OF GALILEE, ISRAEL

Faith and Prejudice

November 27th, 2008

Michael Stadter, Ph.D.

“Now we hope that none of you will be slain but we wish you to know that the Kingdom of Heaven will be given as a reward to those who shall be killed in this war [against Muslims].” (Pope Leo IV, 9th century CE)

“The martyr [referring to suicide bombers], if he meets Allah, is forgiven his first drop of blood; he’s saved from the grave’s confines; he sees his seat in heaven; he’s saved from judgment day; he’s given seventy-two dark-eyed women; he’s an advocate for seventy members of his family.” (Sheikh Isma’il al-Adwan, 2001 CE)

Astonishing statements aren’t they? Or, are they?

I had an opportunity this past summer to take a remarkable trip to the Middle East in the company of a group of Christian seminarians. It was a 3 week seminar led by a university professor to expose the seminarians to the “Holy Lands,” and to the cultures and religions of the region. We traveled through Syria, Jordan, Egypt, Israel, the West Bank and Greece. The trip was remarkable both at the level of the countries and peoples that I met but also at the level of the intensive 3 week contact with devout future ministers of diverse Christian faiths. The experience also brought me to a more personal exploration of prejudice, a topic that was examined at an IPI conference in Salt Lake City and became the subject of a book, The Future of Prejudice: Psychoanalysis and the Prevention of Prejudice (2007). In this blog, I will present my personal reflections and raise some questions that I hope our on-line community will discuss.

In the interests of fair disclosure, my reflections are influenced by my own spiritual orientation. I was raised Catholic, but haven’t been part of organized religion since my 20s.

FAITH

My fellow travelers’ faith in Jesus Christ was a powerful part of the experience. There are considerable differences among them over whether Jesus was A WAY or THE WAY or THE ONLY WAY. I found the depth and diversity of their faith to be very moving. Faith is central to their lives and to their loving

There were many instances of faith and devotion among other people and other faiths as well. In Damascus we saw numerous Shiite pilgrims. Many had made great sacrifices to come from Iran to the Umayyad Mosque to pray and to affirm their faith. This was especially affecting in the mosque’s shrine to the martyr, Hussein. We also saw the devotion of Muslims in their 5 calls to prayer each day.

Omayyad Mosque in Damascus
OMAYYAD MOSQUE IN DAMASCUS, SYRIA.

Wailing Wall in Jerusalem
WAILING WALL IN JERUSALEM, ISRAEL.

Muslim Minaret and Christian Steeple
MUSLIM MINARET AND CHRISTIAN STEEPLE IN BETHLEHEM, WEST BANK

Yet, despite all of the powerful indications of love, faith and piety, the Middle East is such a blood-soaked land: fought over for thousands of years, continuing into today and, certainly, into tomorrow. Much of the violence has been in the name of religion – in the name of faith and love. We can argue that religion has been hijacked in the service of base motivations or that extremists have perverted the Word of God, but the evidence is clear that religion has been a force here (and elsewhere) that supports violence.

Witness the many instances in the world of this disturbing fact: Christian vs. Muslim, Christian vs. Jew, Catholic vs. Protestant, Sunni vs. Shiite, Jew vs. Muslim, Hindu vs. Muslim – to cite a partial list. And, of course we’re all too familiar with the terms Holy War and Jihad.

To put it succinctly, I left the trip being confronted with religion as embodying some of the absolute best and absolute worst of being human. It is a force that brings us together, connects us with the oneness of humanity and helps us care for one another. Also, religion is a force that divides us and promotes prejudice and violence.

PREJUDICE: 4 SIMPLE PRINCIPLES

1. PREJUDICE IN ITS MOST BASIC FORM IS PRE-JUDGMENT. This is a problem if we confidently keep that judgment in the face of our own ignorance or in the face of conflicting evidence. Carlo Strenger, an Israeli psychoanalyst writes, “prejudice is the maintenance of beliefs about an individual or a group without taking into account available evidence.” A prejudiced person is, as the saying goes, “Frequently wrong but never in doubt.”

2. I’M PREJUDICED, YOU’RE PREJUDICED, EVERYONE IS. Usually, when prejudice is discussed it’s easy for people to passionately agree that other people are prejudiced and “isn’t that just awful?” Then nothing much happens, except we can unite around our prejudice against those bad prejudiced OTHER people! But, if we look at the uncomfortable fact of prejudice in ourselves then that permits us to do something about it. We have a chance to accept the common humanity we share with other prejudiced people and to be open to the possibility of some transformation.

3. WE’RE ALL PREJUDICED BECAUSE IT COMES WITH BEING HUMAN. In normal development, at about 8 months, babies develop Stranger Anxiety. At this age, the infant perceives people outside of the family as DIFFERENT and becomes afraid of them. This is adaptive for a variety of reasons (e.g., emotionally knowing who the safe caregiver is vs. the relatively unsafe non-caregiver) but it also is the precursor of fear of difference. Consider that humans are predisposed to fear differences in others or, put another way, to fear others who are different from us. Also, I would suggest that we OFTEN HATE THOSE WE FEAR.

4. WE’RE ALSO FREQUENTLY PREJUDICED BECAUSE WE’RE TAUGHT TO BE by our parents, teachers and other people we respect (perhaps as a way that they unconsciously manage fear and difference). For example, I was surprised to learn from more than one seminarian that they were taught that Catholics aren’t Christian. Given the obvious denial of history this belief suggests, this is clearly a prejudice. The teaching of prejudice doesn’t have to be very explicit, either. It can be subtle and covert.

Simple prejudice can develop into malignant prejudice –malicious, humiliating violent, and discriminating behavior — through a variety of factors including overwhelming fear, hatred, emotional trauma and neglectful, abusive or otherwise inadequate parenting.

QUESTIONS

In a subsequent blog, I’ll write about issues of personal identity and the phenomenon of “them vs. us”. I invite you to discuss the following as well as whatever else was stimulated by this blog:

How does your religious/spiritual orientation inform your work as a psychotherapist?

What do you see as the relationship between religion and psychotherapy?

What do you see as the best and worst of religion?

What do you see as the connections between prejudice and faith?

What are your own experiences?