VIDEOS
PROGRAM
ICPPC Program 1-8 CL (final).pdfBIOGRAPHIES / ABSTRACTS
Ann Filemyr, Ph.D.
is a poet, teacher and educational leader interested in inspiring creative and imaginal thinking combined with critical analysis to address and transform the violence inherent in our socio-economic-political system. Questions she explores include: How do we heal our own wounds so we do not continuously participate in cycles of victimhood and/or perpetrate by wounding others? How do we re-establish right relations with each other in a culture of extremist hate? How do we heal the rupture with the Earth’s living systems in order to flourish? She currently serves as President of Southwestern College, a consciousness-based graduate school for Counseling and Art Therapy and as Director of their Ecotherapy Certificate. From 2005-2014, she served as the Academic Dean of the Institute of American Indian Arts in Santa Fe. Prior to that she served as Professor of Cultural & Interdisciplinary Studies at Antioch College in Ohio.
Healing the Patriarchal Wound
This paper explores the historical, colonial, global processes of Euro-American white male supremacy and its impact on social, political, and economic systems as well as on interpersonal, intrapersonal and transpersonal relations with the Earth, the Sacred and Each Other. The patriarchal wound is defined as ancestral suffering and intergenerational trauma caused by the power imbalance between genders. Masculinity is promoted as a positive attribute and femininity is silenced, humiliated and violated. Masculinity is narrowly defined as physical strength, independence, the power to dominate others, logical thinking and rationality. Femininity is narrowly defined as physical weakness, dependence/seeking domination, emotional/hysterical and irrationality/intuition. Patriarchy defines a strictly binary code for masculinity and femininity and is intolerant of multiple or fluid/trans gender identities. This gender imbalance is perpetrated through religious ideologies, colonialism, post-colonialism, legal and economic systems, cultural norms and family patterns. Under patriarchy, boys, men and male deities are considered inherently superior while girls, women and female dieties are considered inherently inferior. The extreme social positionality of superior vs. inferior causes distance between the genders and distorts the possibility of true partnership. Under patriarchy, male authority is the only authority. Euro-American patriarchy extends this gendered power system to racial categories and socio-economic class. By combining gender with race and class, a narrow band of privilege is extended to those born white, wealthy and male. Patriarchal abuse is internalized as normal. In order to transform the historical, cultural and intergenerational trauma of patriarchal power as systemic long-term abuse, personal ceremonial responses are explored.
Bob Majzler, Ph.D.
is a white settler living in unseeded Amah Mutsun territory (currently Santa Cruz, California). He is the son of rebel Catholics, a former Jesuit priest and Sister of Mercy. He is an educator and facilitates liberation psychology and critical research at the University; and organizes events at the local anarchist community space.
Decolonizing Pedagogy: Exploring Liberatory Methods and Assignments In and Outside the Classroom
What is the relationship between knowledge creation and liberation? This panel explores pedagogical praxis that promotes social justice and liberation through shifting the subject of knowledge and education. Whereas mainstream psychology maintains a hierarchy of knowledge that centers and privileges ruling class interests, we follow Maldonado-Torres (2017) in calling for a decolonial turn in education that starts from the experience and visions of the oppressed, the survivor, and the dispossessed. This includes having curriculum that speaks to structural violence and the psychology of coping, healing, and liberation from oppression. At the same time, this pedagogy also includes methodologies in and outside the classroom that resist typical teacher-student hierarchies of knowledge. In this panel, we share papers from three classes we have taught that both center the perspectives of those that face oppression and employ methods in and outside of the classroom that ignite and continue decolonial struggles for freedom.
Christine (Kiki) Rosales
is a freedom dreamer who aspires to work toward creating a planet where all living beings can peacefully breathe. She is also a Social Psychology Ph.D. candidate at UC Santa Cruz earning designated emphases (minors) in Feminist Studies and Critical Race and Ethnic Studies.
Decolonizing Pedagogy: Exploring Liberatory Methods and Assignments In and Outside the Classroom
What is the relationship between knowledge creation and liberation? This panel explores pedagogical praxis that promotes social justice and liberation through shifting the subject of knowledge and education. Whereas mainstream psychology maintains a hierarchy of knowledge that centers and privileges ruling class interests, we follow Maldonado-Torres (2017) in calling for a decolonial turn in education that starts from the experience and visions of the oppressed, the survivor, and the dispossessed. This includes having curriculum that speaks to structural violence and the psychology of coping, healing, and liberation from oppression. At the same time, this pedagogy also includes methodologies in and outside the classroom that resist typical teacher-student hierarchies of knowledge. In this panel, we share papers from three classes we have taught that both center the perspectives of those that face oppression and employ methods in and outside of the classroom that ignite and continue decolonial struggles for freedom.
Clint Burnham, Ph.D.
is Professor and Chair of the Graduate Program in English, Simon Fraser University, Vancouver, Canada. He was born in Comox, British Columbia, which is on the traditional territory of the K’ómoks (Sathloot) First Nation, centred historically on kwaniwsam. He lives and teaches on the traditional ancestral territories of the Coast Salish peoples, including traditional territories of the Squamish (Sḵwx̱wú7mesh Úxwumixw), Tsleil-Waututh (səl̓ilw̓ətaʔɬ), Musqueam (xʷməθkʷəy̓əm), and Kwikwetlem (kʷikʷəƛ̓əm) Nations. He is a founding member and President of the Vancouver Lacan Salon; his most recent books include Fredric Jameson and The Wolf of Wall Street (Bloomsbury, 2016) and Does the Internet have an Unconscious? Slavoj Žižek and Digital Culture (Bloomsbury, 2018).
Can we decolonize Lacan?
While the engagement of psychoanalysis and race/decolonization goes back decades (see, in particular, Frantz Fanon, Edward Said, Christopher Lane, Kalpana Sheshadri-Crooks, and Robert Beshara), much work remains in two key areas. First, we need a reading of psychoanalysis, qua its canonical texts but also a genealogy of its concepts, in terms of both its colonial conditions (as Said begins for Freud) – what is the Algerian context for Lacan’s discussion of Antigone, for example? – and its racialized or colonizing tropologies and significations (as Beshara argues with respect to Žižek) – in what way does Lacan’s “split subject,” for instance, extract from Lévi-Strauss’ misreading of Northwest Coast (Kwakiutl) transformer masks? Second, we need to not shy away from drawing on psychoanalytic theory to think in a decolonial way. In this paper I would like to bring our attention to two contradictions of current decolonial theory and practice. First, the tension between decolonization and its relation to Indigenization (worked out in some ways by Tuck and Yang, Betasamosake Simpson, A. Simpson, and Glenn Coulthard) in ways that are coded as either identity politics (hiring demands in the academy, etc) or authenticity discourses (land and sovereignty) in a way resistant to a decolonial cosmopolitanism. Then, the question of what does decolonial lack look like? If the goal is not some fantasy of authentic subjectivity, what is a decolonial split subject – beyond obvious (but which should not be disavowed) splits and metissage and hybridity? I would think, in particular, about recognition, what we might even call a fear of recognition (in the guise of critique) on the Indigenous left (Coulthard) – not only working it back to Fanon ( and Charles Taylor, as Coulthard does), Kojève/Hegel, and 1950s Lacan, but also thinking of how recognition becomes more structural in Lacan, that moment in the mid to late fifties (from the “Rome discourse” to the “Agency of the Letter,” but also the Seminar on the formations of the Unconscious) when his theorizing moves from the master/slave & other to the big Other and the signifier. This theoretical progress, which in orthodox readings of Lacan then is “filled in,” as it were, with the turn to formulas of sexuation and “there is no sexual relation” can also be seen in terms of such colonial themes as the hysterical-decolonial subject, day schools/residential schools as unconscious/university discourse, the name of the father qua colonial interpellation, and so forth
Dan Friedman, Ph.D.
is the artistic director of the Castillo Theatre as well as the associate dean of UX, a free community-based school of continuing development for people of all ages, both programs of the All Stars Project in New York City. He also serves on the faculty of the East Side Institute and is a lead organizer of Performing the World, a bi-annual conference that brings together performance activists, artists and scholars from all over the world. A playwright, director, and grassroots educator, Friedman holds a doctorate in theatre history from the University of Wisconsin and has been active in political theatre and performance activism since the late 1960s. Friedman is the author of the monographs, “Toward a Postmodern Marxism,” “Approaches to Social Change: The Politics of Social Development,” and “Good-bye Ideology. Hello Performance,” (Topoi: An International Review of Philosophy, Vol. 30, No. 2, pp. 125-135). He is also the author or co-author of 17 full-length plays and is editor of The Cultural Politics of Heiner Muller (Cambridge Scholars Press); Still on the Corner and Other Post-Modern Political Plays by Fred Newman (Castillo); and co-editor of Theatre for Working Class Audiences in the US, 1830-1980 (Greenwood Press). He is currently working on a new book for Palgrave Macmillan, Performance, Human Development and Social Change: Creating Community Creativity. www.danfriedmannyc.org
Performance as Praxis: Case Studies in the Transformative Power of the Dialectic of Being/Becoming
This panel is a series of brief case studies woven together into a collective theoretical exploration drawing on the work of a number of social justice/change projects in the U.S., Mexico, Brazil, Asia and Africa that share a methodology based in the dialectic of being/becoming, that is, in the ability of individuals, communities and cultures to be simultaneously who they are and who they-are-becoming. This methodology has its roots in Marx, the early Soviet psychologist Lev Vygotsky and, from the US, psychologist/activist Lois Holzman and philosopher/activist Fred Newman. As Newman wrote in 1989, “In a world so totally alienated as ours doing anything even approaching living requires that we perform. To be natural in bourgeois society is to be dead in life. Unnaturalness is required if we are to live at all.” This “unnaturalness,” this performance, this ability to simultaneously be and become, is active and reflective at the same time. It is what Pablo Friere call “praxis” and Karl Marx called “practical critical activity.” It is simultaneously a practical engagement of the world and reflection on that engagement and what it is engendering. Further, because performance incorporates that which does not (yet) exist, it is an activity that is constantly, by its nature, changing the world, that is, bringing new possibilities into social existence. Our three panelists will discuss how this this performatory approach to social transformation is transcending national, cultural and ideological borders.
Danielle Kohfeldt, Ph.D.
is an Assistant Professor of Community Psychology at California State University-Long Beach. As a social-community psychologist Danielle is interested in empowering contexts that support social change agents. Her program of research focuses broadly on formal and informal learning environments (e.g., after-school programs, community organizing groups) and how these settings facilitate or hinder individual and collective empowerment. Much of her work is community-based and often combines arts-based methods and action.
Decolonizing Pedagogy: Exploring Liberatory Methods and Assignments In and Outside the Classroom
What is the relationship between knowledge creation and liberation? This panel explores pedagogical praxis that promotes social justice and liberation through shifting the subject of knowledge and education. Whereas mainstream psychology maintains a hierarchy of knowledge that centers and privileges ruling class interests, we follow Maldonado-Torres (2017) in calling for a decolonial turn in education that starts from the experience and visions of the oppressed, the survivor, and the dispossessed. This includes having curriculum that speaks to structural violence and the psychology of coping, healing, and liberation from oppression. At the same time, this pedagogy also includes methodologies in and outside the classroom that resist typical teacher-student hierarchies of knowledge. In this panel, we share papers from three classes we have taught that both center the perspectives of those that face oppression and employ methods in and outside of the classroom that ignite and continue decolonial struggles for freedom.
Derek Hook, Ph.D.
is a scholar of Lacanian psychoanalysis with expertise in the area of critical psychology and psychosocial studies. His research interests essentially converge on the theme of ‘the psychic life of power', and his publications tend to take up psychoanalytic or postcolonial perspectives on facets of contemporary post-apartheid South Africa. His lecturing over recent years has reflected this diverse set of interests; he has offered classes and seminars on: Frantz Fanon and formations of (post)colonial racism; Steve Biko and Black Consciousness; Freud's mass psychology; discourse analysis and psychoanalysis as critical reading methodologies; Slavoj Žižek and the role of fantasy and jouissance in ideology. He is the author '6 Moments in Lacan' (2017) and the editor of 'Lie on Your Wounds: The Prison Letters of Robert Sobukwe' and, with Stijn Vanheule and Calum Neill, the three volume commentary series entitled 'Reading Lacan's Ecrits'.
A critical psychology of the South (of Africa)
Critical psychology has taken different forms at different geographical and political locations. One distinctive form of critical psychology took shape in the immediate aftermath of apartheid in South Africa, especially in the summative Critical Psychology volume published by UCT Press in 2004. An overview of critical psychology in the Southern African context is useful inasmuch as it foregrounds not only Africanist modes of psychology, but also inasmuch it highlights the agendas of liberation psychology in the SA context, and identifies a different set of conceptual resources - including the work of Frantz Fanon, Steve Biko, and the influence of the Black Consciousness Movement. This paper provides not only a succinct historical snapshot of critical psychology as it developed in Southern Africa; it also provides a set of conceptual resources that might inform a contemporary mode of decolonizing praxis in various international settings.
Diana Mena, L.I.C.S.W.
is a first generation Nicaraguan American raised in Seattle, WA. Diana has a Masters in Social Work from the University of Washington and is the proud owner of Esperanza Counseling & Consulting, PLLC where she focuses on interpersonal violence and trauma, cross-cultural issues of identity, and the psychological consequences of oppression. She provides consultation on issues of race and social justice with the hope of leaving a better world for the next seven generations.
Clinical Activism in the Private Clinical Setting
There is a rising demand for mental health providers, treatment and healing that is accessible, culturally responsive, holistic and integrative, and meets the complex and unique needs of people whose identities, experiences, and sociopolitical locations have historically been and continue to be ignored by the field. The rise of clinicians of color, LGBTQ+ and disabled clinicians and others is transforming the field of psychotherapy by addressing the field’s failure to acknowledge the historical implications of colonialism, capitalism, racism, oppression, abelism, and institutional and systemic abuse, all of which are significant indicators in psychological and somatic symptoms of distress and dis-ease; asserting the need to disrupt dominant Western therapeutic approaches and addressing the specific needs of these communities. As practitioners with marginalized identities that are from these communities, we are modeling and enacting resistance to psychotherapeutic practices that pathologize, marginalize, stigmatize, oppress, harm or simply do not meet the needs of communities of color, LGBTQ+ and disabled people. We are creating and engaging psychotherapeutic healing practices, accessibility strategies, and definitive language to action for healing that is grounded in ancestral, indigenous, cultural, historical, community-centered, creative, and embodied practices, while understanding that we are doing this work enmeshed in socio-geopolitical, systemic, and power imbalanced realities that continue to impact our client’s wellbeing as well as our own. We are politicizing and simultaneously deconstructing what it means to heal and be healers by responding to the critical demand for changing who has access to healing, what healing looks like, how healing is related to resistance, liberation, and social justice, what our own ancestral cultural wisdom offers us and what it means to heal by and with community. In this workshop, we will dialogue and offer insights from our own experiences as social workers who identify as politicized healers and clinical activists and explore what it means to build a psychotherapy practice that is politicized, anti-oppressive, decolonial, anti-racist, indigenous and race conscious, culturally responsive and integrative, disabled justice, LGBTQ2S+ affirming, how to support the fierce embodied holistic healing, transformation, and liberation of the self and of community at large, and how to engage in activism that is self-preserving, sustainable, and honors the ancestors and the descendents of our lineages.
Fernanda Liberali, Ph.D.
is a teacher educator, researcher and professor at the Pontifical Catholic University of São Paulo, in the Department of English, in the Program of Postgraduate Studies in Applied Linguistics and Language Studies and in the Post Graduate Program in Education: Education of Educators. She holds a degree in Languages from the Federal University of Rio de Janeiro, a masters and a doctorate degree in Applied Linguistics and Language Studies from the Pontifical Catholic University of São Paulo, and two postdoctoral degrees from the University of Helsinki and from the Berlin Freie Universität. She is currently involved with a new post-doctoral study in the area of play/performance and agency at Rutgers University. She is the leader of the Research Group / CNPq / PUC-SP Language in Activity in the School Context; an advisor to CNPq and FAPESP; a Brazilian representative of the international committee of the International Symposium on Bilingualism and Bilingual Education in Latin America (BILINGLATAM), and the general coordinator of the national extension and research project DIGIT-M-ED Hyperconnecting Brazil. Among her relevant academic and administrative activities are: the national coordination of the DIGIT-M-Ed International project, funded by Marie Curie Actions, the Brazilian representation of the international Vygotskian association ISCAR, the coordination of projects for the continuing education of directors, coordinators, teachers and councils of municipal public schools of São Paulo, the participation in boards and editorial commissions of scientific journals. Within the framework of Socio-Historical-Cultural Activity Theory, her main research interests are related to teacher education, teaching-learning, multimodal argumentation, multilingualism / bilingual education.
Performance as Praxis: Case Studies in the Transformative Power of the Dialectic of Being/Becoming
This panel is a series of brief case studies woven together into a collective theoretical exploration drawing on the work of a number of social justice/change projects in the U.S., Mexico, Brazil, Asia and Africa that share a methodology based in the dialectic of being/becoming, that is, in the ability of individuals, communities and cultures to be simultaneously who they are and who they-are-becoming. This methodology has its roots in Marx, the early Soviet psychologist Lev Vygotsky and, from the US, psychologist/activist Lois Holzman and philosopher/activist Fred Newman. As Newman wrote in 1989, “In a world so totally alienated as ours doing anything even approaching living requires that we perform. To be natural in bourgeois society is to be dead in life. Unnaturalness is required if we are to live at all.” This “unnaturalness,” this performance, this ability to simultaneously be and become, is active and reflective at the same time. It is what Pablo Friere call “praxis” and Karl Marx called “practical critical activity.” It is simultaneously a practical engagement of the world and reflection on that engagement and what it is engendering. Further, because performance incorporates that which does not (yet) exist, it is an activity that is constantly, by its nature, changing the world, that is, bringing new possibilities into social existence. Our three panelists will discuss how this this performatory approach to social transformation is transcending national, cultural and ideological borders.
Hans Skott-Myhre, Ph.D.
is a Professor in the Social Work and Human Services Department at Kennesaw State University. He is the author of Youth Subcultures as Creative Force: Creating New Spaces for Radical Youth Work, co-editor with Chris Richardson of Habitus of the Hood, co-editor with K. Gharabaghi and M. Krueger of With Children, co-editor with V. Pacini-Ketchabaw and K Skott-Myhre, Youth work, Early Education and Psychology: Liminal Encounters and co-editor with Daid Fancy of Art as Revolt: Thinking Politics through Immanent Aesthetics. He has published multiple articles, reviews and book chapters.
Subversions of Subjectification: ChuangTzu, Rosi Braidotti and the question of constituent revolutionary force
This paper will explore what I am calling subversions of subjectification. The paper will make the argument that subversion within the contemporary context of 21st century global capitalism requires an accounting of the ways in which the contemporary system of rule appropriates our unconscious desires. It will propose that a politics with the capacity to subvert the current system of domination cannot be based in any form of nominalization, dialectic, transcendence, or stable identity. The question raised will be, what kind of politics stands any possibility of proposing a viable difference to such a system? The paper will propose a politics of subversion that could gnaw at the foundations of virtual global capital and simultaneously undermine it while turning it into compost for new worlds and new peoples. I am attracted to the concept of subversion as a process of turning from beneath. If capitalism is producing modes of subjectification premised in the capacity to transform our subjectivity into sheer abstraction as a simulacra of living form, then the field on which subversive politics must be played is the arena of subjectification or the production of subjectivity. We have suggested that this is a plane of immanent unconscious desiring production that has as its primary mechanism the shift from virtual to actual. The question then is who are we to become if we are not this.
Jessica A. Joseph, Ph.D.
is a clinical psychologist and outreach counselor at Princeton University and part-time faculty member and advisor at Eugene Lang, The New School. Jessica’s research and clinical interests focus on (re)productive narratives as related to social identities and oppression; gender affirming models of care; and critical multicultural, feminist and social justice perspectives in clinical psychology and psychotherapy.
Using Critical Psychology and Decolonizing Healing Models of Care to Examine College Mental Health Interventions
News media frequently references a “mental health crisis” on U.S. college campuses, and published research states that self-reported anxiety, depression, self-harm, and suicidality are on the rise among college students. In response, students and administrators have adopted mental health discourses across U.S. campuses. These discourses rely largely on a medical model, promoting policies that identify individual students “at risk” for mental health problems and administer treatment (i.e., medication or psychotherapy) based on the student’s diagnosis. Experts in the field of college counseling are starting to identify features of dominant U.S. and campus cultures as driving forces behind the so-called college mental health crisis; nevertheless, popular campus-wide interventions still frame the problem as having to do with the way individual students cope with stressors. These interventions often promote positive psychology discourses and foster mindfulness and “self-care” practices as a way to bolster students’ ability to stay present, regulate negative emotions, and prioritize wellness amidst an increasingly competitive, stressful, and “unhealthy” environment in the neoliberal university. Accompanying narratives linking mindfulness and self-care practices to academic performance suggest that taking care of oneself is another component of being a successful student. Drawing on theory and case studies, this paper considers how critical psychology and decolonizing healing models might be used among practitioners and inform campus-wide interventions. We highlight how dominant interventions undermine expressions of anger and disappointment, prioritize complacency, promote the creation of the “good” student subject, and ignore larger projects of intersectional self-care, community care, and healing justice.
Jessica Chavez, Ph.D.
is a clinical psychologist at Tulane University’s CAPS for Counseling Services. Her research has explored the experiences of African American and Latinx women following mastectomy for breast cancer, abortion experiences of low-income women, and psychologists’ attitudes about reproductive issues. Her recent work explores psychoanalytic perspectives on multiracial identity and experiences. Jessica is a board member for Section IX (Psychoanalysis for Social Responsibility) of Division 39 of the American Psychological Association.
Using Critical Psychology and Decolonizing Healing Models of Care to Examine College Mental Health Interventions
News media frequently references a “mental health crisis” on U.S. college campuses, and published research states that self-reported anxiety, depression, self-harm, and suicidality are on the rise among college students. In response, students and administrators have adopted mental health discourses across U.S. campuses. These discourses rely largely on a medical model, promoting policies that identify individual students “at risk” for mental health problems and administer treatment (i.e., medication or psychotherapy) based on the student’s diagnosis. Experts in the field of college counseling are starting to identify features of dominant U.S. and campus cultures as driving forces behind the so-called college mental health crisis; nevertheless, popular campus-wide interventions still frame the problem as having to do with the way individual students cope with stressors. These interventions often promote positive psychology discourses and foster mindfulness and “self-care” practices as a way to bolster students’ ability to stay present, regulate negative emotions, and prioritize wellness amidst an increasingly competitive, stressful, and “unhealthy” environment in the neoliberal university. Accompanying narratives linking mindfulness and self-care practices to academic performance suggest that taking care of oneself is another component of being a successful student. Drawing on theory and case studies, this paper considers how critical psychology and decolonizing healing models might be used among practitioners and inform campus-wide interventions. We highlight how dominant interventions undermine expressions of anger and disappointment, prioritize complacency, promote the creation of the “good” student subject, and ignore larger projects of intersectional self-care, community care, and healing justice.
Kathleen Skott-Myhre, Ph.D.
is an associate professor in the Department of Psychology at the University of West Georgia. She is a Feminist scholar-practitioner with over a decade of experience as a psychotherapist working with young people and their families. She has extensive expertise working with children and youth, and spent several years working with at risk and homeless youth in St. Paul, MN. She has published in the areas of Youth Care, Ethics, and Feminist Spirituality and is the author of the book, Writing the family: Women, Auto-ethnography, and Family Work as well as Feminist Spirituality Under Capitalism: Of Witches Fairies and Nomads.
Beyond Development and Morality: Entanglements of Care as Political Praxis
It has been nearly forty years since Carol Gilligan challenged Kohlberg’s masculinist frameworks for moral development and twenty-five years since Erica Burman published her feminist critique of developmental psychology. And yet, developmental psychology continues to saturate the field of psychology and operate as a powerful colonial construct distributed worldwide. While it is often presented and taught as a natural accounting of phenomenon, it is, without a doubt, a culturally and socially determined way of describing the structures of living things. As Burman (2017) points out, developmental frameworks are powerful deployments of social force that are, “often imperceptible, taken for granted features about our expectations of ourselves, others, parents, children and families, informing the structure of popular and consumer culture as well as technical and official policies” (p. 2). The adoption of developmental concepts and ideas as suppositional can make them seemingly inaccessible to significant critique. They become naturalized and as such begin to permeate all aspects of our lives in powerful ways. This paper will propose an extension of the critiques by Gilligan and Burman. It will explicate alternative frameworks to masculinist theories of moral development and offer alternatives through feminist work that draws on Gilligan’s work on an ethics of care. This paper will also offer an alternative post humanist feminist reading of time through the work of Karen Barad that challenges the linear models of developmental psychology.
Lois Holzman, Ph.D.
is the co-founder and director of the East Side Institute for Group and Short Term Psychotherapy and the founder and chair of the bi-annual Performing the World conferences. Her teaching, research and writing have developed in tandem with and in service to her community organizing and social activism work. Over forty years Holzman has built and supported grassroots organizations that are engaging poverty and underdevelopment utilizing the transformative power of performance. She is mentor and coach to hundreds of scholars, educators, artists and community activists around the globe, and, along with them, she is helping to usher in performance activism as a new approach to community development and social change. Holzman holds a Ph.D. in developmental psychology from Columbia University and is the author/editor of ten books—the latest being The Overweight Brain: How our obsession with knowing keeps us from getting smart enough to make a better world— and dozens of chapters and articles on social therapeutics, performance and play, Lev Vygotsky, critical psychology and postmodern Marxism.. She blogs at loisholzman.org, Psychology Today and Mad in America. Lois received her Ph.D. from Columbia University and was recently appointed Distinguished Visiting Fellow in Vygotskian Practice and Performance by the Lloyd International Honors College at University of North Carolina at Greensboro.
The End of Knowing as Critical Praxis (Practical-Critical Activity)
How do we reconstruct our world so that it not only meets people’s needs, but also creates new wants and needs? This presentation addresses the necessity of challenging the authoritarianism of not only Western epistemology but all epistemology as part of the process of both local and global social transformation. Well aware that there are many ways of knowing other than those of the West, the argument will be made that being guided (consciously and unconsciously) by a paradigm that we can and must know what is, what to do, who we are, how we feel, what is real and what is true puts constraints on people’s ability to imagine and create a new world. The human desire to know and our concomitant capacity to authoritarianly commodify ourselves is in constant struggle with the human desire and capacity to exercise power without commodification, i.e., freely. Put another way, we all live in the dialectic history/society and yet in the current super-alienated and super-commodified world, few people experience their world-historicalness. They experience only their societal location temporally, spatially, culturally, etc. The social-cultural identities we are given and that we ourselves create are one version of the many ways there are to be alienated, commodified, separated and objectified. Our historical identity is as revolutionaries, that is, as social, cultural, historical creators of something new out of what exists. The presentation raises the question, “Has knowledge reached its limits for the human race?” and offers a non-epistemological way forward, known as performed, practical-critical activity, that can bring out of hiding our historical identity as revolutionaries.
Madison Silverstein, Ph.D.
is an assistant professor at Loyola University New Orleans and a clinician at a private practice. Her research interests include PTSD assessment and the development, implementation, and evaluation of mental health programs in under-served settings.
Improving Referral and Diagnostic Decisions through Critical Psychology
Mental healthcare providers’ biased diagnostic and referral decisions significantly contribute to the growing mental health disparities among racial/ethnic minority individuals (Merino et al., 2018). In this presentation, I will use a critical psychology lens to deconstruct mental healthcare providers’ decisions across three case studies from a public hospital that largely serves impoverished individuals of color. The first case study involves a woman from Bangladesh who was referred for a mental health evaluation for a cosmetic breast augmentation, which is not usually customary. I will discuss the problems with the referring providers’ mainstream feminist approach to the referral decision and how the referral might have differed with a transnational feminist approach (Kurtis & Adams, 2015). The second case study involves a transgender woman of color with borderline personality disorder who frequently utilizes the hospital’s crisis interventions services. In this scenario, attending providers referred to the patient as “he” instead of “she” and decided to discharge her from the ED even after stating multiple times that she was planning to kill herself. I will discuss how the refusal to use gender affirmative language exacerbated the situation and caused a self-fulfilling prophecy (Sevelius, 2013). The third case study involves a young black man with a heroin use disorder who was diagnosed with antisocial personality disorder on a short-term psychiatric inpatient unit. I will discuss how providers pathologize the mere state of being a young black male and describe the consequences that result from this tendency.
Meghan Klein-Toups, L.P.C.
is a Licensed Professional Counselor in Georgia and a current PhD student at the University of West Georgia’s innovative program, Psychology: Consciousness and Society. She works as an integrative psychotherapist in Atlanta specializing in anxiety management. Her therapeutic focus integrates a blend of depth, feminist, transpersonal, and psychodynamic psychologies. Meghan most commonly works with “anxious empaths”, new mothers, and those who are seeking spiritual growth. Her unique approach de-pathologizes mental health issues, returning to the etymology of the word psychology: the study of the soul. She is a nationwide speaker on topics such as stress and anxiety management, mindfulness and meditation, the gut-brain axis, and holistic psychotherapy.
Depathologizing Postpartum Anxiety and Depression: A Mind-Body-Other Approach
Postpartum diagnoses, particularly depression and anxiety, have become the new normal among women in Northern America. Anxiety disorders, including generalized anxiety disorder, are more prevalent in the postpartum population compared to the general population (Ross & McLean, 2006). Various Western conditions have contributed to this shift, including our individualistic culture, a focus on child centric parenting, the prevalence of social media and our widespread culture of intensive mothering. Once thought that “it takes a village to raise a child”, the modern mother has become the proverbial village. Current literature supports techniques like mindfulness, to counter postpartum distress and promote emotional regulation and attachment (Snyder, Shapiro & Trealeaven, 2011). However, I argue that most therapeutic approaches and techniques in fact proliferate the problem. In ignoring the influence of culture, community and society, we hyper-focus on the mother’s efficacy in alleviating depression and anxiety, which in turn exacerbates symptoms. Culture is considered as important in development only when referring to its impact on minority groups, “in particular, the cultural (mis)attribution bias is consistent with the idea that minorities are more collectivistic and Whites are more individualistic (Causadias, Vitriol & Atkin, 2018, p. 66). To the Western mental health practitioner, the problem, solution and effort all lie in the modern mother. I suggest a more holistic approach, to emphasize the influence of culture on maternal identity and mental health in an attempt to de-pathologize and normalize the experience of the maternal self.
Michael Miller, Ph.D.
is a clinical psychologist and Associate Professor of Psychiatry at SUNY Upstate Medical University in Syracuse, NY. There, he is Co-director of Psychology Training and Co-Director of Student Counseling Services. His publications include Lacanian Psychotherapy and a contribution to the recent Reading Lacan's Ecrits: From 'The Freudian Thing' to 'Remarks on Daniel Lagache.'
Lacanian psychoanalysis for critical psychology: Arguments for and against
For some advocates of critical psychology - such as Ian Parker - Lacanian theory offers distinctive and compelling perspectives from which to critique the discipline. From a Lacanian standpoint, many of the founding assumptions of a depth psychology (and according presumptions of an 'intra-psychic' domain) must be strongly contested. The same is true of the broader discourse of individualizing psychological humanism (and the notion of a psychological 'self'), and of the various sub-disciplines of behavioral, developmental and physiological psychology. Lacanian theory, furthermore, offers a necessarily symbolic and thereby social notion of subjectivity that occurs always in the realm of the Other, in reference to the signifier, thus forestalling certain critiques of psychological reductionism. Yet Lacanianism as a theoretical structure, and as a body of secondary texts, brings with it a series of political difficulties. These include the narcissistic identification that is arguably necessary for its propagation; its conceptualization of static and mutually exclusive psychic structures such as psychosis, perversion, and hysteria; and its ongoing insistence upon the notion of "sexuation" (i.e. sexual identification) even in the face of current social change that provides a serious challenge to such categories. These conceptual commitments seem all too often to reinscribe hierarchical approaches to sanity, sexuality, gender, and difference itself, even as some Lacanian theorists claim to have transcended what they dismiss as such quotidian sociopolitical concerns. This presentation in the form of a debate will examine the cases for and against the uses of Lacanian theory within critical psychology, as well as the question of whether critique truly has any place in Lacanian thinking.
Miguel Eduardo Cortes Vazquez, M.A.
is a social therapist and educator from Ciudad Juarez. He received his B.S. in psychology from the University of Texas at El Paso, and his Master’s degree in Family Therapy from the Instituto Regional de Estudios de la Familia (Chihuahua). Over the past decade, he has received extensive training in social therapeutics from the East Side Institute through many of its training options, including: the International Class; online certificate programs; by participating in the past five Performing The World conferences; and has been part of the social therapy supervisory group. He is the director of the Fred Newman Center in Ciudad Juarez), the first effort to bring social therapy to Mexico and is an advocate for learning disability educational rights through his project Heterolexia.
Performance as Praxis: Case Studies in the Transformative Power of the Dialectic of Being/Becoming
This panel is a series of brief case studies woven together into a collective theoretical exploration drawing on the work of a number of social justice/change projects in the U.S., Mexico, Brazil, Asia and Africa that share a methodology based in the dialectic of being/becoming, that is, in the ability of individuals, communities and cultures to be simultaneously who they are and who they-are-becoming. This methodology has its roots in Marx, the early Soviet psychologist Lev Vygotsky and, from the US, psychologist/activist Lois Holzman and philosopher/activist Fred Newman. As Newman wrote in 1989, “In a world so totally alienated as ours doing anything even approaching living requires that we perform. To be natural in bourgeois society is to be dead in life. Unnaturalness is required if we are to live at all.” This “unnaturalness,” this performance, this ability to simultaneously be and become, is active and reflective at the same time. It is what Pablo Friere call “praxis” and Karl Marx called “practical critical activity.” It is simultaneously a practical engagement of the world and reflection on that engagement and what it is engendering. Further, because performance incorporates that which does not (yet) exist, it is an activity that is constantly, by its nature, changing the world, that is, bringing new possibilities into social existence. Our three panelists will discuss how this this performatory approach to social transformation is transcending national, cultural and ideological borders.
Paloma Andazola-Reza, L.S.W.A.I.C.
(she/her) is a queer Xicana from Taos and Albuquerque, New Mexico. Paloma has BAs in Ethnic Studies and History from the University of Oregon and a Master’s in Social Work from University of Washington and is licensed as a clinical social work associate (LSWAIC). Paloma is a politicized therapist working in her private practice, Crisálida Healing and Transformation, Pllc., and as a faculty member and supervisor with Northwest Creative Expressive Arts Institute in Seattle, WA. Paloma specializes in expressive arts, narrative, psychodynamic, culturally responsive and integrative, and somatic healing approaches to address complex trauma, grief and loss, healing for healers, intimate partner, caregiver, systemic, and institutional violence and abuse, navigating disability and neurodiversity, LGBTQ2+, multiethnic/bi-racial, and identity intersectionality experiences, and transforming the impacts of oppression, racism, historical trauma, ableism, homophobia, gender normativity, and body policing. Paloma is a professional meditator and facilitator and offers critical intergroup dialogue and transformative/restorative justice training and facilitation. Paloma also offers consultation, training, and workshops on topics related to social and racial justice, abuse and violence, community centered practices of healing from trauma, disability justice, expressive arts, and liberation focused clinical social work. Paloma believes when an individual heals, finds affirmation and wholeness in their identities, and connects to the wisdom and resiliency of their cultures and ancestors, they themselves become the community healers and transformers.
Clinical Activism in the Private Clinical Setting
There is a rising demand for mental health providers, treatment and healing that is accessible, culturally responsive, holistic and integrative, and meets the complex and unique needs of people whose identities, experiences, and sociopolitical locations have historically been and continue to be ignored by the field. The rise of clinicians of color, LGBTQ+ and disabled clinicians and others is transforming the field of psychotherapy by addressing the field’s failure to acknowledge the historical implications of colonialism, capitalism, racism, oppression, abelism, and institutional and systemic abuse, all of which are significant indicators in psychological and somatic symptoms of distress and dis-ease; asserting the need to disrupt dominant Western therapeutic approaches and addressing the specific needs of these communities. As practitioners with marginalized identities that are from these communities, we are modeling and enacting resistance to psychotherapeutic practices that pathologize, marginalize, stigmatize, oppress, harm or simply do not meet the needs of communities of color, LGBTQ+ and disabled people. We are creating and engaging psychotherapeutic healing practices, accessibility strategies, and definitive language to action for healing that is grounded in ancestral, indigenous, cultural, historical, community-centered, creative, and embodied practices, while understanding that we are doing this work enmeshed in socio-geopolitical, systemic, and power imbalanced realities that continue to impact our client’s wellbeing as well as our own. We are politicizing and simultaneously deconstructing what it means to heal and be healers by responding to the critical demand for changing who has access to healing, what healing looks like, how healing is related to resistance, liberation, and social justice, what our own ancestral cultural wisdom offers us and what it means to heal by and with community. In this workshop, we will dialogue and offer insights from our own experiences as social workers who identify as politicized healers and clinical activists and explore what it means to build a psychotherapy practice that is politicized, anti-oppressive, decolonial, anti-racist, indigenous and race conscious, culturally responsive and integrative, disabled justice, LGBTQ2S+ affirming, how to support the fierce embodied holistic healing, transformation, and liberation of the self and of community at large, and how to engage in activism that is self-preserving, sustainable, and honors the ancestors and the descendents of our lineages.
Ronnie Whaley
is PhD student in the Psychology of Consciousness and Society program at the University of West Georgia where he studies radical psychology, theory, and politics.
The Production of Subjectivity and Desiring-Production in the 21st Century
This presentation will consider desire and instincts through their emergence in capitalist semiotic planes from a psychoanalytically-informed schizoanalytic perspective. First, I will sketch out Freud’s metapsychological concept of the instincts: that physiological needs exert a tension and a pressure that must be resolved through the central nervous system’s connections to the musculature and to the Unconscious-Preconscious/Conscious system, of which the Conscious system only understands the instinct in the form of a Vorstellung (mental representation). Second, I will show how this theory maps onto subjectivity in the Spectacle. If desire and needs are understood consciously insofar as they can be translated into “realistic” actions in capitalism, then desire is constantly channeled into institutions and capitalist reproduction, ultimately serving the Spectacle by reproducing normative images in the psyche. Ultimately, I will consider how desire and revolutionary instincts can be produced in relation to political praxis and the lines of flight that would lead to what Guattari calls “mutant universes.”
Serdar M. Değirmencioğlu, Ph.D.
held academic positions in Turkey for 20 years. He was professor of developmental/community psychology at Doğuş University until 29 April 2016, when he was fired as part of the witch-hunt against Academics for Peace. He is now a visiting scholar at Goethe University Frankfurt a.M., supported by a scholarship from Rosa Luxemburg Foundation. His earlier books focused on children’s rights and young people’s participation. His recent ground-breaking books focus on burning and sorely neglected issues, such as inequalities in Europe , martyrdom/militarism in Turkey , for-profit higher education and the decline of universities in Turkey , and psychosocial consequences of personal debt around the world. As a public scholar, activist and outspoken advocate of children's rights, he writes a column focusing on issues that concern children every Sunday in a daily newspaper. He is now the president of the Society for Peace Psychology. He has also served as the president of the European Community Psychology Association.
Challenging the colonial and the “import-export” model
Any challenge to colonial practices and ideologies necessitates opening dominant narratives to rigorous debate and a reconstruction of history from the margins. This paper examines seven key steps with examples from the Global South (GS). 1. Decolonizing psychology requires questioning the history of mainstream psychology (MP) along with its curricula, teaching, and reproduction.This interrogation has to focus on enabling scholars and students to acquire “filters” to reject or keep practices, based on context-bound epistemologies. 2. Exposing the “import-export” business: MP is produced in the Global North and is marketed globally as “knowledge”, “practice”, “model”, etc. Importers (scholars) bring the “product” in and dealers (practioners) market it locally. 3. Raising awareness as to why/how universities act as agents of capitalism, how/why authoritarion regimes often prefer “psychology-as-business”; and how “psychology-as-business” turns researchers into entrepreneurs, and reproduces capitalism at all levels. 4. Critical psychologies in the GS are struggling with their direction. Serious challenges are corrupted, and tamed; colonial critical psychologies are produced by institutional forces. These, too, turn a blind eye to chronic gaps, injustices and the suffering. 5. Focused criticism of instructional materials: They provide ample material for exposing the colonial. This raises students’ awareness about power, knowledge, and justice. 6. Challenging the dominance of colonial languages because students often learn psychology through colonial languages. 7. Decolonizing psychology and a reconstruction of curriculum will not be endorsed by all. Many scholars in the GS are trained in the Global North. Decolonizing curricula will necessarily involve organizing and finding ways to overcome the resistance.
Silvana S. Hernández Ortiz, M.A.
Psychologist with a degree from Universidad del Desarrollo, in the city of Concepción, Chile. Currently, I am studying Ph.D. in Psychology at the Catholic University of Maule, in the city of Talca, Chile. Currently, we are working from a critical psychology approach in the line of educational psychology and the construction of the subjectivity of schoolchildren in a situation of high vulnerability, within the neoliberal context of Chile.
Critical Analysis of the Press Release Comments on the New Law Relating to Repeating School in Chile
The Chilean government just launched a new law called the new school repeat, which eliminates the possibility that students are held back and repeat a grade. By 2019, this law comes into effect eliminating requirements for special academic approval and allowing professionals to decide on promotion or repetition of students. This new legislation has provoked controversial reactions among the population. Indeed, the news was published in one of the national newspapers with the highest circulation, and more than 245 comments talk about a massive disagreement regarding the new legislation and its social prejudices towards repeating students; they argue that this new law reinforces "lazy" and "criminal" children. The existing corpus of data of this work is composed of those comments, and it has been review under a critical framer. Whereby, this work adopts a critical discourse analysis selecting tools from the legitimation code theory (van Leuween). In other words, the methodology of this paper considers a critical multimodal literacy approach. The comments published in the online article were analyzed following van Leeuwen's model of discourse. The findings show that a few transformations took place in the chain of recontextualizations, and the text modifies the role of the participants of the original social practice. On the one hand, it replaces the role of the state, diminishing its action. On another hand, it eliminates the role of the student, who is the ones who ultimately relapses the action of repeating, leaving a student without agency or motivation capacity
Thomas Teo, Ph.D.
is a professor of psychology in the Historical, Theoretical, and Critical Studies of Psychology Program at York University. He has been active in the advancement of theoretical, critical, and historical psychology throughout his professional career. His research has been meta-psychological to provide a more reflexive understanding of the foundations, trajectories, and possibilities of human subjectivity. His latest monograph Outline of theoretical psychology: Critical investigations was published in 2018. His latest edited book Re-envisioning theoretical psychology: Diverging ideas and practices was published in 2019. He is incoming co-editor of the Review of General Psychology.
Subjectivity and the socio-historical imagination: A critical psychology of homo neoliberalus
This paper discusses the nexus of society, history, culture, and individual mental life and argues that any theory of subjectivity requires an understanding of the contexts in which persons conduct their lives. The paper analyzes neoliberal society’s impact on subjectivity, on how the neoliberal form of life has become dominant, and how it colonizes all spheres of life. In the neoliberal form of subjectivity, the family and self become central, the distinction between an ego and the self are vanishing, and neoliberal thinking is reduced to utilitarian, calculating, perceptual processes in all domains of life. The entrepreneurial way of life is described on the background of work, family, and relationships, taking developments in technology and mass media into account. In neoliberalism, feeling is considered more relevant than thinking, while responsibilization targets stress and resilience, aiming for particular forms of happiness. Agency is reduced to immediate family-interests with consequences for human experience. Concepts such as a new nihilism, the reduction of individuality, and the (im)possibility of resistance in the overarching neoliberal form of existence are discussed. The paper assesses the degree to which psychology supports the neoliberal status quo and is an obstacle rather a solution to the problems of environmental change and increasing wealth inequality that are the outcomes of this latest form of capitalism.
Yasuhiro Igarashi, Ph.D.
is a critical psychologist based at Yamano College of Aesthetics in Tokyo, Japan. He serves as chair of Critical Psychology Colloquium of Japanese Psychological Association working hard to develop critical perspectives in Japanese psychological world. Since late 1990s, his research has focused on theoretical psychology, namely, history, philosophy and sociology of psychology and comparative analysis of theories and methodologies of psychology, and researches on discourse analysis as a new methodology of psychology to elucidate relations between subjectivities of people, powers which operate in daily living and their life courses in contemporary Japanese society from a stand point of critical psychology. He also uses discourse analysis to explore issues related to the Fukushima Nuke Disaster, and deconstruction of the mainstream psychology and construction of new ways of doing psychology which contribute to welfare of people from perspectives of Japanese critical psychology. He is also trying to make change in psychology and in psychologized societies, examining experiences of psychology in Japan that were introduced from Western countries since 1870s in the process of modernization.
Psychology of Fukushima Nuke Disaster: Perspectives from Critical Psychology, Discourse Analysis and Theoretical Psychology
Great East Japan Earthquake of March 11th 2011 set off disaster of Fukushima No.1 Nuclear Power Plant, causing massive environmental contamination by radioactive materials. Although it is said no one was killed by acute disorder, people suffer from risk of developing low dose radiation-caused diseases in future. Possibilities of delayed disorders, safety and necessity of nuclear power generation, how to set radiation protection standards and other issues have been disputed publicly and privately. I have been experiencing the disaster at western suburbs of Tokyo where radiation contamination is significantly lower than ‘evacuation designated zone’. As a critical psychologist who do research with discourse analysis from perspective of theoretical psychology as meta-studies of psychology, I started to work on the nuke disaster immediately after the quake. We suddenly found ourselves put in ‘discourse analytic situation’ where we had to evaluate what was happening and how severe it would be reading information which Governments, power companies, scientists and expert and mass media delivered as they had to explain what was happening and what would happen. Critical psychological research with discourse analysis can investigate what kinds of effects to survivors and society have been caused by which discourses delivered by whom under conditions of severe disparities of powers, where ‘objective scientific research’ cannot solve problems. Because findings from the disaster that radiation protection experts certify will be used to set international standards, to know effects the disaster has been causing is important. By now they say no physical, nor genetic, but only psychological effects such as ‘undue fear for radiation’ have occurred, causing significant deterioration in health.
THINGS TO DO IN NM
In addition to the information in the program, here are some other ideas:
San Geronimo Day is the Annual Feast Day at Taos Pueblo. The celebration begins with Vespers on September 29 beginning at 5pm in the San Geronimo Chapel followed by the traditional foot racing dance. The festivities on the main day, September 30, begin at sunrise with Mass at the San Geronimo chapel followed by foot races and traditional activities throughout the day, including the pole climb in the afternoon.
FYI, this is a good list of things to do in Santa Fé: https://santafe.com/things-to-do/first-25-things-to-do
The Santa Fe Reporter also has a calendar of events: https://www.sfreporter.com/
Also, check out: https://www.santafewalkingtour.org/
ranchodechimayo.com (the restaurant)
TRAVEL INFORMATION
If you are flying to New Mexico, there are two main airports near Española: the Santa Fe Regional Airport and the Albuquerque International Sunport.
The Rail Runner is a train that connects Albuquerque to Santa Fe. There is also the Sandilla Shuttle. The distance between both cities is 62 miles.
The North Central Regional Transit District is a bus that connects Santa Fe to Española. The distance between both cities is 26 miles.
CALL FOR PAPERS
Confirmed keynote speakers: Tommy J. Curry, Ph.D., University of Edinburgh and Patricia Trujillo, Ph.D., Northern New Mexico College.
Proposals are due by March 1, 2019. Deadline extended to April 1, 2019.
The 2019 International Critical Psychology Praxis Congress, a transdisciplinary event bringing together global scholars, activists, and practitioners who desire to imagine a worldcentric critical psychology from the perspective of the damnés, will be held on September 27-28, 2019 at the Center for the Arts, Northern New Mexico College, Española, NM.
The theme of the Congress is psychosocial non-alignment to modernity/coloniality. Non-alignment is a reference to the Global South’s Non-Aligned Movement. The Global South is both a politico-economic and a geographical designation that refers to transmodern cultures in the continents of South America, Africa, and Asia. Furthermore, the Global South signifies ‘outsiders within’—that is, decolonial subcultures in the Global North.
Papers must be written in the spirit of both praxis, which for Paulo Freire (1970/2018) means “reflection and action upon the world in order to transform it” (p. 51), and what Angela Davis (2016) dubs “the intersectionality of struggles” (p. 19, emphasis added). The goal of the Congress then is to bridge the North-South divide in critical psychology, a function of ethnocentrism, through solidarity and dialogue.
To fulfill this goal, papers must explicitly address non-aligned theories, philosophies, histories, and/or practices from the Global South vis-à-vis one of the following 12 topic areas:
1. Theoretical resources for critical psychology
a) Marxism / Anarchism / Critical theory
b) Psychoanalysis
c) Feminism
d) Post-structuralism / Speculative realism
e) Postcolonialism / Decoloniality
f) Critical philosophy of race
2. Practical applications of critical psychology
a) Clinical practice
b) Activism / Law
c) Radical research
d) Pedagogy / Dialogue
e) Ecology / Spirituality
f) Ethics /Aesthetics / Politics
Please email paper proposals as Word attachments, including title, 250-word abstract and brief bio to Robert K. Beshara (robert.beshara@nnmc.edu) using the following Email subject line: Submission for the 2019 ICPPC. Kindly indicate which of the 12 topic areas you are interested in. Also, state whether or not you would be interested in presenting a poster if your paper proposal is rejected. To propose a pre-constituted panel of three, please send the individual abstracts and other information in a single attachment.
Notifications will be made on May 1, 2019.
Early registration ($125): May 1 - June 30, 2019.
Regular registration ($150): July 1 - August 31, 2019.
Late registration ($175): September 1-28, 2019.
The registration fee for non-NNMC attendees: $50. There is no fee for attendees from the NNMC community, but registration is still required.
Any information related to the Congress will be posted to the Critical Praxis Cooperative website under 2019 ICPPC: www.criticalpsychology.org