Author Archives: Mary Odafe

Degrees of Separation: Managing Isolation for Doctoral Students of Color

This blog post is a part of the series, “CARED Perspectives,” developed by the APAGS Committee for the Advancement of Racial and Ethnic Diversity (CARED). This series will discuss current events and issues in psychology and how these relate to graduate students. If you are interested in contributing to the CARED Perspectives series, please contact Aleesha Young, Chair of APAGS-CARED.

By Mary O. Odafe, M.A.

CARED PICAs we matriculate through higher education, the journey for racial and ethnic minority doctoral students is often marked by feelings of isolation in both personal and professional networks.

Recent studies show that members of certain racial and ethnic minority groups are less likely to obtain degrees from competitive four-year institutions than their White counterparts. The “race gap” in higher education begins at the undergraduate level and only becomes more pronounced at the graduate level. Simply put, the more advanced the degree program, the less likely people of color are numerically represented.

The journey to a doctorate degree in psychology is equal parts complex and challenging. While friends, family, and significant others are an invaluable source of support along the journey, there are times they may not truly grasp the amount of mental energy, stress, discipline, and hard work that goes into achieving each required milestone. They may underestimate the weight of passing qualifying exams, waiting for internship Match Day results, dissertation data collection, developing and teaching a course, or applying for jobs in academia. They may not understand the unique working relationship with advisors and supervisors, or track what we are doing each year in the ever-complex lifestyle of being a student, teacher, researcher, and clinician – simultaneously!

Likewise, if you are one of the only students of color in your department, you may experience an additional sense of isolation while navigating unique challenges of feeling marginalized, overlooked, stereotyped, or microaggressed in professional arenas. Although our colleagues can serve as critical allies and advocates for diversity and inclusion, there is unspoken value in sharing such challenging experiences with someone who also knows, first-hand, what it feels like to be marginalized on the basis of one’s skin color. At times, our colleagues may confuse our desire to seek out relationships with others who look like us as being unfriendly, segregated, or unwilling to be “part of the group.” When we do engage with our majority-culture colleagues, many students of color naturally default to “code-switching” as a safer alternative to revealing our true identity in professional settings – but for the record, being two people in one is exhausting. Adding an extra layer of stress and isolation to the training experience, students of color are more likely to be first-generation college students than our White counterparts, and are disproportionately affected by the financial burden associated with pursuing higher education (due to persistent disparities in income and wealth distribution in the United States).

Researchers cite active forms of coping, including social support seeking, as more effective in dealing with distress in comparison to passive or avoidant forms of coping. The problem arises when these social support groups are fragmented, insufficient, or even non-existent. Through conversation with wise and trusted mentors, I have learned the importance of diversifying one’s social support network. While we may not obtain all the support we need from any one group individually, we can maximize support benefits by seeking different types of support from different groups. Perhaps your family and friends cannot always offer direct support or advice in navigating specific challenges within your program, but they can attest to the person you are outside of your identity as a graduate student. In times of need, those who truly know your character can remind you of your tenacity to take on any challenge (like that time you tried out for the talent show in 6th grade – and made it!). Likewise, many of your colleagues may not relate to being the first person in the family to obtain a bachelor’s and/or graduate degree, but they will certainly be there with you to take on plenty of “firsts” throughout your training – if you let them.

Part of maximizing sources of support means being vulnerable, transparent, and effectively communicating our needs. Letting people into our struggles and triumphs helps them understand how best to support us. So let’s keep our family and friends updated on our program milestones and challenges, even if they think we’ve just been “studying” these past 4-7 years. Let’s allow our colleagues to become supportive allies and genuine friends, especially when they’ve demonstrated a sincere willingness to listen. Finally, let’s lean into each other and share our own experiences, in hopes of validating and encouraging other doctoral students of color. As we begin to open up and maximize support, we may find that journey is not so lonely after all.

Additional Resources

We want to hear what you think! Please share your thoughts on this topic in the comments section below.

“Therapy” and other Dirty Words: Addressing Cultural Stigma of Mental Illness in Diverse Communities

This blog post is a part of the series, “CARED Perspectives,” developed by the APAGS Committee for the Advancement of Racial and Ethnic Diversity. This series will discuss current events and how these events relate to graduate students in psychology. If you are interested in contributing to the CARED Perspectives series, please contact Lincoln Hill.

“Therapy” and other Dirty Words: Addressing Cultural Stigma of Mental Illness in Diverse Communities

By Mary Odafe

Therapy (noun; /ˈTHerəpē/) – a luxury service associated with the White middle-to-upper class. Based on this conceptualization of therapy, “in-group” members (i.e., fellow members of one’s own ethnocultural community) who engage in formal therapy are, by default, guilty of making the decision to forego traditional methods of healing, including (but not limited to): a) seeking wisdom from a community leader or elder, b) engaging in fervent prayer, “letting go, letting God,” or seeking counsel from a church leader, c) “keeping it in the family” or speaking with a trusted friend, or d) engaging in traditional or indigenous medicinal/healing practices. An in-group member who attends therapy might experience real or perceived stigma from their fellow in-group members, and the associated fear of being labeled as one of the following:

  • Crazy (adjective; /ˈkrāzē/) – A label frequently afforded to anyone with history of hospitalization or observable psychiatric symptoms. This term subsumes an array of symptoms associated with various clinical disorders including hallucinations, panic  symptoms, obsessions and compulsions, delusions, cognitive distortions, etc.
  • Bipolar (adjective; /bīˈpōlər/) and/or Schizophrenic (adjective; /ˌskit-sə-ˈfre-nik/) – Often used synonymously with ‘Crazy,’ a label afforded to anyone who exhibits odd or abnormal behavior, paranoia, or distinct changes in mood or personality. This label is not exclusively used among lay members of society, but is also frequently designated by clinicians, who have historically overutilized these diagnoses among certain ethnic minority groups.
  • Depressed (adjective; /dəˈprest/) – A general succumbing to life’s stressors that signifies weakness or lack of faith, and manifests as sadness, laziness, irritability, and withdrawal from friends and family. Solution? ‘snap out of it’ or ‘pray it away.’
  • Suicidal (adjective; /ˌso͞oəˈsīdl/) – Descriptive of when one fully succumbs to life stressors and reaches a state of indifference about life. Synonymous with ‘giving up,’ or in some instances, ‘Crazy,’ this label is used to describe individuals who have “failed” to cope with life and are now making the decision to sin against God and betray their friends and family by taking their own life.

While these pseudo-definitions and colloquialisms are jarring and overtly offensive, this is the painful reality of many individuals of diverse ethnic background whose in-group members (e.g., family, friends, ethnocultural community) subscribe to antiquated beliefs about mental illness. When facing stigma from one’s own community, people may be less likely to seek professional help that could prove beneficial when administered by a culturally-sensitive clinician. Internalized stigma may also serve to magnify the intensity of one’s psychological distress by adding significant feelings of shame and embarrassment. Unfortunately, subscribing to or acting in accordance with stigmatizing beliefs about mental illness only serves to perpetuate the stigma and limits opportunities to evolve. In cases when individuals do not seek necessary help due to perceived stigma, the consequences may even be deadly.

Ethnic minority psychologists are in a unique position to bring about meaningful change in our various cultural communities. As culturally-sensitive advocates, we can all encourage change in the following ways:

  • It is first necessary to acknowledge the gravity of historical experiences with clinical research and services for marginalized ethnic groups (e.g., African Americans who were the unwitting subjects of inhumane research during the Tuskegee Syphilis Experiment from 1932-1972). At present, the challenge of effectively working with ethnic minority clients persists, as the large majority of evidence-based treatments were developed for use (and validated) with White middle-class Americans, failing to reflect growing trends of cultural diversity in the U.S. and Canada. In some cases, a healthy cultural paranoia in ethnic minority clients may be a reasonable response to unfamiliar techniques or practices. Aim for a more compassionate approach by working with thoughts of cultural mistrust, rather than combatting them.
  • Incorporate traditional cultural or faith-based practices, rather than dismissing them as harmful or ineffective. In some instances, these cultural practices can even be used as a gateway to introducing mainstream psychology paradigms. For example, after observing that spirituality was the main source of emotional coping for my older African American Veteran clients, we utilized Biblical scriptures as a means to spark therapeutic group discussions about acceptance and change.
  • Challenge cultural stigma by providing psychoeducation through simple conversation (at community forums, seminars, health fairs, church festivals, or just one-on-one with a friend or family member). Of particular importance is to ask questions just as often, if not more often, as you provide answers or information.
  • Recognize that the underlying emotion that often motivates stigma is fear: fear of the unknown, fear of exploitation, fear of judgement from one’s community, or an internalized fear of being “broken.” Consistent with current trends in psychotherapy, fear is combatted through education and exposure. In addition to those listed previously, consider ways to provide education and also increase exposure to the idea of mental health – through conversation, modeling, social media, research, teaching, and clinical practice.

I encourage you to reflect and develop your own ideas for challenging the prevalence of stigma in diverse cultural communities. By changing the conversation surrounding mental illness, we work to combat stigma which could ultimately change a life, or save one.

Additional Resources:

We want to hear what you think! Please share your thoughts on this topic in the comments section below.


Other posts in the CARED PERSPECTIVES series: