Letter from Licensed Marriage and Family TherapistDear Political Research Associates:
I would like to add some thoughts to your web site from the
perspective of a licensed mental health professional. All statements
below are my opinions based on my "social therapy training", extensive
research, and contact with many former members and associates. I am currently
working on a couple other projects involving this group, but would like
to contribute an overview of my experience and concerns. I have
taken care to be as accurate as possible with the quotes, and if there
are any minor errors, they are unintentional.
I was involved in a social therapy center from the early summer
of 2000 till the winter of 2002 as a "therapist intern." Thus,
my interest and involvement with this approach was never overtly political,
but rather clinical and professional. I became aware of social therapy
through a flyer I picked up in a mental health agency, and was quickly
taken by the descriptions of "cutting edge psychology" and "post-modern,
non-diagnostic" methodology. At the time I saw the ad, I was in
need of an internship site, and was feeling bored by traditional approaches
to mental health. After attending a social therapy workshop and
having extensive conversations with the social therapy center in my city,
I decided to complete my training in their site, under the direction
of the local director-- a licensed clinical social worker, and, one of
the founders of the East Side Institute in NY.
My initial experiences with the group were extremely positive.
I felt welcome, understood, and extremely supported. My supervisor
seemed to take special interest in me and was generous with his time
and enthusiasm. Although I had never heard of the founder, Fred
Newman, the office was filled with his books, and pictures of Newman,
a woman named Lenora Fulani, and other staff in NY adorned its shelves; for
someone so important, I wondered where I had been the past few years
and why I hadn't heard of him? I was told about various projects Newman
had initiated, besides the therapy centers: an "Independent" Theatre,
the "All Stars"--a program for inner city youth--and a consulting firm
called "Performance of a Life Time." It was emphasized that
these groups were able to thrive without government funding due to their
grass roots and innovative, people-to-people approach to fundraising. I
had a background in dramatic arts, as well as an interest in "post-modern" therapy
approaches, so I was convinced from the get go that I had found the ideal
center in which to train.
A couple months into my training, my supervisor began to talk
to me about the role of politics in therapy, saying "all therapy is
political." In retrospect, I wish I had fully understood what he
meant by that. I had also started to read more about the organization
behind social therapy and learned that it was once called "the New Alliance
Party" (as well as many other names). I had never heard of Lenora
Fulani, but my supervisor began to describe another project, a political
party (then the reform party, or at least one branch of it), that was
based on the idea that "the difference between the right and the left
had diminished," and a new, "independent party" was needed that rejected
any particular ideology. I was told it didn't matter what you
believed, what one espoused, but rather how you worked together. Thus,
even though they considered themselves Marxist-Leninist revolutionaries,their
alliance with Pat Buchanon--which was in the making--was not contradictory,
in their opinion. Working with others of various ideologies, I
was told, would afford them a greater chance to make reforms.
While I found the political ideas challenging and intriguing,
I was not comfortable talking about politics with my supervisor and questioned
what they had to do with our clinical work. My supervisor
emphasized that I, and his many patients, were all "choice makers" and
that my presumption that there could be anything exploitive about
a therapy practice being involved in a political movement was patronizing
and victimizing of the clients. Because of the close
relationship I had developed with him in our supervision--his calm, sincere
manner, and obvious intelligence--I immediately wanted to give him the
benefit of the doubt. If my worse fears were true--that they were in
fact using their therapy practice as a front to recruit vulnerable patients--then
this person whom I trusted, and who had become like a mentor to
me, was not who I thought. Even so, my occasional lack of trust
in the social therapy premises were at times taken personally by him
and he once said that my questions made him "feel dirty...like taking
a shower." This created guilt on my part and caused me to be
more critical of outsiders' opinions of the group and far more open to
his.
As the months went by, I continued to get more involved in
the center activities. My supervisor began to play an enormous
role in my work at the center and in my life in general. Claiming
that dual relationships were "growthful" to patients and trainees, I
was invited to participate in myriad other activities at the center,
including social. In addition, the supervision sessions became
more intense and personal, sometimes feeling a lot more like therapy
sessions than clinical supervision. When I raised questions about
the blurring boundaries, I was told that the traditional assumptions
about their needing to be some distance in therapy and supervision were "limiting," and
that what we were doing was "developmental," that we would "build with
it." I was at an extremely vulnerable time in my career, needing
to get licensed (something which had already been postponed due to raising
young kids), and my supervisor's relationship and opinion of me felt
pivotal to my career development. I trusted his intentions fully, and
felt that the other political activities I had heard about had nothing
to do with our work. I was told that the various projects (political,
cultural, clinical) were all "separate" and that I didn't have to be
involved in the political party if I did not want to (though I continued
to receive literature about Fulani and our conversations frequently reverted
to politics, namely mine and how they were like and not like theirs.)
In time, I even began to think of my supervisor as one of my closest
friends. Even our families mingled, and I frequently offered to
watch his child when they were having events at the center.
About seven months in, my involvement intensified substantially. Despite
early misgivings about going to NY to do the social therapy "training
program" I agreed to do a year-long program. This was a big stretch
for me, financially and time-wise, as I was not making much working at
the center, and had a family I didn't want to spend time away from. One
of the social therapists said to me that I "shouldn't feel guilty about
asking my spouse for the support financially...that if I didn't ask I
was denying him the chance to fully give." She said that by
asking her own parents for the thousands of dollars for her training
(I believe she was talking somewhere in the neighborhood of 10, 000 dollars
total, if I am not mistaken) it "brought them closer together." When
I look back on all this, it is so easy to see that I was being manipulated;
hadn't I told my supervisor from early on that my intention was to build
my private practice, not go learn a whole new methodology and attend
Fred's expensive functions in NY? Everything was so subtle though; by
the time I agreed to do something, after so much hype and suggestion,
I was led to believe that it was my choice, that they had nothing
to do with it! The fact that my supervisor had a very powerful
role in my life cannot be overestimated.
In addition to agreeing to go to NY for a few different trips
(each costing a great deal of money for training and last-minute "fund-raising
extravaganza's" of Newman's that trainees were expected to come to--in
addition to airfare and expenses), I began to "volunteer" for the so-called
Independent Theatre in my city. As part of that, I hit the streets
with other so-called "volunteers" (other patients of the social therapists,
mainly) and asked people for money, or if they wanted to get involved. At
the time I did that, I sincerely believed that we were working together
to build a grass roots, multi-cultural, theatre that would involve people
in many levels. What I found out, however, is that the theatre
was anything but "grass-roots;" that decisions were made from
NY about what we would do, and that, I suspected, some of the money was
being used to support the ESI, and possibly other projects, back in NY
(we did not have a large team so we were not dealing with huge sums of
money, as in NY). For example, we were asked to pay to have the "dramaturg" from
NY come out and help us with our "street performance." In essence,
it seems to me that we were paying them to work for them! Around
the same time, we were all asked to make monthly contributions to
the theatre, and many patients were told that street performance was "mandatory" if
they wanted to be involved.
Another time, at a meeting, it was suggested that we take some
of the money we had raised to finance the trips of two people to go to
NY and train with Fred on theatre building. One of the persons was my
supervisor who had to go to NY regularly, and was a 25-30 year veteran
of this approach. Why would he need "training" when he was one of the
founders? Was this a way to justify spending that money on other
causes?
I now have access to flyers and letters going back years saying
what they were telling us, "that they are building a theatre here." There
is no "theatre" folks--at least not what most people think of as a theatre!
The "play readings" we did seemed like just another way to raise money,
and the plays often contained strong messages about their political movement,
as well as promotions of Fred Newman. In the play I participated
in, we didn't have many props or even take the time to memorize the lines. People
paid to come and then money was collected for financial support. Sometimes
readings were conducted in patients' or new recruits' homes. For vulnerable
people without a lot of support, getting involved with the theatre afforded
them contact with others, time with their therapist, and other benefits
of community which many of us can relate to. The leaders were charismatic
and extremely enthusiastic so doubts were easily suppressed. Nonetheless,
patients would frequently say stuff away from their therapists like, "I
don't know why the plays don't make sense to me...I feel stupid; I don't
get them." Often such questions or frustrations could be taken
up in another activity...or even generate therapy sessions. Those
who didn't "get it" had, of course, to have something wrong with them. To
make matters more confusing, some leaders would employ their post modern
gibberish and say, "you don't get it because there is nothing to get. Your "knowing" paradigm
will keep you confused." Oh Fred and my former supervisor, if
we all only knew just how right you all were!
I was also permitted to be a "co-therapist" in an actual social
therapy group. When I asked for a small salary for that I was told that "all
the fees for the groups went to NY" and that social therapists "volunteered" for
that...that that was just the way it was done." Although I did
get them to compensate me for the fees of my baby sitter, I am sure it
was only because they wanted me to continue to train with them. I dropped
out of this activity after a couple of months, however, due to what I
discovered and believed to be an authoritarian and extremely unethical
practice. People who were coming for help with diverse,
individual struggles were not getting help, but rather being taught,
IMO, to suppress their egos and "build the group." I am all for
building groups and getting diverse people to dialogue, and frequently
work with groups in my practice; this kind of group therapy seemed
to be eroding people's ability to think critically, however, and
my role as "co-therapist" was merely "to back up the main therapist." I
was eventually told to remain silent and "watch" if I wanted to learn
the approach (I was told Fulani gave gave some instructions to the lead
therapist before our last session). At that point, I dropped out,
causing a great deal of uproar in the process by vocalizing my concerns
in front of some new recruits (who had no idea who Newman was nor what
they were involving themselves with).
Prior to the group experience, my questions, though dreaded,
did not interfere with my relationships to people in the center; once
I got invited into a social therapy "study group" that began to change. In
one such group, I was harshly reprimanded and humiliated in front
of the group for my questions of Fred Newman and concerns about the independent
theatre only showing Fred's plays (which I found offensive, anti-semitic,
and deliberately confusing). Patients who were volunteers described similar
scenarios to me). I would have dropped out of the entire community
at that point, and my supervisor knew that, so instead of backing up
the therapist who humiliated me, he and several others contacted me to
tell me "that what transpired was NOT social therapy" and that the particular
therapist was merely "one of the more zealous members." Instead
of dropping out, I rearranged my activities and focused exclusively on
doing what my supervisor suggested. This included helping to build
the practice at the center, theatre work, social therapy training, and
our sessions, which had continued to be very personal--at times outright
confessionary, and reminding me very much of Robert Lifton's powerful
work on totalitarian environments (where people confess their doubts
and misgivings only to have them held against them later on). Indeed,
what I thought was a private, confidential relationship, seems to have
become a tool to manipulate me. Much of what I said and struggled
with, personally and professionally, was discussed by my supervisor and
other members of the community, yes,...including Fred! When
some of it got back to me, and I confronted my supervisor, he typically
denied it or made me feel bad for not trusting his intentions. I
was even given a social therapist--an unlicensed, long time supporter
of Newman--to discuss my "issues" with. I paid her for this "over
the phone" service, but found it extremely uncomfortable. Her entire
approach was not about me and what I needed but about how to get me
to work better "as a political woman" in the community. My
own issues and troubles which this environment engendered were rapidly
worsening and the direction was becoming more authoritarian.
My experience from then on was extremely difficult and confusing
and it's impossible to go into all the details here. Suffice it
to say, that the blurred boundaries were extremely troubling for me,
so much so, that one year into my training, not only did I lose weight
and have trouble sleeping, I was literally losing my hair. I
had begun to notice more and more discrepancies in what I was being told
about social therapy and what I was actually experiencing. The
heat was turned up and my supervisor and the other staff were no longer
open or patient with my questions. On the contrary, my questioning
and pointing out dynamics in the practice which could be harmful, caused
some terrible fights where my supervisor lost control of himself and
became extremely angry and harsh. Later, a much more subtle kind
of punishment ensued, which involved shunning, and secretive meetings
to which I was not invited. It was all extremely hurtful and hierarchical. When
they made a decision about something there was nothing you could do or
say to change it. Having invested a lot in the center and my relationship
with my supervisor, it was very difficult to let it all go. In
so many ways, it was like an abusive relationship where you stay in
something harmful, thinking somehow that there really is something good,
or perhaps that you deserved the treatment, or asked for it.
Clinically, the moment I realized just how destructive the
group was, occurred in NY at the annual summer institute. A
patient from our group was "invited" to come without my knowledge or
consent. I felt that this was extremely dangerous to do, not to
mention exploitive. The person had mentioned financial troubles and
this trip was very costly for all. At the institute, Fred sat up
on the stage inviting long time followers to come up and say whatever
they would like to say if they were at an APA (American Psychological
Association) conference. One by one, members went up with emotional testimonies
about how Fred "saved their lives." One person, a professor
who was very involved, shouted emotionally, "I want in, I have
been on the fringe for too long, I want in!!" Others
used vulgar language to tell off all the psychologists out there who "fucked
up" their lives. It was extremely disturbing, and at one point
the client asked me if "this was a cult." I was torn by my common
sense, knowing this was not in their best interest to be there, and my
hope that what I suspected just wasn't the case. To invest a lot of time
and energy into a group like that, to make friends and relationships,
and then realize you were conned is not an easy admission! How
could these people who knew me and cared about me bring me into something
so deceptive and harmful? How could I be so naive?
Many things happened to speed up my exit, but when I finally
got out, a year and a half later, it felt as if I had been there for
ten years. The only thing I can think to compare it with is going
to live in a very remote, foreign country, with a totally different culture,
and being immersed into it, and then, without notice, getting plopped
back into your old life with all ties cut forever more with the other
place. Getting out was like experiencing culture shock, not just
in the mental health field, but in my life! I realized that,
little by little, in those months I had been subjected to a highly sophisticated
program of thought reform, where everything I believed was turned upside
down (deconstructed as they say in post modern therapy). The
problem was that once taken apart, I was not left to reconstruct my beliefs
and ideas as I preferred, but rather in a way that suited them. My training
was never about helping me in my personal practice as a therapist;
it was about how best they could use me to build their practice.
I left the center completely traumatized. I had been told
by a member that a decision had been made "from above" to shut me out
due to my questioning of the practices. Even so, I had also
had enough. Without getting into too much of the details, it was only
after meeting people who had worked with cult survivors and talking
to other former members of this group, and others like it, that I was
able to fully understand what happened to me. I went for therapy
training and ended up almost recruited into what I believe is nothing
other than a political cult. What should I or the many, many patients
who go for therapy in my city have to do with the "political" meanderings
of a guy named Fred Newman? I think to most mental health
professionals, the answer is pretty obvious, but I wonder what people
who support them politically would say? I never knew or cared about
NY politics particularly; why would I? Well now I and people
from around the country do; we are looking and wondering why on
earth people in political offices there would support this group? Their
controversial past and ties with people like Lyndon La Rouche are well-documented
(see Dennis King's work, especially). How many people have to
have their lives destroyed before people catch on? Marina Ortiz
has been speaking out on these issues for ten years, or so. I
am so sorry I waited till the end to take those concerns seriously. Your
words have not been spoken in vain, Ms. Ortiz.
According to the group, I left because of a personal thing
with my supervisor..."with a chip on my shoulder" or something like that.
The insiders probably call me things like "traitor," "leftist," or even "dead." They
even tried (unsuccessfully) to discredit me at an academic conference
where I and another ex-social therapy person gave a general talk on cultic
and abusive groups and treatment issues for former members (a talk we
got extremely favorable reactions to). This was very interesting considering
that just a month or so before I left, my supervisor wrote a letter for
me stating his "unequivocal support" and that I was, "very intelligent,
thoughtful and personable...as well as an asset to any organization."
Because of the personal therapy and supervision I was involved
in, however, it feels like a kind of emotional black mail to get me
to keep my mouth shut. I don't plan to keep my mouth shut,
however, Mr. Newman and crew! I do not think it is me who should
be ashamed. I am terribly sorry I got involved in this group; I am sorry
for my family and for everyone I contacted in a professional capacity
while involved with them, but I am not going to be scared into silence like
other defectors. What is going on is extremely shocking and unethical,
in my opinion. I haven't even scratched the surface. I don't
think everyone who gets involved will get recruited, though, and not
everyone who gets recruited, is invited into the inner party (the IWP
or inner core); today, it seems to me, they take what they can get. If
they have a patient willing to shuffle files, or clean their office,
why not? After all, as they say, people don't need to be alone, and "experiencing
different roles with your therapist is healing and developmental."
What is so troubling today,is that--it appears to me--they
are rapidly trying to infiltrate legitimate mental health institutions
and associations. With their current banner of "post modernism," I
think they are able to get people to withhold their judgement and common
sense about right and wrong, ethical or unethical. Questioning the
status quo, questioning labels and psycopathology, is something I'm in
favor of. Our notions of mental health conditions and treatment are informed
by the social, cultural and political contexts we live in. What is outright
immoral, though, in my opinion, is to abuse post modern concepts as a
way to get people to stop thinking and then basically strip their
egos so they can work for the group. They constantly call into
question the idea that there is such a thing as an individual, for example. This
battle on one's autonomy, over time, can render people totally powerless
and dependent. Gradually, in time, the social therapist gets more and
more say-so in how people live their lives. I found many of the
long time patients to behave like children around their therapists, looking
for approval and not wanting to do or say the wrong thing. Therapy
should be empowering and inclusive; it should help people build the lives
they want to build, not be used to steer them and hitch them to a particular movement.
Anyone who is seriously working with these people or doing
therapy with them should read the materials available on the web, read
about other similar groups on various cult web sites, and get a second
opinion. If something happening with your therapist doesn't feel
right, then it probably isn't. What I learned from this, as a smart,
critical adult woman, however, is that anyone can be duped. If
you find an instant community, with wonderful new friends who care about
you, and "speak the same language," take a second look at who you are
dealing with. Friends and community take time to build, and anyone
who thinks they have the "right way" may not be quite so pleasing once
they have your heart and soul.
I hope the mental health field and the political players in
NY who help them will start to seriously consider what and who they are
supporting. My story, though hard, was nothing compared to those
of others I met who got out of this group (not to mention the families
who lost loved ones to Fred's inner core). There is obviously much more
to this story, but I hope this will demonstrate that, contrary to
what Fred says about cult allegations just being "political accusations..mostly
of leftists" there are many people separated in time and space affected
by this group who are all describing the same kinds of exploitation!! I
am not coming from a place of leftist or rightist; rather
from a formerly, politically clueless therapist whose interest
is in helping people with their problems without imposing my own agendas. Towards
the end of my time when I struggled to take something good from it all
(and there were and are many good ideas), and asked if I could do social
therapy "without being part of the whole deal," I was told, "no...that
wouldn't really be social therapy." I was also told that we
might switch from doing Independent Theatre fund-raising to All Stars
fund-raising, in my city, because, "people preferred and had easier
times giving money to youth than to building a theatre." According
to one recent NY Post article, the attorney general Spitzer of NY is
looking into allegations that the All Stars is using its money to fund
the political party-activities, something many people claim. But hey,
wait a minute guys...I
thought these programs were all "separate?!"
Jane Doe (pseudonym),
Licensed Marriage and Family Therapist, and, thanks to social
therapy,
Educator on harmful and cultic groups,
Atlanta, GA.
version 1.2
last edited 1/11/03
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