August 2023
Through enlightening personal stories, we shed light on the need to dismantle colonial structures and embrace culturally grounded practices that prioritize holistic healing and community
Lessons from Strangers is the creative outlet of Letters to Strangers, a youth-for-youth mental health nonprofit seeking to destigmatize mental illness and increase access to affordable, quality treatment.
In recent years, there has been a growing recognition of the need to decolonize various aspects of our society, including education, history, and cultural narratives. Joining this critical discourse, we turn our attention to the realm of mental health and embark on a journey toward decolonizing the field.
“Decolonizing Mental Health” is our inaugural issue, dedicated to exploring and challenging the Eurocentric biases and structures that have shaped the discipline of psychology and its impact on mental health practices. By shedding light on these deeply ingrained systems, we aim to create a space for reevaluation, reflection, and the exploration of alternative perspectives.
The dominance of Western ideologies and practices in mental health has long overlooked the rich and diverse ways in which different cultures and communities understand and address mental well-being. By centering voices from marginalized communities, indigenous knowledge systems, and global perspectives, we seek to unravel the complexities of mental health through a decolonial lens.
We invited contributions from scholars, practitioners, and individuals with lived experiences who have challenged the status quo and embarked on the
path of decolonizing mental health. The received submissions offer a range of perspectives, insights, and transformative narratives that highlight the urgency of this endeavor.
These submissions explore topics such as the historical roots of colonization in psychology, the impacts of cultural imperialism on mental health practices, and the importance of embracing culturally sensitive approaches to therapy and support. They also delve into the intersectionality of identities, the need to dismantle power imbalances, and the healing potential of reconnecting with indigenous wisdom and traditions.
By amplifying these voices and sharing their stories, we hope to initiate a dialogue that critically examines the biases embedded within the current mental health paradigm. Through this dialogue, we aim to uncover pathways to foster inclusivity, cultural humility, and equitable access to mental health care.
Our collective journey toward decolonizing mental health is not without challenges. It requires acknowledging historical injustices, unlearning ingrained biases, and embracing a more holistic and inclusive framework that respects and values.
In conclusion, the journey toward de-
colonizing mental health is an ongoing process that requires collective action and engagement. It is not enough to recognize the biases and shortcomings of the current system; we must actively work toward change and create spaces for diverse voices and perspectives to be heard.
We invite you to join us in this movement by participating in initiatives such as Letters to Strangers. By reaching out to individuals with compassion and empathy, we can contribute to the destigmatization of mental health and foster a more inclusive and supportive environment for all.
Together, let us challenge the status quo, dismantle oppressive structures, and amplify marginalized voices. Let us embrace the wisdom and knowledge of diverse cultures and communities. By doing so, we can create a future where mental health practices are truly decolonized, rooted in cultural sensitivity, and accessible to everyone.
Join us in this transformative journey and be part of the movement to decolonize mental health. Let’s create a world where mental well-being is understood and supported in ways that honor and respect the richness of human experiences.
Beauty has a Price: The Whitewashing of the Colonized // A Need for Cultural Competence: The Relationship Between Latinx and Identity // Symbiosis: A Natural State Even in A Western Place // How Body Image Affects Mental Health // Decolonizing Mental Health
Written by Diana Chao
I didn’t wear a dress until my junior year of high school.
Okay, maybe there were a few occasions when my mother, concerned I mistook the tomboy aesthetic for heaven’s mandate (“Mandate of Heaven”), forced me into frilly dresses she scavenged from Chinese street markets complete with stylized prints of nonsensical English like “piggy cool New York!!”. But for the most part, I ran from anything “feminine” like it was nuclear-contaminated.
So when I went to college and started dating, trying to dress “nice” for once, I couldn’t believe it when someone - finally? Surprisingly? - called me pretty. My disbelief quickly vomited into disgust when they said I was pretty because I didn’t have “typical Asian eyes.” That same freshman year, a South Korean classmate of mine shared her essay about the Westernization of Asian beauty standards and the pressure she faced to have a different face. For the first time in my life, what I heard from the East Asian women in my life didn’t feel like “girly” conversations that had nothing to do with me anymore. Simply by existing, I have been coerced into this space, and there was no way to escape.
In 1973, the New York Times published an article that immortalized the following:
“Cosmetic surgery in South Vietnam began with the build‐up of foreign troops in 1965. ‘The bargirls said the G.I.’s [American soldiers] preferred them with rounded eyes and big breasts and hips[...]It became part of their livelihood. Then they found it helped them get jobs and American husbands’” (Denman).
Plastic surgery has long been married to the fantasies of colonization. The Vietnam War of the mid-1970s that ruined millions of lives left in its wake a
population where oftentimes, the only option for a better life was to flee to the very land that bombed their countrymen. Changing their faces and bodies with whatever money they could scavenge became an investment: a White husband, an American home – a future.
Around the same time, American plastic surgeon Dr. Ralph Millard was stationed in South Korea for the Korean War. A famed doctor whose name even graces procedures used in medicine today, Dr. Millard popularized the “Asian blepharoplasty”, aiming to “deorientalize” Asian eyes (1955). After all, Dr. Millard claimed that the monolid, a feature many Asians have, “seems to epitomize the stoical and unemotional manner of the oriental” (Mia 2021). His target demographic? Korean brides of American soldiers, whose looks were otherwise deemed “racial and cultural threats” in a United States that banned interracial marriage until the 1960s (Mia 2021).
This effect extended to other countries where the U.S. had military presence, such as the Philippines (Fakhro et al. 2015). Today, blepharoplasty is the most popular cosmetic surgery in South Korea (Baer 2015), China (Asian Plastic Surgery), and Japan (Statista), with kids as young as 9 getting the procedure (Vice 2023). Rhinoplasty, another popular procedure, grew in prominence – both literally and figuratively – also as part of a desire to look more “Western” (Fakhro et al. 2015).
These attempts to cut oneself away from the stoical, personality-less sleepy stereotype (O’Connor 2013), have found relevance in modern day even through processes like college admissions, where Harvard was infamously discovered to have consistently rated Asian applicants lower on their subjective “‘personality’, likability, [...] and kindness” (Hartocollis 2018).
Is it any surprise, then, that body dys-
morphia is increasing in adolescents (Himanshu et al. 2020)? When our very personhood rides on our looks, how can we expect anyone to maintain mental wellness?
After that first comment about my eyes, I started to wonder what a “typical Asian eye” even looked like. Apparently, approximately half of Asians have monolids (Heiting). Is that statistic enough to be considered “typical”? And even if it was, could monolids really be that bad? The more I thought about it, the more I noticed the advertisements and snide comments on social media. The more I noticed those things, the more I noticed how inadequate I should probably be feeling. Okay, so I had double eyelids. But were they even? Why couldn’t I do the makeup looks of all the popular beauty gurus, whose non-Asian creases seemed sky-high compared to mine? In the age of social media filters, circle lenses, eyelid tapes, and FaceTune, to not achieve beauty is to be lazy. To be disrespectful. To be shameful. I could no longer hide behind my lack of dresses - I had catch up to do.
I’d like to tell you that this is a thought process I’m increasingly growing out of. Why pluck body hair when you can pluck your own insecurities, you know? But I’m not sure that’s the most accurate thing to say. My feelings fluctuate as quickly as trends, watching greataunts lament my cousins’ faces, wondering if I will be eighty one day still hanging onto beauty standards I myself have long lost the ability to attain.
But what I can say for sure is that I am getting better at snapping myself out of it. Because these thoughts might feel inevitable in the digital age we live in now, but our thoughts can still become our own. I’d like to share some of my own strategies with you.
When you need to support each other in these conversations:
1. Watch the way you self-talk.
How we talk about our own looks seeps into others’ consciousnesses. If the mean things you’re saying about yourself are things you’d never say to a friend, why say it in front of a friend?
2. Don’t be afraid of compliments - and expand that definition.
Compliment each other, sure, on the parts of them you find beautiful. But not just parts out of their control. Compliment their tenacity. Their thoughtfulness. Their patience. Their ambition. Reminding them you find them beautiful is one thing, but beauty is not everything.
3. Be transparent.
Use filters if you want. Do procedures if you’d like. But don’t hide it. You don’t owe anyone the details, but just saying that maybe things aren’t all natural helps remind all of us that social media isn’t always “real”. That’s not to take away from your own beauty, but to remind others that they have the space to embrace their own type of beauty, too.
1. It could be worse.
This is, arguably, the most petty way of thinking about it, but sometimes insecurity defies logic. On those days when you feel particularly bad, consider putting on makeup… to emphasize everything you don’t like. Undereye circles darker than my emo phase’s soul. Acne scars that make pizza toppings look tame. Hair that’s probably hiding a few baby birds. Then remove it all, or look at a picture of yourself before all that. Hey, you don’t actually look so bad after all, huh? You could always be uglier…what a thought. Not the best thought - just a thought to tide us over until we work up the confidence to step toward something healthier.
2. Use your own fears against you.
Are you squeamish? Watching videos of people’s reactions during surgery, or what they look like in the healing process, will probably need more than a trigger warning or two. Hearing people cry and watching their faces distorted in the aftermath is often more than enough to scare me away from whatever beauty might be promised two years down the line.
Are you conscious of money? I spent fourteen years wishing I could have bigger boobs until I got a price estimate for what it’d take to buy them. $29,000.00 USD. In less than one second I lost all the motivation I held onto for the last decade. I could get an education with that money. Years worth of food. Thousands of really nice push-up bras. Thirty thousand dollars? In this economy? Alright, these boobs are here to stay.
3. Emphasize your strengths. This is the stage I’d like to be, but
even if it’s not the only stage we can be at all the time, it doesn’t hurt to try to add it to the other, less confidence-required strategies. We all have our own unique beauty – I used to think this was just a phrase people said out of pity, but then I discovered YouTube channels that showed just how many different ways of applying makeup and dressing oneself exist (Dear Peachie), and I finally realized that phrase is absolutely correct. We’re just too used to seeing only what’s popular in a media culture that emphasizes Whiteness or racial ambiguity. Learning customized ways to emphasize your own unique strengths is absolutely possible, and you are absolutely capable of radiance.
Besides, think about what you are proud of. Is it your intelligence? A special talent? Your closeness to family? Your loyalty to friends? Your body, which has held you up on the toughest of mountain climbs, and healed through the worst of battle-won scars? Are these not things worth being recognized for? Conventional beauty that makes people dismiss or downplay these other sides of you in favor of whatever is trendy at the time – is that really the key to long-lasting joy?
For me, pride is inseparable from my indigenous Buyi heritage. My ancestry of mountain folk whose stories live on in the bridge of my nose; the wideness of my jaw; the fold on my eyes. Of course not all memories of family are stories I want to keep, but for every flaw there is strength. When I think about erasing their remnants, no matter good or bad, I start to hesitate. I start to wonder. I start to remember. And I start to love, because this is testament to my heritage, and my role in breaking the chain of so many generations of
pain. I am healing from centuries of trauma with a face that remembers those who didn’t. Those who couldn’t. I am a living monument in the museum of life. Why would I change that?
Today, I wear dresses like sweatpants and sweatpants like dresses. I know I can’t run from beauty standards forever. But I also know the history, the pain, and most importantly, the power I inherently hold in recognizing my own strengths. I will probably never lose the voice in my head that tells me I need to change. But I’ve added another voice to that chorus, calmer, wiser: my own reminder that what’s in the mirror is not just a reflection of my flaws, but all the things I’ve conquered to get here.
References
1. Asian Plastic Surgery. Chinese Plastic Surgery. https:// www.asianplasticsurgery.com.au/blog/chinese-plastic-surgery. Accessed 16 Apr. 2023.
2. Baer, Drake. “The Most Popular Plastic Surgery Operation in 2outh Korea Has a Controversial Past.” Business Insider, 6 Oct. 2015, https://www.businessinsider.com/the-most-popular-plastic-surgery-in-korea-2015-10.
3. “Dear Peachie.” YouTube, https://www.youtube.com/. Accessed 16 Apr. 2023.
4. Denman, Della. “In Vietnam, With Plastic Surgeons in Demand, Cosmetic Surgery Thrives.” The New York Times, 21 May 1973. NYTimes.com, https://www.nytimes. com/1973/05/21/archives/in-vietnam-with-plastic-surgeonsin-demand-cosmetic-surgery-thrives.html.
5. Fakhro, Abdulla, et al. “Milestones of Asian Rhinoplasty.” Seminars in Plastic Surgery, vol. 29, no. 4, Nov. 2015, pp. 213–18. PubMed Central, https://doi. org/10.1055/s-0035-1564821.
6. Hartocollis, Anemona. “Harvard Rated Asian-American Applicants Lower on Personality Traits, Suit Says.” The New York Times, 15 June 2018. NYTimes.com, https://www. nytimes.com/2018/06/15/us/harvard-asian-enrollment-applicants.html.
7. Heiting, Gary. “Monolids VS. Double Eyelids.” All About Vision, my/monolids-vs-double-eyelids/.https://www.allaboutvision.com/eye-care/eye-anatoAccessed 16 Apr. 2023.
8. Himanshu, et al. “Rising Dysmorphia among Adolescents : A Cause for Concern.” Journal of Family Medicine and Primary Care, vol. 9, no. 2, Feb. 2020, pp. 567–70. PubMed Central, https://doi.org/10.4103/jfmpc.jfmpc_738_19.
9. “Mandate of Heaven.” Wikipedia, 16 Apr. 2023. Wikipedia, https://en.wikipedia.org/w/index.php?title=Mandate_of_ Heaven&oldid=1150075295.
10. Mia, Kim. “The Dark History of Double-Eyelid Surgery.” Medium, 12 May 2021, https://medium.com/@Cheminalist/ the-dark-history-of-double-eyelid-surgery-322041206001.
11. Millard, D. R. Jr. “ORIENTAL PEREGRINATIONS.” Plastic and Reconstructive Surgery, vol. 16, no. 5, Nov. 1955, p. 319.
12. O’Connor, Maureen. “Julie Chen Says Eyelid Surgery Saved Her Career.” The Cut, 12 Sept. 2013, https://www. thecut.com/2013/09/julie-chen-says-eyelid-surgery-savedher-career.html.
13. Statista. “Japan: Leading Cosmetic Surgeries.” Statista, 2021, https://www.statista.com/statistics/1229998/japan-most-common-cosmetic-surgical-procedures/.
14. VICE. “Why Kids Are Getting Plastic Surgery in Japan.” YouTube, 3 Jan. 2023, https://www.youtube.com/ watch?v=l1vYdL7nswA&ab_channel=VICE.
Written by Juliana Jaramillo
How do you identify yourself if you are ethnically Latinx but have no connection to the label outside of a census or a form? These questions, unique especially to second-generation Latinx and onward, have created a complex new mental health situation in which individuals, especially young adults, do not find a proper connection to a part of their ethnic identity. Since Latinx can be of any race, the common ground that many Latinx communities find is dependent on cultural pretenses. However, what happens if a person is Latinx by definition but cannot identify with the cultural aspects of the ethnicity? How do their views differ from those more connected to their ethnicity?
An ethnically Latinx person is “of Latin American origin or descent” (“Latino Noun”). The textbook description given to Latinx individuals is exceptionally narrow and does not allow for a comprehensive depiction encompassing the wide variety of individuals who fall under the Latinx umbrella. The term is an expansive array of ways Latinx people connect to their culture, whether through food, music, language, or celebration of nationality and ethnicity (“Latino Identity”). Additionally, many regions that fall under the expansive explanatory attributes of Latinx feel more connected to the label of their specific region, whether that be their hometown, local community, or nation of origin. How, then, do these cultural definitions transfer over to a Latinx person who is living in a non-Latinx region, or if their identities are further detached from the origin of Latin American?
Since Latinx is an ethnic identity, its cultural preservation within families outside the region can create situations that differ from family to family. Depending on how one first-generation Latinx values their cultural identity can shape how their second-generation children treasure it, especially if other aspects of their life tear down their identities, such as their spouses,
their disconnect from their nation of origin, or other factors. This trend creates a cycle of lost identity, which can immensely affect how individuals detached from their Latinx identity view themselves. An individual who has not felt a connection to ethnicity the same way that another person within their community has can leave them confused and wonder what they are doing “wrong.” This confusion can lead to an identity crisis, exceptionally mentally damaging a person’s physical and mental well-being. “A person without a sense of identity can instead feel a disconnect from who they have been, and/or no sense as to who they will become next,” states Dr. Sheri Jacobson, a retired senior therapist with the British Association for Counseling and Psychotherapy (Darcy and Jacobson). Someone’s inability to connect to their ethnic community results from a lack of understanding of where they fit into the picture. This ethnically Latinx individual does not feel culturally Latinx. This added stressor could feel too much to be burdened with for too many young individuals already facing struggles with navigating their place in the world in other areas.
So, how do Latinx people receive service for their unique situations? Unfortunately, this can prove to be an arduous task in a Western-centered world of medicine. A therapist who is not well-informed on the intricacies behind ethnicity and its role in an individual’s identity will not be able to adequately help someone struggling to identify with a part of their ethnicity. This is chiefly due to how different ethnicities are viewed through the lens of Western society. For example, some ethnic groups, such as those hailing from European countries, are generally more welcome in Western medicine and often face less difficulty connecting with multiple ethnic backgrounds. Typically, it is more socially acceptable to celebrate Western European ethnic traditions than those that hail from non-West European nations and
regions. Those who have not had the privilege of indulging in many parts of their ethnic background may be left feeling lost and confused about the place that their ethnicity holds, such as Latinx individuals. Psychologists and mental health workers who are not trained in this area of study are often at a loss to answer the challenging identity questions that those not connected with their non-Western European ethnicity hold. This dynamic, in which it feels like the patient is the one teaching the therapist, can create a sense of confusion and even more distress for someone seeking mental health services. “I don’t ever recall the therapist asking me about my racial or ethnic background… I had felt for so long that no one understood me and that I was this strange, different person. And I could not endure the difficulty of a therapeutic relationship in which I had to do so much teaching,” states Sebastian Martinez, a queer Latinx (Martinez 2020). These considerations are essential to elaborate on when discussing ways to access more individuals through mental health services.
What is the solution for those who feel tortured by this knowledge with no way of remedying it? Mental health communities need to create a more intimate and understanding environment for those outside of standard cultural assumptions, which can be cultivated
A person without a sense of identity can instead feel a disconnect from who they have been, and/ or no sense as to who they will become next.
by developing cultural competence in mental health spaces. Not only does cultural competence help to grow and create a more personal understanding connection between therapist and client, but it can prevent higher dropout rates for non-white individuals, including Latinx (“Cultural Competence in Therapy”). A 2010 study by the World Psychiatric Association showed that a language barrier between Latinx patients and non-culturally aware therapists and mental health workers
created a discrepancy between what the patient was attempting to communicate and what the therapist understood. A specific term, “nervios,” was being used to emulate the symptoms of depression. Still, therapists took the phrase literally, believing it to describe extreme physical rather than emotional fatigue (Carpenter-Song et al. 2010). This contrast can create vastly different methods that a therapist would approach a situation and cause the patient more harm than good.
There needs to be proactive action taken by those in mental health communities to develop a more inclusive and understanding environment for Latinx individuals. Many clients find it draining to constantly teach rather than receive the help they are there to receive, and it requires tremendous emphasis to be placed on cultural training rather than on the client to be the educator. However, for the cultural training to be adequate to provide equal service to clientele, there needs to
be a more significant space and a more culturally diverse backgrounds to break the barrier between Western medicine and those of non-Western practices and integrate themselves in these mental health spaces. Each word, lesson, and story helps paint a broader picture of a life that millions live in Western nations worldwide, suffering in silence in a system built against their mental grievances. While cultural training can be an essential foundation for any nonWhite individual seeking mental health
services, it primarily acts as a catalys for many Latinx people, as their situa tion focuses on their ethnic connection and racial mistreatment. For Latinx people of color, services need to be centered on understanding the treatment they face in their lives for their outward appearance and the physiological disorientation in their communities. Those without this sense of community within their ethnicity can feel disconnected from a feeling of purpose or an area of social connections that some of their counterparts can more readily accept and understand.
Additionally, since Latinx exists not as a racial identity but as an addition to an entire identity, internal conflict is created in the individual over their connection to their ethnicity and race. These sorts of overlaps and dances with intersectionality require more outstanding care and dedication to ensure they are being done correctly. There is no “one size fits all” to the development of Latinx mental health services: those who feel more connected to their Latinx ethnicities may be experiencing difficulties in mental health spaces because they do not feel like the individual or team they are working with fully understands the environment or life they grew up in. Those who feel less connected to being Latinx may struggle differently, feeling as though the discussions of their disconnection fall on deaf ears, or are understood less complexly, leading to a feeling of lost interest in mental health spaces and a sense of disappointment. Both situations are familiar to Latinx living in Western nations, and both require a steadier purpose of contrast and comparison, not just from the client but from outside of the office as well. The client is not there to guide the therapist to the conclusions; the therapist should have these tools and be prepared to utilize these tools to truly dedicate themselves to the mental health field and to furthering the care and treatment that goes into Latinx mental health spaces.
1 “”Latino Noun”.” Oxford Learner’s Dictionaries, www.oxfordlearnersdictionaries. com/us/definition/american_english/latino. Accessed 3 Mar. 2023.
2 “Latino Identity.” National Museum of the American Latino, latino.si.edu/exhibitions/ presente/latino-identity. Accessed 4 Mar. 2023.
3 Darcy, Andrea M., and Sheri Jacobson Dr. “Help! Who Am I? 7 Signs That You Suffer From an Identity Crisis.” Harley Therapy Mental Health Blog, 6 Mar. 2023, www. harleytherapy.co.uk/counselling/who-am-iidentity-crisis.htm. Accessed 6 Mar. 2023.
4 Martinez, Sebastian. “Why We Need More Culturally Competent Therapists.” National Alliance on Mental Illness, 10 Jul. 2020, www.nami.org/Blogs/NAMI-Blog/ July-2020/Why-We-Need-More-Culturally-Competent-Therapists. Accessed 6 Mar. 2023.
5 “Cultural Competence in Therapy: What It Is and How to Find It.” PsychCentral, psychcentral.com/pro/working-towards-cultural-competence-in-therapy#defining-i. Accessed 7 Mar. 2023.
6 Carpenter-Song, Elizabeth, et al. “Ethno-Cultural Variations in the Experience and Meaning of Mental Illness and Treatment: Implications for Access and Utilization.” Sage Journals, 5 Jul. 2010, journals.sagepub.com/ doi/10.1177/1363461510368906. Accessed 7 Mar. 2023.
Symbiosis: A Natural State Even In A Western Place
Written by Quintana Hoyne
I live in Paris, where the city of lights is illuminated by monotonously dressed individuals. Yes, we all love the man-made romance steeped in beautiful architecture left from ages past; however, not all Western structural realities benefit our sensory experience as living beings. Like trees and flowers, like butterflies and tigers, we need much more than parks to breathe and exist freely, let alone fully. I miss the warmth experienced in warmer climates where traditions from tribal cultures survive until now, like Bali, Hawaii, Venice, and California.
Here is a thought: What if capitalism is so deep in our group consciousness as Western beings that we accept certain societal norms as have to’s and must’s? What if we have learned to confine ourselves, our behaviors, and our choices to normal standards so much that even artistic expressions cannot save us from pretending to be something or someone we are not?
I know that I am not a put-together porcelain doll, but I felt certain that I had to be some sort of perfection to be understood by my peers in a meeting room, on a working set, or even on a city street, just walking. I certainly did not feel free to skip and dance as I wanted to down the street of Rue de Turenne this morning, though I wanted to.
Our bodies may not feel like ours anymore, so long as we want to fit in a society in most of Western Europe, or even in big cities like Shanghai, Tokyo, London, and New York. Where there are norms that encourage professionalism, agreeability, and style, there needs to be more consistency with the truth of how we feel. We are human beings, and by that definition, we are ever living and changing, experiencing an inner reality that flows and ebbs like Nature’s waves, sometimes presenting tempests and other times the plentiful sun. I feel very alive in ecstatic dances and contact dances when there is no judgment or expectation to behave agreeably, sensibly, or normally. The word “normal” has undoubtedly taken on some heavy weight for us.
Upon examination, capitalism places money first and therefore assumes the intention to benefit from validation — an exchange of expression for value. However, if you are like me, only some of you have value immediately reflected by the mechanisms of the Western world. For example, your smile may not be directly exchangeable with your fellow pedestrians because we may have had a bad day and carry guards as we walk outside. The streets are not always a safe place. The cafés are not always welcoming, even when hanging the open sign. In these situations, where is a safe place for the authentic self?
This brings us to examine values promoted in capitalistic
cultures. While I value loving kindness, capitalism values achievements and efficiency above that. Hence, achievements and efficiency are rewarded in daily interactions at shop counters and meeting rooms above chit-chat and smiling for no reason. However, community health is deemed inextricably linked with individual wellness in most traditional cultures. These cultures offer kindness to loved ones, friends, and strangers. Like symbiosis observed between plants, oceans, and all living things on Earth, we as humans have a symbiotic relationship with our close-by community, which is thwarted by capitalism’s priority to take and give quantifiable value.
To challenge capitalistic realities for the benefit of better mental health, what should we do? How would you access it if I made some art and offered it to you? Would you welcome it as a thing of no commercial value, or would it haphazardly turn into a value-exchange conversation — would you resell it as an item on eBay?
I hope we surround ourselves with people who make us feel intimate and good. Then we may have excess joy and authenticity related to giving to strangers without expecting a return. I hope my letter gives you something to think about, something triggered to act upon, and mostly, some sense of relatability so that you feel like you are not alone in the desire to do good to feel good as second nature. What I offer here is an act of giving my story, which you can do as well to a person in your life, a group you are a part of, or entities you may encounter by serendipity. You and I can share ourselves without expectations, thus countering confinements defined by Western norms, bringing some symbiosis back to our bodies and souls.
Written by Stephanie Bossolina
Mental health is essential to our overall well-being and quality of life. Research has shown that body image, which contains numerous factors influencing how people perceive themselves, can contribute to a range of mental health concerns, such as depression, if understood negatively.
As someone who has struggled with body image issues, I’ve realized that beauty standards promoted by Western brands like Victoria’s Secret and Sephora are damaging and unrealistic. These brands prioritize profit over people’s well-being, and their narrow beauty ideals exclude many individuals who do not fit their mold. The societal pressures to achieve perfect skin and slim bodies have caused an intersection of mental health and body image with race, gender, and class problems, which has created a complex web of issues that all root to systemic oppression, capitalism, and Western vs. non-western culture. The intersection of mental health, body image, and marginalization in capitalist societies and culture has a profound impact on individuals’ understanding as well as access to proper nutrition.
I watched perfectly healthy and pretty teenagers conform to societal beauty standards through makeup and other face-altering procedures. These teenagers are bombarded with images of “perfect” bodies from the media. It is no wonder that so many feel like they do not measure up to societal beauty standards. This pressure can be especially jarring for young teenagers, who are just starting to care about their looks and are often judged primarily on their appearance rather than their intelligence or abilities. The use of makeup and other face-altering products can become a crutch, a way to feel like they fit in or to cover up perceived flaws.
Social Media has also become the crux of the mental problem. Instagram, Tik Tok, and many other social media sites have evolved from being a place where friends post amusing and unedited photos of themselves to now being a platform for photoshopped and edited images that conform to societal beauty standards. Social media influencers and celebrities often post heavily edited and photoshopped images that create unrealistic expectations for young people, leading to low self-esteem and body image issues. The pressure to conform to these beauty standards and the repeated cycles of continuously showing ideal body image in many particular forms is overwhelming, especially for teenagers who are still developing their sense of self.
However, it’s important to remember that beauty comes in all shapes, sizes, and colors. Diversity should be celebrated, not ashamed or ignored. Recently the media has pressed on the issue, and thus things have changed in the right direction, but there is still a long way to go. We must continue to
challenge and push back against harmful beauty standards and actively promote body positivity and self-love.
Marginalized communities, including people of color, LGBTQ+ individuals, people living in poverty, and many others, are disproportionately affected by mental health issues and body image concerns. These communities face discrimination, poverty, and violence, which contribute to anxiety and depression, and other mental health conditions. The constant pressures of one’s appearance or weight are also exacerbated in these communities due to the societal beauty standards prioritizing Eurocentric features, such as whiteness and thinness. Marginalized communities are disproportionately affected. For example, women of color are often subjected to harsh and discriminatory beauty standards that lead to feelings of low self-esteem, depression, and inadequacy. As the former first lady Michelle Obama said in her book Becoming, “As a black woman, too, I knew I’d be subjected to all kinds of stereotypes and prejudices that had nothing to do with my actual abilities. I’d be asked to prove my competence time and again. My intelligence would be questioned. My integrity would be doubted. And even after I’d cleared all of that, I’d still face prejudice and discrimination – in the form of microaggressions and harsh, unfair beauty standards that couldn’t possibly be applied to me and my peers in any kind of equitable way”.
One largely overarching problem is the impact of capitalism, as it exacerbates mental health and body image concerns in these communities. In a capitalist society, profit is prioritized over the well-being of the people; for example, the beauty and diet industries utilize unrealistic beauty to promote expensive and ineffective products and services. The diet industry, which includes Keto, Akins, and Weight Watchers, is worth billions of dollars, and it profits from people’s insecurities about their own bodies. Marginalized communities, especially those in poverty, cannot afford these products, making them feel insecure and hopeless.
Additionally, capitalism limits access to nutrition, which impacts both mental health and body image. Fast food and high-sugar foods are often cheaper and more accessible than healthy foods. People living in poverty do not have access to fresh fruits and vegetables in farmers’ markets and often do not have the time, knowledge, and resources to cook healthy meals, leading to health problems such as obesity, diabetes, and heart disease which further impact mental health.
In contrast, to the Western culture above, non-Western cultures often have a different approach to mental health and body image. In non-Western cultures, a greater emphasis is on communities that promote belonging. They also prioritize
different approaches to health, such as herbal medicine and mindfulness. These practices can promote mental and physical well-being and are often more accessible than Western medicinal practices.
Furthermore, non-Western communities often have a closer relationship with food and nutrition. Food is often seen as a source of healing and nourishment, and there is a greater emphasis on eating fruits and fresh vegetables. Traditional foods and cooking methods are often passed down through generations, creating a sense of cultural identity and pride.
In conclusion, mental health and body image concerns have a significant impact on marginalized communities, and capitalism exacerbates these issues by prioritizing profit over people’s well-being. Capitalism also limits access to nutrition, leading to health problems that impact mental health
and body image. Non-Western communities offer alternative approaches to mental health and body image that prioritize community, holistic health practices, and a closer relationship with food. By recognizing the impact of systemic oppression and capitalism on mental health and body image, we can begin to work towards a more equitable and holistic approach to well-being. For me, instead of conforming to harmful beauty standards, I’ve learned to prioritize self-love and self-care, embracing alternative approaches to beauty and well-being that prioritize inclusivity and individuality.
1. Obama, Michelle. Becoming. Toronto: CNIB, 2019. Digital file.
2. Gallivan, Heather R. “Teens, Social Media And Body Image.” Park Nicollet Melrose Center, PDF ed. https://www.macmh.org/ wp-content/uploads/2014/05/18_
Gallivan_Teens-social-media-bodyimage-presentation-H-GallivanSpring-2014.pdf
3. Grossbard, Joel R et al. “Body Image Concerns and Contingent Self-Esteem in Male and Female College Students.” Sex roles vol. 60,3-4 (2009): 198-207. doi:10.1007/s11199008-9535-y
Written by Timothy Liyada
According to Mignolo, coloniality refers to the systemic suppression of subordinated cultures and knowledge by the dominant Eurocentric paradigm of modernity and the emergence of knowledge and practices resulting from this experience. It addresses the ‘‘power differential, not only in the accumulation of riches and military technologies of death but in the control of the very conception of life, of economy, of human beings and labor’’ (p. 53). This emergence of knowledge and practices at the margins has the potential to engender distinct, articulate alternatives, thereby fostering a pluriverse of cultural configurations. On the other hand, decolonizing mental health refers to the process of dismantling colonial structures and approaches within mental health systems that perpetuate inequities and discrimination against individuals from historically marginalized communities. Mental health has been largely influenced by Western biomedical models, which often prioritize individualistic approaches, over pathologize and stigmatize certain experiences, and ignore the impact of social, economic, and political factors on mental health. Decolonizing mental health involves shifting the focus from the individual to the community, prioritizing culturally-responsive and holistic approaches, recognizing the role of historical trauma and oppression in mental health, and centering the voices and experiences of people from marginalized communities. This includes acknowledging the strengths and resilience of these communities, as well as their unique cultural practices, beliefs, and healing traditions. Therefore, the essay aims at establishing steps for decolonizing mental health, the case study of Africa.
To begin with, one should engage in critical reflection and self-education about the impacts of colonization on mental health systems and recognizing one’s own biases and assumptions. It involves examining one’s own biases
and assumptions and acknowledging the role of colonialism in shaping mental health systems (Mann, 2006). Equally important, one needs to reflect on how historical trauma, oppression, and marginalization have affected the mental health and well-being of individuals from marginalized communities. Recognizing one’s own biases and assumptions involves acknowledging how our personal experiences, socialization, and cultural backgrounds shape our perspectives and beliefs about mental health (Mignolo, 2005). This includes recognizing the influence of Western biomedical models on our understanding of mental health, as well as how our privilege and power may contribute to systemic inequities and marginalization.
Chiefly, there is a need for self-education. It involves seeking out information and resources to deepen one’s understanding of the impacts of colonization on mental health systems, as well as learning about diverse cultural practices, beliefs, and healing traditions (Mann, 2006). This involves reading books, attending workshops or conferences, seeking mentorship or guidance from individuals from diverse backgrounds, and engaging in ongoing learning and reflection. Consequently, by engaging in critical reflection and self-education, mental health professionals and practitioners can work towards creating more culturally responsive and relevant mental health services that center the needs and experiences of individuals from diverse backgrounds (Mignolo, 2005).
Furthermore, collaborating with community members and leaders from diverse backgrounds can co-create culturally responsive and relevant mental health services. This collaborative process involves engaging in dialogue and actively listening to the perspectives and experiences of community members and leaders, recognizing and respecting diverse cultural practices,
and working together to identify and address barriers to accessing mental health services. Some ways to engage in this collaborative process include: Building relationships with community organizations and leaders to understand the cultural, social, and economic factors that impact the mental health and well-being of the community, engaging in dialogue with community members to identify their mental health needs, concerns, and priorities, and co-creating mental health services that are accessible, culturally responsive, and relevant to the community’s needs and preferences. It is also important to partner with community organizations to provide mental health services in a culturally appropriate and respectful manner. Providing ongoing support and follow-up care ensures that mental health services are effective and sustainable. Collaborating with community members and leaders, and mental health professionals can ensure that mental health services are designed to meet the unique needs and experiences of the community and are delivered in a culturally respectful and responsive manner. This can help build trust and promote greater access to mental health services for individuals from historically marginalized communities.
At the same time, it prioritizes community-led and community-informed approaches that recognize the intersectional nature of identities and experiences. This involves acknowledging and addressing power imbalances within mental health systems, including the over-representation of Western-trained professionals and the under-representation of individuals from marginalized communities in mental health leadership positions (Mignolo, 2005). Some strategies include: Engaging community members in needs assessment and program planning to ensure that mental health services are responsive to the community’s needs, co-designing mental health services with commu-
nity members to ensure that services are culturally appropriate, respectful, and relevant, or providing training and support for community members to take on leadership roles in mental health services, such as peer support or community health worker roles (Torres, 2008). It is key to prioritize the recruitment and retention of mental health professionals from diverse backgrounds. Also, providing ongoing evaluation and feedback from community members to ensure that mental health services are effective and meet the community’s needs. As a result, it recognizes the intersectional nature of identities and experiences; mental health professionals and practitioners can build more equitable and just mental health systems that center the needs and experiences of all individuals, regardless of their background or identity.
In addition, there is a need to incorporate traditional healing practices, including storytelling, ceremony, and spiritual practices, into mental health treatment. It is the right time to recognize the role of culture and spirituality in mental health and well-being. This may involve partnering with traditional healers, elders, or community leaders to provide culturally relevant mental health services and integrating traditional healing practices into mainstream mental health treatment programs (Adjei, 2007). Some results of incorporating traditional healing practices into mental health treatment include: Providing training and education for mental health professionals and practitioners on the value of traditional healing practices and the role of culture and spirituality in mental health and well-being, or partnering with traditional healers, elders, or community leaders can provide culturally relevant mental health services. Furthermore, integrating traditional healing practices into mainstream mental health treatment programs, such as incorporating storytelling or
ceremony into group therapy sessions, will be helpful in decolonizing mental health. Providing funding and resources to support the integration of traditional healing practices into mental health treatment is fundamental. By incorporating traditional healing practices into mental health treatment, mental health professionals can help to promote culturally responsive and relevant mental health services that honor and respect diverse cultural traditions and practices. This can help promote greater access to mental health services for individuals from historically marginalized communities and promote overall well-being.
There is also a need to advocate for policy changes that address systemic inequities and social determinants of health, including poverty, racism, and discrimination. Advocating for policy changes that address these systemic inequities involves advocating for changes to laws, regulations, and policies that impact the social determinants of health. This includes advocating for policies that address income inequality, provide access to affordable healthcare, improve education and job opportunities, and eliminate discriminatory housing, employment, and criminal justice practices. Some examples of policy changes that could address systemic inequities and social determinants of health include: Increasing funding for social services such as housing, education, and employment programs that address the root causes of health inequities. Implementing policies that promote access to healthcare, such as expanding Medicaid or implementing universal healthcare systems. Addressing the root causes of poverty, such as raising the minimum wage, providing tax credits for low-income families, and increasing access to job training and education is important (Parker, 2007).
Of course, one should also address systemic racism and discrimination, such as through criminal justice reform,
policies to address police violence and brutality, and policies to eliminate discriminatory practices in housing and employment. Advocating for policy changes that address systemic inequities and social determinants of health also involves recognizing the role of advocacy and community organizing in promoting change can help in decolonizing mental health. This can involve partnering with community-based organizations and advocacy groups to build coalitions and advocate for policy changes at the local, state, and national levels. Overall, advocating for policy changes that address systemic inequities and social determinants of health is a crucial part of promoting mental health and well-being for all individuals, regardless of their background or identity. By addressing the root causes of health inequities, we can build more just and equitable societies where all individuals have the opportunity to thrive.
In the same way, addressing power imbalances within mental health systems, including the over-representation of Western-trained professionals and the under-representation of individuals from marginalized communities in mental health leadership positions. Addressing power imbalances within mental health systems involves recognizing the historical and ongoing impacts of colonialism, racism, and discrimination on mental health care, and working to promote more equitable and just mental health systems (Escobar, 2002). A vital aspect of addressing power imbalances is the over-representation of Western-trained professionals in mental health leadership positions.
In conclusion, decolonizing mental health is important for several reasons. First, historical context: Western, Eurocentric perspectives and approaches have historically dominated the mental health field. This has often led to the marginalization and erasure of
non-Western perspectives and healing practices, contributing to the stigmatization of mental health issues in some communities. Secondly, cultural sensitivity: Mental health is deeply influenced by culture and context; therefore, it is essential to recognize and respect diverse cultural perspectives and practices. Decolonizing mental health means recognizing how colonialism has impacted mental health in different communities and working towards culturally responsive and sensitive approaches to mental health care. Thirdly, power dynamics: Decolonizing mental health also involves challenging power dynamics within the field. This includes recognizing how certain groups have been privileged while others have been marginalized and working towards greater equity and inclusivity in mental health care. Lastly, access to care: Decolonizing mental health also means ensuring that everyone has access to mental health care that is respectful, inclusive, and culturally sensitive. This includes recognizing and addressing systemic barriers that prevent some groups from accessing care, such as poverty, racism, and discrimination. Overall, decolonizing mental health is important because it recognizes the diversity of human experiences and promotes approaches to mental health care that are respectful, inclusive, and responsive to different cultural contexts and perspectives.
References
1. Almeida, R., Dolan-Del Vecchio, K., & Parker, L. (2007). Transforming family therapy: Just families in a just society. Boston: Allyn & Bacon.
2. Almeida, R., McDowell, T., Brown, A., Hann, C., Pewewardi, N., & Hernandez, P. (October, 2009). Liberation based healing annual conference. Portland, Oregon.
3. Anzaldua, G. (1987). Borderlands=La frontera: The new mestiza. SanFrancisco:Spinsters=Lute.
4. Anzaldua, G. (2000). Doing gigs. In A. Keating (Ed.), Gloria Anzaldua: Interviews=entrevistas (pp. 211–234), New York: Routledge
5. Banahene Adjei, P. (2007). Decolonizing knowledge production: The pedagogic rele-
vance of gandhia satygraha to school and education in Ghana. Canadian Journal of Education, 30(4), 1046–1067.
6. Brown, L. (2008). Cultural competence in trauma therapy: Beyond the flashback. Washington, D.C.: American Psychological Association.
7. Cantu, N. Elia. (1993). Living on the Border: A Wound that will not Heal. Borderlands Festival Program, Booklet. Washington, D.C.: Smithsonian Institution Center for Folklife Programs & Cultural Studies.
8. Collins, P. (1998). Black feminist thought. New York: Routeledge.
9. Cosgrove, L., Krimsky, S., Vijayaraghavan, M., & Schneider, L. (2006). Financial ties between DSM-IV panel members and the pharmaceutical industry. Psychotherapy and Psychosomatics, 75, 154–160. doi: 10.1159=000091772
10. Dowling, R. (2008). Geographies of identity: Labouring in the ‘‘neoliberal’’ university. Progress in Human Geography, 32(6), 812–820.
11. Escobar, A. (July, 2002). Worlds and knowledges otherwise. Latin America modernity coloniality research program. Third international Latin-American congress, Amsterdam, Holland.
12. Escobar, A. (2008). Territories of difference: Place, movements, life, redes. Durham, NC: Duke University Press.
13. Hawkins, D. J. (2009). Reconfiguration of the Colombian state: The difficult balance between consensus and coercion. ICONOS, 35, 105–116.
14. Hernandez, P. (2008). Response to chapter 15: Social class, poverty and the American dream. In G. Monk, J. Winslade & S. Sinclair. (Eds.), New horizons in multicultural counseling (pp. 407–408). Los Angeles: Sage.
15. Jasso-Aguilar, R., Waitzkin, M., & Landwehr, L. (2004). Multinational corporations and health care in the United States and Latin America: Strategies, actions, and effects. Journal of Health and Social Behavior, 45, 136–157.
16. Lara, I. (2008). Latina health activist-healers bridging body and spirit. Women & Therapy, 31(1), 2008. pp. 21–40.
17. Lomax, A. (1977). Appeal for cultural equity. Journal of Communication, 27(2), 125–138.
18. Maldonado-Torres, N. (2008). Against war: Views from the underside of modernity. Durham, NC: Duke University Press.
19. Mann, C. C. (2006). 1491: New revelations of the Americas before Columbus. New York: Vintage Books.
20. Martın-Alcoff, L., Hames-Garcıa, M., Mohanty, S., & Moya, P. (2006). Identity politics reconsidered. New York: Palgrave Macmillan.
Lessons from Strangers
Through a clatter of leaves, My silence is broken, I sit up and notice the weather, it’s sunny outside. The melancholy that’s inside my brain Does not get out. All I think about is a way to vent the toxicity out.
I think and don’t think, but then, I rethink. I decide to not think of thinking so passionately. I reimagine, till it gets perfect, I count steps, step back. Start over, step again.
The general routine is a cycle, Of feeling and un-feeling. Of people not feeling, What I go through every single moment.
I am ivory-eyed and try to slacken my pain, But how does it feel when stress overstays its welcome…
I am still trying to convince and connive, That I feel pain, So much pain I do feel.
Written by Gunchaa Shandilya
For one to be at their best performance, there is a need to do an internal review. This allows one to be able to declutter the mind, clear up old preconceptions, and observe with keenness. If an individual is aware of their potential and abilities, they will be able to approach life with a paradigm shift twist. Therefore, as expressed in the artwork, we take ourselves through a mental health evaluation and calibration session, just as you would in a car. Values that need to be reinforced and retained are instilled, and these include, but are not limited to: Self-awareness, self-efficacy, self-reflection and self-regulation. Once an individual has these set up and ‘installed’, then they are well on their way to decolonizing their mind and in turn leads to a decolonization of their mental health.
The series of paintings entitled “A Serbian Renaissance” is an auto-ethnographic exploration of decolonizing mental health through my personal experiences as a Serbian and Yugoslavian displaced individual. The paintings aim to challenge preconceived notions of colonial approaches to mental health by reclaiming traditional symbols and motifs through a contemporary lens.
The paintings in this series depict powerful and emotive imagery, inspired by my own personal experiences and reflections on my cultural background and the impact it has had on my mental health. Through the use of bold colors and expressive brushstrokes, the paintings convey the raw emotions and struggles that I have encountered on my journey towards healing and self-discovery.
One of the key themes explored in this series is the idea of reclaiming traditional symbols, specifically the act of crying which is traditionally seen as a feminine act that perpetuates the inferiority of women. By reclaiming this symbol through my art, I hope to challenge societal norms and bring attention to the importance of individual experiences and perspectives in mental health, regardless of ethnicity.
Another central theme explored in this series is the idea of rebirth and healing. Through my paintings, I aim to convey the message that it is possible to overcome the negative effects of societal expectations and cultural stereotypes on mental health. The imagery in these paintings depict a journey towards self-discovery and acceptance, as well as the power of personal resilience and determination in overcoming adversity.
In conclusion, “A Serbian Renaissance” series of paintings aims to shed light on the importance of individual experiences and perspectives in mental health, particularly for marginalized communities such as Serbian and Yugoslavian displaced individuals. Through powerful and emotive imagery, the paintings reclaim traditional symbols and motifs through a contemporary lens to challenge preconceived notions of colonial approaches to mental health and advocate for a more patient-centered approach to mental health care.
Front Cover
Anna Shvets/Pexels
P. 1 Marina Leonova/Pexels
P. 2 Tara Winstead/Pexels
P. 3 (from top to bottom) Svetlana/Pexels, cottonbro studio/Pexels, Beyzaa Yurtkuran/Pexels
P. 5 Dziana Hasanbekava/Pexels
P. 7 Hilary Susan Osman/Pexels
P. 8 Diana Chao
P. 10 (counterclockwise from top to bottom) Dan Kanceljak, Diana Chao, Timothy Liyada, Diana Chao, Pearl Lee
P. 12 Samuel Benjamin Hernandez Lopez/Pexels
P. 14-15 Maisa Borges/Pexels
P. 15 Mohamed_hassan/Pixabay
P. 16 Mikhail Nilov/Pexels
P. 17 Platon Matakaev/Pexels
P. 18 Nuta Sorokina/Pexels
P. 20 (from top to bottom) Oladimeji Ajegbile/Pexels, Ron Lach/ Pexels, Czapp Árpád/Pexels
P. 21 Anna Shvets/Pexels
P. 22 uncoveredlens Eze Joshua/Pexels
P. 25 EKATERINA BOLOVTSOVA/Pexels
P. 27 Şahin Sezer Dinçer/Pexels
P. 28 ConfinedRiley/Pexels
P. 31 Velroy Fernandes/Pexels
P. 32-33 Allan Madegwa
P. 34-37 Ally Zlatar/allyz.cargo.site
P. 38 (from left to right) João Jesus/Pexels, Gül Işık/Pexels
P. 39 (from left to right) Sabahat Ali Wani, Rana S/Pexels
Back Cover
Tima Miroshnichenko/Pexels
Issue 1
Publisher: Letters to Strangers
Editorial: Dan Kanceljak, Timothy Liyada, Pearl Lee
Design: Pearl Lee
Marketing: Timothy Liyada, Thuyanh Vo
Digital Publishing: Issuu
Printer: Blurb, Inc.
For editorial enquiries, email: Hi@LettersToStrangers.org
Telephone: +1 (909) 415 5271
For submissions, go to: https://www.LessonsFromStrangers.org/Submissions
To support online, go to: https://www.LessonsFromStrangers.org/Support
Copyright © 2023
Letters to Strangers
2058 N Mills Ave #718 Claremont, CA 91711
All rights reserved. Reproduction, distribution, or any unauthorized use of the material without our explicit written consent is strictly prohibited.
Printed in the USA.
Lessons from Strangers
Issue 01 | August 2 023
https://www.lessonsfromstrangers.org/
