Eugene Mahon, MD, is a training and supervising psychoanalyst at Columbia Psychoanalytic Center for Training and Research. He has published three books —A Psychoanalytic Odyssey, Rensal the Redbit, and Boneshop of the Heart—and numerous articles on psychoanalysis. He practices in New York City.
I remember my first time being at The Brotherhood/Sister Sol (Bro/Sis) and participating in their writing program, The Lyrical Circle. It was held in the space where we would be sharing and creating art for years to come. We met in a small room on the second floor of a beautiful brownstone in the Hamilton Heights neighborhood of Harlem. The walls were radiant with bright yellows, and beautiful West African art decorated the room.
Abraham Velazquez Jr. is a youth worker at the Brotherhood/Sister Sol (Bro/Sis), an organization in Harlem that provides comprehensive, holistic, and long-term support services to youth who range in age from eight to twenty-two. He is also a cofounder of the Hip-Hop and poetry collective the Peace Poets, sharing art which responds to social and political crisis in over forty countries. Abraham earned his master of arts in educational theatre at New York University, where he studied theatre of the oppressed with Julian Boal, Barbara Santos, and Sanjoy Ganguly. In 2015, Abraham released his first solo album, A South Bronx Tale, engineered by Grammy Award recipient Mikaelin “Blue” Bluespruce.
Founded in 1995, The Brotherhood/Sister Sol provides comprehensive, holistic, and long-term support services to youth who range in age from eight to twenty-two. Bro/Sis offers wrap around evidence-based programming.
The organization focuses on issues such as leadership development and educational achievement, sexual responsibility, sexism and misogyny, political education and social justice, Pan-African and Latino history, and global awareness. Bro/Sis provides four- to six-year rites of passage programming, thorough five day a week after school care, school and home counseling, summer camps, job training and employment, college preparation, community organizing training, and international study programs to Africa, the Caribbean, and Latin America.
All of us work at the boundary. In fact, we work and live at multiple boundaries. We belong to numerous systems and relational networks. The idea of boundary is a metaphor for where and when we come into contact with each other as human subjects and objects —what Thomas Ogden calls “the primitive edge of experience.”
Anna Fishzon navigates one of the most recent groups of work by Patrick Webb: Intimacies. Placing us in the hands of Punchinello — the main character in Webb’s scenes — Fishzon guides the conversation through the communion of two souls: the artist’s and his alter ego’s.
Punchinello cautiously becomes the thread linking the evolution of two worlds, neither absolute nor separate, between the realities of the artist and his character.
From 1999 through 2010, I lived in Caracas, Venezuela. I arrived just after Hugo Chávez began his presidency, so I saw a rather vibrant Venezuela for several years before its subsequent deterioration under Chávez’s Bolivarian Revolution. As an immigrant, I saw Venezuela as an outsider, and at the same time, I could reflect on the United States from outside its borders.
As a magazine at the intersection of the psychological and the political, Room has published a number of articles that aim to explore the cultural divides in the US and beyond. In this vein, Jacob Smith has written a piece about being an Evangelical Christian in 2019, who cares deeply about humanitarian as well as spiritual issues.
As we approach another long election cycle in the United States, news outlets will be reporting on the political trends of evangelicals. It is often reported that 81 percent of white evangelicals voted for Donald Trump in 2016, and they continue to remain faithful to him almost three years into the completion of his first term in office.
The 9/11 terrorist attack punctured America’s innocence, inflicting massive trauma on people across the country. Almost without delay, psychoanalysts felt compelled to shed their mantle of neutrality to better assist survivors, first responders, and those who were vicariously affected by the tragedy.