Imago Relationships of North America
Equity Audit
Imago Culture, Values and Ideology Promote Equity, Empathy, Respect, and Appreciation for Difference
Tools (Listening, Mirroring, Validating, Empathizing and the Imago Dialogue)
Curiosity, Openness, and Interest in DEI Issues
IRNA is not representative of North America
Cost of Participation can be Prohibitive
Lack of Transparency in Processes to Lead and Train
Tension with Imago International Training Institute (IITI) Continues to Pose Problems
Lack of DEI Understanding, Skills, and Tools in Imago Community
Lack of Places to Share Experiences of Bias and Identity-Based Harm
Voices of People of Color, especially Women of Color, are Suppressed
Imago Relationships of North America (IRNA) is a membership organization that was incorporated as a nonprofit in September of 2018. IRNA aims to provide support, connection, educational opportunities and inspiration to Imago professionals in North America. IRNA envisions a world where individuals, couples, organizations, and communities are empowered with Imago skills to effectively and safely cultivate conscious and connected relationships. IRNA provides professional resources to members, such as training and education, assists in coordinating regional conferences, supports the formation of regional Imago chapters in North America, markets Imago therapists, facilitators, and workshops in North America, and represents North American Imago professionals in collaborative circles established by Imago Relationships Worldwide (IRW). IRNA uses a system of governance called Sociocracy, characterized by less hierarchy, distributed power, transparency, and information-sharing, to guide professional interactions and processes. IRNA is organized into circles, with the General Membership circle composed of four primary circles: Events, Marketing, Stewardship, and Membership. The Justice, Equity, Diversity, and Inclusion (JEDI) circle, a subcircle of the Stewardship circle, is guiding the equity audit process.
The JEDI Circle of IRNA engaged Jessy Molina of Molina Consulting to work with IRNA from January 1, 2022 through January 31, 2023. Jessy was tasked with conducting an equity audit of IRNA culture, policies, and practices with the lens of diversity, equity, and inclusion by collecting data, synthesizing and analyzing that data, and providing recommendations for action.
Data was collected by designing and conducting surveys for IRNA staff and membership. In addition, Jessy interviewed selected staff and members in one-on-one conversations. The goal was to collect information on the following questions with regard to diversity, equity, and inclusion (DEI):
Jessy also examined existing protocols, policies, and practices by reviewing key documents and programs. She watched hours of videos of training developed by IRNA faculty and members. She observed circle meetings and read Harville and Helen Hunt’s books and materials, as well as other IRNA blog posts and articles. She analyzed all sets of data, identified themes, and used the data to inform recommendations for action. This report, which includes an explanation of the audit process, an analysis of the data collected, an assessment of strengths and opportunities for growth, and specific, actionable recommendations was provided to the JEDI circle on April 1, 2022.
It is clear that Imago culture, values, and ideology promote equity, empathy, respect, and appreciation for differences among people. One survey respondent listed Imago values as “empathy, communication, embracing differences, being curious, and connection”. These values are essential for promoting equity and cultural understanding and appreciation. Another wrote, “Imago is, at its heart, a system that says in essence ‘You are not me and you’re equally valid.’” Yet another noted:
Imago is founded on the principle of equality and the dialogue being the primary tool, is designed to help people move into partnership where they are equals rather than one up/one down.
Other comments include “Deep respect for the value and dignity of every human guides the IRNA mission” and “Imago teaches curiosity and actively listening to understand which is paramount to respecting differences.”
In addition, the commitment to Sociocracy allows for a less hierarchical structure of governance and distributed power. This creates space and appreciation for individual voices, including divergent thinking and perspectives. As one member observed:
I think IRNA is genuine and authentic in its openness and willingness to embrace all people, and I think that's shown in the space given to each person/voice at meetings and in the various presentations that are provided.
Another member added, “These are our stated values and mission. Now it is time to fully implement them.” It is clear that IRNA and Imago values create a strong foundation to create equity and inclusion.
Imago and IRNA culture is defined by a willingness to grow and learn, which is critical to the learning and unlearning required to promote justice, equity, diversity and inclusion. As one member observed, “the majority of people in Imago have good intentions. They are open to self-evaluation and reflection.” Another noted, “IRNA current strengths are: a willingness to be open, self-reflective, intentional, and to promote healing.” Others described a “willingness to listen to issues and attempt to address them” and an openness to “inquiry and education.” One said simply, “We have a membership who likes learning!” And another noted that this “willingness to listen and learn from mistakes is very helpful.” One member appreciated most the “commitment to grow and evolve. A shared value that ‘conflict is growth trying to happen’”.
The fundamental value of self-reflection, growth, and learning in IRNA is an important strength in promoting justice, equity, diversity, and inclusion.
Through Imago, IRNA is equipped with several tools that are very helpful for creating equity. IRNA members are skilled in the practices of listening, mirroring, and the Imago model of dialogue. As one member wrote of the Imago dialogue process:
It necessitates equality, respect for differences and genuine curiosity about the world of the other as well as pointing out that we are all connected and strands in a universal tapestry of being.
Another said:
The dialogue process is very liberating. It’s an equalizing process and it is well-designed for social justice. It makes room for two points of view, two experiences, as equally valid. It helps us deal with difference.
A member stated, “We know how to listen across difference” and another appreciated a “commitment to dialogue when we hit a blind spot and someone feels they have been hurt.”
The Imago practice of deep listening, mirroring, validating, and expressing empathy in the dialogue process is an important strength for healing and transformative conversations on justice, equity, diversity, and inclusion topics.
Many members expressed appreciation and support for the JEDI circle as a strength in IRNA’s capacity for justice, equity, diversity, and inclusion work. One observed, “the JEDI committee is active, something that we have not had in the past years.” Another wrote, “we have a circle dedicated to these principles and selected people determined to make it a priority.” It is an important strength that IRNA has a JEDI circle, with a clear vision, composed of dedicated and skilled people who are determined to make important changes in IRNA culture, policies and practices to promote justice, equity, diversity, and inclusion.
Cultivating a space for Black Indigenous People of Color (BIPOC) to build community, connection, and find support is another important strength of IRNA. Members described the circle as a safe space for BIPOC members to share experiences and ideas. As one said, “to not feel alone is extremely important.” Members described the circle as a support group, as a space to “debrief and talk about the challenges that come up.” There was an ease and freedom of expression in this circle among people of color that was not as apparent in other circles. As one member stated emphatically, “We long for this. We long for this.” when speaking about the sense of community and support. This circle is a critical space for IRNA as it works to build more justice, equity, diversity, and inclusion and has significant potential to support practices that are more equitable and inclusive.
As one member observed, “The JEDI and BIPOC circles are significant assets (strength) that supports IRNA’s cultural consciousness”.
IRNA members seem to have a strong curiosity, openness and interest in learning more about issues of justice, equity, diversity and inclusion. As one member observed, IRNA members “have a heart for DEI work.” Others said that IRNA members are characterized by a “curiosity about things that they do not understand” and a “determination to make a difference and a willingness to be curious and self-examine.” Some felt that IRNA appropriately took advantage of a moment in the nation’s history calling for learning and self-examination about race and racism to consider how that history shows up within the Imago community. As one shared:
I think IRNA responded so beautifully to the wake-up call of our time, expanding awareness, and wanting to do things from a new consciousness on what it means to be antiracist.
In addition, members appreciated the antiracist training offered and expressed a desire for more training in that area. One noted:
Most of the leadership of IRNA is interested and very much dedicated in doing antiracist work themselves, and also resourcing, enrolling, encouraging, and leading the members to be in alignment with these values.
One member described a “desire to do better in a world that has not arrived there yet” as very present in the IRNA community. This curiosity, openness, and desire to learn and “do better” is an important strength.
IRNA is predominantly white, middle to upper class, heterosexual, cisgender, older, bicoastal United States based and women-identified. This leaves many identities and communities that are present in North America and who would benefit from services underrepresented. One result of this lack of representation is that people may believe that Imago is not for them or their communities. As one member said, “There are not many people who look like me in Imago. I thought, ‘How could I be a part of this?’”
Another asked:
Do we have goals to increase the numbers of underrepresented communities in IRNA? What effort has been made to reach out to BIPOC? Do we even have the numbers? How many BIPOC therapists have been trained in Imago? Do we have that number? Of that number, what number have we reached out to? How have we invited them to the table?
Another member discussed the need to “reclaim our membership”. This member shared that a number of Imago trained therapists of color never became members of IRNA. She asked:
How can we facilitate the representation? I found out about IRNA because a colleague was active. If she had not said anything to me, I would have never known about it. If she wasn’t intentional about telling me, I would not have been invited to the table.
One member asked:
We talk about being inclusive–what does practice of inclusion actually look like? How is IRNA working with faculty to engage new Imago therapists when they get trained? Who is saying, ‘Here is my student’s name, please reach out to them’–that’s not happening now, so how will they know?
Members said that IRNA “feels like a secret”. One said, “When I share about Imago, not a lot of people know about it.” Another said, “Not a lot of people in my community know about it. What is the marketing? What is the promotion? Why is it a secret?” Another observed that IRNA has a “country club mentality…it’s like a good old white people’s club.”
In describing their highest vision for IRNA, representation featured prominently. One member hoped “that at a future conference I could look around and see a sea of faces–all colors, young and old, male, female and non-binary.” Another noted:
I'd like to see more diversity in leadership/face to the public opportunities (like trainings, etc.) I experience IRNA as open, welcoming, inclusive of everything, but we need to see that quilt in our face to the world.
One described this vision:
That IRNA leadership and membership be a reflection of North America’s population-not just inclusive and affirming of BIPOC but also YOUNG practitioners, queer, trans, BIPOC, disabled practitioners, and practitioners who live in the intersection of diverse religious backgrounds as well.
Another said, “Our membership will clearly represent a full range of diversity in all categories: age, ethnicity, language, belief systems, sexual orientation, color…” Others affirmed the need for creative and effective outreach in underserved communities, expressing a hope “that the organization become more visible in BIPOC communities.”
One opportunity for IRNA is to increase membership and visibility among underrepresented communities, including people based outside of the United States, people of color, LGBTQ communities, non-binary people, people in poly or other relationship structures, working class people, etc. Members hope that IRNA and Imago can be promoted to these communities in targeted and intentional ways so that IRNA can begin to truly reflect the diversity in North America.
Members shared that the cost of certification, advanced training, and memberships continue to be a barrier. Some shared that Imago certification costs significantly more than other modalities. Others observed that the lack of online training posed significant barriers for people with disabilities, multiple responsibilities, and limited time and resources. One explained:
The high cost of training keeps the Imago community predominantly white and financially privileged. There is much to be gained by in-person training and conferences. Yet not all can afford the cost of travel, lodging and tuition. If it were not for COVID, would virtual ( lower cost) alternatives have been explored? They allow greater access which needs to be continued even while the organization requires income to maintain its structure.
One member described the racial disparities in generational wealth and access to resources in the United States as a direct impact of institutional racism. She continued:
These disparities impact what my clients can afford to pay, which impacts the resources I have available for training.
Another member said “Imago is for people who are affluent” and said “if they want to change that then cost can not continue to be a barrier.” Another expressed frustration with
the limitations on membership based on what I am able to pay. Essentially, it’s pay to play and that doesn’t feel very inclusive.
Yet another suggested that the costs can be even more prohibitive in countries other than the United States and Canada and has effectively limited participation from those areas.
While there was some appreciation that IRNA has stated that cost will not be a barrier to services, others felt that this policy was not widely known or sufficient. One said, “It’s not equitable to have to ask for accommodation. Just remove the barrier.” Another shared, “It’s kind of humiliating to ask for discounts from a bunch of overly privileged people.” Others felt that the tiered membership structure created a hierarchy that did not feel inclusive or in alignment with Imago values. In general, members felt that one important reason Imago and IRNA are not accessible to more people and communities is because of the costs associated with training, certification, and membership.
Another opportunity for growth is to cultivate greater awareness of the impact of historical, cultural, and institutional trauma on individuals and relationships, as well as the role of culture, identity, and power. Some members say that many practitioners are hyper-focused on the impact of caregiver and family dynamics, without understanding that impact within the context of history and culture. One member describes:
A general ignorance about all aspects of transgenerational injustices and how they contribute to injustice, inequity, non-diversity, and lack of inclusion.
This impacts the ability of practitioners to serve all their clients well.
A member shares:
I think there is a need for transparency about the impact of identity and power in the therapeutic process. I always ask, ‘How does it feel to have a Black therapist? How does it feel to work with a heterosexual therapist–there are things I may not understand.
Another said:
How could identity not matter? How could who I am not matter? That’s a microaggression. It’s like saying ‘you don’t see color.’ Don’t dismiss the elephant in the room. You have to address it.
Another shares an example of how she brings her understanding of cultural difference in the therapy room, explaining:
I think it’s important to say, ‘This is going to be different for you. In our culture, we talk over each other, this is a time to slow down. We talk over each other, we finish each other’s sentences, we get louder–there is nothing negative about that. It’s our family culture.’ But you have to name it.
She continued:
In some Asian cultures, it is not polite to look directly into someone’s eyes. How do you address that? I ask, “Is it ok if you look into his eyes? Or, just face each other, you don’t have to look into his eyes.’ Culture is equally as important as the Imago process. What are we bringing into the room?
Another member shared:
It makes me cringe when people say ‘I don’t see color.’ How can we just dismiss issues of race, gender, sexuality. There are a lot of power dynamics that exist when we look at those aspects of life.
This member continued:
As a couples’ therapist, if I have an interrracial couple, there are cultural factors that play into the dynamics. I can’t just dismiss culture. The same is true for LGBTQ couples. Identity is not only important, it is central.
One shared further:
There is an important concept in Imago of safety. But we don’t look at the impact of racism and a history of racism on safety. The parent has to create safety for the child. But what if the parent can’t create safety for the child? As Black women in America, we have learned what it means to be Black in this country…Similarly, we have to pay attention to the unconsciousness of the white body and white mind, of white racialized thinking, and what comes out of thorough, honest, fearless examination of whiteness. Part of the disrupting is awakening people to their own racial harms. Out of painstaking interrogation of white racial identity, you are changed, something new is born…We are all racist, socialized in a racist system. We are not all looking at that honestly and closely.
Culture, identity, and power are central to the Imago process. There is an opportunity for IRNA to offer training to members to grow their awareness and build skills and capacity to engage with these issues.
There is an opportunity to learn more about, reflect, consider, and discuss the idea that Imago is a theory developed by white people, that relies on research predominantly, if not exclusively, conducted by and about white, cisgender, heterosexual people.
One member explained:
There is an assumption that Imago is a universal theory, that socialization and attachment happens in this way for all cultures and communities and groups of people, but the theory was developed in a system of whiteness. Lots of assumptions have been made. We call it universal, but do we really know? We assume.
Some members suggest that this assumption needs to be examined and interrogated in order to consider the limitations of the theory and to best serve all populations.
Another member expanded on this idea:
You can build a facility. You can say the policy is that everyone is welcome, and you do try to work with whoever you find in that space. But the building is structured so that I can’t access it. It wasn’t built for me. The people are nice people–if you manage to get in, they are nice. But they didn’t build the structure with you in mind.
As Dr. Crystal Jones, a wellness practitioner, said, “There is a difference between ‘all are welcome here’ and ‘this was built with you in mind.’”
When talking about the Imago theory and practice, another member shared:
This model is not for people in my communities. We are not reflected in basic things like language or how things are framed or attention–or lack of attention–that is paid to power dynamics.
She continued, “Not only do I have to feel ignored, I now have to do the work of making this relevant to the people I work with.”
A member noted:
The theory is presented as if Harville and Helen thought it up one day–this concept is present in indigenous cultures! They are talked about as the originators, but often where we think something comes from isn’t accurate. There is no acknowledgment of where these ideas generated and how they have co-opted and appropriated these practices. No attention to the appropriation–it’s just, we came up with this, now we teach it to people and we are making all this money.
The member explicated further:
For example, the focus on grounding, mindfulness, and meditation–it is devoid of cultural context. It is offered and talked about without any attention paid to history, colonization…we are not talking about the cultural roots of these practices, or paying homage to those roots. There is a lot of that in this model, we act as though it originates with white people.
One said:
Oftentimes, in my experience with IRNA, the conversation does not go deeper than talking. We don’t ask–how did we get here to begin with? There is no investigation, no curisority, no naming of power, privilege, and white washing. We don’t want to talk about how we got here, we just want to change things now. But we need to heal past injuries. We need to talk about how we participated in the injury. Has the work been done to attend to the injury that leads us to need to do this work? In some ways, we have to burn it down and start over. It wasn’t created with equity in mind, it is not baked into the model.
There is an opportunity to examine the roots of Imago theory and practice and consider the ways in which it was shaped by white middle to upper class, heterosexual, cisgender norms and values, and how that might be acknowledged, adjusted, and transformed over time.
Members expressed frustration with the lack of transparency in how members may become trainers, or find opportunities for leadership in the Imago community. About the process, one said, “If you knew, you knew, but there was no way to learn as a newcomer.” Another member explained:
I attempted to learn on my own. I sent emails. I asked about opportunities. I was told, ‘this group is for more experienced people, for older people.’ How can someone young learn?
One interviewee explained:
The process is unnecessarily complex to navigate. Who gets access to becoming a workshop presenter or an advanced clinician? It’s a good old white folks club.
Another explained that selection to faculty feels like a popularity contest, adding:
There are people who get chosen for leadership because of their relationship with someone–[redacted]. Someone likes them. Others get blocked and the reasons are not provided. It’s frustrating.
The impact of the lack of transparency caused confusion, frustration, and feelings of being unwelcome. One member shared, “It makes me feel more ostracized to not have access to opportunities for growth. I don’t feel welcome.” Others shared that they had been attempting to assist or lead workshops for years with a lack of support and direction, and now feel defeated and shut out. One asked wearily, “How do you advance? No one knows. It feels like a turn off.” One respondent was so put off they declined to sign-up for membership with IRNA.
When asked about the process to become a trainer, one interviewee responded:
Faculty are the Imago Gods. How does God choose who is going into the ministry? I don’t know. The transparency issue is very frustrating.
Another member shared:
Everyone has a different experience with regard to cost, requirements. There is no clarity on the process even for the first step. It is hard to find information–one person says one thing, another says something else. There is often intention in making processes difficult to understand, and thus pursue. People with more privilege and access are more able to navigate the confusion. Folks who are not systemically privileged can not. Overt and covert difficulty marginalizes the folks that are already marginalized.
Members experience a lack of clarity and transparency on the process and requirements to become a trainer or advanced clinician. Some feel that the process is intentionally obscured in order to shut people out of opportunities, and many note that the lack of clarity disproportionately affects members of color. Creating more transparency around these processes is an important opportunity for growth.
Although IITI and IRNA are two different organizations, the actions of IITI continue to impact IRNA members. Members describe a historical rift between the two organizations and the implication is that collaboration and partnership are now difficult. It is critical that the rift be repaired so that the organizations can work in coordination. As one interviewee shared:
There is stuff still in the air between IRNA and IITI. I don’t know the details. But there is unfinished historical stuff that they are not addressing. I think a bridging conversation needs to happen. We haven’t amended what needs to be amended. This impacts the members, especially BIPOC members.
Members shared some significant frustrations with IITI in interviews. Some members are frustrated with the lack of representation among the trainers from underrepresented communities. The faculty are not a diverse group with regard to age, gender, gender identity, race, national origin, sexuality, relationship structure, and more. As one survey respondent noted:
Most people I see that are training others in Imago are white-skinned, able-bodied, seemingly ‘traditional couple’ modality.
Another member said, “You can’t see yourself in the faculty.” Another said, “The faculty is not representative of North America. That impacts accessibility to Imago.”
In addition, members share many incidents of bias and microaggressions that occur during training. Members shared examples of culturally insensitive metaphors and practices, a white heteronormative, cisgender lens, inability to engage with questions about the role of culture in the therapeutic process, and biased and hurtful comments. One member described the experience:
It felt suffocating. The trainers’ unconsciousness was unquestioned. The impact of their words and ignorance was unquestioned.
Another shared:
During the training comments were made that were racist and offensive, but the instructor dismissed it. There was no accountability.
A survey respondent commented:
Some faculty people have displayed racist behaviors but argue they are not being racist. There is a general acceptance for people making ageist comments without being held accountable. Basically, we are too polite and there is not a general atmosphere of holding each other accountable–or perhaps not even the ability to do so.
Members also expressed some concern about the training materials. Members perceived the training materials to be culturally insensitive and narrow. One member shared, “There is a lack of inclusive materials. The training content and language is problematic.” Another shared, “The books are a real turn off to LGBTQ couples. I have stopped recommending them.” An interviewee shared:
The workshops I have attended have not been all that LGBTQ-friendly in music, videos, and presentations. They do not include people with disabilities.
A member stated:
The training material is missing a racial analysis. When insensitive comments land on BIPOC trainees, the instructor would not engage and instead say it is not relevant. The instructor would say the DEI issues in the training materials were not relevant. This has been going on for a decade. There is a dynamic–BIPOC trainees would bring up concerns and they would be minimized and dismissed.
Another member commented:
When I attended the training, I asked the question about attention to power. How many people of color were part of that study? Are we noticing and talking about the limitations of this research? Are we assuming that what works for white cishet folks works for everyone else? I was met with defensiveness or ignored. Or blubbering, ‘I don’t know what to say…’
In another example, a member shared:
In response to something that was cis sexist, I asked a question about gender identity. I was told–that is not important, it does not matter, this theory is applicable to everyone.
The ability to engage with and respond to questions about cultural relevance and the role of identity and power in the therapeutic process must be a required competence among faculty.
Creating a more representative, culturally competent faculty and a more welcoming and inclusive training environment and materials require that IRNA and IITI name any previous issues, repair the harm, and work together in coordination and collaboration. This is critical to ensuring that members have a more positive, effective, and culturally affirming training experience.
Another opportunity for growth is to build the understanding, skills, and capacity of the IRNA community to effectively engage with issues of justice, equity, diversity, and inclusion. An interviewee describes a tendency among IRNA members to “intellectualize and externalize DEI concepts.” One member shared:
There is lots of ignorance and unconsciousness in this community. Many of the white folks don’t currently have the capacity for this conversation, they don’t have the basic foundation. There is lots of defensiveness and fear. Lots of intellectualizing and dismissing. Some silencing. Some centering of whiteness. No real understanding of what racism is and isn’t. There is a gap between our values and implementation.
Another shared:
White people in IRNA are very fragile. There is fear, fragility, and shame around whiteness. They center their fear–how are they going to be offended? How are they going to be perceived? Who are they going to offend? The fear of being labeled as a racist or biased.
One survey respondent observed:
We are mostly therapists and therapists generally think they ARE inclusive and working in alignment with these principles. However, most don’t see their own shortcomings or believe there is more to learn. The mindset of Knowing it All is pervasive in this field…This particular group has difficulty acknowledging its shadow side and growing. There are racist, ageist, sexist leaders in our group including contractors and no one calls them out.
Another member shared about white people like herself in the Imago community:
We don’t have the tools. We don’t know how to do this. We are clueless. We think we already know it. But we are lacking courage and we are not willing to make mistakes.
Another member shared:
Are people in our community learning with gratitude and appreciation? Or are you met with defensiveness? This is typical. I expect that it will always be queer folks, Black folks, people experiencing poverty, trans affirming folks–it’s always us who have to bring the awareness.
One interview observed:
We have to build our capacity to talk about race. This work is relational work. We have to build our capacity to listen, despite fear, shame, perceptions of tone…
Members also expressed a desire for more comprehensive education and training on justice, equity, diversity, and inclusion topics. One described a need for “education across a broad range of potential blindspots.” Another shared a hope
that members have opportunities to educate themselves on personal and professional bias issues that affect BIPOC, that we have followed through and maintain antiracist policies, and we prioritize this work going forward.
There is an important opportunity for IRNA to build the awareness of justice, equity, diversity, and inclusion issues among their membership, as well as build their toolbook to interrupt oppression, center the voices and experiences of marginalized people, and transform inequitable practices.
Though the BIPOC circle provides a safe space for sharing experiences, there is no official way to collect and respond to experiences of bias and microaggressions. Without this collection, it is difficult to respond and repair, understand what training and education is needed in the community, and track incidents over time.
Members have shared incidents of blatant sexism, ageism, homophobia, racism, classism, and other issues experienced at both IITI and IRNA training and circles. Examples members shared include making fun of differences in eye shape and form related to race, sexualizing women-identified conference attendees, using culturally offensive language, cultural appropriation, sharing identity-based stereotypes such as Asians being “prim and proper” and Black people as “aggresive and scary,” centering Western holidays, religious practices and cultures, refusing to learn to pronounce unfamiliar names correctly, refusing to consider gender outside of the binary, and differentiating “gay couples” from “regular couples”. Many have shared that when they speak up and share these incidents, they are met with defensiveness and concerns are minimized or dismissed.
It would be helpful to set up a bias reporting system to collect incidents and share them with a body like the JEDI circle. The circle can then generate an appropriate immediate response such as mediation, counseling and/or repair, suggest long term solutions such as training and education and minimal qualifications for trainers, and report progress to the general circle.
There is an opportunity to make space to hear and listen to the voices and experiences of people of color, and particularly women-identified people of color in IRNA. The women of color I spoke to were clear, direct, blunt, and strong in their analysis of racialized dynamics within IRNA and Imago. I rarely heard that clarity and directness from this group in any gathering or circle, outside of the BIPOC circle. Women of color in particular shared that they felt silenced, shut down, tone-policed, and as if their leadership was not respected in IRNA spaces. If this continues, those voices will speak up less and less and IRNA will lose a critical voice in making change on justice, equity, diversity, and inclusion issues. Members warn that mere representation in circles, while appreciated, is not enough. As one shared:
There is still a lack of awareness in ensuring tokenism is not happening. Lack of awareness on how to go beyond just putting people in leadership positions to supporting BIPOC leadership. BIPOC leadership, perspectives, and issues are not lifted up enough.
Making space for the voices, perspectives, and leadership of people of color, particularly women-identified people of color, is a critical area for growth.
When sharing their highest hopes for IRNA and justice, equity, diversity, and inclusion, members shared beautiful visions. One described:
Building a relational culture in which the values of social justice, equity, diversity and inclusion are both implicit and explicit, where attuned dialogue is a primary way of relating and I-Thou relationships characterize all relationships. IRNA and its members teach dialogue and relationality everywhere.
Another envisioned:
IRNA has a collective culture where all its white members are actively antiracist and anti-oppression both within the organization and also in their own work, practices, and communities. That ALL Imago practitioners in North America are known for their anti-oppression analysis, application, and embodiment. They are not just therapists/coaches/educators, but also anti-oppression agents of change.
Yet another shared:
A full representation in membership that reflects the population. Open, honest heart-felt ongoing learning and exploration; cutting edge and forward thinking and implementation and action.
In order to fully live into these visions, thoughtful and systemic change is required.
An interviewee shared:
I believe IRNA's written mission and values at its core supports inclusion. The question is how are these values reflected in practice? In theory, it reads well, but the practice doesn’t quite fit, there is some incongruence. The intention is there, but where is the action? Folks have a heart for antiracism, but are silent. We have to operationalize and mobilize it.
This member continued:
I have been trying to talk about this for 15 years. It took the knee on the neck of George Floyd to get us to talk about it. The time is now. The exclusion is metastasizing.
The Imago theory of equity, empathy, respect, and appreciation for differences is a strong foundation to build more justice, equity, diversity, and inclusion. The Imago skills of self-reflection, listening, mirroring, validating, and empathizing are critical to understanding our own identities and learning more about the identities of others. IRNA members are stating that it is time to use the theory, practice, and skills to begin to transform the organization in fundamental ways to be more inclusive, equitable, and just. In order for IRNA to truly reflect North America, for all voices and perspectives, especially those often on the margins, to be heard, for IRNA therapists to have the tools to ensure that identity, culture, and power are considered in their practices, to ensure that IRNA opportunities are equitably distributed, and that workshops and trainings are accessible and culturally affirming, IRNA must “operationalize and mobilize”. It is my hope that this audit will provide some context, guidance, and direction on how to begin.