First, we needed to “work hard.” Over time, our definition of what working hard looks like, and the impact of this traditional definition has come to light. As a result, we were introduced to a plethora of personal development buzzwords such as “resilience,” “grit,” and “working smart,” just to name a few. Now, one of the latest buzzwords has taken organizations by storm: “Imposter Syndrome.” Everywhere from universities to DEIJ training, even specific resources for Black and Brown employees, you can see “imposter syndrome” being a topic of contention, another “challenge we need to overcome.” A quick LinkedIn search for “imposter syndrome” found 691 posts, just from people and organizations in my network. So, what is the hype, and what are the implications of adopting this buzzword in the greater sphere of social change, equity, and justice?
Imposter syndrome has been most commonly defined as an inability to internalize a sense of accomplishment, often leaving people feeling like a fraud, unworthy, incompetent, or undeserving of one’s job position, skills, or educational status. Imposter syndrome is not an actual medical and psychological condition, but rather a term that encompasses many real experiences such as internalized perfectionism, anxiety, fear of failure, and perception of being not worthy of opportunities, achievements, or accolades.
Today’s definition of imposter syndrome originates from “imposter phenomenon,” coined in a 1978 research paper as an observation pattern in clinical therapy sessions with high achieving, mostly white women. It was later to be discovered as something not specific to any social identity; a review study estimated up to 70% of all people experience imposter syndrome. However, it is imperative to note that this syndrome does not have any association to or consideration of social status, identity, and class, Despite this, one study has shown that imposter syndrome may have disproportionate effects on Latine-American and African-American students, related to depression and anxiety, and less related to discrimination
So, why is the rising buzz around imposter syndrome a cause for concern and a barrier to social change? As aforementioned, studies show the majority of people have feelings associated with this “syndrome.” Before using the buzzword or telling people that they have “imposter syndrome,” have we thought about why we continue to experience these feelings of inadequacy? Have we interrogated how our systems uphold feeling like an “imposter?” Have we thought about how to prevent the experiences associated with imposter syndrome? Or even further, what would it look like to prevent the need for medicalizing our lived experiences? What would it look like to not even need conversations on individual resilience and grit, to overcome this perception of not being worthy?
The problem with imposter syndrome is not the feelings and experiences associated with it, as anxiety, intimidation, feelings of self-worth and self-esteem are incredibly real, valid, and important to consider in any working or learning environment. The problem lies with what “imposter syndrome” doesn’t consider, and how it is used as a tool for systemic inaction and upholding of the myth of meritocracy; that if you work “hard,” you will financially prosper, regardless of your social identities and what challenges you have to navigate. It is a distraction that people are told they need to “overcome,” to continue being successful in the context of a capitalist society.
Often, language becomes medicalized to create increased legitimacy and attention to state of being. Same goes for imposter syndrome, as it is wrapped neatly in a bow, medicalized, to make it even more harmful. Imposter syndrome perpetuates that this is a “you and me” problem, a condition that needs treatment, when really it goes much beyond the individual to a lack of institutional support.
Imposter syndrome serves as an umbrella that repels community and social responsibility, racism, sexism, classism… leaving inside the umbrella the message that the way to overcome these conditions that you have (supposedly) instilled upon yourself is through your own mindset shifts and behavior change. This keeps organizations and institutions from being accountable to their policies, practices, and behaviors that perpetuate the “othering.” It lets them off the hook of acknowledging that our institutions were not built for all workers, learners, and people. But attributing this to one’s individual feelings and experiences is much easier than addressing the greater systems of oppression at play.
The more our institutions, educators, coaches, therapists, and DEIJ practitioners validate imposter syndrome as real, the more we move away from a justice-centered workplace. We move to a workplace that centers perfectionism and meritocracy from a white dominant culture where those who don’t hold dominant identities will continue to feel less-than, because we are told that we are less-than, and are treated as such unless we assimilate to, look like, or are a part of the dominant group in our institutions.
Why is using this term so easy for us? Because self-diagnosis is the path of least resistance. Whether we hold dominant identities or not, we are supposed to feel this way to uphold the ideals of meritocracy, while also showing humility – in relationship to what societal structures suggest we deserve. If we do not show gratitude in our actions, (through feeling intimidated, acknowledging self-doubt, adopting terms like “imposter syndrome”) what does that say about us? Does it mean we are not humble, or grateful for the opportunities we have? How will others perceive this?
It is also an easy term to use because it is universal in that anyone can tack on this label, but for vastly different reasons, often minimizing the power structures at play. For people who are part of the dominant culture, or in a space where you are considered the dominant group, labeling yourself with imposter syndrome can be an easy defense mechanism to avoid acknowledging or understanding how the privileges you hold have a role in your successes and achievements. You may have gotten here, but do you feel the fraudulence of maybe not having to work as hard as your peers who hold historically marginalized identities? Are you using the term to house feelings of intimidation, nervousness, and being around people who are different from you? This self-reflection is critical.
I am not an imposter. You are not an imposter, no matter how much the phrase is thrown around, no matter how much using that term gives you a sense of belonging. We have a responsibility (as DEIJ practitioners, friends, family members, caretakers, educators, leaders, you name it, to not continue to perpetuate new terminology that centers white supremacy, particularly excess perfectionism and meritocracy.
So, the next time you hear someone themselves or others with “imposter syndrome,” think about these alternative possibility models that center the root causes of our lived experiences.
Is it imposter syndrome or is it…
- Cognitive dissonance of seeing your own community being oppressed by the systems you work for? For example, think about Black physicians hearing colleagues talk about the burnout they experience when serving “high risk” patients. Being part of a “high risk” population you are serving, while also being part of an underrepresented community in the profession adds extra layers of burnout and fatigue that white physicians may not experience as intimately.
- Being welcomed on paper but erased in systemic policies? For example, think about being an openly gay employee and new parent in an LGTBQ+ friendly workplace. Perhaps your day-to-day experience has been inclusive, but when asked for parental leave, your organization keeps silent, as they do not have the policies to support your parental leave as a non-traditional parent. This brings in the question: does this organization really value me?
- Your institution upholding meritocracy when you have experienced its downfalls? For example, think about being a first-generation college student and having to understand the history of institutions that have profited off of your family’s labor, while your family has not enjoyed prosperity.
- Not having access to generational wealth and institutional knowledge due to years of exclusion? For example, consider a first-generation immigrant, Latine woman trying to start her own small business, having limited personal savings and limited capital, after having many banks not offer her the business loans she needs to start her job. She may feel lost and frustrated in even starting her business because she has poor credit history or no known “experience” as deemed by mostly white and wealthy lenders.
- Engaging in self-awareness in how your privileges had a role in your successes? For example, imagine being a white man open to, and newly learning about the experiences of BIPOC at your workplace. After hearing such differing experiences from what you believed was true about hard work, you may feel like your hard work and struggle may not match up to some of your employees of color, causing discomfort, doubt, and uncertainty.
I challenge you, in your workplaces, schools, communities, on your social media to think about the root causes of injustice at play and move beyond the latest buzzword to acknowledging and acting upon the root causes. I challenge you to center a world where we are all inherently worthy.
