The impostor phenomenon: self-perceptions, reflected appraisals, and interpersonal strategies

Three studies tested theoretical assumptions regarding the impostor phenomenon. In Study 1, participants completed measures of impostorism, rated themselves, and indicated how they thought other people regarded them. Contrary to standard conceptualizations of impostorism, high impostors were characterized by a combination of low self-appraisals and low reflected appraisals. Study 2 was an experiment designed to determine whether the behaviors associated with the impostor phenomenon are interpersonal strategies. Participants were told that they were expected to perform either better or worse than they had previously predicted on an upcoming test, then expressed their reactions anonymously or publicly. High impostors expressed lower performance expectations than low impostors only when their responses were public. When expectations for performance were low, participants high in impostorism responded differently under public than private conditions. Study 3 examined the possibility that high scores on measures of impostorism may reflect two types of impostors--true impostors (who believe that others perceive them too positively) and strategic impostors (who only claim that they are not as good as other people think). The results did not support this distinction; however, evidence for the strategic nature of impostorism was again obtained. Although people may experience true feelings of impostorism, these studies suggest that the characteristics attributed to so-called impostors are partly interpersonal, self-presentational behaviors designed to minimize the implications of poor performance.     

Discussion of Kris Yi’s Paper “From No Name Woman to Birth of Integrated Identity: Trauma-Based Cultural Dissociation in Immigrant Women and Creative Integration”

Using a clinical vignette describing her work with a Korean patient, Kris Yi draws attention to the ways in which ethnic minority cultures are not monolithic. Yi offers the theoretical construct of a “cultural dissociation.” When sexual violence or discrimination is infused with cultural practices, people may seek relief by dissociating themselves from the culture that is fused with emotional pain. In this discussion, using examples that range from Sigmund Freud to Henry Louis Gates, I link Yi’s formulation to one I have developed, namely, that race in America constitutes an adaptive problem. When clinicians take into account the adaptive nature of the problem that race and ethnicity constitute in contemporary American culture, practitioners should expect dislocations. I conclude with a call for our profession open ourselves to the different stories differently situated others have to tell in their own voices and on their own terms.