Uprooting Imposter Syndrome
By Dr. Nikki Falk
Chronic feelings of inadequacy, fear of being “found out” as a fraud, difficulty using your voice, all despite tangible success and positive feedback. Does this sound familiar to you? This pattern of experiences and feelings is often referred to as imposter syndrome, or imposter phenomenon. Originally coined in 1978 by psychologists Pauline Rose Clance, PhD and Suzanne Imes, PhD, imposter syndrome was described as an internal experience of self-doubt plaguing high-achieving women (1, footnote). The scholarship on imposter syndrome has evolved significantly over the years, resulting in helpful critiques, tips, and guidance. Below I’ll review some insights that can help those of us who experience imposter syndrome uproot these feelings and ground ourselves in critical consciousness, compassion, and confidence.
Both an internal and external experience
There are two primary critiques to the original description of imposter syndrome that I find helpful to consider. First, though imposter syndrome was first understood as an internal experience, it is most certainly an external experience as well. In other words, our feelings of self-doubt and inadequacy do not exist in a vacuum. The origin of these feelings can be located externally in the systems we encounter in both overt and covert ways based on our identities. Consider a young woman in a STEM field, for example. Perhaps the majority of her peers or colleagues are male, perhaps the physical space from the furniture to the office temperature isn't set up with her needs in mind, perhaps certain language is used that signals she is an outsider. These are all external signals that can evoke feelings of imposter syndrome.
Additionally, though imposter syndrome was initially discussed as an issue impacting women, we must acknowledge how intersectional identities create unique experiences of this phenomenon (2, footnote). Individuals with multiple marginalized identities experience the “double bind” of both sexism and racism, for example, and may experience compounded hostility and isolation when navigating the workplace or educational system.
Acknowledging these two points is an important starting point for addressing our feelings of being an “imposter.” Based on our unique identities we absorb real signals and internalize them. Calling by name the external sources of these messages creates space for self-compassion, healthy anger, unlearning, and relearning our needs with critical consciousness.
Syndrome? Phenomenon? Or something else?
Language matters. One of my favorite feminist scholars Laura Brown, PhD put it best when she wrote, “If you call it a skunk, you will assume it smells” (3, footnote). The word imposter syndrome for some can evoke feelings of stigma or self-blame. For others it provides feelings of clarity to have such a label. The word imposter phenomenon may elicit a more shared feeling: that others experience this and we are not alone. Or finally, for some it fits best to consider the specific gender stereotypes and bias that contribute to feeling like an imposter instead of giving it a label.
Think about the stereotypical masculine leadership traits that are celebrated in our society. You may picture someone who is quick to share bold opinions and makes choices in isolation, direct or stern, unwavering, persistent, never questioning the validity of what they have to share. Now picture the stereotypical feminine version of these traits. Perhaps someone who is warm, community oriented, attuned to the needs and experiences of others, and carefully considers how there is room for feedback and mistakes in their choices or ideas. When we take this perspective, we can point to how imposter syndrome may simply be a fancy way of naming that your personal or workplace style does not fit the expected patriarchal archetype in the system you are navigating. On the flip side, when women exhibit stereotypical masculine leadership traits such as directness, we can be viewed more negatively and given labels such as “unlikeable,” “aggressive,” or “selfish.” Taking this view, we can name how imposter syndrome is really just us feeling stuck between gendered expectations of “woman” and “leader.”
The takeaway is this: be aware of how language and labels impact you as you address these feelings of being an imposter. Take some time to consider the best fit for you in terms of how you’d describe what you’re experiencing.
Perfectionism and high expectations
Uprooting imposter syndrome often involves challenging perfectionism or high expectations of yourself. We do this by reflecting on how perfectionism served us at one point in time, and naming how it no longer serves us in the present moment. Some folks discover that perfectionism provides feelings of control in a life otherwise wrought with chaos. For others, perfectionism provided us with much needed external validation from figures such as teachers or coaches, especially if we were not receiving adequate attention and support from our family of origin. Once you gain insight into how perfectionism used to serve you, take some time to identify how it is no longer working for you. Is it causing burn out? Physical stress? Relationship issues? Is it stealing your joy?
As long as perfectionism is the goal, we will always feel like an imposter. Perfection is not attainable. Take some time to embrace that you are human, and that you will make mistakes. Making peace with and tolerating mistakes can be a difficult part of this journey. The idea of making mistakes may evoke a treasure trove of anxious thoughts for you. What if I disappoint someone? What if they judge me? What if I lose my job? Gently tending to these anxious thoughts provides us an understanding of what perfectionism is protecting you from, and gives us a pathway to deeper healing and change.
Mindful self-compassion
Uprooting imposter syndrome is tough emotional work. Because of this, we must approach it through a lens of mindful self-compassion. Dr. Kristin Neff identifies three elements of self-compassion for you to practice (4, footnote):
Self-kindness instead of self-judgment
Common humanity instead of isolation
Mindfulness instead of over-identification
First, self-compassion refers to tending to yourself with warmth and curiosity in moments of suffering (in our case, feeling like an imposter). Next, we acknowledge the universal (rather than isolated) nature of our pain. Mistakes, pain, and inadequacy are all a part of the human experience. Finally, and in my opinion most importantly, we mindfully connect with the emotional experience of feeling like an imposter. We do not over-identify with these thoughts or feelings, nor do we bury them deep and avoid them. Here’s an example of how this practice might sound like for you:
“I’m noticing my imposter syndrome right now. This is a moment of suffering, let me pause and get curious about what I need. I’m worried about what I said during that meeting, maybe I said the wrong thing and people think I don’t belong here. I’m allowed to make mistakes, and I’ve witnessed my colleagues make their own fair share of missteps themselves. Due to my identities and the system I’m working within, it makes sense that making any mistakes feels like a huge risk. I’m feeling scared, alone, and upset with myself. I notice tears welling up in my eyes and tension in my chest. I need some comfort.”
From here, you have set yourself up beautifully to take steps to tend to your needs. Dr. Kristin Neff’s website provides great resources, meditations, and exercises. One of my favorite’s involves speaking to ourselves as if we are our closest friend: https://self-compassion.org/exercise-1-treat-friend/
Strengthening Self-Efficacy
My final tip to uprooting imposter syndrome involves strengthening your self-efficacy beliefs. Self-efficacy essentially refers to your self-confidence to succeed regarding a specific skill. Self-efficacy beliefs are developed based on four primary sources of information or learning experiences: mastery experiences, vicarious experiences, social persuasion, and
physiological reactions (5, footnote). Below are some examples of these learning experiences and ways you can harness them to shift your beliefs from self-doubt to strength.
Mastery experiences
Mastery experiences refer to a previous successful performance. Albert Bandura (1986) has argued that these are the most important sources of self-efficacy. To harness this, focus on small and achievable goals that can give you many opportunities to experience mastery and shape your beliefs. If your ultimate goal is to share your opinion with confidence in a big staff meeting, for example, try and practice sharing your opinion with a few trusted colleagues in smaller settings first.
Vicarious Experiences
Vicarious experiences, or modeling, refer to learning through observing others complete a task. It is important that you observe folks who look like you and whom you relate with. Access to this may be difficult depending on your work culture, such as if you are a woman in a male-domainted field. This is one of those moments where we name how imposter syndrome is not a “you” problem - it’s a systemic problem! If you can, focus on finding mentors and role models in your field, in your family, or in your peer network. When we have access to this source of self-efficacy, we can say to ourselves, “If she can do it, so can I.”
Social Persuasion
Social persuasion refers to receiving feedback, support or judgment from others regarding the task. This feedback can come from family, peers, colleagues, or bosses. Surround yourself with folks who are cheering you on and giving you positive messages about what you can achieve. Doing so begins to counteract any messages of judgement or discouragement you may have received on a personal or societal level. An important thing to remember here that some of us struggle with: be sure you are actually allowing yourself to receive, absorb, and internalize the positive feedback.
Physiological Arousal
Finally, physiological arousal refers to how you interpret your physical and emotional state during the task. If you are in an anxious arousal state, your body may be tense, heart racing, breath short, and all of these cues can impact your self-efficacy belief development. Implementing body-focused techniques from body image therapy is key here. Coping practices such as deep breathing, grounding, and mindfulness can aid you in shifting your physiological state and allow you to access feelings of strength during the task at hand.
Closing
My hope is that after reading this post, you have been able to critique and reconsider what it means to experience imposter syndrome. By doing so, you can begin to uproot these feelings and plant seeds of confidence and compassion. Doing this work alone can be difficult or even impossible. I encourage you to seek support from friends, colleagues, community members, or a therapist as you navigate this important journey.
Footnotes:
1: Clance, P. R., & Imes, S. A. (1978). The imposter phenomenon in high achieving women: Dynamics and therapeutic intervention. Psychotherapy: Theory, Research & Practice, 15(3), 241–247. https://doi.org/10.1037/h0086006
2: Crenshaw, K., 1989. Demarginalizing the intersection of race and sex: a Black feminist critique of anti-discrimination doctrine, feminist theory and anti-racist politics. University of Chicago Legal Forum, 1989(1), pp.139-167.
3: Brown, L. S. (1994). Subversive dialogues: Theory in feminist therapy. New York, NY: Basic Books
4: https://self-compassion.org/the-three-elements-of-self-compassion-2/
5: Bandura, A. (1986). Social foundations of thought and action: A social cognitive theory. Englewood Cliffs, N.J: Prentice-Hall.
