Culture, Influence, and the “I-ness” of Me: Commentary on Papers by Susan Bodnar, Gary B. Walls, and Steven Botticelli

White, Cleonie

doi:10.1080/10481880409353131

Cited by 10 publications

(2 citation statements)

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“…Highlighted here is the premise that self-states are not only embedded in interpersonal/relational configurations; they also have unique social, historical, and cultural moorings (see Altman, 1995; Bodnar, 2004; Bonovitz, 2005, 2009; Cushman, 1995; Layton, 2004; Roland, 1989; Walls, 2004; White, 2004). And while all of us traverse various social, historical, and cultural contexts over the course of our postmodern lives, individuals who have long histories and deep emotional investments in multiple cultural worlds (e.g., migrants)—worlds distinguished in innumerable ways (including some, such as the significance of inanimate objects and sensory experience, that receive very little scholarly attention; see Akhtar, 2005)—the challenge of maintaining self-coherence in the context of inherent multiplicity may have particular relevance and poignancy.…”

Section: Exile Reconsideredmentioning

confidence: 99%

Exile as a dissociative state: When a self is “lost in transit”.

Harlem¹

2010

Psychoanalytic Psychology

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The author explores "exile" as both a migratory and psychological phenomenon, with particular emphasis on it as a state of mind-one that, by virtue of the dissociative processes by which it is characterized, forecloses the (psychic) possibility of immigration. From this point of view, an exile is not simply one who cannot (physically) return; she is someone who cannot "remember" other versions of herself, who cannot bridge the gaps between versions of self rooted in disparate times, physical spaces and relationships, who cannot "stand in the spaces" between self-states. With a view of clinical process that forefronts dissociative phenomena in both patient and analyst/therapist, and their enactment in the therapeutic relationship, the author describes various forms of exile that emerged in working with his patient, Maria. He focuses on how, over time, the enactment of negation or "not-ness" (specifically, "not-Germanness" and "not-Jewishness") in the therapeutic relationship catalyzed recognition and negotiation of exiled self-states in both patient and therapist-self-states that could themselves be understood as refractions of transgenerational exile, rooted in the respective (and respectively denied) European heritages of both patient and therapist.

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Section: Exile Reconsideredmentioning

confidence: 99%

Exile as a dissociative state: When a self is “lost in transit”.

Harlem¹

2010

Psychoanalytic Psychology

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“…To imaginatively embody, and vicariously hold and contain, the trauma of another is the daily task of psychoanalysts. And yet racialized trauma, especially as it pertains to African Americans, is seldom discussed in the psychoanalytic literature, with a few notable exceptions (Fanon 1952; Kovel 1970; Fischer 1971; Wolfenstein 1981, 1991; Holmes 1992, 2006, 2016; Young-Bruehl 1996; Leary 1997, 2012; Thompson 1998; Altman 1995, 2000, 2006; Cushman 2000; Hamer 2002; White 2004; Layton 2006; Moss 2006; Davis 2007; Bonovitz 2005, 2009; Gump 2010, 2017; Akhtar 2012; Winograd 2014; Harris, Kalb, and Klebanoff 2016a,b; Stoute 2017).…”

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confidence: 99%

Race, African Americans, and Psychoanalysis: Collective Silence in the Therapeutic Situation

Powell¹

2018

J Am Psychoanal Assoc

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Both historically and currently, assaults on the black body and mind have been ubiquitous in American society, posing a counterargument to America as a postracial, color-blind society. Yet the collective silence of psychoanalysts on this societal reality limits our ability to explore, teach, and treat the effects, both interpersonal and intrapsychic, of race, racism, racialized trauma, and implicit bias and privilege. This silence, which challenges our relevance as a profession, must be explored in the context of America’s racialized identity as an outgrowth of slavery and institutional racism. Racial identifications that maintain whiteness as a construct privileged over otherness are an obstacle to conducting analytic work. Examples of work with racial tensions and biases illustrate its therapeutic potential. The challenge for us as clinicians is to acknowledge and explore our racial bias, ignorance, blind spots, and privilege, along with identifications with the oppressed and the oppressor, as contributors to our silence.

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Thinking through others: Cultural psychology and the psychoanalytic treatment of immigrants

Harlem

2009

Psychoanal Cult Soc

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Today's immigrants often have the twenty-first-century desire to maintain the cultural ideals and practices that their predecessors were eager to shed. This paper is concerned with psychoanalytic receptivity to these ideals and practices and, more abstractly, with the conception of cultural difference that informs psychoanalytic theory and practice. The author introduces a conceptual framework from cultural psychology to theorize differences in everyday practice, thought, feeling and relationship patterning across cultures. A case vignette contrasts three potential interpretive responses to a cultural practice that, while common around the world, is relatively unfamiliar to psychoanalysis. It is suggested that a pluralistic conception of difference facilitates modes of listening essential to psychoanalytic work across cultures. In addition, the author suggests that cultural psychology's pluralistic conception of difference may be useful to the psychoanalytic project of theorizing linkages between individual subjectivity, relational phenomena and culture.

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Culture, Influence, and the “I-ness” of Me: Commentary on Papers by Susan Bodnar, Gary B. Walls, and Steven Botticelli

Cited by 10 publications

References 0 publications

Exile as a dissociative state: When a self is “lost in transit”.

Exile as a dissociative state: When a self is “lost in transit”.

Race, African Americans, and Psychoanalysis: Collective Silence in the Therapeutic Situation

Thinking through others: Cultural psychology and the psychoanalytic treatment of immigrants

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