ON BEING BOUND TO EQUIVALENTIAL CHAINS

Taking up the test case of radical anti-globalization protest, this essay addresses Ernesto Laclau's theory of the democratic demand, reading it against Lacan's and Freud's conceptions of demand. I argue, largely drawing from Lacan's conception of enjoyment that a theory of the democratic demand must take into account the risk that a subject's enjoyment in positing a demand can overwhelm the potential political of the demand itself. In response to this risk, I argue that a theory of democracy should shift from a demand-driven politics centred around enjoying a specific subject position tied to ‘resistance’ towards a desire-driven politics that productively incorporates the ‘no’ as a means of articulating collective political aspirations.     

Collecting loss

ABSTRACT

‘Collecting Loss’ develops themes from Pleasures Taken (Mavor, Duke University Press, 1995) with an emphasis on the fetishization of photographs and old clothes (exemplified, on the one hand, in Elin O'Hara Slavick's own girlhood dresses that she has stitched with haunting memories of her childhood, and on the other hand in the lush photographs taken by Sally Mann and the Victorian photographer Clementina Hawarden). As Christian Boltanski has written: ‘What they [clothing and photographs] have in common is that they are simultaneously presence and absence. They are both an object and a souvenir of a subject, exactly as a cadaver is both an object and a souvenir of a subject.’ Reading an old photographic album made by her own grandmother against other maternal collections of plenitude (whether they be old clothes or photographs or domestic bric-a-brac), Mavor reveals how such accumulated goods are made to fill in for the pangs of loss: lost childhoods, lost family histories, lost memories, lost friends. Mixing corporeality and critical theory, Mavor engages with Emily Apter's notion of ‘maternal collectomania’ as a site of provocative meanings worthy of placement alongside more conventional discourses on visual representation and collecting.     

Psychoanalysis: A Traveller's Guide for Family Therapists

ROLL UP, ROLL UP! AirFreud is pleased to announce a special and spectacular Around-The-World Package for Down Under Family Therapists. Psychoanalytic ideas are being rediscovered in your field and you may like to encounter these first hand, in the places and spaces where the ideas arose. Visit first Vienna, the city of Freud's love-hate and his adopted home: see Freud's apartment, in a fashionable Viennese suburb, home now to the Sigmund Freud Museum. Then on to Paris, La Rive Gauche and the Sorbonne. Hear the echo of Jacques Lacan's Seminar resound along the famous boulevardes. Experience the stirrings of 1968. Then to London and feel the tension that still exists between the Anna Freud Clinic and the Tavistock, just as in the days of Miss Freud and Mrs Klein. Then whisk across the Atlantic to New York and then on to Los Angeles. Follow the footsteps of the psychoanalytic diaspora from Hitler's Germany to the security and comfort of forward-looking middle-class America. Along the way friendly tour guides will provide you with plenty of information. In the Handy Travel Pack, there are useful summaries of major theoretical writings, a map, and a splendid bound journal is included for your own notes and observations. No prior knowledge is assumed; take an open mind and enjoy the journey.     

Ultimate concerns in late modernity: Archer,Bourdieu and reflexivity

Through a critique of Margaret Archer's theory of reflexivity, this paper explores the theoretical contribution of a Bourdieusian sociology of the subject for understanding social change. Archer's theory of reflexivity holds that conscious ‘internal conversations’ are the motor of society, central both to human subjectivity and to the ‘reflexive imperative’ of late modernity. This is established through critiques of Bourdieu, who is held to erase creativity and meaningful personal investments from subjectivity, and late modernity is depicted as a time when a ‘situational logic of opportunity’ renders embodied dispositions and the reproduction of symbolic advantages obsolete. Maintaining Archer's focus on ‘ultimate concerns’ in a context of social change, this paper argues that her theory of reflexivity is established through a narrow misreading and rejection of Bourdieu's work, which ultimately creates problems for her own approach. Archer's rejection of any pre‐reflexive dimensions to subjectivity and social action leaves her unable to sociologically explain the genesis of ‘ultimate concerns’, and creates an empirically dubious narrative of the consequences of social change. Through a focus on Archer's concept of ‘fractured reflexivity’, the paper explores the theoretical necessity of habitus and illusio for understanding the social changes that Archer is grappling with. In late modernity, reflexivity is valorized just as the conditions for its successful operation are increasingly foreclosed, creating ‘fractured reflexivity’ emblematic of the complex contemporary interaction between habitus, illusio, and accelerating social change.     

Converging glances: A response to Cathy Caruth's ‘parting words’

Abstract

This essay empasizes the dimensions of opticality in Freud's Beyond the Pleasure Principle and in Caruth's Parting Words. Thinking how to move from the ‘o‐o‐o‐o’ to the ‘a‐a‐a‐a’ central to the Fort/Da game, suggest that ‘u’ must be drawn into the creative act that inspires testimony, critical theory, psychoanalysis and love.     

Reading and Writing,Talking and Listening Introducing Studies in Gender and Sexuality

This essay offers a brief history of how the stereotype “the female homosexual” was created through three installments of psychoanalytic theorizing, starting with Freud's (1920) case study. A second, brief history presents the various strands of critical theorizing that have identified “the female homosexual” as a stereotype. The essay then makes a contribution to current discussion of female homosexuality by suggesting an instinct theory that features ego instincts and sexual instincts interacting (as Freud' theory did before 1920). Reference is made to Takeo Doi's concept of amae (expectation of affection) and to amae as an ego instinct. This theory then is the framework for a clinical v ignette focused on a female homosexual's ego-instinctual needs.     

STRATEGIES FOR ENGAGING ADOLESCENT GIRLS AT AN EMERGENCY SHELTER IN A THERAPEUTIC RELATIONSHIP: RECOMMENDATIONS FROM THE GIRLS THEMSELVES

Engaging clients is an extremely important part of the therapeutic process. Although there is a literature on adult engagement, few articles discuss adolescent engagement. Those articles that do discuss adolescent engagement have been conducted from the perspective of adults. The purpose of this study was to explore, from the client's perspective, ways to engage and build a positive therapeutic alliance with adolescent girls. A focus group (N = 5) was conducted with residents of an emergency shelter for adolescent girls in an urban area. Clients were asked three questions: ‘If you could tell a counselor anything, what would you tell her/him?’ .‘What do counselors need to know?’ and ‘How can a counselor get you to talk?’ Seven messages emerged from the clients' responses, which focused on a request to be respected, listened to, and not judged. More specifically, themes included ‘Treat me like I'm on your level’, ‘Tell me a little about yourself’, ‘Ask my permission to take notes’, ‘Pay attention to what I'm saying’, ‘Tell me what you're doing’, ‘Don't tell me what's in my file’, and ‘Don't call me names’. Clients provided concrete ways in which social workers and other counseling professionals could better work with them.     

‘Without Being Walt Whitman’: Vicente Huidobro,Whitman, and the Poetics of Sight

The Chilean vanguardista poet Vicente Huidobro singlehandedly inaugurated the Spanish-language avant-gardes with his 1918 poem Ecuatorial [Equatorial], and remained a dynamic and controversial global figure until his death in 1948. This essay demonstrates how Huidobro appropriated Walt Whitman’s ‘Salut au Monde’ into this inaugural poem, taking from the US poet an elevated, comprehensive poetics of sight. But Whitman’s all-seeing aesthetic seriously threatened Huidobro’s own ethics and avant-garde poetic philosophy — Creationism — leading the Chilean to reject Whitman and this poetic vision in his 1931 Altazor. If Whitman’s poetic speaker could ‘contain multitudes’, seeing the whole world in instant juxtaposition, Huidobro’s ideal Creationist poet must instead empty himself, to create anew. Finally, this textual and historical confrontation reveals not only how Whitman brought his unifying vision to bear on his nation’s Civil War, but also how the aging Huidobro, facing World War II and the imperialist shadow of the US, wrote back to Whitman to qualify and clarify what this vision might mean for ‘America’.     

‘So Much We Still Don't Know’: An Interview with Averil Earnshaw

I was independently told about Averil Earnshaw by three different people in the same six month period. Each of them had heard, or heard of, Averil's presentations on the theme of time-linked intergenerational repetitions, and knew of my own interest in repeating patterns in families. Averil very willingly granted me the interview that follows, and in the course of talking with her, I began to realise that Averil's was yet another story of someone who had formulated an original hypothesis based on repeated clinical observation, and had the courage to present it to gatherings of her peers, only to encounter skepticism, lack of interest, or charges of ‘idiosyncrasy’. Despite Averil's best efforts to show that her hypothesis was consistent with the direction of Freud's own thinking, the psychoanalytic movement had greeted it lukewarmly, and it seemed to me that perhaps it might be of more interest to readers of this Journal, since the older and more psychoanalytically-influenced generation of family therapists (e.g. Bowen, 1978; Skynner, 1976) recognised the general principle of repeating patterns across generations, although not the very particular temporal law that Averil has suggested. The Earnshaw hypothesis is simply enough stated: the emotional and intellectual crises of adults’ lives (including onset of mental and physical illnesses, creative break-throughs and creative blocks) are time-linked to major events in the lives of their same-sex parents at the same age. Often, though not always, says Averil, one experiences a crisis when one is the same age as one's same-sex parent was at the time of the birth of one's next sibling, or even when one is the same age as one's parent was at one's own birth. Averil's short bookTime Will Tell (1995) illustrates this hypothesis with some fifty brief case studies based on biographical data from the lives of famous individuals, as well as with a number of cases from her clinical practice, and examples from her own life. Averil herself recognises that her hypothesis needs to be rigorously tested on a wider sample, but to date, those who have criticised it as ‘merely anecdotal’ have not been willing to undertake such a study.     

Who do you think they were? How family historians make sense of social position and inequality in the past

How do social comparisons over time shape perceptions of inequality? In thinking about subjective inequality, it is important to ask which social comparisons matter in establishing people's sense of relative social position and wider inequalities. These issues are discussed by drawing on a qualitative study of popular genealogy, which examines how people make sense of social position in the past, and explores how social change affects people's sense of social hierarchies. The gaze of family history promotes certain sorts of social comparisons, between ‘then and now’, and between immediate kin, which can flatten the sense of social hierarchies. However, the ability to determine social position also depends on the quality of information available, and how different practical engagements facilitate ‘sideways’ comparisons between contemporaries, affording different fields of vision on relative inequalities. On this evidence, when exploring subjective inequality it is necessary to examine when and how people engage in social comparison as part of everyday practical activities.     

Fathers,others: The sacrificial victim in Freud,Girard, and Levinas

Abstract

This paper derives from an interest in murder. This interest began through reading fictional narratives which ceaselessly stage and restage scenes of murder; but it has also become clear that a range of theoretical texts are no less preoccupied with the basic question, ‘Why kill?’ (see Davis, 2000). In particular, the three theorists I shall discuss here, Freud, Girard and Levinas, directly address the question of murder, its causes and consequences. In each case, the theoretical question turns out to depend upon a minimal core narrative in which the stakes of murder are crystallized; rival theoretical accounts are thus also bound up in a competition of stories. As this paper traces a common concern from Freud's Totem and Taboo, through Girard's La Violence et le sacré, to Levinas's Totalité et infini, the question ‘Why kill?’ gets entangled with the dynamics of storytelling and the issue of what it means to do theory.     

Insurrectional Arts: Restoring a Politics and Ethics of Attention

Abstract

This chapter is inspired by contrasting passages in two stories. The first is in Jamaica Kincaid's story, ‘The Embassy of Cambodia'. Her narrator, who is following a transversality between two forms of atrocity: those practiced by states, as in the case of Cambodia's Khmer Rouge exterminism and that inflicted on abused migrant domestic workers from third world countries. The narrator notes that people in her village are too distracted to heed peoples’ afflictions: ‘The fact is if we followed the history of every little country in this world?…?we would have no space left in which to live our own lives or to apply ourselves to necessary tasks?…?’. In contrast, in Daniel Alarcon's story, ‘Collectors', a seasoned convict is explaining to his new cell mate how to survive by reading signs as you watch the men in the prison yard:

Did they have their arms at their sides, or crossed in front of them? How widely did they open their mouths when they talked? Could you see their teeth were their eyes moving quickly, side to side? Or slowly, as if taking in every detail?     

Questioning the Phallus: Jacques Lacan and Judith Butler

ABSTRACT

This article engages with the relationship between Lacanian psychoanalytic theory and poststructuralist gender theory by comparing and contrasting the questioning of the symbolic phallus (function) undertaken by Jacques Lacan and Judith Butler. The debate takes place through Lacan’s 1958 paper “The Signification of the Phallus,” to which Butler responded critically in Gender Trouble and Bodies That Matter, published in 1990 and 1993, respectively. Lacan explains that the symbolic phallic function is the “anchor”’ from and around which the symbolic works and ties the discussion to the question of sexual difference by explaining that men and women are positioned differently in relation to it. Butler charges that Lacan’s schema is heteronormative—because it is limited to the male/female schema—and patriarchal because within that heteronormative framework it affirms the masculine perspective. Rather than follow the usual route taken by recent Lacanian scholarship on this issue and focus on Lacan’s later works, especially Seminar XX on female sexuality, I appeal to the contents of two works written in the same year (1958) as “The Signification of the Phallus”—Seminar V and “Guiding Remarks for a Convention on Female Sexuality”—to offer a qualified defense of Lacan that accepts that his early framework is heteronormative but questions the patriarchal charge by showing that within these pre-Seminar XX texts he explicitly works to undermine that logic.     

Black Lives/White Backgrounds: Claudia Rankine’s Citizen: An American Lyric and Critical Race Theory

How do you criticise a hierarchical racial formation that is rendered nearly invisible by its colour (white) and positioning (background) in the contemporary, so-called colour-blind or post-racial US? The reading of Claudia Rankine’s Citizen: An American Lyric that this essay will undertake seeks to offer a response to this question utilising some key insights from Critical Race Theory (CRT). As they are understood here, both CRT and Citizen offer counter-stories by ‘call[ing] out’ to what you ‘don’t see’, specifically to America’s racial formations so as to promote colour-consciousness and an anti-racist critique. Beginning with a discussion of the relationship between literary and legal narratives, followed by two sections on Rankine’s rhetorical strategies, this essay ends by closely reading her texts about Trayvon Martin, who was murdered on 26 February 2012.     

Containment and its Failure in an out of Hours Emergency Social Work Team

This paper begins with an extended discussion of the case of A, a client diagnosed with a personality disorder who tested the ability of the professionals involved in his care to the limits. Despite their best attempts to contain his distress, the out of hours social workers and others involved with A were unable to help him effectively and A died from complications following a diabetic coma. A discussion of theory relevant to A follows: theory relating to personality disorder and the ‘hateful’ client; Freud's concept of the ‘negative therapeutic reaction’; Main's seminal work ‘The ailment’; Bion's theory of containment; and Winnicott's emphasis on attentive waiting. Further case examples are then provided which show both the success and failure of attempts at containment in an out of hours emergency social work setting. The impact of such work on the professionals concerned is highlighted. The paper concludes with an examination of the difficulties that can arise for workers charged with a duty to contain in the context of government policy. The desire for hope and optimism needs to be kept alive in the light of the recognition that even our best attempts will sometimes prove not sufficient.     

Do ‘his’ education and class matter? The changing effect of the husband on women's labour‐market transitions in Italy and Britain

A new stream of sociological and demographic theory emphasizes individualization as the key process in late modernity. As maintained by Hakim ( 2000 ), women also have increasingly become agents of their own biographies, less influenced by the social class and the family. In this study, I intend to contribute to this debate by analysing how, in Italy and Britain, women's movements between employment and housework are linked to their husband's education and class, and how this link has changed across cohorts. Using discrete‐time event‐history modelling on the BHPS and ILFI, my findings show that in both countries, if the woman's educational and labour‐market profile is controlled for, the husband's occupation and education have lost importance. Yet, although based more on ‘her’ than ‘his’ profile, divisions along ‘classic’ lines are still evident and not context‐free, and they assume different forms in the two countries with distinctive institutional and cultural settings. In ‘liberal’ Britain, women's labour‐market participation responds more to motherhood and class than to education, while in ‘familistic’ Italy education seems more important, which suggests the existence of returns over and above strictly human capital/economic ones.     

Motherless Subjects and Mothered Selves: The Implications of Jacques Lacan’s and Donald Winnicott’s Writings on the Formation of the ‘I’ for American Studies

ABSTRACT

This article contrasts the theories of ego formation put forward in Jacques Lacan’s ‘The Mirror Stage’ and Donald Winnicott’s ‘The Mirror Role of the Mother,’ and discusses their methodological implications for the field of American studies. While Lacan theorises subjectivity as irreparably split and (self-)alienated, Winnicott offers an optimistic version of a self which is sustained in its going-on-being by a nourishing maternal presence. These disparate conceptualisations of the human being produce two powerful frames through which to approach culture. Yet, while Lacan is widely recognised in the American studies scholarship, Winnicott remains virtually unknown. This article aims to enhance the visibility of the British author by outlining the productivity of his ideas for any cultural or literary analysis. By stressing the foundational significance of the primary bond Winnicott’s theory intervenes in the recent critiques of neoliberal capitalism which remain halted in a Lacanian-like melancholic mode, masked by a cultural command of perpetual enjoyment. The Winnicottian perspective challenges Lacan’s fixation on the unattainable objects of desire, reiterated by the neoliberal myth of self-perfection through consumption, and offers an alternative pattern of human sociality, based on relational, self-reflexive moderation.     

Spivak’s Fantasy of Silence: A Secular Look at Suicide

Gayatri Spivak’s response to the attack of the World Trade Center on September 11, 2011, the event otherwise known as 9/11, was one of many responses that denote the event’s traumatic impact. In psychoanalytic terms, the psychic condition of trauma, identified by Lacan as the encounter with the real, is a shock which the subject initially misses; as such, the subject is compelled to make intelligible what was missed through what Lacan calls ‘fantasy.’ According to Zizek in Welcome to the Desert of the Real, the cinematic quality of the planes crashing into the towers, iterating the fantasies of Hollywood disaster films (16), pointed to a haunting in America of some historical trauma that returned in the real of 9/11 (17). Zizek’s reflection on 9/11 as a haunting in cinematic terms, pointing to a confluence of his scholarship and the event, sets a precedent for this paper’s focus on seeing in Spivak’s response to the suicide acts of 9/11 a haunting of the suicide rite of Sati in her earlier scholarship. This paper reviews Spivak’s representation of suicide in “Can the subaltern speak?” (1988) and “Terror: A Speech After 9/11” (2004), noting the non-coincidental echoes between these projects with respect to secularism and silence, affirming this paper’s proposal that in Spivak’s work, a trauma shared by western secular society is evident as a fantasy of silence.     

Twenty‐first century dis‐ease? Habitual reflexivity or the reflexive habitus

While certain theorists have suggested that identity is increasingly reflexive, such accounts are arguably problematised by Bourdieu's concept of habitus, which – in pointing to the ‘embeddedness’ of our dispositions and tastes – suggests that identity may be less susceptible to reflexive intervention than theorists such as Giddens have implied. This paper does not dispute this so much as suggest that, for increasing numbers of contemporary individuals, reflexivity itself may have become habitual, and that for those possessing a flexible or reflexive habitus, processes of self‐refashioning may be ‘second nature’ rather than difficult to achieve. The paper concludes by examining some of the wider implications of this argument, in relation not only to identity projects, but also to fashion and consumption, patterns of exclusion, and forms of alienation or estrangement, the latter part of this section suggesting that those displaying a reflexive habitus, whilst at a potential advantage in certain respects, may also face considerable difficulties simply ‘being themselves’. ‘I noticed how people played at being executives while actually holding executive positions. Did I do this myself? You maintain a shifting distance between yourself and your job. There's a self‐conscious space, a sense of formal play that is a sort of arrested panic, and maybe you show it in a forced gesture or a ritual clearing of the throat. Something out of childhood whistles through this space, a sense of games and half‐made selves, but it's not that you’re pretending to be someone else. You’re pretending to be exactly who you are. That's the curious thing.’ ( DeLillo, 1997 : 103)     

Back to Hegel? On Gillian Rose's critique of sociological reason

Thirty‐five years ago, Gillian Rose articulated a significant critique of classical sociological reason, emphasizing its relationship to its philosophical forebears. In a series of works, but most significantly in her Hegel contra Sociology, Rose worked to specify the implications of sociology's failure, both in its critical Marxist and its ‘scientific’ forms, to move beyond Kant and to fully come to terms with the thought of Hegel. In this article, I unpack and explain the substance of her criticisms, developing the necessary Hegelian philosophical background on which she founded them. I argue that Rose's attempted recuperation of ‘speculative reason’ for social theory remains little understood, despite its continued relevance to contemporary debates concerning the nature and scope of sociological reason. As an illustration, I employ Rose to critique Chernilo's recent call for a more philosophically sophisticated sociology. From the vantage point of Rose, this particular account of a ‘philosophical sociology’ remains abstract and rooted in the neo‐Kantian contradictions that continue to characterize sociology.