A Beginner’s Mind: On Beginning Psychoanalytic Schooling … Bion,Keith Jarrett,and the Primal Scene

ABSTRACT

Free associations structure … and loosen … what follows. In midair, having sprung from a high dive of 20-plus years of psychoanalytically informed professional work, the author free-falls into formal psychoanalytic training—meditating on the memory that his father was a jazz musician. The meditation strays to the author’s own jazz education … then wanders to a consideration of a primal scene interpretation emerging from Bion after he listened endlessly to a psychotic patient’s vamp—”I don’t know what I mean.” Bion’s (2013) stance of waiting for O links associatively to jazz pianist Keith Jarrett’s solo improvisations, what Jarrett calls his “epic journeys into the unknown.” The author hears a fugue in Bion’s primal scene interpretation—back to Freud and Klein and forward to Bion’s psychoanalytic students invited to compose using Bion’s unsaturated concepts. The author worries how he will communicate with his new psychoanalytic colleagues and considers the usefulness of origin myths (such as the primal scene) in such lateral communications. And, finally, the author loops back again to consider repetition when listening to Jarrett … repetition when listening to Bion … and repetition when listening to patients.     

Two accounts of the management of racial different in psychotherapy

Abstract

In this paper, the authors present material from their clinical work, in which racial difference impinges directly on the psychotherapeutic encounter. They examine the primitive origins of racism from a psychoanalytic view point and discuss their management of related issues within the framework of psychoanalytic psychotherapy.

Part of a session from a psychotherapy group is described by Sue Davison, in which one member is excluded as part of a dramatisation entered into by all the group members for defensive purposes. The therapist, by calling attention to the painful reality which was banished from awareness, enabled the group members to recover their capacity to think, rather than re-enact the trauma.

The case study by Fakhry Davids describes work with a woman whose struggle in life is against a racist, intolerant mother. This mother is projected onto her black therapist, and a session is described in which the dynamics of this projection begin to be unravelled. Her therapist is experienced as an intolerant, oppressive mother to whom the patient's own hatred and intolerance has become attached, and the patient is enabled to take back some of these projections. The defences she uses illustrate a common way in which so-called “liberals” disown their hidden racism.     

Skimming the Milk,Cajoling the Soul—Embodiment and Obscenity in Sexuality: Commentary on Muriel Dimen's Paper

Responding to Dimen's bringing together the vagaries of disgust, embarrassment, and shame lurking in sexuality, I translate “Eew” into abjection. I emphasize the “otherness” of sexuality mainly through the paradoxes of the body, which can figure as a chunk of flesh, demurring in a state of “facticity” (thingness), but which can also be(come) the house of the soul, the carrier of one's spirit, one's unique individuality and subjectivity.

To capture the other's ineffable subjectivity, we have to “cajole” his or her spirit to come and dwell on the body, particularly its apertures and skin. By caressing and arousing the other, we can transform the obscenity that inheres potentially in the sexual experience into the most transcendent and ecstatic event. Abjection, “Eew,” occurs when mutual understanding, which is the embodiment between two people, fails. When embodiment collapses into being only body, it is obscene and disgusting.     

Muriel Dimen: Teacher,Mentor, Psychoanalytic Scholar

ABSTRACT

This essay is split in content and intent. In the first part, I share my reflections from my long personal relationship with Muriel Dimen, who taught, supervised, and mentored me as a young candidate and beginning scholar. In this part, I try convey how staunch and thorough her commitment, how extraordinary her generosity was in supporting the intellectual development of a new generation of emerging psychoanalytic thinkers and theorists.

The second part, written in an entirely different tone, takes on the body of work Dimen produced in the last decade of her life, which focused on sexual boundary violations. This work highlights the hybridity of her thinking and the brilliance of her mind. I flesh out the genealogy of her reflections on this topic and discuss in some depth how her last, posthumously published paper changes the terms of the conversation in this very difficult matter. In this topic, as she had previously done in many others, Dimen’s contribution introduced an entirely novel way to think about the recalcitrant problem of sexual abuses in the consulting room.     

The 17-Year-Old Child

SUMMARY

Recently enacted EU-legislation will affect interferences with the sexual life of adolescents across Europe in an intensity so far not known in any of the European states. The “Framework-Directive on combating sexual exploitation of children and child-pornography” will oblige all member States of the European Union to create extensive offences of “child”-pornography and “child”-prostitution, defining as “child” every person up to 18 years of age, without differentiating between five-year-old children and 17-year-old juveniles. These offences go far beyond combating child pornography and child prostitution, thus making a wide variety of adolescent sexual behaviour, hitherto completely legal in the overwhelming majority of jurisdictions in Europe, serious crimes; for instance: sex between 16-year-olds for “remuneration”, which includes invitations to cinema or to a dinner; “lascivious” drawings of a 17-year-old girl possessed by a 15-year-old boy; photographs of a 16 year-old girl in her bikini “lasciviously” exposing her pubic area, taken by her 17-year-old boyfriend on the beach; standard pornography involving younger looking 20-year-old adults or “webcam-sex” between 17-year-old-adolescents; even pictures of one's own adult spouse in “lascivious” poses, if this spouse looks younger than 18. No European jurisdiction so far has such a restrictive law. The massive criminalisation and the equation of adolescents with children caused heavy criticisms among experts but this criticism could not prevent the project from becoming law. This essay provides an analysis of the background, the legislative process and the content of the EU-Framework-Decision.     

Family Social Work: The Past and the Present

SUMMARY

It is easy to blame the dysfunction of a family member on his or her behavioral patterns. I use the title, “It's the Relationship, Stupid!” not to talk down to family therapists, but to remind myself that the source of dysfunction is usually family relationships, especially the marriage relationship. This article gives several case studies for practical application of therapy techniques that focus on developing the “WE” of the family unit. One practical technique that I developed is a communication typology. The married couple (and family members) are divided into “Painters” and “Pointers.” This typology explains much of the conflict and mis-communication that leads to the breakdown of the “WE.” This article also presents dysfunction within the individual as a relationship problem and introduces the concept of the “spirit” of the individual as expressing the relationship the person has with self.     

Sexual Problems and Distress among Men and Women with Same-Sex and Opposite-Sex Sexual Partners: An Analysis of a Nationally Representative Sample of Adults in Great Britain

Abstract

Objective: This study aimed to examine differences in reporting sexual problems and distress among men and women with same-sex and opposite-sex sexual partners.

Methods: Multinomial regression was undertaken on risk of reporting sexual problems and/or distress using data from the third National Survey of Sexual Attitudes and Lifestyles.

Results: Differences were detected between men of different sexual behavior groups when considering the problems “lack of enjoyment in sex,” “felt anxious during sex,” “felt no excitement or arousal during sex,” “lack of interest in sex,” “did not reach/took a long time to reach climax,” and “getting or keeping an erection.” Fewer differences were detected among women.

Conclusions: Women reporting same sex sexual partners, and to a greater extent men reporting same sex sexual partners , have different sexual health needs and report sexual health problems and distress to a different extent than is the case for individuals who only have opposite-sex sexual partners     

Site-Writing: She is Walking about in a Town Which She does not Know

ABSTRACT

Recently my writing has explored the position of the author, not only in relation to theoretical ideas, art objects, and architectural spaces but also to the site of writing itself. This interest has evolved into a project of “site-writing” that aims to spatialize criticism. “Site-writing” occurs when discussions concerning site specificity extend to involve art criticism, and the spatial qualities of writing and reading become as important in conveying meaning as the content of the criticism. This article suggests that this kind of criticism or critical spatial writing, in operating as mode of a practice in its own right, questions the terms of reference that relate the critic to the work positioned “under” critique. This is an active writing that constructs as well as traces the sites of relation between critic and work. Outlining the conceptual concerns that frame my project of “site-writing” with particular reference to current debates in art criticism, this article then draws on psychoanalytic theory to think through relationships between the spatial politics of internal psychical figures and external cultural geographies, drawing in particular on the work of psychoanalytic practitioners and theorists Jessica Benjamin and Jean Laplanche. Then, in “She is Walking about in a Town Which She Does Not Know,” this article demonstrates the practice of “site-writing” through an essay located on threshold spaces both real and fictional, exterior and interior which link and separate the critic from the work of the eight women artists included in Elles sont passées par ici, Loguivy de la Mer, Brittany, France, 2005.     

All Ages and None: Commentary on Helene Moglen's Ageing and Transageing

Helene Moglen's article is especially welcome, given the paucity of psychoanalytic reflection on ageing. She usefully describes possible ways of managing the losses of ageing through accessing the multiple, decentered self-states embedded in our personal histories. However, I have some queries on her use of contrasting psychic topologies. In particular I wonder whether she is sometimes in danger of seeing images of former selves as being associatively “recovered” in the work of mourning that might be better seen as the more illusive “production” of presumptively anterior contexts and states of mind in the present. I also question how successfully Moglen's positioning of her notion of “transaging” somewhere between “transgender” and “transsexuality” serves to loosen up the vicious binary between “young” and “old. I would appreciate closer attention to the dreaded “feminization” of old age, noting the toxic sexism permeating cultures of ageing. Nevertheless, Moglen offers an excellent opening into this troubling topic.     

Illusions of Intimacy

Summary

Gay men share the common human need for meaningful intimate contact in which the connection is genuine, open and honest. This need can be frustrated, complicated and undermined by a sexual trauma history. The child's sense of personal boundaries, of sexual integrity and of affectional relationships is deeply impacted by a sexual trauma. The child learns that his needs become secondary to the offender's and as a result the victim learns to barter with his sexuality to get those needs met. The offender may foster a sense of isolation in the child, creating a perspective of the world that is harsh and dangerous, so that the child becomes terrified of abandonment. Homophobia is understood to be a “sexuality abuse” and as a result gay men often come in contact with other survivors. As a result, distinguishing between sex and love and recognizing genuine intimacy become difficult. This creates a spiral of difficulties whereby gay men may take enormous risks to “belong” or to avoid abandonment, often with profound consequences in terms of health and self-esteem.     

Sexism,Erotophobia, and the Illusory “No”

SUMMARY

I examined erotophobic, sex-negative attitudes toward female sexuality as they relate to acquaintance rape. Evidence suggests that sexist assumptions about female eroticism are intrinsically related to sexual violence against women. The argument is made that society's willingness to acknowledge women as sexual victims while simultaneously failing to validate women as sexual agents creates an ideal breeding ground for acquaintance rape. Accordingly, an analysis will be offered: in a culture that denies women freedom to say “yes” to sex without negative stigma, “no” does not always mean “no.” In this article, I will assert mat those who care about stopping sexual aggression in dating relationships have an obligation to work to eradicate sexist assumptions that neuter women's erotic selves.     

“I Will Have Lacked”: Rethinking Sexual Difference and Sexed Subjectivity Through Psychoanalytic Temporal Relationality

ABSTRACT

Sexual difference, as understood by contemporary Lacanian scholars, is the Real that marks a constitutive gap or discord beneath the construction of sexual identity, but in what way does the Real relate to the Symbolic in a process of becoming a sexed subject? This article explores the possibility of sexual differentiation through a psychoanalytic conceptualization of temporal organization and rearrangement. Taking the moment of the “primal view” in Freud’s text as its point of departure, this article demonstrates that the origin of sexual difference in psychoanalysis is actually a temporal difference between two processes of becoming, explained by Freud’s Nachträglichkeit and Lacan’s future anterior, respectively. In comparison with women’s time, it is argued that the Lacanian temporal relationality promotes a new epistemology of sexed subjectivity that permits an expanded understanding of the lived experience of being sexed.     

Prevalence of Sexual Trauma History Using Behaviorally Specific Methods of Assessment in First Year College Students

There are several challenges associated with evaluating the prevalence of sexual trauma, including child sexual abuse and adult sexual assault. The aim of this study was to assess sexual trauma prevalence rates among first year college students (N = 954) using behaviorally specific questions and a more representative recruitment sample that did not rely on self-selection. Participants completed a list of sexual trauma questions, including general questions containing labels such as “rape” or “abuse” as well as behaviorally specific questions that describe specific behaviors that qualify as sexual trauma without labels. Results indicated that 6.7% of the sample reported at least one incident of child sexual abuse, with similar rates for men and women. Women were more likely to report a history of adult sexual assault, which was reported by 12.4% of the total sample. Participants were also more likely to endorse a history of sexual trauma when answering behaviorally specific rather than general “label” questions. Women survivors in particular were more likely than men to identify their experiences as abuse/assault (66.7% versus 21.1% for child sexual abuse), which may help explain prevalence differences between men and women in prior research. Men may be less likely than women to label their experiences as abuse and may be underidentified in sexual trauma research without the use of behaviorally specific questions. Overall, the results of this study suggest that the prevalence of sexual trauma is better assessed using behaviorally specific questions and that this is an important topic of study among both men and women.     

Between Money,Morality and Masculinity

Abstract

This paper focuses on the supply-side of Chiang Mai's gay bars, that is, the male sex workers called dek bar or “bar boys”¹ in Thai. I formulate some explanations why these young men -more than half of whom do not consider themselves to be “homosexual” -take on a job as a male sex worker. In this analysis I focus on certain notions in traditional Thai society, trends in contemporary urban Thai society, the economics of work in a gay bar, as well as the sexual behaviour of male sex workers and the concepts they use to describe their work.     

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.     

Witnessing Things A Response to Sue Grand

I respond to Sue Grand's “Unsexed and Ungendered Bodies: The Violated Self” from my position as a cultural critic, noting in particular how Grand's case history shows that historical trauma is made manifest in everyday sensory experience. I am particularly interested in Grand's suggestion that trauma produces a “thing-self” that must be witnessed in the psychoanalytic encounter. Exploring the implications of this insight for my own investigations of cultural responses to trauma, I focus on performances of the body in lesbian public culture, ranging from the writings of Dorothy Allison, Joan Nestle, and Shani Mootoo to performances by punk rock band Tribe 8.     

Woman and Desire Why Women May Not Want to Want

Questioning why it is that female genitalia and desire are viewed in psychoanalytic theory as hidden, inaccessible, and lacking, the author examines 1) female genital representation, 2) girls' erotically desirous relationships to their mothers, and 3) the nature of women's experience in sexuality. The author proposes that the marker “absent” regarding female genitalia and desire may be a particular female form or protection against “castration” of sexual desire; males inflate whereas females may deflate their genital representation and desire. The author suggests that the female body lends itself-and, abetted by culture and psychoanalytic theory, is unconsciously used by females—to a specific form or protection of female desire.     

Beyond “Just Saying No”

Summary

How can women deal with unwanted sexual advances from male dating partners in ways that are effective and that, at least initially, take the men's feelings into account? In Study 1,354 under graduate men watched videotapes in which a woman either did or did not openly communicate early during a date that she did not want to do more than kiss. Open communication decreased men's ratings of how much she wanted petting and intercourse, how likely they would be to attempt these behaviors with her, and how “led on” they would feel if they attempted these behaviors and she refused. In Study 2, 424 undergraduate men were presented with 28 responses women could make to a man's sexual advances. They rated each on its effectiveness in getting them to stop their advances and its effect on the relationship. Women can use this information when responding to unwanted sexual advances, taking into account the relative importance of stopping the advance and maintaining the relationship.     

A Bionian Reading of the Mother in Anne Enright’s The Green Road

ABSTRACT

Anne Enright’s The Green Road (2015a) centers on the mother, Rosaleen. When she leaves her children and her home in the West of Ireland to walk the Green Road, Rosaleen asks herself, “Where did it begin?,” which is “more a cadence than a question” (p. 259). Her journey echoes that described by Wilfred Bion, with reference to Samuel Taylor Coleridge: “like one that on a lonesome road, doth walk in fear and dread” (Bion, 1970, p. 46). Rosaleen is attempting to escape the feeling that she does not exist. As she travels, reality gives way to fantasy as time and space appear to merge. Eventually, she is frightened to turn back because “she had fallen into the gap” (Enright, 2015a, p. 266). This may be read as the emotional state of transformation in O. Bion (1970, p. 43) exhorts us to forget what we think we know: memory, desire, and understanding. Applying this to a consideration of Rosaleen, whose children know her by so many names (“Mammy,” “Mama,” “Ma,” “Rosaleen,” and “Dark Rosaleen”), provides for an exploration, alongside Rosaleen, not of who she was in the past or who we might wish her to be but beyond preconceived ideas of Irish motherhood to a place where new meaning may emerge.     

Decolonizing my hair,unshackling my curls: an autoethnography on what makes my natural hair journey a Black feminist statement

ABSTRACT

There is unquestionably a buzz in US Black women’s communities about a trending “natural” phenomenon. Sales of chemical relaxers (sometimes dubbed “creamy crack” among the US Black community) have dropped 34 percent since 2009, while sales of “natural” hair care products that promise to non-chemically enhance or beautify “natural” curls are up exponentially. Corresponding to the rise in sales of “natural” hair care products are beauty blogs, YouTube instructional videos and supportive social groups—such as “natural hair” meet-ups, which have organically emerged for, and been mostly created by, Black women as a tool to support and nurture women as they take this journey. In this article, I use Black feminist P.H. Collins’s work because her understanding of the relationship between knowledge, consciousness and empowerment provides a framework or point of departure for grasping my own lived experience of going “natural” with regards to modes of oppression and methods of resistance.