Appropriating Ancient Greek Myths: Strategies and Caveats

In her essay on Medusa (this issue) Doris Silverman proposes an anthropological reading of the myth in its times. She argues for its utility in psychoanalytic practice as a myth that illuminates the mother-daughter dynamic. She claims to be delving into the history of females at the time the myth became established and elaborated but mistakenly assigns the myth, which first appeared in art and literature of the Archaic Period (800–480 B.C.E.), to the Classical Period (480–323 B.C.E.). This error undermines the entire anthropological section of her article. Silverman’s essay moved me, as a classicist, to propose that anyone attempting to appropriate classical myths for psychoanalytic insight and practice (a) specify the version being analyzed and the context, if known, in which the myth arose or later resurfaced; (b) use classical scholarship on that myth judiciously; (c) avoid reductionism and over-generalization (e.g., “Greek women”); and (d) use clues or gaps within the text as a basis for subversive readings. With these cautionary strategies and caveats in mind, I pondered how a classicist and psychoanalyst might join forces, creatively and meaningfully, in an effort to fathom, animate, and appropriate ancient mythic figures and their stories.     

Medusa: Sexuality,Power, Mastery,and Some Psychoanalytic Observations

The imaginative narratives that myths provide have a significant place in mental life. Myths continue to be handed down from one generation to the next because they resonate with our unconscious hopes, desires, fantasies, and fears. This paper discusses the Medusa myth. The discourse deals with the cultural context of its time, which implicates the political, social, and especially the gender differences that existed in classical Greece. This myth had an emotional impact on men and women but undoubtedly each group responded in their own particular way. The emphasis in this paper is on the possible effect of this myth on the sexes in ancient times and especially the meanings it may have had for women then and now. Although destructive rage and vengefulness is part of the story, in addition, I focus on the importance of sexuality, power, mastery, and freedom that the myth may offer to oppressed women.     

COMMENTARY (12 YEARS ON) ON ‘THE CONTRIBUTION OF OBSERVATION TRAINING TO PROFESSIONAL DEVELOPMENT IN SOCIAL WORK’ BY JUDITH TROWELL AND GILLIAN MILES

This article aims to stimulate discussion about relationships between the lives of professionals and of service users. The idea is that when parallels are explored and developed, power dynamics between professionals and social workers are reduced, the quality of interaction and work with service users can be improved, and professionals can also be helped in overcoming difficulties in their own lives. I start with an outline of my own personal background and highlight my development throughout, including my emerging identity as a Buddhist. I discuss a case study involving ‘Sally’ and her family and our work together while I was a social work assistant in a Children and Family's team. I try to show the interconnections between the different difficulties that we faced and how that informed my work. I look at some of the benefits, pitfalls and boundaries of working from the point of view that service user and professional are both working to overcome their problems. I also interweave interactions I had at the time with Carlos, a drug user friend in a crisis and the impact he had on me. Because I include my own situation I have called this article a ‘case experience’.

Throughout I refer to Buddhist and psychoanalytic thinking and particularly to agreement between the two around ideas that inner‐resistance is the main barrier to personal evolution. I argue that faith is the key to unlocking resistance, and that faith should be understood as the development of a belief within people that they are able to progress rather than be destroyed in the face of inevitable problems.     

Childless and Bereft?: Stereotypes and Realities in Relation to ‘Voluntary’ and ‘Involuntary’ Childlessness and Womanhood

Drawing on my own personal and research experience and on the research of others I consider issues of definition, identity, support, and kinship in relation to lifecourse issues and the experience of 'voluntarily' and 'involuntarily' childless women. Motherhood is still considered to be a primary role for women and women who do not mother children (either biologically or socially) are often stereotyped as desperate or selfish. However, just as the experience of motherhood is complex and varied, so is the experience of nonmotherhood. Whereas some 'voluntarily' childless women define themselves as childfree and some 'involuntarily' childless women feel desperate some of the time, others are more ambivalent. In this article I draw on empirical work that considers the significance of ages and changes to the experience of nonmotherhood and that considers the particular and potential experience of older childless women. As well as demonstrating concerns and challenges, this work also suggests the need to challenge the caricature of the childless woman (and particularly the older childless woman) as bereft. In relation to this I extend my argument to consider both the myth that women who do not mother children of their 'own' always live a childfree life and critically evaluate the view that parenthood automatically leads to kinship support in old age.     

Living Values: Maternal Corporal Subjectivity and the Value of Life and Death

The article offers a reading of the Jewish myth of Samson as presenting a set of relations among masculinity, collectivity, and death. Concentrating on the role of women in Samson's life I attempt to decipher some ways in which these relations develop and to explore the role that women and mothers may play in challenging them. Building on Luce Irigaray, what I highlight in my reading of Samson's story is the process whereby attachment to life appears as a possible guiding principle but is at the same time negated and cancelled. I present attachment to life not only as a form of desire but also as a specific kind of ethicality inherent in life itself.     

‘Do you really want to hear about my life?’: doing ‘feminist research’ with women in sex work in Eastern India

ABSTRACT

This article reflects on insights gathered from doing feminist research during my doctoral studies in international development. My research focused on the lives of women formerly and currently in sex work in Eastern India, and their experiences and resistance of everyday violence. I argue that the adoption of a life-history interviewing method created possibilities to move away from standard topics associated with sex work, and allowed women in sex work to discuss the dynamism and fluidity within their lives, within, before, and after sex work. I also explore how this method enabled the theme of koshto (pain) to emerge which challenges the framing of violence in sex work as exceptional. I argue that women in sex work need to feel heard and acknowledged within feminist research, not simply as subjects of knowledge gathering or to inform development discourses and interventions, but as human beings with dynamic personhoods. Finally, I share lessons learnt which can be useful to future feminist researchers researching sex work, within a current environment of ideologically polarised discussions on victimhood and agency in sex work.     

Narratives of pain in later life and conventions of storytelling

In this article, I discuss conventions of storytelling by drawing on two accounts of the experience of chronic pain that challenged my hearing. To engage with these accounts and to reflect on my hearing/reading practices I use narrative analysis. Narrative analysis acknowledges the way people tell their stories as integral to the meaning they convey. But definitions of narrative are often linear and causal and are closely linked to the conventions of storytelling that are dominant in our culture. Recognising that link enables the listener/reader to go beyond; to follow disjointed, chaotic accounts that are not easy to hear, and to situate speakers within or outside of dominant discourses. I argue that such a hearing contributes to an understanding of the self that provides an alternative to the modernist idea of an autonomous, self-controlled and independent individual, an alternative that values the lives and narratives of older people.     

Framing Black women: The utility of knowledge

This article reviews the literature on the socially constructed knowledge or myths about Black women by placing it within a cultural context. I identify three domains of research within this field. The first is the cultural production of socially constructed mythologies of Black women throughout various historical epochs, which includes an analysis of books, journals, scientific/medical documents, images, and other cultural products. I focus on two primary categories of stereotypes found in the literature: 1.) the myth of pathology and primitiveness and 2.) the myth of antithetical womanhood. The second is the utility of cultural knowledge—which is to control and regulate culture and to justify and establish particular types of norms, preferences, laws, policies, and practices within society. Lastly, I will discuss the resistance culture of Black women, which developed in response to stereotypical perceptions created about them.     

Left High and Dry

A ‘curious feminist’ analysis, according to Enloe, starts in the lives of women and values all women's lives regardless of their status, identity, location or access to power. In this article I use this perspective to highlight the intersections of international development and patriarchy in the lives of three women of different generations and class status as they are affected by dislocations resulting from the Lesotho Highlands Water Project (LHWP) in the remote highland communities in rural Lesotho. I employ an intersectionality framework to demonstrate how their shared and divergent experiences, presented only partially and in my narrative form, tell a tale of the intertwining consequences of this multi-billion dollar international development project in the lives of rural poor women. Women's lived experiences of the LHWP reveal the contradictions of international development, exposing the masculinist imperatives that focus on generating national revenues to the exclusion of other development options, while organizing practices that dislocate the rural poor from their lands and livelihoods and implementing policies that reinforce patriarchy locally and globally. This article demonstrates the importance of bringing feminist scholarship to bear on development practice and argues specifically for the utility of intersectionality, narrative and curious feminist analyses.     

Two’s company,three’s a crowd: disabled people,their carers and their partners

In this analytical autoethnography, I share some of my complex relational experiences between my partner with a severe physical disability, his carers and myself. The article explores the benefits of care and carers, the physical and emotional costs of carers and some of the general considerations taken in this triad relationship. I share some of my relational experiences with an audience who might not normally encounter or have thought about the dynamic relationships between this triad. It is hoped that this will stimulate an interest to open dialogue, offer support and provide an insight into the lives of some relationships.     

THE MYTH OF THE GRINGO CHIEF: AMAZONIAN MESSIAHS AND THE POWER OF IMMEDIACY

In this article, I investigate the sociocultural grounding and sociopolitical position of Randy Borman, the “gringo chief” of the indigenous Cofán people of Amazonian Ecuador. Born to North American missionary-linguists, Borman grew up in Cofán communities, attended school in urban Ecuador and the United States, and developed into the most important Cofán activist on the global stage. I consider him alongside other ethnically ambiguous leaders of Amazonian political movements, whom anthropologists have described as “messianic” figures. The historians and ethnographers who write about Amazonian messianism debate the relationship between myth and reason in indigenous political action. Using their discussion as a starting point, I propose the concept of “mythical politics,” a type of transformative action that concentrates enabling forms of socio-temporal mediation in the shape of individual actors and instantaneous events. I develop my approach through a discussion of the work of Georges Sorel, Georg Lukács, and Antonio Gramsci, three theorists who debate the role of myth in political mobilization. By applying their insights to the case of Borman, I explore the relationship between myth, mediation, and rationality in Cofán politics and political movements more generally.     

Turning Back

This response to Miri Rozmarin’s article, “Staying Alive” (this issue), focuses on the question of what it might mean to create a response to matricide and patriarchal violence that is grounded in the particularities of cultural and personal history. Rozmarin’s rendering of a possible response to matricide through the mother-daughter genealogy is illustrated in her analysis of the biblical myth of Lot’s wife. She claims that this story of destruction, punishment, and incest reveals “an option of nonmatricidal relations” (this issue, p. 248) and she gives a compelling account of how this could be so. In my response, I suggest that there are alternative “against the grain” readings that are grounded in the Jewish traditions and sensibilities in which such “mythic” material is embedded and from which it draws its vitality. I offer an example of this not to refute Rozmarin’s claims but to suggest that something more nuanced and even loving can be found in the specificity of this cultured and gendered encounter and that this better meets the conditions for “concrete” ethical resistance that she seeks.     

Intimacy and the Relational Self

This paper is a review of current ideas about intimacy and some ideas of my own about definitions of intimacy which come from a desire for respectful, egalitarian, lively and challenging relationships. I suspect that many current ideas about intimacy are overly influenced by the culture of romantic love, in which intimacy is portrayed as the warm, all encompassing feelings of unconditional love, where never a cross word is said. For me, intimacy includes all those feelings of closeness and warmth, but also those moments of brutal honesty, extreme anger, standing up for oneself and saying no. The myth that intimacy is easily obtained, and always pleasant, will be challenged in this paper.     

The embodied experience of episodic disability among women with multiple sclerosis

This paper explores the embodied experience of three women living with an episodic or fluctuating disability within the context of relapsing–remitting multiple sclerosis. I argue that this shifting embodiment is subjectively, performatively, and interpretively experienced in discrediting ways across social, organizational, and local contexts in women's lives. Drawing on findings from my doctoral thesis, three interpretive themes inform the analysis: not looking disabled, more than meets the eye, and institutional bafflement. Respectively, these themes pertain to a woman's physical appearance, cultural assumptions about disabled embodiment, and the contestation of social, organizational, and local institutional practices shaping women's lives. These themes hold implications for an ‘embodied politics' in rethinking the manner in which episodic disability is experientially, conceptually, and socio-politically recognized as a legitimate tier of the experience of disability.     

The Role of Intimate Relationship Status,Sexuality, and Ethnicity in Doing Fieldwork among Sexual–Racial Minority Refugees: An Intersectional Methodology*

Feminist researchers from a range of disciplines have called for consolidation of intersectionality as a methodology. In this article, I contribute to the literature on intracategorical intersectional methodology by drawing on my experiences of conducting fieldwork with 19 gay male Iranian refugees in Canada. Also, by merging the research on intersectionality, sexuality, and refugee studies, I take intersectionality beyond its traditional application on the lives of women of color. I particularly focus on relations between intimate relationship status and insider status, sexuality and internal gatekeepers, and ethnicity and obtaining signed consent forms. Assuming that ethnographers, albeit marginally, participate in or become part of their participant group during fieldwork, I demonstrated the utility of intracategorical intersectional methodology for a systematic examination of power dynamics and the interactions between participants’ and researchers’ markers of identity. I argue that intracategorical intersectionality challenges static definitions of insiderness in qualitative research and provides researchers with nuanced and non-hegemonic analyses of research process.     

Developing programs for older adults in a faith community

I have worked in all areas of nursing, from staff and head nurse positions to faculty and administrative positions, but my work as a parish nurse, particularly with our community of older adults, is one of the most challenging and rewarding areas of nursing practice I have ever experienced. Recently, one of our independent older adult parishioners, Marge, suddenly had a marked decrease in her ability to function, which was precipitated by two trips to the hospital and surgery. She went from living independently to living in a skilled care unit, no longer able to walk or perform activities of daily living without assistance. I had known Marge for only 2 years. When she became ill, I visited her weekly during the last 4 months of her life, as she had no family in the area. During my visit one evening as I helped Marge get ready for bed, she left me with a very poignant memory. After sharing some hair-raising stories about her care at this facility, she said, "Georgine, you're my best friend. You're the only one I can tell these things to and I know you understand."     

刘双燕:春燕衔泥共筑脱贫梦

“八年的驻村扶贫让我的脚下沾满了厚厚的泥土,心中盛满了对贫困群众的浓浓真情。对我来说,这既是初心坚守,更是使命担当!”国家税务总局亳州市税务局系统党建工作科副科长、利辛县朱集村第一书记兼扶贫工作队队长刘双燕这样说。     

Feminism and casework

Abstract

In my casework with women I have been impressed by the striking similarities in their experiences, particularly as wives and mothers, and in their feelings about themselves. Even more surprising has been the fact that most of the women I have worked with have considered themselves 'unique' in these feelings and deficient because of them. Feelings of low self-esteem, of failure in their socially ascribed roles and confusion about these feelings are common. In trying to understand the difficulties and conflicts confronted by these women (and the similarities I find they bear to my own feelings) I have found the feminist analysis of women's psychology and a feminist approach to therapy most informative. I present here my early attempts to integrate a feminist theory into my psychodynamically oriented casework.     

Getting away on a sabbatical

When the time came for me to leave on a sabbatical to do research in Mississippi, I had to leave my 32-year-old daughter, who suffers short-term memory loss due to a cancerous brain tumor she had when she was 15. Leaving became a traumatic moment for me as she had just received notice that she could move into an apartment. She had been on a waiting list for a place for over a year. In some ways, I believed that the timing for my sabbatical could not have been worse for our family. Still, my other four children, my husband, and I moved her as we wanted her to have this opportunity for semi-independent living as soon as possible. Two weeks prior to my departure, I began writing a narrative capturing my emotions, detailing how difficult my getting off was for me.     

A mexican American woman encounters sociology: An autobiographical perspective

I attempt to show how my ideas about bureaucracy and Mexican American culture are a product of my life history and how I worked out key features of these ideas in teaching sociology at a small university. This was made possible because strategic sponsors helped me as an “outsider” to become a kind of “insider” within that social milieu. Her fields of interest are bureaucracy, family, social psychology and race and ethnic relations. She is currently writing a monograph on Mexican American family life.