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Posted March 17, 2017 by Ms. Rhoda Bawdekar

Dr. Gohar Homayounpour is a psychoanalyst and author who belongs to the International and American Psychoanalytic Associations. She lives and works in Tehran.

As an Iranian-Canadian psychoanalyst who has been oscillating between rage and sadness since the beginning of the Trump administration, it is so seductive for me to get emotionally involved, especially after the Muslim ban. This temptation arises as Iranians are separated from their children, or when a friend tells me, “I have just gotten my visa approved to take my thirteen-year-old daughter to New York for cancer treatment. You know, this is how terrorists are made”, or with the thoughts of the shattered hopes of dispossessed refugees and so many others affected by Trump’s new policies.

But I must attempt to keep my analytic attitude, futile as that attempt may be.

The moment I get back to my analytic mind, well then, this is where I think things get interesting. These are my associations:

Wasn’t Trump democratically elected? Didn’t millions of people vote for him in the United States? Did he not say exactly what his plans were for America? Did he not specifically say he would have a Muslim ban, anti-immigration and refugee policies? Did he not say that he will build a wall? People kept saying it was just campaign rhetoric.

Is this not reminiscent of Hitler? For God’s sake, he wrote a book saying exactly what he was going to do, discussing his world view in detail. People still voted for him in large numbers.

It is important to highlight here that there has been a heartwarming and effective surge of political activism since the inauguration in the United States. I heard from an Iranian friend who attended the Women’s March in Washington, who had met a group of Iranian women marching with them, who ambivalently admitted they had voted for Trump. The human soul is so nuanced and complicated.

As a psychoanalyst, I believe it is important to sometimes shift our attention from Trump himself to the Trump phenomenon. This dialectic includes the people who voted for him.

Is it a coincidence that the Trump phenomenon was preceded by two terms of the Obama presidency? Obama, the quintessential politician of the last century, for me the best of what civilization has to offer. Is it not bizarre that some of the same people who voted for Obama voted Trump?!

Is it an accident that Trump won because Hilary was the one running against him? Is America still more sexist than racist? I wonder if in the final analysis there is still a stronger negative reaction to women in positions of power. Hillary fainted and the world panicked; this indicated her weakness as a leader, but she was also deeply
hated by both men and women for being too phallic.

It was a lose-lose situation for Hillary; she did not have a chance, and whoever ran against her would have won, even Trump, or especially Trump.  I say especially Trump perhaps because he represents the lost narcissism of America, hence the slogan “Make America Great Again” from a macho, rich, woman-grabbing, impulsive bully, who gets what he wants when he wants it.

It could be that people voted for Trump because they have a strong wish to resurrect the lost paternal function of today’s world. They want a rich daddy to stand up for them; they crave it, they need it
but, ah, they do not know that he is just a mirage in the desert, an absolute ‘Sarab’, as we say it in my mother-tongue. 

I fully understand the limits of my short elaborations, for example we know that Hillary got three million more votes, or that in general many would argue that although the phenomenon of sexism was at work but Hillary was not a good candidate for the job for many other reasons as well.

I just wanted to point out that it is crucial to keep looking within, towards a dialectic of the Trump phenomenon. It should not escape us that it takes a large number of voters to elect the President of the United States. Also that the Trump phenomenon is really an exaggerated version of things that are happening in other parts of the world. 

Trump is the return of the repressed, the uncanny return of that which is strangely, unbearably familiar, and this could be why people voted for him in secret ballots. They were unaware of why, but they were attracted to him like a butterfly to the candle, like the needle of the Sleeping Beauty, cursed, destined by the evil of the dark side. But the dark will only get light when we speak, when we look into our mirrors and find our own dark shadows and grant them visas to come in. Otherwise they will haunt us in the Oval Office while we don’t even know why, when, and how we voted for Trump, hypnotized, following a part of ourselves we are so disgusted with that it has come back to haunt us as the Trump phenomenon.

I ask you to indulge me as I finish with a memory of when I was fourteen and had just moved to Canada. My teacher noticed I would not sing the national anthem in the mornings. She asked about it and I responded: “I am not there yet”. Mrs. White replied: “It is wonderful
that you are aware of this part of yourself. You don’t have to sing it by force, that’s not what Canada is about”. Thank you, Mrs. White. I have never been prouder to call myself an Iranian-Canadian.

 

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Posted March 17, 2017 by Ms. Rhoda Bawdekar

Ethics Committee Newsletter Piece: Confidentiality and Case Reporting
For the IPA Ethics Committee
by Howard B. Levine, MD

Professional Ethics are a foundational principle of clinical practice and, according to the philosopher Levinas, of all human relations (Chetrit-Vatine 2014). In this short communication, we will focus on patient confidentiality and case reporting, a subject that has been of recent discussion in both the Ethics Committee and the IPA Board.

 

In Freud’s (1913) second essay on technique, “On Beginning the Treatment,” where he described the fundamental rule of psychoanalysis - say everything that comes to mind without exception (pp. 134-137) -, he made it clear that nothing was to be exempt from disclosure in the process of free association, noting that:

 

            “It is very remarkable how the whole task [of analysis] becomes    impossible if a reservation [to speak one’s thoughts freely and         completely] is allowed at any single place. But we have only to       reflect what would happen if the right of asylum existed at any one point in a town; how long would it be before all the riff-raff of             the town had collected there? I once treated a high official who             was bound by his oath of office not to communicate certain things        because they were state secrets, and the analysis came to grief as             a consequence of this restriction. Psychoanalytic treatment must          have no regard for any consideration [that would allow evasion of             the basic rule], because the neurosis and its resistances are             themselves without any such regard.” (pp. 135-136).

 

Although unstated in this essay, no doubt Freud, who was a physician and who had taken the Hippocratic Oath, assumed that the analyst had a reciprocal obligation. If the patient was required to tell all without regard for social conventions or personal comfort, then the analyst, like the priest in the confessional, was obliged to hold whatever was told or occurred in the privacy of the consulting room in the strictest of confidence.

 

Without this safeguard of absolute privacy protection of the patient’s disclosures, psychoanalytic treatment becomes impossible. This principle was upheld in US Federal Court in a famous case (Jaffe vs. Redmond), in which a police officer shot and killed a man who was committing an armed robbery. Although the police officer was found to be operating within the accepted stipulated principles involving the use of force by law enforcement officers, he was nevertheless sued by the deceased robber’s family for a civil rights violation.

 

Subsequent to shooting this man, the police officer developed psychological symptoms and sought psychotherapy. The prosecuting attorneys in the civil rights violation case, claiming the right to discovery of the facts, persuaded the court to subponae the therapist’s treatment notes. The therapist claimed patient confidentiality and refused to comply. She was held in contempt of court and threatened with prison. Her appeal to her state appellate court was denied. She then went before the US Supreme Court and her action was upheld in a landmark decision. The Supreme Court ruled that the right to confidentiality of patient communications in therapy was so central to the fact and potential success of treatment, that it generally superceded all other rights, such as that of discovery of facts.

 

This principle and the rationale behind it has remained the standard used in assuring patients’ rights to privacy of therapy communications in all subsequent US Federal court decisions. It is for this reason that the Ethics Principles of both the IPA and APSA state that if there is a conflict with local reporting laws or other legal requirements, an analyst may justifiably defy those laws, if he or she feels that to comply with them would harm or endanger the patient’s rights to absolute confidentiality of therapeutic communications.

 

But how then do we view this foundational principle in the light of another professional necessity and ‘good,’ that of the need to communicate our experiences with other analysts and therapists so that ideas may be discussed and debated, experiences shared and the field may advance to the benefit of our patients?

 

Consultation, supervision and clinical seminars are common occurrences in our educational models and in daily professional life. We all attend congresses and other professional meetings where papers are given that include clinical case material. The ethical principle that obtains in all of these situations is that the same level and obligation of confidentiality and respect for patient privacy exists for the consultant, supervisor, or seminar and audience member as for the treating analyst. It is for this reason that at our IPA Congresses we ask attendees not to speak, write about or communicate in any public place or manner the personal or clinical details of what they have heard presented. In the age of blogs, twitter and the internet, observing this stricture has become a matter of the greatest importance.

 

But what of the presenting analyst who reads or publishes a paper? The accepted standard of confidentiality, one referred to and used by all of the major journals in our field is that either the analyst obtains informed consent of the patient for use of the material or the material is presented in such a way that the identity of the patient cannot be recognized by a third party (Gabbard and Williams 2001). Obviously, the patient may come across and recognize him or her self in a published paper, and this may prove difficult for the analyst and treatment. However, if the disguise to third party recognition is observed in the presentation, it does not constitute an ethical violation.

 

The choice of informed consent or disguise to third parties remains a complex and subtle matter. On the one hand, it may be an unwarranted imposition to have an analyst interrupt the patient’s natural trajectory of the treatment to announce that he or she is planning to speak or write about the analysis and request permission to do so. On the other hand, if a patient discovers that his or her analyst has published or presented material about their analysis without notice or consent, a strong negative response might ensue.[1] It is also debatable in any given instance as to whether, given the transference and its unconscious dimension, informed consent is even possible. And of course, the analyst’s wish to speak or write about the treatment, in addition to being a legitimate scientific activity, might also be scrutinized by the analyst as a potential actualization, enactment or carrier of elements of the countertransference.

 

Clearly, there are no easy answers as to how to proceed, although proceed we must. Bion often reminded us that in psychoanalysis the most we can do is to try to ‘make the best of a bad situation’ and this may be one of them. When confronted with the problem of case reporting and confidentiality, perhaps the most an analyst can do is to be aware of their ethical requirements and responsibilities and try to do what seems most appropriate in each particular situation.

 

A final related matter that sometimes comes up for Societies and institutes is the question of what the ethical considerations are when considering whether or not to allow non-analysts and non-clinicians to attend analytical clinical presentations and case discussions. Analysts and candidates are bound by the Ethical Standards of our profession. Non-analyst, non-candidate clinicians are bound by the Ethical Standards of their professional disciplines. Do these match the stringency of our own? If not, then there is a possibility that these attendees at our clinical exercises might not act in accordance with our Ethical Standards.

 

Lay analysts and lay analytic candidates would fall within and be bound by analytic Ethical Codes and Standards, but non-analyst, non-clinicians – e.g., academics from a non-clinical discipline who are interested in learning about analysis and applying it to their work in other fields – constitute a separate and unique category. While we may trust in their good judgment and general discretion, they may not be bound by a professional ethical code that is as stringent as our own. In such cases, where a similar code of Ethical conduct is not in place, it may be reluctantly necessary to ask them to recuse themselves from the clinical discussion or presentation.

Reference
Chetrit-Vatine, V. (2014). The Ethical Seduction of the Analytic Situation. The Feminine-Maternal Origins of Responsibility for the Other. London: Karnac/IPA.

Freud, S. (1913). On Beginning the Treatment. S.E. 12:           121-144.

Gabbard, G.O., Williams, P. (2001). Preserving Confidentiality in the Writing of Case Reports. Int. J. Psycho-Anal., 82:1067-1068.

Mosher, P. and Berman, J. (2015). Confidentiality and its Discontents: Dilemmas of Privacy in Psychotherapy (Psychoanalytic Interventions). New York: Fordham University Press.


[1] See for example the case of the writer, Phillip Roth (Mosher and Berman 2015).



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Posted March 17, 2017 by Ms. Rhoda Bawdekar

Manifiesto en el Día de la mujer 

Las violencias hacia las mujeres como cuestión de Salud Mental comunitaria

 

No es difícil imaginar cual es el por-venir de una cultura ‘tomada’ por las violencias. Los des-bordes humanos en el siglo XXI son de presentación cotidianaLas relaciones vinculares son llevadas cada vez más a los estrados judiciales en búsqueda de respuestas a una conflictividad creciente. Las tensiones en lo individual traen resonancias en lo colectivo, haciéndose necesaria la problematización del desarrollo de los excesos de estas expresiones. Cuando una comunidad está afectada por tal desmesura de violencias la sociedad toda se tras-torna. 

Las violencias (físicas, psicológicas, económicas, sexuales, etc.) hacia las mujeres hoy es un enorme problema en nuestra sociedad. La tensión entre los sexos y la diversidad de géneros viene en escalada. El atractivo del poder lleva a no poder sustraerse a la dominación de uno sobre otro a costa de agresión o muerte si es necesario, a los destructivos entrampes sometedor-sometido, amo-esclavo. 

Dentro de la maraña de rencillas del ‘versus’, se habla de las violencias  feminicidas y sus  excesos: los Femicidios. Las modalidades brutales en la resolución de conflictos colapsa el sistema de ‘custodia’. Las violencias hacia las mujeres requiere básicamente atender los Derechos Humanos al portar ribetes letales.    

Las violencias feminicidas abarcan un continuum en el que algunas consumaciones (activas o pasivas) son la antesala anunciada de las que prosiguen. Cobijan y encierran en sus intersticios un memorándum de opresión patriarcal. Actualmente tienen trascendencia jurídica por habérselas incorporado al Código Penal Argentino. El Femicidio es el eslabón vinculado al momento en que el agresor comete el asesinato de la mujer. El Femicidio es la judicialización de la muerte con nombre de mujer. 

Muchos cuerpos de las mujeres asesinadas, ya vienen ‘hablando’ a través de marcas producto de acciones violentas previas. Los denunciados son maridos, concubinos y ex parejas quienes se ensañan también con miembros de la familia, sobre todo hijos. Así es que se cometen lo que se ha dado en llamar “femicidios vinculados”: hijos/as violentados para ocasionarle daño a la madre. También terceras personas (hombres y niños) mueren al intentar impedir los crímenes. Por cada feminicidio y femicidio hay muchas vidas involucradas!! Sus efectos ya resienten severamente el por-venir de las nuevas generaciones. 

Ahora bien, la sociedad toda no saldrá indemne si no abandona la indiferencia. La mera sanción de leyes es insuficiente. Visto está que no consigue reducir los índices. La Salud Pública debería encarar programas que ponderen la problemática de los agresores/violentos. Apremia trabajar con los maltratadores. Es hora de incluir en  agenda el estudio y abordaje de los feminicidas y femicidas fehacientemente!! La ‘cruzada’ contra este ‘mal no puede realizarse exclusivamente desde el Derecho Penal. El abordaje de los agresores es una cuestión de salud comunitaria. Una demanda social nos está convocando a prestar especial atención a la salud mental comunitaria, a situarnos en estos planos en la prevención. 

Los problemas en la salud mental comunitaria están atravesados por múltiples factores, y, por supuesto, incluyen variables sociales (económicas, educativas, etc.). 

Se observa que en el siglo XXI el prójimo se ha ido tornando objeto para la satisfacción pulsional. Hoy los diques se han roto y se intenta que haya un borramiento de regulaciones. Con este telón de fondo, se toma a la mujer como una ‘cosa’, como objeto de pertenencia. Y si la mujer se resiste, se torna ‘desechable’. Lo degradante y la hostilidad destructiva hacia el partenaire irrumpen cuando real o fantaseadamente está amenazada la reciprocidad de la ligazón o el ‘en-lace’ se pone en riesgo de pérdida. La aflicción traumática, sensación de desprotección y aniquilación por la disipación de la disponibilidad del otro a la co-dependencia pasa irasciblemente al acto. Pagar con la vida es el precio para amortizar la ofensa de haber desertado de una relación (o pretenderlo) o, resistirse a la dominación del hombre. El placer en juego de las pulsiones agresivas es controlar y dominar a la mujer, que se convierte en objeto con rostro humano aterrado, des-subjetivado y menospreciado. 

Históricamente la mujer se ha ofrendado-sacrificado a merced del hombre. Ante ese magma emergente urge revisar críticamente la concepción de mujer que se anida en el imaginario colectivo para que pueda dársele otra figurabilidad. Y también la noción de hombre y masculinidad. El extremo de las violencias hacia la mujer está asociado a una asimetría que se expresa en tensiones hostiles in crescendo ante la necesidad de autoafirmación del hombre ante ‘otros’ posicionamientos de las mujeres hoy. 

El prototipo de masculinidad hegemónica se encuentra en la actualidad bombardeado y amenazado, dando cabida a la no asimilación del malestar en la subjetividad de los varones. La declinación del lugar del varón en la cultura, el derribamiento de sus fantasías de aura de omnipotencia del ‘ser hombre-macho’ contribuye al pasaje al acto.  El acoso, el dominio y el poder sobre la mujer se hallarían funestamente adherido a una especie de “locura de dominio” por la acentuación de conductas sádico-violentas. Las argumentaciones bizarras, celotipias, componentes paranoicos y obsesión de posesividad son los sustratos más enfatizados por los hombres 

Algo estamos haciendo mal como sociedad (de la que tod@s somos protagonistas) si no se puede parar esta marea. Pero el destino colectivo está en juego… debe haber algún modo de quebrar este círculo siniestro. Para la Organización Mundial de la Salud las violencias hacia las mujeres ya son consideradas como “pandemia” al contextualizarlas alrededor de "enfermedad de todos. Esta concepción envía un mensaje poderoso. Alude a la necesidad de comprometerse tod@s a eliminar la tolerancia de las agresiones a la mujer, y que es de todos también la responsabilidad de involucrarse para encontrar las soluciones. Esto es revelador de que se requieren respuestas integrales de implementación ‘efectiva’ que apunten al fondo de problemas estructurales y no solamente a situaciones precisas de emergencia de hechos de feminicidios y femicidios.

 

Postulando que hay ecuaciones psico-sociales que llevan a las violencias, estas violencias son conductas sintomáticas que se incuban en la sociedad. Psicosocialmente diría que irremediablemente se está atentando contra los Derechos Humanos pasando a ser una cuestión de Salud Pública comunitaria. A partir de la fraternidad humana y el instinto de conservación, elevo mi voz difundiendo que algún otro que-hacer es factible. Planteo la necesidad de revalorización de involucrarse en la acción pública con anclaje social, no secundarizando la conciencia comunitaria y ciudadana. 

Ubicados en la encrucijada de la realidad psíquica y la social (a la que también pertenecemos), se exhorta a participar y avanzar en intervenciones en contextos diversos; a no des-entenderse de cuestiones inherentes al logro de una mejor Salud Pública comunitaria. Es este un alegato para que todos nos ocupemos de lo que está en el ‘patio de atrás’. La polarización de sexos (tanto desde las mujeres como desde los varones), la separación de dos áreas de poder, no es de buen pronóstico. 

La Humanidad no puede extinguir las tempestades pero puede evitar que la devaste, cayendo en emboscadas mortíferas. Los feminicidios y femicidios denuncian una patología social que acarrea consecuencias para el destino de las noveles progenies. Conducen a la descomposición social, siendo indicadores de la no ‘suficientemente buena’ ‘salud pública’. La disyunción entre Salud Pública-Seguridad tornan los esfuerzos en estériles ensayos que no atemperan ni siquiera temporalmente el colapso. En esta guerra fratricida debemos trabajar para rescatar también a los violentos. El lazo social es posible si se logra domeñar los des-bordes pulsionales. El abordaje de los agresores es una cuestión de salud comunitaria. Nos ataña hacer la experiencia de trabajar con sujetos victimarios de fenómenos violentos con la mira puesta en la prevención de recidivas que terminan solo judicializándose. Que los feminicidas y Femicidas no sean pensados y tratados dentro del ámbito de la Salud Pública como si ambas cuestiones fueran antinómica la tornan un latido sintomático. Es un observable que en su mayoría son mujeres las que abocan su capital libidinal a estas contingencias humanas, ya sea desde la víctima como el victimario. No es una buena idea que los varones sean más esquivos a estos albures. 

En un estado de derecho –con el deber de instrumentar los principios y garantías consignadas en la Constitución Nacional- este terreno es una cuestión también de Salud Pública como responsabilidad compartida ante la contingencia de desfallecimiento de una comunidad toda que continúa asistiendo a funerales de mujeres. Es perentorio articular Salud<->Seguridad. Debemos investigar esta persistente realidad en sus diferentes vertientes, y ‘atenderla’ (incluyendo por supuesto la prevención). No se trata solamente de menguar la ‘guerra’ entre los sexos y géneros. Sino de innovar en las formas de organizar en convergencia la vida de mujeres y hombres (en todas sus diversidades).

Equidad y paridad se ha convertido en un reclamo para normalizar la vida de las mujeres, para conseguir la igualdad de géneros y, sobre todo, para lograr que las féminas tengan los mismos derechos que los hombres.Para conducirnos hacia una sociedad más equitativa abogaría por la promoción de un ‘verdadero’ ejercicio (que se vea reflejado en hechos más allá de lo discursivo) en la paridad de géneros.-

 

                                                  Alicia Beatriz Iacuzzi

                                                     Lic. en Psicología y Psicoanalista 

 

- Miembro de la Asociación Psicoanalítica Argentina 

- Miembro de la Asociación Psicoanalítica de América Latina 

- Miembro de la Asociación Psicoanalítica Internacional 

- Miembro del Comité Internacional de Mujeres y Psicoanálisis 

Consultora del Comité Internacional Psicoanálisis y Ley

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Archive Posts

Posted February 22, 2016 by Ms. Rhoda Bawdekar

Dear Colleagues: 
On December 23, 2015, The Board of Directors of my institute, the Institute for Psychoanalytic Training and Research (IPTAR) in New York City issued the following Position Statement on Xenophobia and Islamphobia.   This followed a somewhat similar Position Statement on Syrian Refugee Resettlement issued by the American Psychoanalytic Association on December 2, 2015. Our statement is framed clinically. Our Board thought it was important in these perilous times that psychoanalysts in the United States be at the forefront of opposing circumstances that lead to xenophobia, Islamophobia, racism, and prejudice. Psychoanalysts in other parts of the world, given the media stories that come from the United States, may not be familiar with the extent to which psychoanalysts in this country are expressing their views.   

Attachments:

1 reply
Appreciation
Posted March 3, 2016 by Ms. Kimberly Scholefield Kleinman
I appreciate the statement from the IPTAR board of directors describing the dynamics of xenophobia.  Promoting an understanding of the psychological mechanisms that result in what the public refers to as prejudice and how "otherness" reactions are exacerbated by stress is a fundamental approach to diminishing it's harmful effects.  Thank You!
Kim Kleinman
member Contemporary Freudian Society
Posted July 19, 2016 by Ms. Rhoda Bawdekar

On behalf of the of the British Psychoanalytic Association (BPA) I strongly endorse the recent statement from the President of the British Psychoanalytical Society concerning the referendum vote for the UK to leave the European Union.
The result has led to seriously destabilising consequences in the UK, Europe and the wider world and its full implications are not yet clear. The anti immigrant atmosphere which has developed and the recent spate of racist attacks in the UK are to be deplored.
Psychoanalysis is an international venture and the background of the members and candidates of the BPA reflects this.
The referendum vote will not lead to us turning away from our international colleagues. The BPA will continue as an outward looking Society which places great value in its membership of and participation in the EPF and the IPA and which welcomes members and candidates from throughout the world.
Philip Roys
President
British Psychoanalytic Association

0 replies
Posted July 19, 2016 by Ms. Rhoda Bawdekar

I am speaking on behalf of the Executive and Board of the British Psychoanalytical Society consequent to the result of the referendum vote for the United Kingdom to leave the European Union which has sent shockwaves rippling across Europe and indeed internationally.  Psychoanalysis was born in Europe and nurtured from its inception by colleagues of many nationalities, initially in Europe and the UK and very soon after in the United States and internationally.  That growth has similarly been supported internationally in adjacent disciplines sympathetic to psychoanalytic ideas.

From the earliest days psychoanalysis in the UK has relied upon the creativity and support of European and other colleagues.  Our membership and candidates from the beginning have been drawn from an international pool and patients attending the London Clinic of Psychoanalysis come from many countries.  Similarly, our small staff team has an international profile. 

Here in the UK we value and need these links as bridges in a troubled world and will continue to welcome and offer support to prospective members, candidates and staff according to talent and regardless of country of origin.  We are part of the European Psychoanalytic Federation and the International Psychoanalytic Association and we intend to continue working with them both.

As far as we understand the present situation immigration and visa status for those studying, working and receiving treatment here will remain unchanged and that is likely to be the case for some time.  We will of course continue to monitor the situation and advise all accordingly.

 

President
British Psychoanalytical Society

last reply on July 21, 2016 by Marius Müller
1 reply
Posted June 29, 2016 by Ms. Rhoda Bawdekar
How can we explain the virulent hatred toward Hillary Clinton from men and women of both political parties? The attacks against her: Benghazi, personal emails, lying, etc., are relatively minor, the usual political scuttlebutt, in contrast to the extreme intensity of her vilification. So many people say they just don’t like her, and this negative impression is not new. Since her role as First Lady in Bill Clinton’s White House, she has been portrayed as a witch, a Lady Macbeth, a ruthlessly ambitious, egocentric woman who considers herself above the law to achieve her exploitative goals. Some see her as a shrieking harpy. As a psychoanalyst, I believe that the intensity of this character assassination is motivated by a largely unconscious misogyny that is deeply rooted in the human (male and female) psyche. It is often triggered in response to a strong, independent woman. But this enmity is especially intense for Hillary, who is emotionally reserved and aggressive in her pursuit of the presidency. (See SNL’s recent hilarious caricatures of these qualities.) ...Read More
2 replies
The vilification of hillary
Posted July 23, 2016 by Lic. Sherry Elizabeth Lupinacci Vigilio
As female psychoanalyst and staunch Bernie Sanders supporter i suggest you do some serious research. This is a very difficult task because nost or all of mainstream press has been purchased in addition to those sgencies and institutions meant to protect Americans and above all democracy
The vilification of Hillary
Posted September 22, 2016 by Dr. William Earnest
The article illustrates why the great potential for a psychoanalytic contribution to the analysis of political questions has not been realized. Following the reductionist playbook to the letter, the author dismisses any reasons Hillary's opponents might offer and instead jumps to speculatively prioritize the "largely unconscious" question of misogyny. That this debunking maneuver has so many, many times resulted in an equally dismissive debunking response is lost to the author, who appears to be bent on elbowing his way past, for example, Clinton's close alignment with banks responsible for the 2008 crash, or with a right wing government she helped to install in Honduras, or with anti-welfare policies she helped to impose in the 1990s, etc. This is not to say that misogyny might be a principal organizer of some responses to Clinton. But it is to say that psychoanalytic criticism cannot expect to find an audience if it appears that to speak of unconscious motivation means mundane reality is committed to obscurity. This is a cocktail party parody of applied psychoanalysis.
Posted February 29, 2016 by Ms. Rhoda Bawdekar
Nilüfer ErdemPsychoanalyst and member of Psike Istanbul, writes
"How the actual turbulent situation in Turkey might affect our work as psychoanalysts?  This is a question that we are asked more and more frequently in our encounters with colleagues from different parts of the world. I will try to address the question with a few sentences. It is of course difficult and misleading, if not illusory, to pretend that we can draw generalizations about clinical experiences of all psychoanalysts, regardless the analytic situation specific to each cure." Read More


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1 reply
Reply from: Dr. Gabriele Treu
Posted April 18, 2016 by Ms. Rhoda Bawdekar
Nilüfer Erdem verknüpft die griechische Tragödie Antigone mit den Ereignissen in der Türkei und macht damit sichtbar, dass hier etwas aus der Urgeschichte der Menschheit wirksam ist. Ihre Beschreibungen haben mich sehr berührt, vielleicht auch deshalb, weil ich vor einigen Jahren das Glück hatte, die kreative Atmosphäre im Gezi Park und die hoffnungsvolle Aufbruchsstimmung in der Provinz Van mitzubekommen. Viele Menschen, denen ich begegnet bin, interessierten sich für Kunst, Kultur und Wissenschaft, die meisten waren politisch engagiert. Es vibrierte in den gesellschaftlichen Übergangsräumen, um einen Begriff der Autorin aufzugreifen. Mir hat der Text nahegebracht, dass es bis in die innerpsychischen Räume der Individuen hineinreicht, wenn solche gesellschaftliche Übergangsräume angegriffen werden. Archaische Motive werden wachgerufen, und wir werden daran erinnert, dass wir alle betroffen sind, grenzübergreifend.

Eine Gruppe von Therapeuten hat eine Online-Petition gestartet, mit der türkische Wissenschaftler unterstützt werden sollen, die sich für Meinungsfreiheit und für inhaftierte Kollegen einsetzen:

https://www.change.org/p/berna-m%C3%BCk%C3%BCs-freedom-for-academics-for-peace-in-turkey-international-campaign?recruiter=44674827&utm_source=share_petition&utm_medium=copylink.

Nilüfer Erdem compares the Greek tragedy Antigone with recent events in Turkey and proves that human prehistory still has its relevance in the modern world. I was very moved by the descriptions, probably also because I was lucky enough a few years ago to experience the inspiring atmosphere in Gezi Park and the spirit of optimism in the province of Van. Many people I met were interested in art, culture and science and most of them were involved politically. It literally vibrated in the social transitional space - to pick up on an expression by the author. The text taught me that it touches the internal psychic space of the individual when social transitional spaces are under attack. Basic archaic motives are awakened and we are reminded that this affects all of us, regardless of where we live.
Posted April 18, 2016 by Ms. Rhoda Bawdekar
The following articles came through from the Public Communications Committee.

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Psychoanalytic observations of societal phenomena
Posted April 19, 2016 by Dr. Laura Ravaioli
Psychoanalytic observations of societal phenomena are important to comprehend the complexity and fight that same prejudice that create violence.