In Morocco, gender and sexual norms have strict guardians, potentially in the person of every citizen. There are diverse situations which entail multiple reactions depending on the class and race relations that permeate Moroccan society. However, the violation of gender norms usually brings about cruel physical, social, legal and media repression.
Yet can we talk about trauma here? Is it legitimate to say, at any time and in any place, that gender or sexuality are traumatic assignments?
How can this notion be used in its psychoanalytical specificity (and not in a psychiatric or media sense) and what implications does this use have in revealing the ethnocentric limits that a universalist psychoanalysis may experience, but also in defining what the author calls “minor psychoanalysis”?
The author proposes to quickly review the archaeology and genealogy of this notion, to see how, when used in a particular way, it may perpetuate subalternizations.
Sectorial organisation of psychiatry and institutional psychotherapy were founded 60 years ago. Sectorial organisation of psychiatry is based on closeness and continuity. It is a matter for a constant presence and availability of health care team, in a centralized place for treatment. This centralized device is especially helped by means of transport. Interlocutor’stability reassure patients suffering of psychics insecurity. We combine to this centralized device with the management of these cognitive remediation therapy measures in groups. This will make metacognitives, neurocognitives and social cognitives functions’s work. We may think and apply these principles with help from institutional psychotherapy paradigm’s and psychanalytic approach of psychosis. So, we help to bring toghether shizophrenic dissociations with the symbolising symbol through a health care team meetings. (cross-sector, dissociated transfert, club function). Sectorial organisation of psychiatry psychosocial reabilitation and cognitive remediation connect themselves in a coherent whole.
Abstract. The institution, in the meaning of the act of instituting, is made possible by the creation of multiple play areas (in oneself, inside the group, inside the society). In the daily clinical work, that introduces a fight against the naturalization of the psychotic processes and the institutional phenomena. To open to the complexity of the human relationships and to the consideration of the weaknesses of institutions and people, to put them into the work, is the stake in the instituent praxis.
How the practice among schizophrenics patients would change the listening to the neurotic people or other patients ? Experience as a practical institution in consultation is illustrated by the therapeutic work continued with a patient .One could argue that institutional psychotherapy today is a psychotherapy of social link.
Abstract. The “ambiance”, that Jean OURY held so dear, may no longer exist. We can ask ourselves about the repercussions of scientific and capitalist speeches on the institutional reality of psychiatric care centers. But by asserting certitudes, as either “good practices” or “good economic sense”, are we not preventing thought and debate, meaning that we are reducing politics to an obsolete practice, if not in vain? In our center, association under the French law of 1901, that politics seems to have nurtured since its origin, we want to believe that the disalienation so dear to Marx – as impossible as it may be (as said by Lacan) – must be the goal toward which our practices aim. As close to the clinical reality of our daily life of psychiatric caregivers as possible, with the risks that psychosis produces, such as isolation, we will present an attempt recently undertaken with our patients, one that is institutional, therapeutic, and political.
Abstract. There is no university training for becoming a psychoanalyst. However, this prevents neither psychoanalysis to be transmitted through university, nor psychoanalysts to have a university culture. Psychoanalysis develops indeed from a multidisciplinary approach and from a practice which has to be constantly reinvented so as to reach at best the subjectivity of its time. Under these conditions, can psychoanalysis be taught and transmitted, as Freud and Lacan have shown it.
Abstract. Psychoanalysis has transmitted to psychiatry a particular idea of the ‘psychic human being’ that has formed the basis of its therapeutic practices even since the domination of ‘biological psychiatry’. In recent years, a new conception of the ‘citizen-patient’ has been challenging the psychoanalytic conception of the mental patient by introducing its own practices and values, supported by a broader movement in society. Nevertheless, the notion of psychotherapy retains its attractive quality as shared psychic work and might enable psychoanalytic thought to maintain its influence in psychiatry.
Abstract: Our purpose will be an attempt to put into perspective the elements of a logic of transmission so that the transmission itself, as logical position in relation to knowledge or even more to non – knowledge. From a first point is the encounter with a patient, will be unfolded and articulated the question of otherness, that of instituting separation, position relative to a point of no knowledge. The knowledge is not there to hear their differences with misleading knowledge, as knowledge on the side of learned ignorance. Through clinical notes will be discussed accepting to be moved and transformed by a patient, the ability to ex- position in relation to the institution but to get out of the fascination generated by the statements of some patients. This sometimes invisible transmission from patients may question our know how of psychoanalyst but also our clinical know how of practitioner in institution and our responsibility.
Abstract. The new psychic economy is a concept of Charles Melman’s, who is a French psychoanalyst, one of the most important Jacques Lacan’s disciples. It is his manner to try to explain –which he is doing for many years now – the social changes of recent decades and their consequences, mainly in the field of psychoanalytic clinics. This paper is also inspired by other authors’ works, in particular by that of the Belgian psychoanalyst Jean-Pierre Lebrun, a member of the International Lacanian Association, i.e. the School founded by Melman. Melman’s central argument is that nowadays – at least in occidental societies – the social link is submitted to a neo-liberal requirement of unlimited pleasure, that prevents symbolic castration from being functional. The decline of patriarchy – which was already diagnosed by Lacan and some others as taking place since the XIXème century – opens the way to a matriarchal society and to a different psychic economy. Lebrun names the latter “a hinterland economy”, in reference to antique social structures, before the patriarchy era.