By Celia Brickman
What half does racial distinction play in psychoanalysis? What will be discovered while contemplating this question from a postcolonial viewpoint? during this sophisticated and commanding research, Celia Brickman explores how the colonialist racial discourse of late-nineteenth-century anthropology came across its manner into Freud´s paintings, the place it got here to play a covert yet the most important function in his notions of subjectivity. Brickman argues that the typical psychoanalytic idea of "primitivity" as an early degree of mental improvement necessarily incorporates with it implications of an anthropologically understood "primitivity," which used to be conceived via Freud -and probably nonetheless is this present day -in colonialist and racial phrases. She relates the racial subtext embedded in Freud´s idea to his representations of gender and faith and exhibits how this subtext types a part of the bigger historicizing development of the psychoanalytic undertaking. ultimately, she exhibits how colonialist lines have made their approach into the...
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What half does racial distinction play in psychoanalysis? What will be realized while contemplating this query from a postcolonial point of view? during this sophisticated and commanding research, Celia Brickman explores how the colonialist racial discourse of late-nineteenth-century anthropology came upon its method into Freud´s paintings, the place it got here to play a covert yet an important function in his notions of subjectivity.
Extra resources for Aboriginal Populations in the Mind. Race and Primitivity in Psychoanalysis
The conversation between psychoanalysis and those viewed as its racial or cultural others has, historically, been largely the province of anthropologists who, understandably, have had no particular concern with the implications of their arguments for what we might call the indigenous practice of psychoanalysis: the practice of psychoanalysis in the western cultures from which it emerged and in which it has developed. A conversation within this anthropological/psychoanalytic tradition would begin with the anthropologist Bronislaw Malinowski, who, in his Sex and Repression in Savage Society (1927), vigorously challenged the universality of the oedipus complex, contending that family complexes were not universal but varied with social structure.
I began to notice how frequent subtle slippage between the two meanings of the term “primitivity” contributed to the effortless way in which psychoanalytic interpretation could convey—and thereby unobtrusively help reinforce—racist stereotypes. An example offered itself at a case conference I happened to attend one day, conducted by a group of white American psychoanalytically oriented psychotherapists. The patient under discussion was a young white man who had lost his mother at an early age and was now having difficulty deciding on his vocation.
9 Despite its ability to furnish the tools for such emancipatory interventions, however, psychoanalysis remains handicapped by its own ideological blindspots. As critical assessments of the question of gender in psychoanalysis might suggest, Freud’s assumptions concerning race are likely to be reproduced whenever his theories are used unless these assumptions have been explicitly examined and challenged. The task, therefore, is to confront these assumptions in Freud’s cultural and social texts and in their ramifications in his metapsychologies, in the ways they are supported by his inscription of modern subjectivity within a historicizing discourse, and in the ways they filter through to the critical and clinical applications of psychoanalysis.
Aboriginal Populations in the Mind. Race and Primitivity in Psychoanalysis by Celia Brickman