Since going through the process on my farm using those psychoanalytical tools, I have seen all around me in this country opportunities for what we learned to be applied to psychoanalysis. There’s a special role for psychoanalysis in South Africa, and it’s a little different from other places. […]
Intensely negative perceptions of the student activists have emerged, reflecting a type of transference I have termed the negative social transference, directed toward marginalized groups (student activists) from the dominant social surround (campus administrators, monied interests, and government power). Working through occurs first within activists and activist groups, who undertake internal psychological work as a precursor to their outer action. In order to undertake their activism, student activists must distinguish themselves internally from these negative transferences, which issue compelling calls from the past and its pre-patterned repetitions. Such a process of interior differentiation within activists sets the stage for the activism that will then create change in the outer world.
Karim Dajani and Eyal Rozmarin are using their analytic capacities to forge hope where speech has been absent. This issue marks the second series of their ongoing epistolary commitment to bear each other’s pain, to move each other’s hearts. […] Drawing on their own histories, they have been talking and writing about how psychoanalysis is empowered to address our anguished world.
For me, growing up in a fundamentalist, religious dictatorship like Pakistan, I was taught to live in fear of and hate our Indian neighbors who might attack us at any time. I was taught to believe in the supremacy of one religion above all others. I was taught that this religion needed our state to defend it and we, as Pakistanis, were the ultimate expression of the arc of history that inevitably bent toward humanity, united under one God.
While I have been impacted by my physical limitations, the bigger burden has always been my self-consciousness. No matter how much success I achieved, I could never shake the feeling that I was defective and that my defect eclipsed all else. At the same time, though, the steady stream of reassurances I’ve received to the contrary made these fears feel a bit like paranoia. There was something relieving in thinking that it was all in my head: if it was simply a matter of low self-esteem, there was a fix for that.
I could not stop dwelling on that first question: Can it hold me? Will I fit? My Goldilocks search for an analytic training program, and more specifically for a training analyst, has been a long one, spanning three institutes and nearly a decade. This question of fit and containment has been at the crux of that search. I became a therapist in the first place because of my life-changing encounter with psychoanalytic theory while I was on another path. Yet my experiences with training and with the analytic community have consistently been of myself as a person at odds with the field.
I don’t believe others have the right to diminish the traumas we have experienced, or we those of others. At the same time, we have to ask ourselves, it seems to me, whether any of us do humanity a service by rallying around the cry of Never Forget when that cry means we should never forget precisely those things that prevent us from knowing the traumas that others have experienced, perhaps even at our own hands—the ways that our good may have been their bad, or could become so, even without our knowledge or consent.
As kids, Karim Dajani and Eyal Rozmarin grew up within hours of each other, one in Beirut, the other in Tel Aviv—to parents who were born in what had been Palestine/Israel. From an astute understanding of the unconscious process, they have written, separately, about belonging and unbelonging and about the interpolation of culture on our beings. Now they meet, for the first time, to write about the impact the current catastrophe in their homeland is having on their souls, about the trauma and resilience in their families’ histories, and about the relevance of psychoanalytic thinking today.
[…] Ayiti engaged our senses from the moment we woke up to the second we fell asleep in the home my mother and father adored as first-time home buyers. I could not comprehend as a child, nor as an adolescent, why her words did not match her actions. Did she love her country? Undoubtedly. Then why the constant critiques and harshness? Why is it I never heard her utter a sentence of gratitude, warmth, or positivity toward the first land she called home unless recalling a small cluster of memories from her childhood? Perhaps my memory is foggy and I am only a recorder for what was shared with me.
Disappeared memory and history erased remain fascism’s best weapon. In the world as it exists, the protofascist leader purports omnipotence, forcing helplessness and weakness into the minority group to be victimized. Which part of the split would any of us need to inhabit to stay sane in this kind of world? This simultaneous diffusing of victim/perpetrator processes into the collective rests upon a failure of witnessing, an aborted mourning process of the atrocities of prior generations.
