Eleazer J. Watson (Frosh) to Mr. Meredith (12 October 1962)

https://egrove.olemiss.edu/mercorr_pro/1081/thumbnail.jp

The relational ethics of conflict and identity

The contemporary psychoanalytically inflected vocabulary of relational ethics centres on acknowledgement, witnessing and responsibility. It has become an important code for efforts to connect with otherness across fractures of hurt, oppression and suffering. One can see the deployment of this vocabulary to challenge patterns of exclusion and dehumanisation in zones of intense political conflict in many situations in which destructive hatred reigns. This paper traces some of the use of and disputes over this ‘acknowledgement-based’ relational ethics in the recent work of Jessica Benjamin and Judith Butler. The field of application is their response to Israel’s treatment of the Palestinians, given their position as Jews. The challenge of the acknowledgement agenda leads back to an issue of general concern – the degree to which relational ethics can prise open apparently closed and defensive psychosocial identities

Never the twain shall meet: a critical appraisal of the combination of discourse and psychoanalytic theory in studies of men and masculinity

In recent years there has been a number of attempts by different researchers to study men and masculinity using a combination of discourse theory and psychoanalysis. The main reason for this development is the sense that, on its own, discourse theory provides an incomplete account of masculine subjectivity. Psychoanalysis is thought to be able to fill those gaps. In this paper I want to begin by reviewing these arguments. I will provide an outline of the alleged deficiencies in discursive approaches to men and masculinity before going on to examine some of the work that has attempted the above synthesis. What I aim to show is that, for a number of reasons, such attempts are bound to fail. Instead, I will argue that better progress can be made in studies of masculinity by remaining within the theoretical boundaries of Discursive Psychology

Beyond recognition: the politics of encounter

The context for this paper is an attempt to think through the possibilities and challenges of nonviolent resistance, with the shadow of the Israel-Palestine conflict looming over it. Drawing on the work of Jessica Benjamin, I outline how a theory of recognition becomes one of acknowledgement through the inclusion of a notion of a witnessing ‘third’. This third is actively implicated in the injury caused by oppression and is called upon to do something about it. I go on to use Judith Butler’s account of the challenge of nonviolence to draw out some lessons on issues of vulnerability, cohabitation and justice. Finally, I return to the question of the kind of witnessing third that might make a difference

Relationality in a time of surveillance: narcissism, melancholia, paranoia

This paper explores apparent shifts in the cultural use of psychoanalytic concepts, from narcissism, through melancholia, to paranoia. It tries to track these shifts, very loosely, in relation to changes in sociocultural and political atmospheres, noting that none of the shifts are complete, that each one leaves previous states of being and of mind at least partially in place. Narcissism was perhaps the term of choice for examining the problem of forging relationships that feel meaningful in a context of rapid change and neoliberal expansion; then melancholia was (and is) drawn on to conceptualise the challenge of confronting loss and colonial ‘theft’; and now the annexation of the polity – and of everyday life – by massively insidious surveillance produces a culture and subjecthood that is fundamentally, and understandably, paranoid

Children’s experiences of domestic violence and abuse: siblings’ accounts of relational coping

This article explores how young people see their relationships, particularly their sibling relationships, in families affected by domestic violence, and how relationality emerges in their accounts as a resource to build an agentic sense of self. The ‘voice’ of children is largely absent from domestic violence literature, which typically portrays them as passive, damaged and relationally incompetent. Children’s own understandings of their relational worlds are often overlooked, and consequently existing models of children’s social interactions give inadequate accounts of their meaning-making-in-context. Drawn from a larger study of children’s experiences of domestic violence and abuse, this paper uses two case studies of sibling relationships to explore young people’s use of relational resources, for coping with violence in the home. The paper explores how relationality and coping intertwine in young people’s accounts, and disrupts the taken for granted assumption that children’s ‘premature caring’ or ‘parentification’ is (only) pathological in children’s responses to domestic violence. This has implications for understanding young people’s experiences in the present, and supporting their capacity for relationship building in the future

Turning back

This response to Miri Rozmarin’s paper, Staying Alive, 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 non-matricidal relations’ 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

Agony at a Distance : Investigating Digital Witnessing on YouTube

Peer reviewe

Research encounters, reflexivity and supervision

Reflexivity in qualitative and ethnographic social science research can provide a rich source of data, especially regarding the affective, performative and relational aspects of interviews with research subjects. This paper explores by means of three case examples different ways of accessing and using such reflexivity. The examples are drawn from an empirical psycho-social study into the identity transitions of first-time mothers in an inner-city multicultural environment. Fieldnotes and supervision were used to engage with researcher subjectivity, to enhance the productive use of reflexivity and to address the emotional work of research. The methodology of the supervision was psychoanalytic, in its use of a boundaried frame and of psychoanalytic forms of noticing oneself, of staying engaged emotionally as well as creating a reflective distance. The examples illustrate how this can enhance the knowledge gained about the research subjects

Witnessing and re-enacting in Cambodia: reflection on shifting testimonies

Thirty years after the collapse of the Khmer Rouge regime (1975-1979) how do Cambodians cope with the traumatic legacy of Pol Pot's reign of terror? What forms does witnessing take on in post-socialist and transitional Cambodia as senior Khmer Rouge leaders await prosecution at the Cambodian Tribunal? The paper examines aspects of witnessing in today's Cambodia, expressing each in its own way the idea of the 'shifting' of witnessing: the transformation of testimonies due to time passing and contrasted systems of justice through a comparison of testimonies in the trial of the 'Pol Pot/Ieng Sary clique' (1979) and the current Cambodian Tribunal; the complex forms of witnessing emerging from participatory projects developed with Western authors in 'We want (u) to know' (documentary movie made by an international film crew with the inhabitants of the village of Thnol Lok in 2009) and 'Breaking the silence' (theatre play realised by the Dutch dramaturge Annemarie Prins that premiered in Phnom Penh in 2009 and toured Cambodia in the following years); the relationship between documentary and legal forms of witnessing through the example of Vann Nath, a survivor of S-21/Tuol Sleng, the prison where the Khmer Rouge tortured and killed thousands of their fellow countrymen. The paper analyses the difficulty Western organisers of participatory projects experienced in applying the hybrid model of transitional justice to sociocultural contexts of witnessing. Nevertheless it points out their contribution to processes of 'recognition beyond recognition' in which cultural differences in coming to terms with historical trauma are expressed and recorded