Deconstructing difference: Gender, splitting, and transitional space

Dimen, Muriel

doi:10.1080/10481889109538904

Cited by 165 publications

(71 citation statements)

References 6 publications

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“…Al igual que la madre es, antes que nada, una persona. Su subjetividad será crítica en el desarrollo del paciente y, concretamente, facilitará la evolución de la capacidad del paciente para la mutualidad (Bassin, 1997(Bassin, , 1999Bassin, Honey y Kaplan, 1994;Benjamin, 1986Benjamin, , 1988Benjamin, , 1995Benjamin, , 1998Chodorow, 1978;Dimen, 1991;Dinnerstein, 1976;Fast, 1984;Goldner, 1991;Harris, 1991Harris, , 1997Layton, 1998).…”

Section: Ideales Relacionalesunclassified

Pasarse de la raya: Heroínas relacionales y el exceso relacional

Slochower¹

2017

CeIR

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Derechos reservados/Copyright de Clínica e investigación Relacional y los autores. Prohibida la reproducción total o parcial sin autorización expresa. Este material es para uso científico y profesional exclusivamente y puede contener información clínica sensible. Los editores no se responsabilizan de los contenidos de los autores. Dirigir las consultas sobre derechos y autorizaciones a ceir@psicoterapiarelacional.es New York, USAHago una reflexión sobre la evolución de nuestro ideal relacional -sus implicaciones para nuestros objetivos terapéuticos, nuestros pacientes y para nosotros mismos. ¿Quién aspiramos a ser en la consulta? ¿Cómo vemos nuestro paciente -su potencial y sus limitaciones? ¿Cuáles son los objetivos clínicos de un análisis relacional? ¿Qué podría obstruir dichos objetivos? En este sentido, señalo los excesos de nuestro ideal y las maneras en las que es posible que nos hayamos pasado de la raya.Palabras clave: Objetivos Clínicos, Psicoanálisis, Relacional, Ideales Relacionales.I consider the evolution of our relational ideal-its implications for our therapeutic goals, our patients, and for ourselves. Who do we aim to be in the consulting room? How do we view our patient-her potential and her limitations? What are the clinical goals of a relational analysis? What might those goals occlude? In this context I address the excesses of our ideal and the ways we may have gone too far.

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Section: Ideales Relacionalesunclassified

Pasarse de la raya: Heroínas relacionales y el exceso relacional

Slochower¹

2017

CeIR

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“…The divisions of racialized aggression, based as they are on clear lines between self and other, are too stark to allow for a potential space between internal and external reality. In contrast, they fix polarities (Dimen, 1991) rather than maintaining a creative tension. Furthermore, as Hinshelwood (2007) maintains, racism is about intolerance, which relates to one's own internal feeling of the intolerable.…”

Section: Playmentioning

confidence: 99%

“…Race spoils the playful space. Dimen (1991) argues that playing with the polarities of 'man' and 'woman' can disrupt gendered divisions by escaping the fixedness of essences. Leary (1997a) similarly argues that race can be played with if the dualism that race is both reality and fantasy (in the sense of being both part of the social world and part of the imagination) can be entertained.…”

Section: Playmentioning

confidence: 99%

“…The dynamic tension between inside and outside, and potentially between similarity and difference (Dimen, 1991), is collapsed and rewritten in absolutes. Dimen, writing about problems of gender, highlights the importance of re-entering transitional space to disrupt gendered binaries: 'Recapturing split-off parts of the self therefore requires inhabiting its transitional spaces, including that in which gender is not a given but is in question ' (p. 335).…”

Section: Transitioning Racialized Spaces: a Conclusion Of Paradoxesmentioning

confidence: 99%

“…For Winnicott, transitional phenomena thus offer us a space of play that allows recognition of both internal and external reality, thereby helping us to understand the dynamic interplay between the two, without insisting that we choose. Difference (me or you, separate or united, fantasy or reality) is held in a state of playful tension (Dimen, 1991;Leary, 1997a) and can thereby be understood relationally rather than as fixed or divided into immutable categories. In this way, fantasy, for Winnicott (1971), is the unconscious 'material that underlies playing ' (p. 145).…”

Section: Introductionmentioning

confidence: 99%

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Transitioning racialized spaces

Long

2011

Psychoanal Cult Soc

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South Africa is often cited as being a society in transition. Travelling from apartheid to utopia, the metaphor implies, we are transforming in the in-between. For Winnicott, transitional spaces reside in between internal and external reality, offering an intermediate area in which to play. It could be said that, in contrast, apartheid structures impeded such transitional spaces; they defined where and where not to play, who could play with whom and what was serious and thereby not available for creativity. By analyzing narratives written by South Africans remembering apartheid as part of the Apartheid Archives Project (the narratives themselves potentially, but not always, representing a transitional space), I first explore how space is remembered and inscribed, including how physical spaces, such as beaches or restaurants, are carved out by the act of remembering. Second the narratives, written now about then, offer possibilities for exploring transitions between the past and the present and implications for playing in the present and the future.

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The Monks of Drepung Gomang Monastery: Impressions and Speculations on Alternative Models of Masculinity as they Relate to Resilience to Trauma

Sarin¹

2012

Appl Psychoanal Studies

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As a practitioner of psychoanalysis and psychotherapy, I volunteered with the Tibetan Government in Exile in the field of mental health. In late 2006, the Tibetan Government in Exile approached me to evaluate and counsel monks who had left Tibet to get a monastic education at the Drepung Gomang Monastery in Mungod, Karnataka. I was struck by the resilience of these young men, despite the horrors they had survived in the process of trying to get this education in their own country, which is under occupation by the Chinese, and fleeing Tibet alone, during adolescence or as very young children. I want to offer some speculative impressions about my experiences and observations of the masculinity of these monks, which felt quite different from my experience with other men. This article attempts to make sense of my experience of their masculinity, and to account for the differences I observed, but could not fully understand. I offer some speculations about the relationship of their experience of masculinity, as an additional factor in their resilience to trauma. Although the therapeutic encounter with them was the occasion to bring these differences to my attention they do not form the basis for my speculations. These are based on my understanding of masculinity as theorized by psychoanalysis, and what I have learned about the history, functioning and ideals, which inform Tibetan culture and the monastic order. I highlight two aspects of the masculinity of Buddhist monks from this tradition: one which comes from the Bodhisattva tradition and incorporates nurturing “feminine” qualities, and the second which involves sublimating and neutralizing “dangerous” “female” qualities into their attainment of higher spiritual ends. I speculate in the end on the ways in which an alternative experience of gender may be a contributing protective factor in the survival of violence and exile. Copyright © 2012 John Wiley & Sons, Ltd.

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Deconstructing difference: Gender, splitting, and transitional space

Cited by 165 publications

References 6 publications

Pasarse de la raya: Heroínas relacionales y el exceso relacional

Pasarse de la raya: Heroínas relacionales y el exceso relacional

Transitioning racialized spaces

The Monks of Drepung Gomang Monastery: Impressions and Speculations on Alternative Models of Masculinity as they Relate to Resilience to Trauma

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