{"title":"Bryon, Deborah. Time and Trauma in Analytical Psychology and Psychotherapy. The Wisdom of Andean Shamanism. Routledge. 2024. Pp. 233. Hbk. £120 & $160.00. Pbk. £29.99 & $31.96","authors":"Leslie Stein","doi":"10.1111/1468-5922.13054","DOIUrl":"https://doi.org/10.1111/1468-5922.13054","url":null,"abstract":"","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"924-927"},"PeriodicalIF":0.5,"publicationDate":"2024-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142665156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
<p>In this lecture, I wish to speak about <i>the faithless analyst</i>. This is an analyst without fixed religious notions, without specific preferences with regard to religious faith and practice, without religious commitments or attachments of the kind that would influence the course of the analysis. Is this possible? Analysts like everyone else grow up in specific cultures that are deeply entangled with religious traditions. Can analysts shed this formation when they enter the consulting room? Should they? Values come with religious faith and practice. Should the analyst shed such religiously based values for the sake of absolute neutrality? I want to think about such faithlessness as an impossible ideal for analytical practice and how to work with failures to remain faithless in the presence of different faiths or the absence of faith among patients.</p><p>Dans cette conférence, je souhaite parler de <i>l'analyste sans foi</i>. Il s'agit d'un analyste sans notions religieuses fixes, sans préférences spécifiques en ce qui concerne la foi et la pratique religieuses, sans engagements religieux ou attachements du type de ceux qui influenceraient le cours de l'analyse. Est-ce possible? Les analystes, comme tout le monde, grandissent dans des cultures spécifiques qui sont profondément enchevêtrées avec des traditions religieuses. Les analystes peuvent-ils se débarrasser de cela lorsqu'ils entrent dans la salle de consultation? Devraient-ils le faire? Les valeurs viennent avec la foi et la pratique religieuses. L'analyste devrait-il se débarrasser de telles valeurs fondées sur la religion au nom d'une neutralité absolue? Je veux réfléchir à une telle absence de foi religieuse comme un idéal impossible pour la pratique analytique, et à la façon de travailler avec les situations où l’on ne parvient pas à rester sans foi en présence de fois différentes ou de l'absence de foi chez les patients.</p><p>In diesem Vortrag möchte ich über den <i>ungläubigen Analytiker</i> sprechen. Das ist ein Analytiker ohne feste religiöse Vorstellungen, ohne besondere Vorlieben in Bezug auf Glauben und Praxis, ohne religiöse Verpflichtungen oder Bindungen der Art, wie sie den Verlauf der Analyse beeinflussen würden. Ist das möglich? Analytiker wachsen wie alle anderen in spezifischen Kulturen auf, die tief mit religiösen Traditionen verflochten sind. Können Analytiker diese Prägung ablegen, wenn sie ins Sprechzimmer kommen? Sollten sie? Werte entstehen im Kontext religiösen Glaubens und religiöser Praxis. Sollte der Analytiker solche religiös gegründeten Werte im Interesse absoluter Neutralität aufgeben? Ich möchte über eine solche Glaubenslosigkeit als unmögliches Ideal für die analytische Praxis nachdenken und darüber, wie man mit Fehlern beim Glaubenlosbleiben bei unterschiedlicher Glaubensrichtungen oder fehlendem Glauben bei den Patienten umgehen kann.</p><p>In questo articolo, vorrei parlare dell’analista senza fede. Si tratta di un analista senza nozioni religiose
{"title":"The Faithless Analyst1","authors":"Murray Stein","doi":"10.1111/1468-5922.13042","DOIUrl":"10.1111/1468-5922.13042","url":null,"abstract":"<p>In this lecture, I wish to speak about <i>the faithless analyst</i>. This is an analyst without fixed religious notions, without specific preferences with regard to religious faith and practice, without religious commitments or attachments of the kind that would influence the course of the analysis. Is this possible? Analysts like everyone else grow up in specific cultures that are deeply entangled with religious traditions. Can analysts shed this formation when they enter the consulting room? Should they? Values come with religious faith and practice. Should the analyst shed such religiously based values for the sake of absolute neutrality? I want to think about such faithlessness as an impossible ideal for analytical practice and how to work with failures to remain faithless in the presence of different faiths or the absence of faith among patients.</p><p>Dans cette conférence, je souhaite parler de <i>l'analyste sans foi</i>. Il s'agit d'un analyste sans notions religieuses fixes, sans préférences spécifiques en ce qui concerne la foi et la pratique religieuses, sans engagements religieux ou attachements du type de ceux qui influenceraient le cours de l'analyse. Est-ce possible? Les analystes, comme tout le monde, grandissent dans des cultures spécifiques qui sont profondément enchevêtrées avec des traditions religieuses. Les analystes peuvent-ils se débarrasser de cela lorsqu'ils entrent dans la salle de consultation? Devraient-ils le faire? Les valeurs viennent avec la foi et la pratique religieuses. L'analyste devrait-il se débarrasser de telles valeurs fondées sur la religion au nom d'une neutralité absolue? Je veux réfléchir à une telle absence de foi religieuse comme un idéal impossible pour la pratique analytique, et à la façon de travailler avec les situations où l’on ne parvient pas à rester sans foi en présence de fois différentes ou de l'absence de foi chez les patients.</p><p>In diesem Vortrag möchte ich über den <i>ungläubigen Analytiker</i> sprechen. Das ist ein Analytiker ohne feste religiöse Vorstellungen, ohne besondere Vorlieben in Bezug auf Glauben und Praxis, ohne religiöse Verpflichtungen oder Bindungen der Art, wie sie den Verlauf der Analyse beeinflussen würden. Ist das möglich? Analytiker wachsen wie alle anderen in spezifischen Kulturen auf, die tief mit religiösen Traditionen verflochten sind. Können Analytiker diese Prägung ablegen, wenn sie ins Sprechzimmer kommen? Sollten sie? Werte entstehen im Kontext religiösen Glaubens und religiöser Praxis. Sollte der Analytiker solche religiös gegründeten Werte im Interesse absoluter Neutralität aufgeben? Ich möchte über eine solche Glaubenslosigkeit als unmögliches Ideal für die analytische Praxis nachdenken und darüber, wie man mit Fehlern beim Glaubenlosbleiben bei unterschiedlicher Glaubensrichtungen oder fehlendem Glauben bei den Patienten umgehen kann.</p><p>In questo articolo, vorrei parlare dell’analista senza fede. Si tratta di un analista senza nozioni religiose ","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"874-883"},"PeriodicalIF":0.5,"publicationDate":"2024-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142355998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Celia Harding (Ed.). Dissecting the Superego: Moralities under the Psychoanalytic Microscope. Routledge. 2019. Pp. 215. $48.95.","authors":"Robert Tyminski D.M.H.","doi":"10.1111/1468-5922.13039","DOIUrl":"https://doi.org/10.1111/1468-5922.13039","url":null,"abstract":"","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"921-924"},"PeriodicalIF":0.5,"publicationDate":"2024-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142665119","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jan Wiener is a Society of Analytical Psychology (SAP) trained Jungian analyst and Journal of Analytical Psychology Board member, highly esteemed in Jungian and psychoanalytic circles for her work as a practitioner, teacher, supervisor and writer as well as for her well-honed leadership skills, notably as a member of the executive committee and as a vice-president of the International Association for Analytical Psychology (IAAP), the international organizing body for Jungian analysts worldwide. Jan has made remarkable contributions to the personal and professional development of Jungians not only in the UK but also for those involved in the IAAP Developing Groups programme where she has been a pioneer, providing cross-cultural outreach to those seeking training in Russia, Taiwan, Serbia, Ukraine and Denmark. Success in Jan's many-faceted and full life has been facilitated by a natural authenticity, good sense of humour, hearty laugh and a welcoming attitude; these attributes have significantly aided in bridge-building and opening space for creative interactions within and between individuals and groups.
Her development was influenced by a history of parents who fled from Vienna and Berlin to London, escaping persecution by the pre-war Nazi regime. Jan's aunt lived in close proximity and was a child analyst who worked closely with Anna Freud. As a young woman, Jan swam the English Channel and she has always been a sports lover, especially tennis. Her many talents extend to music and she is a trained opera singer who has recently been involved in an affordable educational programme in Cratoule, France, that fosters the expanding growth of amateurs who have the opportunity to learn from more established, experienced attendees. Jan has performed as a singer in addition to presenting her analytic work globally. She has many publications that centre around clinical practice, her forte.
Well-known by those who have been in relationship with Jan personally and professionally is her exceptional capacity for presence in the moment while holding the long-view; this capacity as well as an inclusive attitude, perhaps born in part from family history, along with a keen intelligence, intuition and native talent, have led to a life-long commitment to service and generative partnerships that continue to bear fruit amongst those touched by her kind and generous soul.
扬-维纳（Jan Wiener）是分析心理学会（SAP）训练有素的荣格分析师，也是《分析心理学杂志》（Journal of Analytical Psychology）的董事会成员。她在荣格学界和精神分析学界享有很高的声誉，因为她不仅是一名实践者、教师、督导和作家，还具有精湛的领导才能，尤其是作为执行委员会成员和国际分析心理学协会（IAAP）副主席，该协会是全球荣格分析师的国际组织机构。扬不仅为英国荣格分析师的个人和职业发展做出了卓越贡献，还为参与 IAAP 发展中团体项目的荣格分析师做出了卓越贡献，她是 IAAP 发展中团体项目的先驱，为在俄罗斯、台湾、塞尔维亚、乌克兰和丹麦寻求培训的荣格分析师提供跨文化推广服务。扬的生活丰富多彩，她的成功得益于她天生的真诚、幽默感、爽朗的笑声和热情好客的态度；这些特质极大地帮助她在个人和团体内部以及个人和团体之间架起了沟通的桥梁，并为创造性的互动开辟了空间。扬的姑姑就住在附近，她是一名儿童分析师，曾与安娜-弗洛伊德密切合作。年轻时，扬曾在英吉利海峡游泳，她一直热爱运动，尤其是网球。她的天赋还包括音乐，她是一名训练有素的歌剧演唱家，最近在法国克拉图尔参与了一项经济实惠的教育计划，该计划旨在促进业余爱好者的成长，让他们有机会向更成熟、更有经验的参与者学习。除了在全球范围内展示她的分析工作之外，扬还以歌手的身份进行表演。在个人和专业领域与简有过交往的人都知道，她既能保持长远的眼光，又有非凡的临场应变能力；这种能力和包容的态度（也许部分源于家族历史），加上敏锐的智慧、直觉和天赋，使她终生致力于服务和创造性的合作关系，并在被她善良和慷慨的灵魂所感动的人们中间不断结出硕果。
{"title":"An Interview with Jan Wiener. Conducted by Linda Carter on January 7, 2024","authors":"Jan Wiener, Linda Carter","doi":"10.1111/1468-5922.13032","DOIUrl":"https://doi.org/10.1111/1468-5922.13032","url":null,"abstract":"<p>Jan Wiener is a Society of Analytical Psychology (SAP) trained Jungian analyst and Journal of Analytical Psychology Board member, highly esteemed in Jungian and psychoanalytic circles for her work as a practitioner, teacher, supervisor and writer as well as for her well-honed leadership skills, notably as a member of the executive committee and as a vice-president of the International Association for Analytical Psychology (IAAP), the international organizing body for Jungian analysts worldwide. Jan has made remarkable contributions to the personal and professional development of Jungians not only in the UK but also for those involved in the IAAP Developing Groups programme where she has been a pioneer, providing cross-cultural outreach to those seeking training in Russia, Taiwan, Serbia, Ukraine and Denmark. Success in Jan's many-faceted and full life has been facilitated by a natural authenticity, good sense of humour, hearty laugh and a welcoming attitude; these attributes have significantly aided in bridge-building and opening space for creative interactions within and between individuals and groups.</p><p>Her development was influenced by a history of parents who fled from Vienna and Berlin to London, escaping persecution by the pre-war Nazi regime. Jan's aunt lived in close proximity and was a child analyst who worked closely with Anna Freud. As a young woman, Jan swam the English Channel and she has always been a sports lover, especially tennis. Her many talents extend to music and she is a trained opera singer who has recently been involved in an affordable educational programme in Cratoule, France, that fosters the expanding growth of amateurs who have the opportunity to learn from more established, experienced attendees. Jan has performed as a singer in addition to presenting her analytic work globally. She has many publications that centre around clinical practice, her forte.</p><p>Well-known by those who have been in relationship with Jan personally and professionally is her exceptional capacity for presence in the moment while holding the long-view; this capacity as well as an inclusive attitude, perhaps born in part from family history, along with a keen intelligence, intuition and native talent, have led to a life-long commitment to service and generative partnerships that continue to bear fruit amongst those touched by her kind and generous soul.</p>","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 4","pages":"644-658"},"PeriodicalIF":0.5,"publicationDate":"2024-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142320602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Bishop, Paul. Jung and the Epic of Transformation: Volume 1: Wolfram von Eschenbach’s Parzival and the Grail as Transformation. Chiron. 2024. Pp. lxii + 330. Hbk. $47/£39.99. Pbk. $34/£29.74. Kindle £7.85.","authors":"Terence Dawson","doi":"10.1111/1468-5922.13037","DOIUrl":"https://doi.org/10.1111/1468-5922.13037","url":null,"abstract":"","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"928-931"},"PeriodicalIF":0.5,"publicationDate":"2024-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142665009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
<p>In 1928, the American Anthropological Association declared that “Anthropology provided no scientific basis for discrimination against any people on the ground of racial inferiority, religious affiliation, or linguistic heritage” (Guthrie, 1976/1998/2004, p. 30). In 1945, Jung denounced race theory as a pseudo-science. In 1950, UNESCO released its statement denouncing race. Long discredited as scientifically invalid, the race concept still holds uncanny value and significance for Americans and Europeans. In effect, the concept seems to be mysteriously linked to the limited accessibility and the limited economic support that is allotted to people of colour, internationally. This paper will explore the global implications of Jung's expressed attitude towards people of colour prior to 1945, which I identify as an <i>attitude of white supremacy</i>, an attitude that stands in direct contrast to the analytical ethos, as expressed by the International Association for Analytical Psychology (IAAP). This attitude may promote the continuance of racialized beliefs and behaviours within the planning and provision of care to individuals in need of medical and mental health services. It is requested that a written acknowledgment of harm be added to the works of C. G. Jung.</p><p>En 1928, l'American Anthropological Association a déclaré que « l'anthropologie ne fournissait aucun fondement scientifique pour la discrimination contre toute personne sur la base de l'infériorité raciale, de l'affiliation religieuse ou de l'héritage linguistique » (Guthrie, 2004, p. 30). En 1945, Jung a dénoncé la théorie de la race comme une pseudoscience. En 1950, l'UNESCO a publié une déclaration dénonçant la notion de race. Longtemps discrédité comme scientifiquement invalide, le concept de race a toujours une valeur et une signification étranges pour les Américains et les Européens. En effet, le concept semble être mystérieusement lié à l'accessibilité limitée et au soutien économique limité qui est accordé aux personnes de couleur, à l'échelle internationale. Cette présentation explorera les implications globales de l'attitude exprimée par Jung envers les personnes de couleur avant 1945, que j'identifie comme une <i>attitude de suprématie blanche</i>, une attitude qui contraste directement avec l'esprit analytique, tel qu'exprimé par l'Association Internationale de Psychologie Analytique. Cette attitude risque de favoriser le maintien de croyances et de comportements racialisés dans la planification et la dispensation de soins aux personnes qui ont besoin de services médicaux et de santé mentale. Il est demandé qu'une reconnaissance écrite du préjudice causé soit ajoutée aux travaux de C. G. Jung.</p><p>1928 erklärte die American Anthropological Association: “Die Anthropologie lieferte keine wissenschaftliche Grundlage für die Diskriminierung von Menschen aufgrund rassischer Minderwertigkeit, religiöser Zugehörigkeit oder sprachlicher Herkunft“ (Guthrie, 2004, S. 30). 1945 ve
1928 年，美国人类学协会宣布，"人类学没有为基于种族劣等、宗教归属或语言遗产歧视任何民族提供科学依据"（Guthrie, 1976/1998/2004, 第 30 页）。1945 年，荣格谴责种族理论是一门伪科学。1950 年，联合国教科文组织发表声明谴责种族。种族概念早已被认为在科学上是无效的，但对美国人和欧洲人来说，它仍然具有不可思议的价值和意义。实际上，这一概念似乎与有色人种在国际上获得的有限机会和有限经济支持有着神秘的联系。本文将探讨荣格在 1945 年之前对有色人种所表达的态度对全球的影响，我将其视为一种白人至上的态度，这种态度与国际分析心理学协会（IAAP）所表达的分析精神形成了直接对比。在为需要医疗和心理健康服务的个人规划和提供护理时，这种态度可能会助长种族化信念和行为的延续。要求在 C. G. Jung 的著作中加入对伤害的书面确认。
{"title":"The Current Role of Analytical Psychology in Maintaining Fictitious Boundaries that are Promoted through the Race Lie: A call to dismantle the virtual wall that exists through attitudes of white supremacy1","authors":"Christopher Jerome Carter","doi":"10.1111/1468-5922.13045","DOIUrl":"10.1111/1468-5922.13045","url":null,"abstract":"<p>In 1928, the American Anthropological Association declared that “Anthropology provided no scientific basis for discrimination against any people on the ground of racial inferiority, religious affiliation, or linguistic heritage” (Guthrie, 1976/1998/2004, p. 30). In 1945, Jung denounced race theory as a pseudo-science. In 1950, UNESCO released its statement denouncing race. Long discredited as scientifically invalid, the race concept still holds uncanny value and significance for Americans and Europeans. In effect, the concept seems to be mysteriously linked to the limited accessibility and the limited economic support that is allotted to people of colour, internationally. This paper will explore the global implications of Jung's expressed attitude towards people of colour prior to 1945, which I identify as an <i>attitude of white supremacy</i>, an attitude that stands in direct contrast to the analytical ethos, as expressed by the International Association for Analytical Psychology (IAAP). This attitude may promote the continuance of racialized beliefs and behaviours within the planning and provision of care to individuals in need of medical and mental health services. It is requested that a written acknowledgment of harm be added to the works of C. G. Jung.</p><p>En 1928, l'American Anthropological Association a déclaré que « l'anthropologie ne fournissait aucun fondement scientifique pour la discrimination contre toute personne sur la base de l'infériorité raciale, de l'affiliation religieuse ou de l'héritage linguistique » (Guthrie, 2004, p. 30). En 1945, Jung a dénoncé la théorie de la race comme une pseudoscience. En 1950, l'UNESCO a publié une déclaration dénonçant la notion de race. Longtemps discrédité comme scientifiquement invalide, le concept de race a toujours une valeur et une signification étranges pour les Américains et les Européens. En effet, le concept semble être mystérieusement lié à l'accessibilité limitée et au soutien économique limité qui est accordé aux personnes de couleur, à l'échelle internationale. Cette présentation explorera les implications globales de l'attitude exprimée par Jung envers les personnes de couleur avant 1945, que j'identifie comme une <i>attitude de suprématie blanche</i>, une attitude qui contraste directement avec l'esprit analytique, tel qu'exprimé par l'Association Internationale de Psychologie Analytique. Cette attitude risque de favoriser le maintien de croyances et de comportements racialisés dans la planification et la dispensation de soins aux personnes qui ont besoin de services médicaux et de santé mentale. Il est demandé qu'une reconnaissance écrite du préjudice causé soit ajoutée aux travaux de C. G. Jung.</p><p>1928 erklärte die American Anthropological Association: “Die Anthropologie lieferte keine wissenschaftliche Grundlage für die Diskriminierung von Menschen aufgrund rassischer Minderwertigkeit, religiöser Zugehörigkeit oder sprachlicher Herkunft“ (Guthrie, 2004, S. 30). 1945 ve","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"711-734"},"PeriodicalIF":0.5,"publicationDate":"2024-09-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142247779","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
<p>The division of the races, created for the economic and political purposes of justifying slavery and colonialism, is a deep, entrenched, social structure which creates and promotes white privilege and is one within which we all live. No one can be free from it. This presentation is rooted in the assumption that the problem of racism today is a problem of whiteness and that it is an examination of this construct, therefore, which needs to be central to seeking a solution to this destructive dynamic. The work required of whiteness and the letting go of privilege is essential if we are to dismantle the system of racism that is so embedded within our society. I argue this is no altruistic endeavour but that, whilst clearly doing untold harm to people of colour, such a system also limits and distorts the development and individuation of white individuals and the society in which we are citizens.</p><p>La division des races, qui a été créée dans le but économique et politique de justifier l'esclavage et le colonialisme, est une structure sociale profonde et bien enracinée qui crée et promeut le privilège blanc. C’est une structure dans laquelle nous vivons tous. Personne ne peut s'en libérer. Cette présentation est fondée sur l'hypothèse que le problème du racisme aujourd'hui est un problème de blanchité, et que c'est donc un examen de cette construction qui doit être central dans la recherche d'une solution à cette dynamique destructrice. Le travail qui est requis des personnes blanches et l'abandon des privilèges sont essentiels si nous voulons démanteler le système de racisme qui est si ancré dans notre société. Je soutiens qu'il ne s'agit pas d'une entreprise altruiste, mais que, tout en causant clairement un tort indicible aux personnes de couleur, un tel système limite et déforme également le développement et l'individuation des personnes blanches et de la société dans laquelle nous sommes citoyens.</p><p>Die Rassentrennung, die aus wirtschaftlichen und politischen Gründen geschaffen wurde, um Sklaverei und Kolonialismus zu rechtfertigen, ist eine tief verwurzelte soziale Struktur, die weiße Privilegien schafft und fördert und in der wir alle leben. Niemand ist davon frei. Diese Präsentation basiert auf der Annahme, daß das Problem des Rassismus heute ein Problem des Weißseins ist und daß daher die Untersuchung dieses Konstrukts im Mittelpunkt der Suche nach einer Lösung für diese destruktive Dynamik stehen muß. Die Arbeit, die in puncto Weißsein und das Aufgeben von Privilegien erforderlich ist, ist unerläßlich, wenn wir das System des Rassismus, das so tief in unserer Gesellschaft verankert ist, demontieren wollen. Ich behaupte, daß dies kein altruistisches Unterfangen ist, sondern daß ein solches System, obwohl es eindeutig Menschen mit dunkler Hautfarbe unsäglichen Schaden zufügt, auch die Entwicklung und Individualisierung weißer Menschen und der Gesellschaft, deren Bürger wir sind, einschränkt und verzerrt.</p><p>La divisione delle razze
{"title":"The Work of Whiteness1","authors":"Helen Morgan","doi":"10.1111/1468-5922.13048","DOIUrl":"10.1111/1468-5922.13048","url":null,"abstract":"<p>The division of the races, created for the economic and political purposes of justifying slavery and colonialism, is a deep, entrenched, social structure which creates and promotes white privilege and is one within which we all live. No one can be free from it. This presentation is rooted in the assumption that the problem of racism today is a problem of whiteness and that it is an examination of this construct, therefore, which needs to be central to seeking a solution to this destructive dynamic. The work required of whiteness and the letting go of privilege is essential if we are to dismantle the system of racism that is so embedded within our society. I argue this is no altruistic endeavour but that, whilst clearly doing untold harm to people of colour, such a system also limits and distorts the development and individuation of white individuals and the society in which we are citizens.</p><p>La division des races, qui a été créée dans le but économique et politique de justifier l'esclavage et le colonialisme, est une structure sociale profonde et bien enracinée qui crée et promeut le privilège blanc. C’est une structure dans laquelle nous vivons tous. Personne ne peut s'en libérer. Cette présentation est fondée sur l'hypothèse que le problème du racisme aujourd'hui est un problème de blanchité, et que c'est donc un examen de cette construction qui doit être central dans la recherche d'une solution à cette dynamique destructrice. Le travail qui est requis des personnes blanches et l'abandon des privilèges sont essentiels si nous voulons démanteler le système de racisme qui est si ancré dans notre société. Je soutiens qu'il ne s'agit pas d'une entreprise altruiste, mais que, tout en causant clairement un tort indicible aux personnes de couleur, un tel système limite et déforme également le développement et l'individuation des personnes blanches et de la société dans laquelle nous sommes citoyens.</p><p>Die Rassentrennung, die aus wirtschaftlichen und politischen Gründen geschaffen wurde, um Sklaverei und Kolonialismus zu rechtfertigen, ist eine tief verwurzelte soziale Struktur, die weiße Privilegien schafft und fördert und in der wir alle leben. Niemand ist davon frei. Diese Präsentation basiert auf der Annahme, daß das Problem des Rassismus heute ein Problem des Weißseins ist und daß daher die Untersuchung dieses Konstrukts im Mittelpunkt der Suche nach einer Lösung für diese destruktive Dynamik stehen muß. Die Arbeit, die in puncto Weißsein und das Aufgeben von Privilegien erforderlich ist, ist unerläßlich, wenn wir das System des Rassismus, das so tief in unserer Gesellschaft verankert ist, demontieren wollen. Ich behaupte, daß dies kein altruistisches Unterfangen ist, sondern daß ein solches System, obwohl es eindeutig Menschen mit dunkler Hautfarbe unsäglichen Schaden zufügt, auch die Entwicklung und Individualisierung weißer Menschen und der Gesellschaft, deren Bürger wir sind, einschränkt und verzerrt.</p><p>La divisione delle razze","PeriodicalId":45420,"journal":{"name":"JOURNAL OF ANALYTICAL PSYCHOLOGY","volume":"69 5","pages":"758-767"},"PeriodicalIF":0.5,"publicationDate":"2024-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142181708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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