JOURNAL OF ANALYTICAL PSYCHOLOGY最新文献

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.

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 attitude of white supremacy, 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.

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 attitude de suprématie blanche, 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.

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

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.

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.

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.

La divisione delle razze