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the modern asylum was portrayed as a key instrument of colonial rulers’ attempts to turn colonial subjects into modern citizens. In the last decade, this image changed again. Historians have developed more nuanced images, and thus they highlight asylums as complex microcosms where the sufferers had agency and everyday life was continuously renegotiated.2 This chapter explores these complex microcosms of the modern leprosy asylums in Suriname. In the decidedly unmodern Batavia asylum of the nineteenth century, Christian missionaries had already been involved in
, out of step with modernising society fit for the public and out of social and physical place , was as much a part of ‘building a modern, rational, post-imperial nation’ as other facets of reconstructing everyday life through mundane experiences in post-war Britain. 25 Although each of the five solutions suggested in the case of Mrs DLT could be studied, this chapter considers the intersection
lewd undertones in a neoclassical overture: ‘Flumine dum meditor Flammas extinguere; Flumen Fervet, & in medio Flumine Flamma fui. [While I am thinking on how to extinguish the flame with water, the waters boil, for she is the flame with the water.]’ 30 The use of Latin contrasts with the inspiration on the spur of the moment which the use of a pencil suggests. The poem thus presents itself as a pièce d’occasion – occasional poetry written in the mundane circumstance of everyday life – as well as a learned piece
– part of an occasional series produced by a student organisation affiliated with the church – discusses an epidemic that posed a threat ‘to the realm of sexuality, which many have viewed as a realm of refuge and freedom from the ubiquitous threats of everyday life’. The author continues: We in the GDR import many things from the West
: Neoliberal Democracy and the Public Interest (London: Verso, 2003), chap 6. 17 Vanessa Taylor and Frank Trentmann, ‘Liquid Politics: Water and the Politics of Everyday Life in the Modern City’, Past and Present , 211 (2011), 199–241. 18
they constitute one of the most successful penetrations of psychoanalytic thinking into everyday life and institutions in France of all time, and indeed, arguably anywhere in the world. The concluding Afterword returns to the question of Dolto’s twenty-first-century reputation and of what France is to do with her legacy. Can the ongoing desire to celebrate the positive aspects of her interventions withstand an increased awareness – indeed, mockery – of the problematic and outdated aspects of her ideas? This book is
everyday parenting questions as opportunities to disseminate psychoanalytic ideas, by explaining concepts like ‘neurosis’, ‘complex’ and ‘castration’ in ordinary language and emphasising their relevance to everyday life. Thus in one text she defined a neurosis as ‘the fact of feeling impotent, of feeling completely stuck in an impossible situation’. 19 This definition left out some central elements of Freud’s concept, such as the conflict between different psychical entities, or the return of the repressed. Rather than broach
point that the desire to conceal largely derives from a fear of lack of acceptance and adequate love for the child from other family members. This is partially embedded in the normative kinship model which equates family with a ‘blood’ or genetic relationship. These genetic links are reinforced in everyday life by phenomenon such as ‘resemblance talks’; as friends, family and strangers make comments about how children resemble either of their (heterosexual, biological?) parents (Becker et al., 2005 ). Genetics and parenthood
that Dolto and her colleagues created after 1978. The proliferation of these centres across France is a particularly important example of Dolto’s success in disseminating psychoanalytic thinking into everyday life and institutions, representing perhaps the most extensive long-term project for taking psychoanalysis ‘beyond the couch’ anywhere in the world in recent decades. The MV project achieved an unusually extensive integration between psychoanalysis and state educational priorities. These ‘structures Dolto’, as
Margueritte’s La Garçonne (1922), a scandalous work owing to the sexual promiscuity and relative gender nonconformity of its lead character, though she ‘didn’t understand it at all’. 40 Henry’s library opened Dolto’s horizons to a wider world of knowledge, and indicated the direction of social, scientific and technological change. By 1924 it included books on and by Freud, probably translations of his 1909 Clark Lectures and The Psychopathology of Everyday Life , plus a 1924 explainer by Angelo Hesnard. 41 Françoise