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Making sense of discomfort: the performance of masculinity and (counter-)transference
Abstract
This article features a case study about the author’s two research encounters with an emotionally reluctant male participant who seemed to experience discomfort and who also made the author feel uncomfortable. To make sense of this mutual experience of discomfort, the article explores the intersubjective exchange between the interviewer and her participant through the application of the psychoanalytic concepts of ‘defence’ and ‘(counter-)transference’. The article argues that the mutual discomfort resulted from the participant’s desire to perform masculinity in ways that fit the Vietnamese hegemonic masculinity and from the researcher’s inability to identify this desire during the interviews. By locating the participant’s engagement with hegemonic masculinity within the sociocultural context of contemporary Vietnam, and investigating the resulting discomfort, the article demonstrates how applying a psychosocial approach to a research relationship can be fruitful. It shows that such an approach can help researchers acquire unexpected insights into the psychological and social meanings of research encounters beyond an analysis of just the text, thus adding to methodological discussions about qualitative interviews.
... This article draws on interview data from a larger research project about Vietnamese reception of masculinities in K-dramas, which investigates audiences' gender ideals through their viewing and lived experiences (see Gammon, 2021;Gammon, in press). To explore such reception, I adopt Hollway and Jefferson's (2000) "free association narrative interview" (FANI) method. ...
Drawing on the Freudian concept of melancholia and David L. Eng and Shinhee Han’s contemporary approach to the concept, this article discusses how Vietnamese married women consume romantic South Korean television dramas as a means to deal with unacknowledged and unresolved loss, or the psychic condition of melancholia. Through a case study of melancholia in a female research participant and a discussion of Vietnamese women’s marital lives, the article proposes two arguments. First, romantic consumption can be a private way for Vietnamese married women suffering from restricted freedom due to societal overemphasis on their familial duties to cope with melancholia. Second, the mass romantic culture, as a melancholic genre, allows married women to collectively mourn lost emotions such as the feeling of being young and being in love. The article makes a theoretical contribution by utilising Freud’s melancholia and Eng and Han’s contemporary approach to the concept for its empirical research. It also enriches an academic understanding of melancholia through its application of the concept to married women’s psychic lives within a contemporary Vietnamese context.
... In addition, society generally shows greater tolerance towards men's risky or 'inappropriate' practices such as drinking, gambling and extramarital affairs, and places less emphasis on their involvement in housework and childcare than that of women (Horton & Rydstrom, 2011). Within my broader project regarding Vietnamese reception of K-dramas, some participants have frowned upon aspects of soft masculinities such as attention to looks and emotional, romantic and nurturing behaviours, and associated them with immaturity, femininity and nonpragmatism, while others have not (Gammon, 2021a;2021b). ...
In the 21st century Korean television dramas (K-dramas) have featured prominently in the Vietnamese menu of mass cultural consumption as part of Hallyu – the global popularisation of South Korean cultural products. Grounded in Michel Foucault’s notion of ‘technologies of the self’, which conceptualises humans’ use of various means to achieve personal ambitions, this article discusses how Vietnamese working-class men use K-dramas in their constructions of self. It explores these informants’ ‘forward-learning’ reception, manifested in how they draw lessons from two prominent themes in K-dramas: the pursuit of dreams and representations of soft masculinities, marked by upper- and middle-class male characters’ metrosexual lifestyles. Through a psychosocial exploration of these informants’ viewing experiences, the article examines how they construct a modern self that fits their desire for a metropolitan lifestyle and upward mobility in light of neoliberalism in modernising Vietnam. The article contributes to Hallyu research, audience research and contemporary Vietnamese studies.
... I regret to refrain from deeper analysis of his emotional evasion here to focus on the content of his narrative. I offer a more thorough discussion of his emotional avoidance in Gammon (2021 They may date but they don't want to marry someone aimless, without stability. ...
This doctoral thesis explores Vietnamese audience reception of soft masculinities, defined by the aestheticisation and romantic idealisation of male characters, in South Korean television dramas (K-dramas). Based on interview data collected in 2019, the thesis focuses on patterns of gendered desire, identification, and negotiation in viewers in their 20s and 30s. It highlights the popularity of K-dramas in Vietnam, which have established an enduring presence there since the late 1990s, overlapping with ongoing changes in gender relations following the introduction of the 1986 Đổi Mới (reform) policy, marked by Vietnam’s transition to a market economy and gradual integration into global trade. The thesis demonstrates how the spread of this “Korean Wave” is correlated with a changing local mediascape, the rise of a consumer culture, and a growing interest in exploring the self. Prominent themes of viewing experiences in relation to soft masculinities analysed in this thesis include escapism, parasocial interactions with characters, romantic imaginations, melancholic identification with romantic relationships on screen, desires for upward mobility, queer pleasures, ambivalence, and disidentification. The thesis thus contributes to contemporary Vietnamese studies, gender studies, psychosocial studies, media audience studies, and research on the Korean Wave.
This article discusses representations of 'failed' salarymen in recent South Korean television dramas and the ways in which these representations have emerged as sites of cultural negotiation of negative aspects of the contemporary corporate workplace, and corporate masculinity in particular. The recent television drama series Misaeng (Incomplete Life, 2014) is an example of a post-1997 financial crisis salaryman narrative that deals with relations of power between men, individuals and companies. Such shows register a growing unease with the neoliberal corporate environment driven by global competitive value systems, which are shown to be incompatible with the in-group harmony-based corporate practices of the pre-1997 financial crisis era. As such, these cultural texts are influential sites for South Korean viewing audiences to make sense of day-today experiences and social relationships in the contemporary corporate workplace. This article illustrates how unkempt and unfashionable appearances signify cultural resistance to new forms of governance that are seen to both oppress individual men, and also threaten 'authentic' Korean cultural values. In this context, these contemporary television shows plot the narrative return of the re-masculinized salaryman, through reclaiming and overplaying the aesthetics and values of a working-class Korean masculinity.
This article reflects on pivotal concepts of psychoanalytic practice and theory, applied to a single case study to create new meanings. Drawing from the concepts of transference, countertransference, and projective identification, the author presents the notion that the researcher's subjective reactions are created and induced by the subject of study precisely because this is one, and sometimes the only way available to the subject to communicate something that is out of its full awareness. In essence, some unconscious material can be expressed nonverbally by the subject by means of provoking visceral and bodily reactions in the researcher, or in some cases, psychic imagery such as dreams or fantasies. The material can be meaningfully interpreted by the researcher by receiving, containing, and sorting through these inchoate emotional reactions within self.
This paper begins with an ‘experience-near’ account of the author’s encounter with a woman she met whilst walking her dog in an east London park one winter afternoon. The woman was lying on the ground amongst the trees and, when approached, talked with the author about her feelings of isolation from family and community, about her alcoholism, suicidality and unsuccessful attempts to access help from the welfare state, and about the connections to animals and nature that kept her alive. The paper goes on to offer a psychoanalytically informed psychosocial commentary on this meeting and on the human relational vulnerability of which it speaks, exploring what we might learn about belonging and not belonging in the contemporary conjuncture, as welfare spending is cut, economic inequalities increase, and the ‘social investment state’ targets the ‘worthy’ welfare subject at the expense of people like Linda. The paper discusses the resonances between Linda’s life as glimpsed through this encounter and the author’s recent psychosocial research on intimacy and care under conditions of individualisation and detraditionalisation. Through this, the paper explores the practices of ethical relationality that are at the heart of the individual’s struggle to belong and through which social belonging is created.
Advocates of semi-structured interview techniques have often argued that rapport may be built, and power inequalities between interviewer and respondent counteracted, by strategic self-disclosure on the part of the interviewer. Strategies that use self-disclosure to construct similarity between interviewer and respondent rely on the presumption that the respondent will in fact interpret the interviewer's behaviour in this way. In this article we examine the role of interviewer self-disclosure using data drawn from three projects involving interviews with young people. We consider how an interviewer's attempts to ‘do similarity’ may be interpreted variously as displays of similarity or, ironically, as indicators of difference by the participant, and map the implications that this may have for subsequent interview dialogue. A particular object of concern relates to the ways in which self-disclosing acts may function in the negotiation of category entitlement within interview interactions.
This article examines the dynamics between the author and an interviewee called ‘Brian’. The article explores how the author's pursuit of a coherent account in a narrative interview reduced Brian's willingness to ‘open up’. Brian's case is used to explore the impact of the author/researcher's defensiveness on the interview and the process of analysis. The article demonstrates the importance of theorizing the intersubjective dynamics that enable respondents to tell coherent stories, and, in so doing, draws especially on Hollway and Jefferson's concept of the ‘defended subject’. The article concludes by arguing that reflexivity is best achieved when researchers return to their data having relinquished some of their investment in their research projects as they were originally conceived.
This reader samples a wide range of modern theological, religious and philosophical discussion on the problem of evil, understood both in terms of the practical or spiritual problem of coping with evil, and the theological problem of explaining its presence in God’s world.
This article illuminates the transition to companionate marriage of young couples in respect to love, romance and intimacy, while at the same time identifying conflicts over the realisation of emotional labour in marital practices. What do young Vietnamese men and women expect regarding intimacy in their relationships? What do they do in order to realise their emotional desires, and how does this influence their spousal relationships? Based on in-depth interviews with 30 couples aged 30 and below in one urban area and one rural area in Vietnam, the article shows the differences between men and women in their desire for love and mutual disclosure, and their involvement in emotion work. There is likely a power imbalance in gender relations because women have to adjust their demands and accommodate their husbands’ lack involvement in emotion work. Women show a greater desire for love and intimacy, and engage in more emotion work, but their desires are not always satisfied in daily practice because men seem to be conservative, suppress their feelings and emotions, and hide their inner thoughts. These issues are not likely to adversely affect the young couples’ long-term marital sustainability, but they do influence their marital quality because they cause dissatisfaction and disagreements.
This chapter examines the practices of masculinity by male migrant waste traders from a Red River delta district as underscored by the shifting ways in which they conduct their migrant trading activities and live their lives between youth and adulthood. It demonstrates that their practices push the boundaries of normative manhood, and over time help to redefine it, at the same time that they reproduce its symbolic parameters. As such, gender ideas and practices interact with each other to concurrently produce changes to and sustain social structures. The chapter indicates the relational and hybrid nature of masculinity, as well as the ways in which gender identity shapes and is shaped by the men’s participation in the marketplace.
In The Shadow of the Object, Christopher Bollas integrates aspects of Freud's theory of unconscious thinking with elements from the British Object Relations School. In doing so, he offers radical new visions of the scope of psychoanalysis and expands our understanding of the creativity of the unconscious mind and the aesthetics of human character. During our formative years, we are continually "impressed" by the object world. Most of this experience will never be consciously thought, and but it resides within us as assumed knowledge. Bollas has termed this "the unthought known", a phrase that has ramified through many realms of human exploration, including the worlds of letters, psychology and the arts. Aspects of the unthought known --the primary repressed unconscious --will emerge during a psychoanalysis, as a mood, the aesthetic of a dream, or in our relation to the self as other. Within the unique analytic relationship, it becomes possible, at least in part, to think the unthought -- an experience that has enormous transformative potential. Published here with a new preface by Christopher Bollas, The Shadow of the Object remains a classic of the psychoanalytic literature, written by a truly original thinker.
The North Atlantic development establishment has had a blemished track record over the past 65 years. In addition to a sizeable portfolio of failure, the few economic success stories in the developing world, such as South Korea and China, have been achieved by rejecting the advice of Western experts. Despite these realities, debates within mainstream development studies have stagnated around a narrow, acultural emphasis on institutions or the size and role of government. Cultures of Development uses a contrapuntal comparison of Vietnam and Brazil to show why it is important for development scholars and practitioners to broaden their conceptualization of economies to include the socio-cultural. This smartly written book based on original, ethnographic research breathes new life into development studies by bringing cultural studies into conversation with development studies, with an emphasis on improving-rather than merely critiquing-market economies. The applied deployment of critical development studies, i.e., interpretive economics, results in a number of theoretical advances in both development and areas studies, demonstrating the economic importance of certain kinds of cultural work carried out by religious leaders, artists, activists, and educators. Most importantly, the reader comes to fully appreciate how economies are embedded within the subjectivities, discourses, symbols, rituals, norms, and values of a given society. This pioneering book revives development practice and policy by offering fresh insights and ideas about how development can be advanced. It will be of special interest to scholars and students of Development Studies, Sociology, Economics, Anthropology, and Area Studies.
Drawing on Joke Hermes’ account of a troubling interview, this article reproduces and reflects on passages from a qualitative interview with a user of a social networking site, which was considered uncomfortable by both interviewee and interviewer (myself). The psychoanalytic concept of (counter-)transference is used to analyse the possible processes that led to the emergence of two narratives by the interviewee and interviewer and resulted in an unsuccessful research encounter. It is suggested that the analysis of the interview narratives may contribute to Wanda S. Pillow’s notion of an ‘uncomfortable reflexivity’. It may further add to methodological discussions of the interview in media research by placing an emphasis on a complex theory of the subject and intersubjective dynamics.
South Korean masculinities have enjoyed dramatically greater influence in recent years in many realms of pan-Asian popular culture, which travels freely in part because of its hybrid trans-nationalistic appeal. This book investigates transcultural consumption of three iconic figures - the middle-aged Japanese female fandom of actor Bae Yong-Joon, the Western online cult fandom of the thriller film Oldboy, and the Singaporean fandom of the pop-star Rain. Through these three specific but hybrid contexts, the author develops the concepts of soft masculinity, as well as global and postmodern variants of masculine cultural impacts. In the concluding chapter, the author also discusses recently emerging versatile masculinity within the transcultural pop production paradigm represented by K-pop idol boy bands. © 2011 by the Hong Kong University Press, HKU. All rights reserved.
Purpose – The purpose of this paper is to provide a view of gender discrimination in Vietnam via the lens of thể diện – the Vietnamese face concept.
Design/methodology/approach – The paper reports on results of a PhD exploratory study of the Vietnamese face concept thể diện. Semi-structured indepth interviews were conducted with 15 Vietnamese college teachers about the notion of thể diện in relation with several areas including gender.
Findings – There are two ways in which gender discrimination is reflected in the participants’ perceptions of thể diện. First, there is discrimination in terms of the different language used for men and women in terms of face. Second, there are different social expectations for men and women in terms of thể diện. Specifically, in order to maintain thể diện, men are expected to prove themselves as sources of the family income and social status. Meanwhile, women are only supposed to maintain their men’s face.
Originality/value – While the gender situation in Vietnam has been examined via various social, economical, and political perspectives, it has never been filtered through the lens of face, a cultural concept that deeply reflects living and behaving principles of a cultural community in a certain time.
The authors have attempted to increase counselors' understanding of Vietnamese men in the U.S. by discussing masculine gender role socialization influences from Vietnamese culture, including the ritual of nhâu (a ritual of male bonding through binge drinking). The authors also provided a gendered context to the refugee experience, acculturation issues, and experiences of racism in the U.S.
Los autores tratan de aumentar el entendimiento de consejeros de los hombres vietnamitas en Estados Unidos. Hacen esto por medio de una discusión de las influencias de la cultura vietnamita sobre la socialización de los roles de genero masculino, incluyendo el ritual de nhâu (un ritual de crear vinculos entre hombres por medio de emborrachamiento). Los autores también proveen un ámbito del genero para la experiencia de los refugiados, la cuestión de la aculturación, y las experiencias de racismo en Estados Unidos.
While recent LGBT rights demonstrations and discussions about same-sex marriage have thrust the issue of homosexuality into the spotlight, it was not long ago that the issue of homosexuality was notable by its absence in Vietnam. Drawing on semi-structured interviews with young gay, lesbian and bisexual people in Vietnam's capital city Hanoi, this paper considers the increasing visibility of homosexuality through the theoretical lens of recognition, and illustrates the heterosexist misrecognition that LGBT young people have been subjected to in legislation, the media, their families, and through the education system. Drawing on the narratives of LGBT young people, the paper highlights the potentially negative impact such misrecognition may have on psychological and social wellbeing.
By drawing on ethnographic data collected in two different settings in northern Vietnam, this article considers the ways in which heterosexual masculinity is configured by younger men. The intersection between heterosexuality and masculinity, the article argues, epitomizes a site of contestations between moral ideals, expectations about gendered support, and sexual pleasures disguised as protests. In introducing into a Southeast Asian context, the Latin American term machismo, understood as an expression of male-centered privileges and the ways in which they foster men’s chauvinism against women (or other men), the article explores how local assumptions about the natural quintessential drive of male sexuality as well as a wife’s obligations to comply with his sexual needs together provide men with morally legitimized explanations for the buying of various kinds of female sexual services.
Gender-related studies on contemporary Vietnam are few in number, and most writing concentrates on socio-economic topics. This book's focus on the fundamental issues of gender roles is a significant contribution. Bruce M. Lockhart, National University of Singapore. Our knowledge of contemporary Vietnamese society is still limited, and studies of gender-related topics are few and far between. This book breaks much New ground on Vietnamese society that it will be of interest also to Vietnam specialists working on non-gender topics, as well as to non-specialists. Confucianism, colonialism and socialism have all contributed significantly to gender relations in Vietnam. More recently, political and social change associated with modernization and globalization have also had an impact. How do the Vietnamese display their social positions and their identities as male or female? This volume examines negotiations, and transgressions, of gender within Vietnamese society, looking at family, social and work relations, bodily displays, body language and occupation of space. Of special interest is a discussion of sexual harassment in schools and the workplace, and the strategies women adopt to deal with it, the first discussion of this issue by a Vietnamese scholar.
There is a growing interest in both psychoanalytically informed theory and practice in the social sciences. Psycho-social studies and psychoanalytic studies address serious social and political issues through a critical welding of sociological and psychoanalytic perspectives. This raises the question: how do we actually use this form of analysis in the practical research environment? In this article, the author seeks to outline a psycho-social research method - in other words, how we do it - and to introduce the reader to both the advantages and problems of doing psychosocial research. This is framed within the context of a research project in which the author explores racism in higher education.
Contemporary Japanese society has seen the emergence of aesthetically conscious young men who employ ‘feminine' aesthetics and strategies as ways of exploring and practising new masculine identities. In this paper, I explore the significance of this emerging trend of male beauty by observing and analysing the expressions, strategies and intentions of those young men who have taken to aesthetically representing themselves in these ways. This cultural trend is often described as the ‘feminization of masculinity,' echoing the gendered articulation of rising mass culture in terms of the ‘feminization of culture,' which acknowledges aspects of the commercialization of masculine bodies in Japan of the 1990s onward. While this view successfully links important issues, such as femininity, beauty, and the gendered representation of the self in a broader context of capitalist culture, it does not sufficiently convey a sense of agency in the young men's lively practices of exploring and expressing new masculine values and ideals. Rather than viewing ‘feminization' simply as a sign of commodification, I argue that these young men strategically distance themselves from conventional masculinity by artificially standing in the position of the ‘feminine', where they can more freely engage in the creation of alternative gender identities. From this point of view, the use of the phrase ‘feminization of masculinity' often implies a fear and anxiety on the part of patriarchy over the boundary-crossing practice that seriously challenges the stability of gendered cultural hegemony. Moreover, such anxiety driven reactions easily merge with nationalist inclination, as those threatened tend to seek the consolidation of patriarchal/hegemonic order by eliminating ambiguities and indeterminacy in cultural/national discourse. I conclude that the cultural hegemony of contemporary Japan could better sustain itself by incorporating non-hegemonic gender identities, which would allow it maintain an open space for critical imagination and effectively diffuse an obsessive and ultimately self-destructive desire for transparency/identity.
Diacritics 31.4 (2001) 22-40
In recent years, the critique of poststructuralism, itself loquacious, has held that the postulation of a subject who is not self-grounding undermines the possibility of responsibility and, in particular, of giving an account of oneself. Critics have argued that the various critical reconsiderations of the subject, including those that do away with the theory of the subject altogether, cannot provide the basis for an account of responsibility, that if we are, as it were, divided, ungrounded, or incoherent from the start, it will be impossible to ground a notion of personal or social responsibility on the basis of such a view. I would like to try to rebut this view in what follows, and to show how a theory of subject-formation that acknowledges the limits of self-knowledge can work in the service of a conception of ethics and, indeed, of responsibility. If the subject is opaque to itself, it is not therefore licensed to do what it wants or to ignore its relations to others. Indeed, if it is precisely by virtue of its relations to others that it is opaque to itself, and if those relations to others are precisely the venue for its ethical responsibility, then it may well follow that it is precisely by virtue of the subject's opacity to itself that it sustains some of its most important ethical bonds.
In all the talk about the social construction of the subject, we have perhaps overlooked the fact that the very being of the self is dependent not just on the existence of the Other—in its singularity, as Levinas would have it, though surely that—but also on the possibility that the normative horizon within which the Other sees and listens and knows and recognizes is also subject to a critical opening. This opening calls into question the limits of established regimes of truth, where a certain risking of the self becomes, as Levinas claims, the sign of virtue [see Foucault]. Whether or not the Other is singular, the Other is recognized and confers recognition through a set of norms that govern recognizability. So whereas the Other may be singular, if not radically personal, the norms are to some extent impersonal and indifferent, and they introduce a disorientation of perspective for the subject in the midst of recognition as an encounter. For if I understand myself to be conferring recognition on you, for instance, then I take seriously that the recognition comes from me. But in the moment that I realize that the terms by which I confer recognition are not mine alone, that I did not singlehandedly make them, then I am, as it were, dispossessed by the language that I offer. In a sense, I submit to a norm of recognition when I offer recognition to you, so that I am both subjected to that norm and the agency of its use.
As Hegel would have it, recognition cannot be unilaterally given. In the moment that I give it, I am potentially given it, and the form by which I offer it is one that potentially is given to me. In this sense, one might say, I can never offer it, in the Hegelian sense, as a pure offering, since I am receiving it, at least potentially and structurally, in the moment, in the act, of giving. We might ask, as Levinas surely has, what kind of gift this is that returns to me so quickly, that never really leaves my hands. Is it the case that recognition consists, as it does for Hegel, in a reciprocal act whereby I recognize that the Other is structured in the same way that I am, and I recognize that the Other also makes, or can make, this very recognition of sameness? Or is there perhaps an encounter with alterity here that is not reducible to sameness? If it is the latter, how are we to understand this alterity? On the one hand, the Hegelian Other is always found outside, or at least it is first found outside, and only later recognized to be constitutive. This has led critics of Hegel to conclude that the Hegelian subject...
With questions of identity negotiation and power now central in anthropol-ogy, anthropologists must become more attentive to negotiations in the interview process itself. This article draws together insights from sociolinguistics, psychoanalysis, and literary criticism to identify procedures for recognizing multiple layers of signifi-cance in interview responses. Passages from two well-known ethnographies, Dorinne Kondo's Crafting Selves (1990) and Sidney Mintz's Worker in the Cane (1974), are reinterpreted to demonstrate how attending to transference and countertransference, allusion and intertextuality, and linguistic phenomena such as ambiguity and pronom-inal shifts can enhance the anthropologist's awareness of the process of identity negotiation in the field and yield richer ethnographic writing that goes beyond the use of abstracted cultural patterns as an explanatory device to a demonstration of how cultural practices are enacted with and through the ethnographer. [interviewing, ethnography, identity, transference, sociolinguistics, intertextuality]
This article examines how local Vietnamese ideas about female and male bodies, the patrilineage, and morality intersect with one another and influence girls' and boys' different social positions. In the rural commune of Thinh Tri, the meaning of patrilineal ancestor worship is salient. It is perceived to be a person's moral obligation to provide male progeny in order to continue either one's own or one's husband's patrilineage. Because only sons are thought to be able to continue their father's lineage, their genitals (i.e. the Phallus) and by extension, their bodies are imbued with symbolic meaning. Therefore, males hold a special position within the local community. Since daughters are not assumed to be able to reproduce their father's lineage, their bodies are not celebrated in similar ways as boys'. Hence, a child's body is construed as a powerful socio-symbolic and material sign that reflects local life in terms of hierarchies, positions, and power. Local understandings of female and male bodies crystallize the ways in which a child's body simultaneously is wrought socially (i.e. in terms of ‘gender’) and biologically (i.e. in terms of ‘sex’), both the notions of sex and gender have a history, which is constructed discursively. In other words, both notions address the same question, which is namely, how female and male bodies are rendered meaningful in time and space. Since the notions of sex and gender are overlapping one another, this article suggests that we approach the human body as an analytical category that can substitute the notions of sex and gender.
A range of recent debates in geography have considered responsibility and/or critical practice, including the connections between knowledge production, ethics and politics. Taking our cue from these debates, this paper explores the question and limits of responsibility in research across a global North–South divide. Emerging from reflections on our own research projects, we interrogate a central challenge of postcolonial knowledge production by examining two limits to, and constraints upon, responsible knowledge production across the global North–South: abstraction and representation, and learning. First, we argue that the forms of distancing that can inhere in abstraction risk sidestepping the concerns of 'the field' by decontextualising places/constituencies/ideas. This involves considering the representational economies at stake in negotiating slippages of distance or practices of learning. We argue in favour of creative and generative representations that might be produced through more participatory and uncertain practices. Second, we explore an ethical and indirect conception of learning as a basis for alternative modes of engagement with communities and researchers in research practice. In making this argument, we do not offer a kind of formula for responsibility in research nor do we argue simply for research to be more 'relevant'. Instead, and alert to our own positions of privilege, we seek to draw attention to these two limits to responsible praxis in the academic knowledge production process precisely because they can act as important registers for thinking through the politics of conducting research between different and sometimes co-constituting cultures of knowledge production.
Throughout the de-industrialised world, huge transformations are taking place in the social fabric, leaving few lives untouched. The shift from a manufacturing base to service and communications industries is accompanied by the decreased participation of men and the increased number of women in the labour market. Girls growing up today face huge changes in the organisation of family, education and work. This book explores the lives of girls who have grown up in the last decades of the twentieth century and into the twenty-first, examining the complex ways that wealth and poverty, class and ethnicity are forever changed but terribly present in their experiences and life chances. Providing a ground-breaking and sobering antidote to platitudes about 'girl power' and a feminine future, this book is essential reading for all those concerned with the lives of girls and women today.
Countertransference is a ubiquitous phenomenon, a set of compromise formations comprising the analyst's transference to the patient(s). Some consequences of this fact are discussed, including the factors responsible for those instances when countertransference impedes analysis.
Investigated the long-range stability of the defense style of intellectualization (assessed by ratings of Rorschach protocols), and its relation to an analytic field-independent cognitive style (assessed by scores on the Rod and Frame, RFT, test). 28 male Ss had been administered the Rorschach and the RFT at age 14, 17, and 24 (1/2 of the sample was tested at age 10) and the Wechsler-Bellevue at age 17, as part of a broader longitudinal study. Results indicate that individual differences in Rorschach ratings of intellectualization tend to remain stable from childhood to young adulthood. Intellectualization ratings were also positively related to field independence and IQ.
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