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"Robcis, Camille"
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The law of kinship : anthropology, psychoanalysis, and the family in France
\"Examines how French policy makers have called upon structuralist anthropology and psychoanalysis (specifically, the works of Claude Lâevi-Strauss and Jacques Lacan) to reassert the centrality of sexual difference as the foundation for all social and psychic organization\"--Author's Web site.
BOOK
Frantz Fanon, Institutional Psychotherapy, and the Decolonization of Psychiatry
This article examines the role of psychiatry in the life and work of Frantz Fanon. It focuses on Fanon's relationship to institutional psychotherapy, which he discovered at the hospital of Saint-Alban through the figure of François Tosquelles. Institutional psychotherapy confirmed, on a clinical level, what Fanon had already intuited in his early work. If alienation was always political and psychic at the same time, then decolonization needed to involve the disalienation of the mind. This is precisely what Fanon tried to do in his psychiatric work in North Africa and in his last political texts.
Journal Article
The Law of Kinship
In France as elsewhere in recent years, legislative debates over single-parent households, same-sex unions, new reproductive technologies, transsexuality, and other challenges to long-held assumptions about the structure of family and kinship relations have been deeply divisive. What strikes many as uniquely French, however, is the extent to which many of these discussions-whether in legislative chambers, courtrooms, or the mass media-have been conducted in the frequently abstract vocabularies of anthropology and psychoanalysis.
In this highly original book, Camille Robcis seeks to explain why and how academic discourses on kinship have intersected and overlapped with political debates on the family-and on the nature of French republicanism itself. She focuses on the theories of Claude Levi-Strauss and Jacques Lacan, both of whom highlighted the interdependence of the sexual and the social by positing a direct correlation between kinship and socialization. Robcis traces how their ideas gained recognition not only from French social scientists but also from legislators and politicians who relied on some of the most obscure and difficult concepts of structuralism to enact a series of laws concerning the family.
Levi-Strauss and Lacan constructed the heterosexual family as a universal trope for social and psychic integration, and this understanding of the family at the root of intersubjectivity coincided with the role that the family has played in modern French law and public policy.The Law of Kinshipcontributes to larger conversations about the particularities of French political culture, the nature of sexual difference, and the problem of reading and interpretation in intellectual history.
eBook
Catholics, the “Theory of Gender,” and the Turn to the Human in France: A New Dreyfus Affair?
One of the most striking features of the protests against gay marriage that escalated in France throughout the fall of 2012 and the spring of 2013 is how quickly the organizers stopped talking about gay marriage. The massive street demonstrations that surprised many inside and outside of France claimed, at first, to be reacting against a bill put forth in Nov 2012 by Christiane Taubira, the minister of justice of the recently elected government of Francois Hollande. Here, Robcis illustrates how the theory of gender had penetrated society.
Journal Article
INTRODUCTION: TEXTS, CONTEXTS, AND THE HISTORY OF PSYCHOANALYSIS: FORUM ON DAGMAR HERZOG, COLD WAR FREUD: PSYCHOANALYSIS IN AN AGE OF CATASTROPHE
The title of Dagmar Herzog's exciting new book, Cold War Freud: Psychoanalysis in an Age of Catastrophes , immediately raises a series of questions. If we understand the Cold War as a particular moment in history ranging from the 1940s to the 1980s, but also as a time of intense politicization, we might wonder about the juxtaposition of “Cold War” and “Freud”—the juxtaposition of history and politics with psychoanalysis. When Freud invented psychoanalysis at the end of the nineteenth century, his primary motivation was to treat individuals in their idiosyncrasy through the “talking cure” and the process of transference with the analyst. In that sense, psychoanalysis, at least as Freud exposed it in his initial case studies, had little to say about collective phenomena such as politics. Furthermore, in his more theoretical writings, one of Freud's explicit goals was to develop a theory of subjectivity that went beyond historical specificity. Of course, social and familial configurations affected the psyche in distinctive ways, but neurosis, psychosis, and perversion were subjective structures rather than historical developments. Freud's main concepts—whether it be the unconscious, the drives, desire, the Oedipus complex—characterized human subjectivity in general. They pointed to the uniqueness of the self as opposed to the animal who was ultimately governed by nature, biology, and instincts. In other words, at first glance, Freudian psychoanalysis was not meant to be historical or political.
Journal Article
