And my first thought after reading the title is Walter Ong. But no.
is the incongruity, the hiatus and the subsequent disappointment that leaves can not express themselves verbally with the efficiency and resolution with which one writes (and this is very personal, because some people are going backwards.)
Imagine that spends 15 days preparing an anthropological analysis and the object of analysis is so forced and it is so restrictive that he believes will be impossible to accomplish their mission. But as she embarks on her because you get a line on your academic CV and that it represents a more escaloncito fucking professional environment in which it circulates around the capital and symbolic whoring.
then puts you claw out ideas gallery and a few aces up his sleeve that will give you that touch all age groups exotic alien to anthropology is waiting: myths, stories of rituals that include blood, cruelty, gods and strange creatures mucus spewing purple with glitter.
also succeeds in giving theoretical support and an amazing logic to that object of analysis is not nothing but a screenplay that tells a criminal case stuffed with subsequent psychoanalytical, and whose author is a PhD in philosophy, criminal lawyer, mediator and psychoanalyst. What do you do in the midst of all this? Can take advantage of the polyfunctionality of anthropological theory and come out on top?
Well, that's exactly brothel where I went and flew more or less like this (in writing):
key ideas:
- The psychodiagnostic as a sentence.
- Place of the Other in the construction of identity: Otherness.
- institutional responsibility (what about the school, the legal institution, the police, family, marriage, gang ...)
- Myth as social regulator, the power of myth and symbolic necessity. Institutions and Speaking symbolically (their codes).
In principle it is clear that the anthropological perspective has conceptual roots than those that are characteristic of psychoanalysis and jurisprudence.
Anthropology social is a young scientific discipline that develops in the analysis of social groups and cultural events in a particular historical moment and which analysis must be conducted according to the group's own cultural codes (following Malinowski maximum) in the field, ie by conducting a field where you can check (or not) the hypotheses that we considered in the research process.
is not possible to reach a collective understanding without knowing the social, economic, political, and religious symbolic cross it, if you have some idea of \u200b\u200bwhen they develop and their implications.
One of the considerations on how to produce knowledge and theories in anthropology has to do with the main role to perform, and that is: the distortion of categories that are manufactured in different languages. The anthropologist said in Academy corrupts. Deconstructed (not necessarily, but today has become a scientific fashion), challenges and confronts the preset fees, quarrels with prejudice to try to destroy ... But the anthropologist knows while prejudice is that its raw material, the starting point for a theoretical reworking and be present in the area where you notice it or not.
usually is the field which shows the teeth and threatening to scare away the theoretical. That's another thing that " dicen” en la Universidad : el campo no es inocente y si puede ser hostil, lo será.
De modo que la mirada antropológica en éste caso será un recurso hermenéutico para la comprensión de unas de las posibles problemáticas que presenta la autora, como ser: qué rol juegan las instituciones en el tratamiento de un sujeto que delinque sistemática y patológicamente; y cuáles son los juegos de poder que se desarrollan dentro de cada institución. ¿Dónde queda el sujeto en toda esta trama de relaciones institucionales? ¿El sujeto vuelve a quedar como resto o despojo por the same system designed to treat / normalize?
The Other appears as the figure who invokes the law since the symbolic level and then place it in a real plane, a fact that is consumed in the encounter with otherness . Esteban Krotz, Mexican anthropologist, in his text "Otherness and the anthropological question" (1994) speaks of how otherness is a fundamental category in the anthropological question, one that is made to reach understanding with regard to the man , humanity. Of course this question is not unique to the anthropological sciences, so is also the fields of psychology, medicine, philosophy, economics, politics, law, etc.. they all wonder about the man from their specialties.
identity is a curious dynamic that characterizes the character, and that the meeting not confronted with sameness. The Otherness / Alterity necessarily confront us with our sameness, because if we make a distinction between self and others is because we recognize ourselves in the Other, that is, the Other, that Otherness is an indicator of our identity.
Recognition not only operates from a positive logic (constructive, non-positivist), but plays to identify from its negative counterpart. In fact, in anthropology since its inception has dominated the characterization of other cultures / groups by the lack (eg, hunter-gatherer tribes were and still are considered "wild" and should learn Western ways to be "civilized" .)
Amilcar Cano perverts every opportunity of meeting following their criminal impulses, destroying any possibility of social ties. Does not own or adopted codes (no symbol) or no record of social norms, what makes a man who must be normalized by the standards of social acceptability (for psychosis and other mental diseases or abnormalities are also crossed by political disputes, in Foucauldian sense) from two institutional actors: the legal and psychological.
is remarkable speech adopted by the forensic psychologist (Mr. Gaunt) where psychodiagnostic Amilcar, held at Institute of minority that is, has a strict language similar to that of a court decision. The psychologist is positioned well as an oracle and as judge at the same time: notice and sentence.
If we focus on the importance of symbolic representations in the construction of a particular identity of a community, get to meet a need for standard . In every group there are symbolic resources that enable channel regulations, update and bring a value ancestral, mythical, that meaningful social practices of the community.
myths and rituals play a dual role: in principle act as regulators of conflicts within and outside a community. Here Father's Name, a concept that resonates in both psychoanalysis and theology, the figure in legend and folklore, and may take the form and character that would fulfill this function as social computer. On the other hand, act as identifiers, ie in ritual practice and the socialization of the myth, the group self-states, recognizes and differentiates itself from other groups, this is only one aspect of what called communitas, a concept introduced by Victor Turner (1920-1983), one of the leaders of the twentieth century symbolic anthropology.
In turn, Turner, to explain the dynamics and functioning of the myths, takes the French ethnographer Arnold Van Gennep processual notion of rites of passage, which feature three stages: 1 . Separation : there is a split with a previous membership status; 2. Limen or liminal phase, transition phase where the subject is considered neophyte : does not belong to a structural condition or the other, must go through testing, it is socially challenged, segregated and treated with hostility, and 3. Aggregation: the subject is incorporated into the next social structure "like a new person" with a new status or social recognition site.
This process is fraught ritual drama (Turner inherits her mother's passion for theater and applies it to his work as ethnographic understanding dramatic changes within a community) in fact reflects part of the social drama that "ails" the community in question, and works with him to reach a possible resolution, temporal, as the drama emerge as become necessary in life and "health" of the community, if you can speak of "social health" ...
Over dramatic plot that builds character, has not seen any initiatory rite, more if some elements of communal ownership (such as car thefts at sixteen years old accompanied by a gang of peers). But as the rite of passage is just a function where the subject redefines its place in the community, where there is a shift from endogamy to exogamy may Amilcar trying to reach this other social place since the transgression. Maybe crime is his way to assimilate into a community living standards that do not register but who transgresses. But even so, this offense does not play a confirmatory role? Does not print a new mark in the history of this subject?
rites are transformers, ceremonies, however, are confirmatory. Or as a member of the gang, or in their family environment, either at school or school performance of minority have been confirmatory processing or affecting Amilcar, they do enter into a symbolic universe which must necessarily recognize a law or new regulatory world, which makes it stop in a rest of social . The main character has no more space inside and is greeted by a few individuals or institutions, is left to its own psychosis until it was consolidated as sociopathy. It lies in a constant state while liminal belongs neither to the realm of normal, delinquent or structure (such as gang, for example), but even in this state of not belonging to hegemonic social structures, Amilcar neophyte live your life alone, without companions or evaluators.
Justice should act as such but stays out of criminal behavior by adopting a total institutional ineffectiveness: contains, does not judge, not commands. And here would inquire about the distortion of the judiciary: judge is to condemn? Is the criminal justice system a production instance of justice? Can normalize without judging? Is it the standard measure of social welfare is one of the social forms of morality in a hegemonic social structure, (capitalist)? Is it possible to restrain the parties as subjects in the judicial process? Wondering ethics jurisprudence in penal treatment where the victim and the victimizer are played in a dialectic? Perhaps they wonder whether it is possible ethical treatment of each case: but it takes the field, in operational reality?
But that is not the only Justice institution that is outside the resolution of the conflict. The family as the primary linking core Amílcar abandons a life of abuse, which he committed and those who do commit to it. Unwanted child, his mother tried to abort on several occasions with his twin brother. During his early childhood appears the difference between the good twin versus evil twin (Amilcar) placing it in a situation of family burden in a plane so sentimental link like a mythical plane responding to the narrative logic of Cain and Abel. The good twin Hamilcar, proposed by the absence of its antithesis. No one knows your name and if it appears in the story is to highlight the opposition between good and evil, beauty and ugliness, right and wrong, normal and abnormal, etc.
Characterization of twins the author explains that "first, blond, tall for her three year old and funny, it shows good character. The other, Amilcar Cano, low, ugly, fat, growling " (p.23). The protagonist appears as another and another addition to being the starting point in building one's identity is also threatening, because it is unknown and both know the unknown and re-knowing oneself in that dialectic of identity may seem to soon as dangerous or at least risky.
protagonist's parents appear as companions in a vegetative state for the acts of his son, pickpocket in silence. Since family structure insertion no law, no action involving a family responsibility in joining. The family is null and only appears as a functional unit container as physical: the home of her parents and her aunt are the more physical restraint at the time of the offense. Logistics is their refuge, nothing more.
On the other hand, the symbolic inscription in the name itself: "Amilcar" is not a minor detail, since it is one of many pseudonyms used to commit a crime, can give rise to the anagram "Chameleon (s)."
Another shelter logistics from a strategic level links are established with loving women of different ages and personal situations, but they always have "something to offer" Hamilcar, whether money, real estate , jewelry, etc.. His plan is to seduce these women, gain their confidence, falling in and take away their possessions or cheat them. One of the most striking comes from the hand of Marie, only daughter of a prominent family of Entre Ríos, unmarried good-looking: the perfect opportunity for the consummation of the crime and the highest point to which Hamilcar could aspire. But the interesting thing is where he is positioned at the time of entering into their first conversation, says: "My story is simple. I work hard. When I can, I go. Yes, I am a very responsible. " (Scene 219, p.82).
"Simple" taken literally, first says, "work hard", and indeed, he does not do anything but commit crimes professionally dedicated to it and considers it a job. Immediately after saying: "when I can, I go", then being in a minority institute and later spent two years in prison, it happens that in one way or another manages to get out and go about their lives. Finally it is recognized as "a very responsible" and he is right: he is very responsible with their work, carefully planned, it raises several possibilities to carry out, is devoted full time to it and also he is his own boss.
Finally, and concluding with the pan-institutional schools capacitor appears as rules rather than as an educational institution and only introduces the problem of the protagonist, without giving a specific resolution, it is the institution that started as "case" of a web of institutional relations implied. All professional treatment derived from psychological / psychiatric, breaking up the school as a direct responsible, along with the family, support and insertion in the social world of Hamilcar. Again, it is abandoned by the first institution to receive it as an independent subject, instead of accompanying him on the passage to outcross, he leaves to treatment.
In summary, when the bankruptcy or lack symbolic no way to incorporate or mean any identity or affiliation with any group, community or institution. The fateful dialectic lies in the removal and abandonment: the psychotic does not integrate and institutions are not receptive.
That's the betrayal: the ambivalence of the symbolic fault which can only leave a residue.
With regard to oral result of the above in writing, would have been great to have it recorded, but is not the case. And tell about the changes and inventive that I demanded the situation is something that almost no sense, since it is somewhat predictable and very subjective and I'm not time to "tell my personal experience." So
violently summarize an issue, that despite my inexperience with public speaking, was saved. And this is nothing more nor less than the chameleon-like adaptability discursive aspect of anthropology. The panel had three speakers: a criminal lawyer, a psychoanalyst and the author of the script. I booted up, alone as she was, with the panel. I opened Chamuyando field and entered as cited above with delivery of fruit when the situation warrants (such as when to explain the drama and hostility in the liminal stage chimeric put an example of 4 or 5 myths or stories from different communities: when a community Alaska Native happens that girls have their periods, are put in a cage of bamboo (WTF), made to go hungry during the duration of bleeding and wise old women of that community treated her with hostility .) Here I mixed something terrible like that in Alaska grows with her cane and can make a cage where they lock up a girl that is sure to die of cold during their first night of captivity. Fortunately the public
, inexperienced in the field, was amazed at the story, which was my second advantage: it had no jurisdiction in the matter licensed.
Then, thanks to the first question the polyfunctionality of anthropological theory, anticipated much of the analysis carried out by criminal lawyer and psychoanalyst who then repeat parts of my presentation were referred to as the flat hermeneutic resources Lombrosian positive law, in the case of fashion , and a psychodiagnostic passing, in the case of the psychoanalyst. And not for any other reason than for being my year a contribution of an anthropological look at a script that is a psychotic who systematically commit crimes and objectifies the rest of her emotional life.
