Personal notes of Marie-Christine Hiebel Barat .
Around "KEEP WORD, it is not without consequence to lend", 600 people gathered at Francis Tosquelles hospital for two days between plenary sessions and workshops, at 1000 m altitude, in this beautiful region of Lozere called Margeride, Lozère we also said once countries in poverty.
St. Alban, the name resonates in the contemporary history of France and Psychiatry. Isle of political resistance and clinical Hospital of Saint Alban, with Paul Balvet as medical director, received in 1940 the Catalan psychiatrist sentenced to death by Franco and the hospital which now bears the name, Francis Tosquelles. While across occupied France, 40 000 mental patients would die of starvation and neglect, Tosquelles promoted the implementation modalities of organization of therapeutic care (therapeutic club) that enabled everyone to heal, survive and live those years so hard with dignity, respect and solidarity.
In 1947, Jean Oury, founder in 1953 of Borde clinic in Loir et Cher, arrives in St. Albans. Born in 1924, he was 23 years. It will stay two years at Francis Tosquelles, he never left until his death in 1994, even as he often reminds. It is also from this place, this meeting, "this atmosphere so endearing" than John Oury will now share his life "twenty-four hours twenty-four" closest to the psychotic patients. In 1950 the medical thesis that this essay on aesthetics conation, is an elaboration "apparently aesthetic from a monograph of a schizophrenic patient St. Alban, who makes objects, draws, paints, sculpts Augustus For ...
St. Albans is the place of emergence of the movement of a psychiatry active thought from the temporal caesura marked by the destruction Industrial human rights under the logic of extermination camps and the Nazi Weltanschauung of human relationships. It is the birthplace of psychiatry later called "institutional psychotherapy" centered around the treatment of psychosis, psychiatric illness for which she offers a toolbox from the Freudian metapsychology. Manipulated by those successor to Freud and in particular the teaching of Lacan, the toolkit aims to "cure" the structure that welcomes patients, mostly hospital asepsis real work to transform the atmosphere and its effects pathoplastie that is to say, the symptomatic behaviors reaction to places of care asylums: restlessness, senility, violence and other behavioral reactions induced by organizational asylum. How? In fighting against hierarchical rigidities which divide and isolate, with work status, role, function, leaning to the notions of transfer and cons of transfer relations between patients and caregivers, and from the establishment of institutions, hospital committees, clubs therapeutic alter the mood.
In the toolbox, a central concept, an invariant, completely set aside now in hospital, the club committee articulated therapeutic hospital association under the 1901 voluntary tool yet integrated through movement of Cross Navy in the current code of public health.
Within the state structure of an institution, this tool involves the associative process institutionalized collective which is experienced for all people, patients and caregivers, the process of humanization shared. The patients took the floor, developing initiatives, propose, create, many spaces that support the mediation feeling continued to exist so touched by the schizophrenic dissociation. The variety of institutions (a term more commonly used in institutional pedagogy) offers people affected by psychosis, in the relative safety of transferential relations even partial, of the possibilities of movement "protected" from a space to another without too great a risk of rupture existential disaster doomsday.
KEEP WORD. Psychiatry in 2010 is overdue. Hospital services, the requirements of state security and public order management on economic and financial profitability organize care: short hospital stay, places of distinction-care accommodation through the separation of health and medical fields -social isolation rooms, restraints, cages, video surveillance, medical shortages, nurse shortages, bed reductions, inadequate training, homogenizing evaluation.
The proposed reform of psychiatry in the Cabinet presented by Roselyne Bachelot in May 2010 is going to remove the word hospital to better "play" with the word care politically touchy, some think, to justify the medical residency for health reasons.
We are diametrically opposed to the toolbox of institutional psychotherapy as Jean Oury develops in his book precisely Institutional psychotherapy:
" The aim of psychotherapy is to create an institutional collective oriented so that everything is implemented, therapeutic, biological, analytical, clearing of alienating socio-economic systems for the psychotic accesses a field where he can find, demarcation his body into a dialectic between part and whole, participate in institutional body through the mediation of transitional objects, which may be the artifice of the collective, as the techniques of mediation, which we may call institutional objects. These objects are both institutional workshops, meetings, special places, functions, that participation in concrete systems of management or organization .
We are also far from the Declaration of Human Rights and the Citizen, the higher principles of individual freedoms, democracy away, tolerance as well.
KEEP WORD. What did they come to look, hear the 600 people present at meetings? Came to Saint-Alban, under the shadow of Francis Tosquelles and institutional psychotherapy? Certainly
comfort because the work is difficult. Solidarity, collective, sharing, tools to work differently, to shift from the constant pressure assessments, protocols, declarations of adverse events and other procedures. To meet as despite all the devices that are being set up again to divide, classify, sort human beings as their origin, neighborhood, age, disease, behavior.
Have we said enough about psychiatry? Institutional psychotherapy? Maybe not. Certainly not enough current practice anyway, and especially what is coming on top of the state, although in the workshops, stakeholders were still talking, questioning their daily work. But in plenary sessions, the tone was, say, more oriented towards a dimension of general culture and it offers potential bridges with psychiatry and psychoanalysis. Time Is cultural generalities? Should we not reverse the report and speak first of psychiatry, its entanglement with politics, and for only after this point of origin to build bridges with other fields of culture and society?
This is happening today fate of some men to hospital in Saint-Alban, as elsewhere we have said nothing or almost nothing. No institutional analysis. Is this possible on the site itself? St. Alban, the place, caregivers have they given to the sick and words but also to Francis Tosquelles days through which derive their reputation now? Is this an illusion now to talk about institutional psychotherapy at St. Alban? Or a sham if we keep silent about what is happening in France as elsewhere, we repeat. These issues have not failed to stir some participants in the "between" days. For
KEEP WORD is already saying what is, and that we condemn.
This year, the participation of staff of St. Alban is on the rise, 70 people are enrolled in 2010 and meetings Many people treated to workshop participants. Mireille Gauzy member of the cultural association of St. Alban and the Collective meetings stressed the importance of meetings such as recognition of a training space with enhanced support for CEMEA. Association for Cultural Francis Hospital Tosquelles preparation day is a highlight for those of what she calls " Associative caravan "which contributed to this" puff "which consist personals. In her clear voice, above the assembly, echoing the words of Franz Fanon, who arrived in 1952 in Saint-Alban and who writes in The Wretched of the Earth "walk all the time with the man , of all men. "
I s up to everyone to tell if it is left where he works with some tools in his basket to resist the steamroller that is running.
Here for me some fruit from my collection, 2010. The fruits that I can explain the heart of the testimony, the cream of a very personal composition, arrangement singular. Probably arise from other fruits, later, more implicit, more mature too.
François Jullien , philosopher and China expert, in his opening statement at the first morning, quoting René Char: "the riddle of the buzz word essential. His concern
philosopher seek to approach a point outside the unseen of what is familiar, or endogenous. So we moved there to enter into dialogue two cultures in this case the Chinese thinking and European thinking. It organizes the dialogue from their irreducible singularity to allow the emergence of what is hidden from Western man in the process of thinking that specifies, in its relation to language, as it is intrinsically linked the culture in which it is structured.
Western thought is the heir of Greek thought which it is based and whose major axis is the rupture between subject and object. François Jullien's approach is to try to break the familiarity with Hellenism to view it from outside, a point of exteriority, he chose for his own account: the Chinese thought.
This choice is based on the observation that Chinese thought has developed "regardless" of Western thought is to say without worrying about it in any way, without him throw the slightest glance. In the greatest indifference, then. François Jullien has also written a book entitled "The indifference to psychoanalysis." This
for François Jullien through this indifference, we do travel through the great country of China, specifically to make return European thought and find out what is available if we simply stay within the borders of Western civilization. Only a visit by the distance it offers, allows the return that queries precisely what the Western thinking can not be without a point of exteriority. The detour and travel inaugurate the arrival on familiar ground, however, always already there. There is no possible arrival, (my partner) Bible in any case, the Promised Land.
Our thoughts, because it is absolute privacy, is woven evidences (misunderstandings?) over which we have not taken place without a gap to look at from outside, with the necessary shift that allows you to see otherwise. These evidences, invisible, inaccessible directly, are intrinsic to our thinking because they are sort of our internal components, they determine us as a subject who believes in the relationship between self and self in relation to self others. Somewhere, we're insane, in the sense of overdetermination language, speaking beings caught in a bath of language from birth.
It says Francis Jullien, the path of the unthought West to discover that in the encounter with Chinese thought, the unthinkable is what thinking is leaning, without the knowledge of the man who thinks. A kind of overdetermination collective experience.
5 concepts illuminate the reflection of this detour through the expatriation of thought which returns on the report of the European man to his original thought:
availability, talk without saying défixation, obliquity, silent transformation.
Availability characterizes wisdom in Chinese thought of the time of Confucius.
is a provision of the moment. A dis-position, which opens (dis) position. The sage has no idea, unnecessarily, without position, without me. The formula loop: the wise advance nothing, nothing because he does not favor any notion of bias sign the opinion stated. The Chinese sage is in the shared area of the intransigence and accommodation, open to one as to another at different times. Opportunism wisely.
Availability may be close, "said Francois Jullien, the position of the analyst's evenly suspended attention: listen so available in hosting across time, without waiting, without judging (or paste, or exit).
François Jullien points out that this concept has led in part linked to the rock level politics in China, a level which involves taking a position. In contrast to Greek thought, the origin of the collective dimension of the city, the Chinese thought does not know the clash of words, inherent in the democratic spirit that integrates the opposition as a form of government of the city. Democracy rests on the principle that all things, two opposing discourses can take place, two opposing discourses that come in disputation.
Unlike the disputation of ideas, the Chinese thought is organized around the "blandness" positive value in China, the flavor does not, that salty / sweet, sweet / sour. The quality of the Chinese sage is bland, non-stop from that position which is outside the disjunction of the rupture. In this spirit, the Chinese scholar is not an intellectual who takes a position, what is known in the West, a committed intellectual.
Speaking without saying , principle of non-contradiction. This is perhaps the most important distinction with the Greek civilization. Since Aristotle, to speak is to say, say something, regardless of the speaker, the topic and that we are talking about the subject. The word is valid only if the object to say something. Only God called the conjunction of opposites, conjunction, synthesis, the pattern of the philosophy of Kant. In this classic lineage, a Hellenic thought stands yet, says François Jullien, that of Heraclitus, also called Heraclitus the Obscure, whose relationship to language is so privileged side of what beckons beyond the play of meaning as the attribute that comes to the object. The Greek Heraclitus said brings out the option of the poetic logic, and later the poet Mallarme. In the words at will, there is a closeness between Heraclitus the Obscure and Chinese thought. The Chinese sage said it also will, in an evocative statement does not say. François Jullien also sees this will speak to a close with the oral teaching of Lacan.
Défixation, principle of energy, vitality and movement. That is the question of the relation to the materiality of things, and primarily to the body in Chinese thought, which presents itself as an individuation of energy that update constantly in the bipolarity of Ying and Yang. The body in Chinese thought is a concept depends on the flickering energy, breath, respiration and with it wobbles as the notion of soul, so central to the contrary in Western thought in the philosophical and metaphysical disjunction that It establishes from the body. The Western concept of being induced non-being, so familiar to Shakespeare but quite foreign indifferent to Chinese thought. Nothingness is a concept that does not exist in China.
So for Chinese human, birth is a concentration of energy, and death energy dissipation. Between the two, it is important to feed its vitality so that it lasts as long as possible, it is to remain on alert in movement. Principle of longevity. Evil disease are "speed bumps" of vitality, which introduce deregulation in the course of life, stasis, fasteners, and therefore obstruction of vital energies that do not pass.
Basically, my emphasis, this design is close to the medical anthropological thinking health, not in opposition with the disease, but continued as an alternation, a succession of moments of various pathologies, de / successive attachment, which maintain a steady state that can be optionally designated as "healthy process." I am referring here to Freud and extensions that brought him to the Szondi and Schotte pathoanalyse and anthropopsychiatrie. The disease arises in fixing stasis.
Moral evil in China is jamming, numbness, a stalemate. Lane, TAO (Confucius), is then blocked, it does not pass, stopping the process of vitality.
bias or the principle of obliquity . Chinese principle of pedagogy: the teacher does not teach, he does not even try that hold you back. Or relate to others a lesson. He tries to leave the disciple of jamming when it is running in the position of disciple. Find means to say, speaking of bias, that is the word of wisdom in China. This is the search for meaning that can through the front non-confrontational, non face to face, not the opposite. The meaning is in what is this as the 'surplus of bias'. Nod to the Freudian expression of the healing that comes in addition.
transformations silent. This is the concept as François Jullien is most relevant to what happens during the analytic treatment. These are the changes taking place without they see it, during the waning of the event and sound of the word succeed, "played against a backdrop of transfer" I might add, for my part. Transformations latent rather than patent or obvious. Outcrop sound of a quiet transformation. Greek thought, "says François Jullien, do not think the transitions, passages. There is no in between Plato, other than a hole in time. Greek thought is not thinking of transition. Instead, something more is determined, this thing is over. Greek thought to predispose the development of a beyond, to break the physical and metaphysical world, body and soul to earthly life and eternal life. Chinese longevity is not eternity West, let alone immortality.
In Chinese thought, the transition is precisely the indeterminacy: death is the great transition, by which energy is regenerated and opens daily continuation. The world dies every day, the world is born every day. All is transition. Chinese painting identifies the time of the outcrop, the emergence of silent changes in the visible, barely visible, the threshold of the visible. The subtle things, which is not quite the point. The Ying and Yang.
The I Ching is one of the founding texts of Chinese thought. Written in the first millennium BC era, commented by all Chinese philosophers for two millennia following, he offers both a model of a thinking being built, and that of a rich civilization in its originality and difference. According to tradition, Fu Hi, mythical character, who, from two strokes, one full and one broken, put in place the system on which the I Ching. Of these traits he fired eight trigrams and the 64 hexagrams that make up the book. These hexagrams were then discussed by Wen Wang, founder of the Zhou Dynasty, and his son, Tsheou Kong. Confucius at the turn of the fifth century before our era, commented in turn, and thus was arrested on the canonical text of the famous Book of Changes (I Ching. Translated Paul Louis Felix Philastre. Introduction and Afterword by François Jullien. Zulma Edition 2006). 64 figures make up the I Ching. The first 63 are called "after crossing": everything is in place. Just the 64 th. It does not close the crossing, but rather opens it again in his best: it is called "before crossing." Everything is back to earth by the continual renewal of life. The I Ching is not a system closes on itself with a beginning and an end. But a process end / beginning, for any purpose which is a start.
These 64 hexagrams do not remember, my emphasis, the test of Szondi Hungarian psychiatrist reworked and developed by Jacques Schotte, psychiatrist, psychoanalyst Belgian test that has 6 sets of 8 photographs from which a choice the person who "pass" the test is carried out "first look" that is the most spontaneous way between faces and friendly faces at the outset outset unsympathetic. The set provides a universal structure of human instinctual dynamic, but unique to each human being, according to his story. The outcrop
impulsive components in the visible is revealed in the choices destinal heirs of personal history.
In plenary on Friday morning, the intervention of F. Jullien stopped to let you talk to Jean Oury, talking. At his request, F. Jullien completed at the end of his afternoon speech. But I can not tell the end of surgery who chose to participate in the workshop which was held at the same time and offered to see and discuss the movie "A world without fools."
Echoing the subtle, the outcrop, the emergence Jean Oury evokes the film La Strada Federico Fellini when to get away from the brutal Zampano, Gelsomina away a bit and puts his ear against the wooden power poles to listen to the sounds on those roads. And yet, the verb "toccare" touch the piano in English to say that French and reifies substantializes by "playing the piano."
He also mentions meetings. Robert Milo, who died in December 2009, all young interns arriving in Saint Albans, hosted by François Tosquelles in 1947 (which become medical director of the hospital in 1953) also died in 1994 in Granges sur Lot, Jacques Lacan, Jean Oury from which will be 25 years of analysis, incurable he says about himself, smiling. He recalled that after returning from a trip to Japan that Lacan seminar will develop the extraordinary 1971: "From a speech that would not appear."
The meeting, which is a certain provision, the Greeks and especially the Stoics, Tuch, tugkanon always articulated something about what can be said, expressed, dicibilité process, the lekton difficult to translate, speakable. It is always bound. The articulation between the tuch and lekton is essential for there to be, as it is called since the Antiquity. There is no object if there is no process of articulation lekton-tugkanon. It is always articulated.
In schizophrenia, if no meeting is because the perception of the world is troubled. It's another world. And the disaster end of the world is there, present in the background. Where does it come? On joint dysfunction lekton-tugkanon is to say that this joint dysfunction at the lekton. At this level it must work. How? With a toolbox, which takes account of partial transfers, transfer tips, a toolkit that allows the emergence of the meeting, its possible, through the collective whose club committee and hospital treatment are the basic structuring (emphasis added).
"The provision" is one of the translations of the German term used by Heidegger: the "Stimmung."
Jean Oury said another meeting: a psychiatrist with Japanese in Okinawa, south-west the island that prompt during his stay in Japan at a party where people gather each week to sing La Traviata, Sea, Dead Leaves. Wonderful!
The same psychiatrist who, passing through the Borde told him to Borde, there are trees, and there is Ki. An atmosphere, an atmosphere that allows meetings to take it a bit for people suffering from psychosis, whether the meeting, the meeting as possible, a recovery even fleeting joint-lekton tugkanon, it takes just (that is the complexity of the work itself) a bit.
Tellenbach in his treatise Melancholy was spotted on the wrong Ki manic patients, or an excess of Ki. Something like that.
For example, an elderly woman with dementia, in the lobby of his office, waiting Oury with few flowers. What is it? Oury answer: a certain level of Tucher meeting, a meeting where there is something on the order of contact (Szondi, Schotte).
And still other events, such as portraits Rümcke in September 1950, phenomenologist, the moment of seeing, Praecox Gefülh, Gisela Pankow, Kretschmer, Hélène Chaigneau. All
subtle advances around the Visible and the Invisible by Maurice Merleau-Ponty, whose publications have been collected by Claude Lefort with this lovely expression, which Oury not talking this morning, but that comes for me its about time: Wesen the wild Wesen word difficult or impossible to translate from German into French, the essence, being, this concept so central to Shakespeare's plays.
Jean Oury incorporates the distinction, other invariant fundamental institutional psychotherapy, which builds on the psychotherapeutic function: status, role, function. What matters to facilitate the meeting is not not be taken for its status, it is written on the payroll, psychologist, nurse, psychiatrist. For bits of transfers can be added, what is important is to focus on the psychotherapeutic function of people towards each other (potential caregivers of the people said Lucien Bonnafé is me combining). In all situations, even dementia, and schizophrenia, there is the transfer, a transfer that is not massive as in neurosis, but partial, scattered among the people we met, transfer separated on how schizophrenic dissociation, which is somehow human being in the world.
To enable the possible encounter, the psychiatric nurse must be in some way also be in the world vigilant and available. Being there, in the same landscape that people psychotic, not static or fixed in the other world "Normopathy" inaccessible due to psychosis, but at the same horizon (Minkowski) so that patients could be there a bit, too.
Being, "said Jean Oury, in" Gelassenheit, most often translated by serenity. But if we stick to the serenity is insufficient. Jean Bauffret moved to be in "the casualness of being" The Lightness of Being Kundera (maybe? It's me that associates) to be in quietness. This requires not to be encumbered by yourself a lot of things that prevents it from being there, available to facilitate the meeting. Be all
tychistes! Jean Oury recall what Jacques Lacan said in the seminar again. How? By putting in brackets, by the process known as a philosophical expression a bit complicated, the phenomenological reduction, to decluttering and be available at the meeting, open to the possible meeting in the manner of Erwin Straus in the axioms of everydayness, or Henry Maldiney (Insight, Word Space).
In the workshop No. 2, 4 teams came to talk about their work around the theme:
Place Clinic in institutions at the time of the procedures and standards Safe
Presenters: Claude Claverie, Dominique Fabre
Argument:
by time when foIie rhymes with danger, where they would reduce mental illness to a genetic origin and deviance to be corrected, the restrictive use of grids which limit the relationship with the patient at harvest of signs, and whose responses are summarized in the administration of psychotropic drugs and the use of behavioral techniques is not surprising.
but if the role of the "supposed-to-caregiver, asked to waive his subjective and reciprocal relationship that requires treatment, is limited solely to gathering information, the evolution of this role is not without consequences or counterparties. Imagine, for example, the symptom as a shortfall, without subjectivity is taken into account, the effect of promoting the caregiver to the rank of expert, technician knowing in advance the answers to give, as holder of a speech that, outside any word, off-topic, does ensure that as such, and ensure its control.
more logical that the return of segregated, safe procedures, a certain hygienism, many organizational devices that refuse to another the ability to put us in case it may be that a certain relation to language, where the "verbosity" of a speech took precedence over the word, or a much greater effectiveness in deletion of a real clinical issue.
we can not we avoid the need to question a society that no longer wants to host the madness, but we can not not ask, through our own relationship with the madness and the way which it is spoken, what a welcome we reserve for another. This workshop seeks to accommodate and share the teachings of those places where the Clinique stand
• A questionable choice, so parlable
SAMSAH, (41)
• Because the floor of the complex
Collective Ferradou , Florae CHFT, St. Albans (48)
• As close to reality
CH Marchand, Toulouse (31) • Power
inhabit her body and the city
Cultural Association La Borde Cour-Cheverny (41)
A team of CMP Lozère, a team the recent SAMSAH Psychiatric Loir et Cher, a team of CH Dealer of Toulouse, a team of clinical Borde in Loir et Cher also.
How to work under pressure to standardize current societal behavior? It is practical research that underpins interventions. In sum, we must make do with bits of string to keep the human in the healthcare practice everyday, day by day, night by night, as Jean Oury, inspired by Prévert. In
C the MP Ferradou located Florac in southern Lozère , fear of getting lost is expressed in acting, in the production of acts detrimental to the host's attention to the disease process. It is the fear of working for a productive psychiatry, known and therefore controlled. What size of the open can we still maintain? How can you resist? As before, the time Tosquelles example, by repeating step by step, like every time that the destruction of human relations is at work: work on the importance of home, rebuilding a club to fight against the silos and homogenization of the sick, the collective set of words and spaces, spaces say. It is important in one context to standardize health care to keep alive the words of patients, the value of language symptoms, historial pathologies connected to the unique history of people, to maintain life as before in St. Albans where nobody died of hunger. Relying on the collective to not only bring the different approach each other and the suffering of patients.
Keep the floor to the CMP Ferradou, that means: a commitment to patients, professional identity given to self-esteem (shared work values), subjectivity maintained where the immediacy of response reifies what is in question.
Keeping a Promise, in the present context, means taking a risk, having to do with doubt, and guilt for not wanting to get lost in the compulsive act and control situations. It's taking place. Give it time to time in meeting others who suffer. It forge the link, supported by a mesh institutional collective fight against slipping from work to a CMP operation liberal individual and fragmented with no return to the collective. The defensive withdrawal
watching every professional. It is then essential to maintain space and time to talk, exchange. But no time to clinical meetings ...
The SAMSAH Psychiatric Blois is a new structure that is taking place. Gamble to have the floor "on state action" to work on the area where people live in the city. SAMSAH: Department of Medical-Social Support for Disabled Adults. While the suit does not make the man! Still, the square is the House of Departmental Disability, one who directs and delivers the label "disabled adult". Not really comparable with the sectorization, especially since in this case the structure is managed by the French Mutuality of Indre et Loire (such as mutual help group of Blois). Which begs the question: new sponsorship for people psychotic or financial interest?
Can we resist the inside? Yes, no doubt, but it is not won and there may be other legal formula more open to clinical practice.
For now, this new team is still in line with those accompanied, as they are acquaintances who come mostly from a nearby clinic, as most carers. This allows the quality work of this team, full of questions, doubts and caregiver commitment. But is that the clinical, social, medico-social? What are the requirements of state financier, through the monitoring of individual life plans and what are the institutional implications? Home Departmental Disability is an important actor of such a device. We must question the assignment to a place for disabled people with psychiatric disorders. This corresponds to a conception of human biopolitics and the basic distinction on which it rests between the healthy and the sick. Such a worldview has been proven recently in contemporary history, exacerbated exterminated for the mentally ill for mental illness, as others will because they were born Jews.
Beyond these ends, the assignment to a place of disability challenges the anthropological dimension of illness, particularly psychiatric illness as a way of being in another world, which has nothing to see a way of being labeled disabled. Disabled? Compared to whom? what? Who can claim that he knows of no disability in daily life? At what stage comes into play-off? Compensation from whom? What? In the city, there would now disabled minors and identified officially in the statistics of population and other citizens? It still deserves a little reflection.
Establishment of Small Things. The little things that count. Blandine Ponet, nurse, psychologist and his colleague Lucile came about the collective work of a nursing group in Toulouse CATTP , closer of reality, that is the reality of the collective work as it has shaped in their development.
nurses, they are men and women who share the lives of patients. The daily is it shared the clinic? Is there a clinical nurse?
nurses in doubt, while expressing a need for recognition of their work as a labor of care.
is a work of lace that treat long-term psychotic patients: a little can make things crumble. This requires some knowledge of what it is, "said Jean Oury as a courtesy to know who you are dealing. To be in the same horizons: do not be too light, not to show too casually, but not too heavy either, not dramatized scenes. It is the "toccare" touch the piano in English, a constant questioning of things trivial or spontaneous.
nurses must remain vigilant and available to stay awake eyes, sensitive to tone of voice, a glance, a smile, a tear, the little things in a group setting, with low intensities (Arlette Farge), to which outcrops, similar to outcrops of Chinese thought discussed in the morning yesterday.
The smile is the negative end of the world, stronger than the deadly struggle being waged by elements of psychosis.
The nursing work is difficult right now. Some remain silent during meetings. Who owns knowledge? How to find the way to the floor outside a hierarchical operation? To say the little things, which n'al'air nothing and that counts? Colleagues can take as long to build relationships outside the knowledge to stay together beyond contradiction. There is a significant undermining the newspaper that has challenged the work being done. It is therefore essential to meet that everyone can venture to say a word subjective, despite all the series of injunctions as objectifying the individual care plans to introduce mandatory. These injunctions widen the gap between expectations and reality and reverse the ratio of one and the other under the care function. Thus, it is common for caregivers requirements vis-à-vis patients are more important than meeting with them. Recognition of the work is also what helps to support an ethical position against corporate requirements. Hence the need to take care of meeting time, to keep his word to exist then.
The fourth team to intervene on Saturday in the second morning of the workshop is that which comes from the Borde Clinic and its cultural association : Auld, Clara, Diana. They say they are overwhelmed by the previous intervention, that of Blanche and Lucile, very sensitive to what they contained about sharing in between words and ideas presented.
A very nice presentation that I allowed myself to just listen without taking notes, background landscape labordien I know a little, the trees, the castle, people, chairs, the atmosphere, the Ki. I will not go what they said. I preferred to ask them the text of this intervention polyphonic click HERE
Saturday afternoon, resumed plenary session with Yves Clot, Roger Ferreri and Bertrand Ogilvie .
Yves CLOT focused his remarks on the suffering at work from the regular work to discuss the clashes which led to the criteria of quality of work among those who prescribe the work and those who perform it.
These clashes are needed within the meaning of professional dispute, the confrontation of knowledge do. Making professional disagreement a working tool, is of great importance. Slips arise from the denial of conflict, where the work is indisputable, that is when the criteria needed from outside: Performance counts, cadences. How
for someone who is instructed in the form of injunctions do even authority for himself on his work? How to proceed? How to get to respond to something when the meaning of work eludes you? Keep
speech in his work, is to recognize that you do and be ability to respond. It's called professional dignity. The work develops Yves CLOT, is the effort that is made, the trouble we take to do things properly. So anything other than the duty imposed by the organizational level. And Yves CLOT focus on the mental function of the worker's job well done.
There can be a collective work or collective work, if the dispute is not settled as a professional tool set. It is the incompleteness of the collective that allows everyone within the collective to contribute to the work that is not over and keep his word together.
Roger FERRARI joined Yves CLOT position on the function of collective relationship with the unfinished. Social ties, he said, is to share what we can not say. The democratic process constantly feeds itself democracy in that it continues to keep asking the question of what it is. In other words, what is important in the exchange is first to discuss what can be exchanged, not an alliance against the speaker. And of madness which reads on the bottom of society. Madness is a reading of "normal" people to lend symptoms and those who are called fools. Social statements offer real characters from the other. The concept of mental health implies that there should be no difference between individual behavior and the standard that defines socially and politically, the behavioral model. The current issue of care under stress is part of this manufacturing standardized social behavior to which everyone must conform to and abide by failing to care including stress at home.
Bertrand OGILVIE reports questions of language and identity. His identity is a requirement of the dominant phenomena of totalitarianism, "he recalls. In a totalitarian regime, individuals must define themselves by what they are not, Jewish, communist, republican etc. ...
There are logics that can be achieved by moral positions. How to attack? What is the structure of the enemy? What role can labor deal in strategies of resistance? How the work can be the place of politics? What forms: maintaining acquired the status quo, or innovation, anticipation?
Language is the place of humans. He is the anchor point for its emancipation from the Revolution. Today, however, is reversed for the historicity of the symbolic language of beings that are human, speaking beings.
Bertrand Ogilvie moved to articulate democracy with science. All work is a place of transgression, subversion and which confronts a prescribed conditions of achievements, which differ prescribed work and real work.
On the scheme of work, the joint democracy / science may result in the articulation between the technical transgression and disobedience political nature to question the application and its link with obedience.
The problem in psychiatry is currently at work to allow to continue to take place and to keep its political and democratic through the anthropological dimension of madness.
Keep your word, also means not giving up on words. Mental health does not come in place of psychiatry. This is not a matter of time, like "today it is no longer the same, we can not afford. " Today, there is an extraordinary decline in attacks on the dignity of the mentally ill with housing systematic isolation rooms, housing pajamas on admission, restraints, locked units. These practices are abusive. They violate the fundamental liberties and human rights. We have not taken sufficient words neither clinically nor politically to those who since the 1790s Pinel at the Bicetre and La Salpetriere, did not stop work to release their chains of people with disabilities psychic, to those who have worked throughout their lives to promote a healthcare practice that respects the human situation in all human suffering from psychological disorders. The question of anthropology is essential to provide the center of psychiatry, to welcome the madness as any other human distinctiveness and privilege with hospitality.
Yves Clot mentioned the work that leads with the group of 39 on isolation rooms. Apparently hard work, both professional dispute is exacerbated by the political security. What hospitality for the madness? That is the question which we are invited by those who gather to say "No, this is not possible to accept what is happening every day for mentally ill people."
Daring think and act together to maintain assets and long-term care, respect and dignity of every person with mental illness, children and adults, the principle of freedom of movement in the city, access to the school and work. Any deprivation of equality in terms of individual freedoms should be the exception and at all times be subject to appeal before judicial authorities.
One word on this incredible film: A world without crazy. Film Philippe Borel . (To hear an interview with Jean Oury link: http://www.mediapart.fr/content/un-monde-sans-fous-entretien-avec-jean-oury ).
Terrible future-one that would face without the face of madness! I'm really happy not to have watched this movie alone at home on television. I appreciated the opportunity to discuss the speeches and postures of the body from which they come in this terrible story. It's déjà vu! And that's scary. Hence the importance for me to return, not to reassure me about the future because the danger is real totalitarian and running again, only in secret, a little more discreetly but certainly running anyway. But to reinforce each other on the intolerable nature of the film and the world view that some people advocate that rhyme with reality fantasies, fantasies that they have already put into practice: the post-Hitler in the words of Pierre Legendre, and fantasies in size, there on the screen.
In light of this film, yes, keep your word, fits into a lineage of resistance the fantasy of destruction of man by man, where the death drive that harasses our lives, including their citizenship and collective forms the most basal to overcome its joints with the life instinct.
REMINDER:
Collective Against The Night of the 39 Safe
For psychiatry human
Not an Act of great confinement
3rd Meeting of the National Collective of 39
Saturday, September 25, 2010
10 h. to 17 pm. A
Villejuif 94800
Space Congress the Esselières
3, boulevard Chastenet of Gery
94800 Villejuif Villejuif Léo Lagrange Mrs
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