College of Psychoanalysts – UK - Discourse Unit



College of Psychoanalysts – UKInternational Conference, University of Manchester, 26-27 June 2017ISLAMIC PSYCHOANALYSIS / PSYCHOANALYTIC ISLAMABSTRACTS WITH LINKS TO SUBMITTED DRAFT PAPERSALMQVISTWhat Does a Muslim Woman Want?Author(s): Nadezhda AlmqvistInstitutional affiliation (if any): Email address: n_chekurova@ Keywords: Study case, Subjectivity, Fundamental Fantasy, DesireAbstract: Since Edward Said it has become commonplace to note that Islam is?popularly?understood, not in terms of its rich history and huge diversity of practices and people, but as a kind of anti-west. Despite this tacit?acknowledgement, the tendency continues to use the terms Islam and Muslim as if they?refereed?to something concrete, separate?from the complex lives of the people themselves. My presentation will tackle this particularity by focusing on a case study. Sara, born in?Africa, was raised in the Middle East. Now she lives in the West. After taking medication for a number of years, see finally decided to speak to a therapist about her depression. Her childhood and adult life were lived between different cultural practices and countries and often she and her family found themselves at the fringes with little perspective for higher education and ‘integration’. During the treatment Sara often questioned and disagreed with some of the practices and traditions she experienced over these years. In Sara’s case the West was the land of her dreams, a dream now being fulfilled with rapid speed. When the dream comes true, what is left? In this presentation I'll explore how Lacan’s distinction between need, demand and desire help throw light on Sara’s case. How does Sara experience herself as a desiring subject? Examining moments of Sara’s treatment I'll explore some of the paradoxes of desire where the archaeology of this desire is never easy to grasp. Author Bio: Nadezhda Almqvist is a psychoanalytic therapist based in Dublin. She holds a BA in social work from the University of Sofia (Bulgaria), an MPhil in psychoanalytic studies from Trinity College Dublin and an MA in psychoanalytic psychotherapy from Independent Colleges, Dublin. In 2013 she was awarded Independent Colleges “President’s Award” for outstanding?academic achievements, clinical expertise, and thesis. A?registered practitioner member of the APPI, she currently works on their Scientific committee. She is also a member of the Irish Council for Psychotherapy, and a founding member of the Dublin Lacan Study Group. She has presented her work at various seminars, congresses and workshops.?ASL ZAKERIslam: a manifest or latent content?Link for draft paperAuthor(s): Maryam Asl Zaker, Edrissi ForoughInstitutional affiliation (if any): Shahid Beheshti University of Medical Sciences, Tehran, IranEmail address: m_aslezaker@ , forough.edrissi@Keywords: Islam, psychoanalysis, culture Abstract: Just as a Christian's actions are not necessarily based on Christian principles, a Muslim's actions similarly could not be solely judged in account of Islamic principles. Each religion takes a certain form in any culture. Each country with its unique culture shapes and modifies particular narrations of religion like Islam in its own specific ways. As a result, not might be seen as a way of practicing Islam but more to do with the culture of that specific country than Islam itself. We think religion and culture in a dialectical relationship, religion transform culture and culture transform religion. There seems to be a general supposition that psychoanalysis concepts cannot go together with the essential ideas of Islam. A glance at the history, reveals that those Christianity and Judaism had their own struggles with fanaticism, Islam as a new recurrent religion seems to be struggling with the same problems at through other religion have mostly but not entirely overcome. It seems to us at the manifest content, Islam is considered to be a religion that inherently contradicts psychoanalytic principle but we believe the latent content is about how the current political culture transforming Islam. In other words, could Islam act as day residues of cultural and political issues or it represents a latent content? Whose associations are important for interpreting dreams of Islam, Islamophobia and culture of Muslims? With this regard the present study tries to investigate the interaction and dialogue between psychoanalysis and Islam in Iran as an Islamic country with its various subcultures.Author Bio: Maryam Asl Zaker: I was born in Tabriz, Iran on 14 January 1982. I graduated from Tabriz University with a Bachelor of Arts in Clinical Psychology in 2005. I studied master and PhD in clinical psychology at?University of social welfare & rehabilitation sciences (Tehran). I graduated in September 2016. Now I'm assistant professor of Clinical Psychology in Shahid Beheshti University of Medical Sciences (SBUM) of Tehran in Iran.?I have been studying extensive psychoanalytic psychotherapy for 10 years I have participated in educational group of Dr. Babak Roshanaei-Moghaddam who is an Adult Psychoanalyst graduated from Seattle Psychoanalytic Society and Institute (SPSI). I've translated?"The patient and the analyst" (Sandler) in Persian. Forough Edrissi: I was born in Shiraz, Iran on 10 July 1986. I graduated from High School in June 2004 and from Shiraz University (SU) with a Bachelor of Arts in Clinical Psychology in September 2009. I remained at Shiraz University (SU) to complete my Masters of Arts degree in Clinical Psychology in October 2009 and now I'm a Ph.D. student of Clinical Psychology in Shahid Beheshti University of Medical Sciences (SBUM) of Tehran in Iran. I'm working on my Ph.D. thesis which is titled "Efficacy of Tuning in to Kids Program on parent socialization and Anxiety symptoms in preschool children". I have been studying extensive psychoanalytic psychotherapy for 4 years which is my preferred approach with a focus on Object Relations schools. I have participated in educational group of Dr. Babak Roshanaei-Moghaddam who is an Adult Psychoanalyst graduated from Seattle Psychoanalytic Society and Institute (SPSI). I have published 7 articles in Iranian magazines and I've translated 2 books. I was a member of Executive Committee of “Second Congress on Psychoanalysis and Psychodynamic Psychotherapy" which was held 19-21 November, 2016 in Iran.BACHAReligion and the Social Unconscious: Towards A Conversation Between Psychoanalysis And Islam —A Difficult Conversation Across DifferenceAuthor(s): Dr Claire S Bacha and Zakaria Terry HorneLink to draft paperInstitutional affiliation (if any): The Institute of Group AnalysisEmail address: claire1bacha@Keywords: Social Unconscious, Totem, Taboo, ReligionAbstract: At first glance, Islam and Psychoanalysis are very different. Is there a third position from which a dialogue can be pursued enabling a comparison of the two discourses in a way that benefits each, also benefitting discourse in itself? The group analytic concept of the social unconscious may be this third position. Group analysts use the concept to think about is unconsciously shared between members of large natural groups, such as nationalities and ethnicities. What parts of itself does the baby imbibe with its mother’s milk? S.H. Foulkes was the first group analyst as Sigmund Freud was the first psychoanalyst. They shared an Eastern European, Jewish and psychoanalytic background, Foulkes writing about fifty years after Freud. Foulkes rarely mentions religion specifically in his writings. Freud, however, for all his reported dislike of groups, writes constantly and consistently about groups and religions. Freud, however, keeps returning to the idea of Totem and Taboo. The totem is the emblem of the clan, the hunter-gatherer small group within the larger tribe, a precursor of religion and family. The taboo is related to exogamy. ‘You do not eat the totem and you do not have sex with the totem’. Religion thus becomes both identified with the group and also with therapeutic ways of managing anxiety. The concept of the social unconscious, an investigation of the roots of unconscious identity, can help describe, compare, contrast and create dialogue between divergent social and religious discourses. Author Bios: Claire is a psychotherapist and group analyst working in independent practice in Manchester. She is Trainer Analyst for the Manchester Qualifying Course in Group Analysis. Claire is double registered with the United Kingdom Council of Psychotherapy and the British Psychoanalytic Council. She is also a Trainer Analyst for the Tavistock D58 course in the North. Claire has long been interested in religions, from a basis of an understanding of Totem and Taboo, and touching on the history of religions, recently starting to study Islam more seriously. Zakaria Terry Horne originally qualified as a polymer scientist, now works as a cognitiveneuroscientist, who also trained in computer science and analytic psychotherapy, co-founding the Manchester Training in Group Analysis. Author of 12 books, published by Routledge, Kogan Page, Hodder Education, on applied philosophy, applied thinking, strategic planning, strategic thinking and the management of change. Long retired from Lancaster, where he co-founded the Lancaster School of Management and University of Central Lancashire, where he co-founded Lancashire Business School. He continues to supervise doctoral research. He is school governor of Eldon Primary School (twice winner of Primary School of the Year and other national awards ). Founder Member of Abaseen Foundation, just awarded MBE for voluntary service, running 2 hospitals and 3 schools in Pakistan, where he converted to Islam, in 2004. BESHARADecolonizing Psychoanalysis / Psychoanalyzing IslamophobiaAuthor(s): Robert K. BesharaLink to draft paperInstitutional affiliation (if any): University of West GeorgiaEmail address: rbeshara@westga.eduKeywords: decoloniality, Islamophobia, transmodernity, OrientalismAbstract: Instead of othering Islam as a monolithic dispositif, which is the Orientalist tendency in the West, we should emphasize Islam’s heterogeneity. More importantly, instead of engaging with the object of Islamophobia—namely, ‘the conceptual Muslim’—, we should recognize the diversity and intersectionality of Muslim subjects in terms of race, ethnicity, gender, sexuality, and class. Having said that, I imagine ‘Islamic psychoanalysis’ to be ‘postcolonial’ or ‘decolonial’ depending on our references (e.g., Said/Spivak/Bhabha vs. Dussel/Mignolo/Quijano). A post-/de-colonial psychoanalysis would draw primarily but not exclusively on the work of critical (non-)European theorists in an effort to decolonize and repurpose psychoanalysis in the struggle against (racial, sexual, class) oppression. In other words, ‘Islamic psychoanalysis’ is a theoretical/practical tool of resistance in the struggle against global capitalism and its discontents (e.g., imperialism/colonialism). The focus of said psychoanalysis then should be less on the beliefs and practices of Muslim analysands?per se, and more on the politico-economic and socio-cultural conditions that inform their beliefs and practices as well as the functions that these beliefs and practices have in relation to their symptoms. In conclusion, in order for psychoanalysis to sidestep the Orientalist trap of Islamophobia, Euro-American psychoanalysts must be careful to check their presuppositions about ‘other’ (i.e., non-Western) religions or cultures when dealing with Muslim analysands. What is the transmodern answer to the questions of difference and postsecularism? In other words, just like there is no inherent link between Islam and terrorism, why should psychoanalysis and secularism be conflated??Author Bio: Robert K. Beshara (ABD) is a doctoral candidate in Consciousness and Society at the University of West Georgia, where he teaches undergraduate psychology courses part-time. He is currently researching Islamophobia in the United States from a critical psychological perspective. He has presented his papers in Atlanta, Vienna, Oxford, and Berkeley. He has published a number of academic articles in peer-reviewed journals on cinema, consciousness, social media, Buddhism, and social constructionsim as well as co-edited a book of conference proceedings. Finally, he has a professional background in theatre, music, and film. BOROSSADreams and Connectedness: exploring the possibilities of dialogue across interpretive traditions.Author(s): Julia BorossaInstitutional affiliation (if any): Centre for Psychoanalysis, Middlesex University, IGA.Email address: j.borossa@mdx.ac.ukKeywords: Dreams, Egypt, Groups, Interpretation.Abstract: This essay examines the question of psychoanalysis’ extensibility as a practice and institution beyond its western roots, the flexibility of its theoretical foundations, and its potentiality as a discourse to address human suffering in non-Eurocentric ways. Dreams, their language, their subjective and social meanings and the politics of their interpretation will provide one of the main prisms through which these wider interrogations will be pursued. Islamic traditions of dream interpretation have a long history going back to the 8th century figure of Ibn Sirin and continue to have a contested but lively place in contemporary Egypt. In addition to drawing on key psychoanalytic, post-colonial, group analytic and anthropological sources (including the work of Amira Mittermaier and Ahlam Rizk), I will recount the experience of conducting two social dreaming groups in a traditional Islamic neighbourhood in Cairo, alongside Shayk Mostafa, a respected dream interpreter and keeper of the shrine of Ibn Sirin. This experiment was an element of a wider collaborative research project on ‘Egypt’s Living Heritage’ that I engaged in during 2016/17 together with British and Egyptian colleagues. Here, I will attempt to explore the possibilities of a potential common ground across Islamic and Freudian understandings of dreams and their interpretation, bearing in mind the differing role and place in the two respective traditions of themes such as ‘the unconscious’ and ‘the sacred’. Moments of impasse and breakthrough experienced during these groups will be used to speculate on the forms that a non-Eurocentric extension of psychoanalysis may take .Author Bio: Julia Borossa is an Associate Professor, and the Director of the Centre for Psychoanalysis, Middlesex University. She is the author of Hysteria (2001) and the editor of Sandor Ferenczi: Selected Writings (1999) and (with Ivan Ward) of Psychoanalysis, Fascism, Fundamentalism (2009). Her numerous essays on the histories and politics of psychoanalysis have appeared in edited collections and journals including the Journal of European Studies and the Journal of Postcolonial Writing. She is a group analyst and a member of the College of Psychoanalysts-UK.CHANDRASHEKARThe Other of the Other: Psychoanalysis Needs Some New Terms!Authors: Sabah Siddiqui and Karuna ChandrashekarInstitutional affiliation (if any): Sabah Siddiqui, PhD Education, School of Environment, Education and Development, University of Manchester, UK; andKaruna Chandrashekar, Psychotherapist, Ashoka University, IndiaEmail address: shh.aba@, karuna.chandrashekar@Keywords: Psychoanalysis, cultural theory, identity, Muslims, Hindus, IndiaAbstract: This paper is being written by two women, a Muslim and a Hindu, about two intersecting trajectories of our lives; first, as Indians within an increasingly divisive political environment where we experienced an identity of being ‘Muslim’ or ‘Hindu’ emerging over time; second, as those who have been trained in psychoanalytic psychotherapy wherein we witnessed the attempt to define a culturally sensitive psychoanalysis. Through this paper we will examine the existing tradition in Indian psychoanalysis where the Muslim is posited as the necessary other for conceptualizing what it means to be Hindu. Sudhir Kakar writes that psychoanalytically “Hindus and Muslims need each other as enemies. They are each other’s necessary reservoirs, repositories for hateful feelings for which no clear-cut addressee is available” (Kakar, 2004). Though he uses psychoanalytic jargon language to explicate the presence of communal violence in the country, we believe this is reified in psychoanalytic discourse as an essential truth about the Hindu-Muslim relation. We maintain that psychoanalysis is reconfigured when it comes to India, and that reconfiguration is dynamically affected by how the Hindu-Muslim relation is being understood. However, we believe that the Hindu-Muslim dyad needs to be rethought in terms other than the discourse of otherness as a way to undo the damage we see around us. This paper is an attempt to look for new terms for dynamics between Hindus and Muslims that do not reinstate the concept of necessary Otherness.Author Bio: Karuna Chandrashekar is a psychodynamic therapist practicing in New Delhi, India. Her past research focussed on mourning in psychoanalysis.Sabah Siddiqui is a third year PhD student at the University of Manchester. Her current research is looking at the faith healing practices at a Muslim shrine in India viewed through the lenses of postcolonialism and psychoanalysis. EWINGA Moment of Displacement: Becoming “Muslim” after 9/11Author(s): Katherine Pratt EwingInstitutional affiliation (if any): Professor of Religion, Columbia UniversityEmail address: ke2131@columbia.eduKeywords: Muslim diaspora, community trauma, ideology, quilting pointAbstract: In a recent conversation I had with a young American Muslim woman of Pakistani background who teaches in the New York public school system, she plaintively asked, “when can we stop being ‘diasporic’?” Recalling how as a child she had watched the twin towers collapse from her classroom, she described how her Brooklyn community “shut down” after the traumatic events of 9/11. Her social world, inhabited primarily by Indians and Pakistanis, suddenly became “Muslim,” and no one spoke of the time before 9/11. These people moved away from being an ethnic minority in the process of becoming American into one that now inhabits the impossible position of the “other” of Liberalism, as Joseph Massad has put it. In this paper I examine psychodynamic processes of being Muslim as they appear in memories of this moment of displacement, a sudden shift of identity linked to changes in public discourse. Critically assessing psychoanalytic approaches that treat “Islam” as a master signifier in which a single repressed event forms the essence of the historical, Quranic Islam, I examine competing efforts by Muslims, politicians, and scholars (including psychoanalytic theorists) to deploy master signifiers about Islam and America in efforts to “quilt” fluid signs (?i?ek) into a stable discourse that produces silences and stigmatized identities. 9/11 has become a moment of recollection that sustains or “quilts” a particular structure of feeling, a diasporic sentiment that shapes both memories of the past, such as the Indian Partition, and anticipations of the future, such as Trump’s America.Author Bio: Katherine Pratt Ewing is Professor of Religion and Director of the Institute for Religion, Culture and Public Life at Columbia University. She was previously on the Cultural Anthropology faculty at Duke University. She received psychoanalytic training at the Chicago Institute for Psychoanalysis and has carried out ethnographic fieldwork in South Asia, Turkey, and among Muslims in Europe and the US. Her books include Arguing Sainthood: Modernity, Psychoanalysis and Islam (1997), Stolen Honor: Stigmatizing Muslim Men in Berlin (2008), and the edited volumes Shariat and Ambiguity in South Asian Islam (1988) and?Being and Belonging: Muslim Communities in the US since 9/11 (2008). GORELICKIslam and the Revolutionary UnconsciousAuthor(s): Nathan GorelickLink to draft paperInstitutional affiliation (if any): Utah Valley UniversityEmail address: nathan.gorelick@uvu.eduKeywords: revolution, Ali Shari’ati, Fethi Benslama, Arab SpringAbstract: This paper considers some ways in which political Islam, especially in the context of anti-colonial resistance, can help the Freudian field articulate a concept of revolution that is neither limited to the legacies of Enlightenment humanism and bourgeois liberalism nor indifferent to contemporary political realities. The paper argues, first, that Ali Shari’ati’s influential notion of the radical Islamic subject is consistent with Lacan’s teaching on the subject of the unconscious, despite Shari’ati’s general disdain for what he calls “Freudianism” or Freud’s complementary disdain for religion as such. Second, this affinity suggests that Shari’ati’s radicalism has been subverted and repressed through his appropriation by the Iranian regime, and that a psychoanalytic understanding of repression can help remediate this situation. Third, this sort of attention to the ways in which revolutionary Islam clarifies the revolutionary dimension of the unconscious can enrich Freudian and Lacanian accounts of contemporary revolutionary and counter-revolutionary struggles in the Islamicate world while also refusing any essentialist reduction of Islam’s cultural heterogeneity. The paper concludes that Islam is the stage upon which a viable definition of revolution consistent with the ethics of psychoanalysis is today taking shape.Author Bio: Nathan Gorelick is Associate Professor and Assistant Chair of English at Utah Valley University. His work has appeared in several journals of literary theory and Continental philosophy, including Continental Thought and Theory, CR: The New Centennial Review, Discourse, Theory & Event, Umbr(a): A Journal of the Unconscious, and SCTIW Review – the journal of the Society for Contemporary Thought and the Islamicate World. He was also managing editor of the 2009 issue of Umbr(a) on Islam and psychoanalysis. He is a founding member of the Buffalo Group for the Application of Psychoanalysis, the only non-clinical research circle of the ?cole freudienne du Québec.HAQBetween Neutrality and Disavowal: Being Muslim Psychotherapists in IndiaAuthor(s): Shifa Haq, PhD; Sabah SiddiquiInstitutional affiliation (if any): Shifa Haq, PhD Psychology, Assistant Professor, School of Human Studies, Ambedkar University Delhi, India; Sabah Siddiqui, PhD Education Third year, School of Environment, Education and Development, University of Manchester, UK.Email address:shifahaq@ ;shh.aba@ Keywords: Neutrality, disavowal, religion, India, Islam, psychoanalysisAbstract: In the Indian context, psychoanalytic theory and practice retains almost exclusively the cultural aesthetic of the dominant Hindu culture, indisputably influencing other minority cultures through its myths, philosophy and language deployed to resonate with a Brahmanical Hindu experience. Psychoanalysis found its root and tradition in India through Bengali Renaissance, that intersected with the Jewish and Christian underpinnings of psychoanalytic theory. It is as if, both historically and culturally, its most difficult to find the Islamic aesthetic, history or presence in psychoanalysis in India. This has implications for both training and practice of psychoanalysis. In an analytic dyad, principles of anonymity, neutrality and abstinence enter or work seamlessly when the analyst and the patient share religious, ethnic, class or gender locations. Unlike race, where colour of the skin becomes a form of self-disclosure in analytic treatment, religious identification of Muslim therapists, indiscernible in many ways, in a historical background of communal tensions and violence, is congealed to remain unavowed in the service of neutrality. We would like to interrogate this expectation of neutrality in psychoanalysis, which we suppose directs us to some assumed default position that the analyst occupies. In this paper, we would like to ask if there is something like an analytic religion performing in the very least at the unconscious of Indian psychoanalysis, and how do we as Indian Muslim psychotherapists interact with it? In the process, we will be asking how this impossible disavowal of Islamic presence in psychoanalysis is undertaken in India and beyond.Author Bio: Shifa Haq is an Assistant Professor (Psychology- Psychotherapy) in School of Human Studies, Ambedkar University Delhi. She also works as a psychoanalytic psychotherapist at Centre of Psychotherapy and Clinical Research, Ambedkar University Delhi. Her research interests include mourning in the context of disappearances in Kashmir, gender and psychoanalysis. Sabah Siddiqui is a third year PhD student at the University of Manchester. Her current research is looking at the faith healing practices at a Muslim shrine in India viewed through the lenses of postcolonialism and psychoanalysis. KAZEMIA Cinematic Cosmos in Process: Islamicate Philosophy, Psychoanalysis, and CinemaAuthor(s): Farshid KazemiInstitutional affiliation (if any): University of Edinburgh Email address: F.Kazemi@ed.ac.uk Keywords: Psychoanalysis, Islamicate philosophy, hu?rqalya?, Shaykh A?mad A?sā?ī, cinema, process philosophyAbstract: In his seminar on?Transference?Jacques Lacan states: “Plato would be overjoyed by this invention [cinema]. There is no better illustration in the arts of what Plato places at the beginning of his vision of the world. What is expressed in his myth of the cave is illustrated every day for us by the dancing beams that shine on the screen, showing all our feelings in a shadowy state (Lacan,?Seminar VIII, Transference, p. 33.)?The relationship between Plato’s allegory of the cave and the cinematic apparatus has long been noted in film studies, but an evocative relationship can be drawn between this allegory, and the concept of the world?of?hu?rqalya??in Islamicate philosophy. First developed by the Persian philosopher and founder of the Illuminationist school (‘ishraqi) of philosophy, Shahab al-Din Suhrawardi (1154-1191) and later by the Shi’i philosopher and mystic Shaykh A?mad al-A?sā?ī (1753-1826), the realm of?hu?rqalya??is situated in an?isthmus, an inter-world between the visible material world and the invisible world of intelligible forms or ideas, and is co-terminus with another important concept, namely the autonomous world of images or the ‘imaginal world’?(?a?lam al-mitha?l), as Henry Corbin translated it.?The etymology of?hu?rqalya??(a Syriac term derived from Sabeans or Mandeans)?may be correlated conceptually to the way the ‘fire’ functions in Plato’s allegory of the cave, causing the shadow of images to be cast into the cave, symbolic of the visible world.?Indeed, the world of?hu?rqalya? – as the world of images between the world of forms and the material world – acts as the projector of images that brings about the movement and process of the existentiation of the world.?The notion of?process?in Islamicate philosophy originated with the Persian philosopher Sadr al-Din Shirazi (1571-1640), known as Mulla Sadra, and his concept of essential motion (al-haraka fi'l-jawhar) or substantial motion (al-haraka al-jawhariyya), but reaches its apotheosis in the complete process philosophy of?A?sā?ī.?In the Platonic view, the realm of forms or ideas remain static, but in?A?sā?ī’s process philosophy the platonic forms become dynamic (going even beyond Mulla Sadra), in motion and in process, and may be compared with the process philosophy of Whitehead, and the ontology of movement and stillness in cinema. It will be suggested that A?sā?ī’s process philosophy is mirrored in the ontology of the cosmos and the ontology of cinema.Author Bio: Farshid Kazemi is a Ph.D. Candidate at the Department of Islamic and Middle Eastern Studies, University of Edinburgh, UK. He received his B.A. in English literature from the University of British Columbia, Canada. KONSTANTINOVSReconsidering the Infantile: The Concept of Child in Islamic Thought Author(s): Nils S. KonstantinovsInstitutional affiliation (if any): Cambridge Theological FederationEmail address: nils.konstantinovs@Keywords: Islam, Child, Childhood, PsychoanalysisAbstract: As Plastow (2016) points out, every analysis in its essence can be considered to be a child analysis since the “time when I was small” with its inevitable “hole in the history” is a vehicle through which he or she becomes available to analysis in the first place. Therefore the idea of “a child” is central to any psychoanalytic or therapeutic work – be it with adults, adolescents or children. However, childhood studies have repeatedly demonstrated that the concept of a child in Western world has been socially, politically, theologically, and even clinically constructed over periods of time This paper looks at the perception of childhood in Islamic thought. It shows how Aristotle‘s idea of child as a “human in becoming” has influenced both the Western and Islamic philosophers. However, by analyzing some Islamic traditional texts, as well as works of notable medieval Islamic authors, it becomes clear that there is a specific Islamic understanding of a child which is closely connected to the theological idea of fitrah, and as such stands in stark contradiction to western heritage of progonikon hamartema. Some recent developments across Muslim communities are also mentioned with examples from contemporary culture geared towards Muslim children. The paper concludes with an invitation to discuss the potential/possibility of analysis in a framework of “hole-less” childhood. Author Bio: Nils S. Konstantinovs is a Professional doctorate student at Cambridge Theological Federation (Wesley House, Cambridge). He earned his Masters degree in Theology and Religious Science from University of Latvia and is a trained Gestalt practitioner. He is conducting research on religious interventions in contemporary psychotherapy, and currently leads a project for adolescent mental health unit with the University Children‘s Hospital in Riga. MEHDIIslam on the Couch: The politics of secular psychoanalysis in IndiaAuthor(s): Ms. Zehra Mehdi Link to draft paperInstitutional affiliation (if any): Columbia University, New YorkEmail address: zm2261@columbia.edu Keywords: Secularism, Hindu-Muslim, India, Politics Abstract: When a patient responded to my silence on his graphic phantasy of assaulting Muslims, “You cannot judge me. You can't be a Muslim and a psychotherapist”, I found myself adrift with the question, ‘What was the place of religion in a psychoanalytic clinic?’ Was religion of the patient or that of the therapist of?any consequence to the therapy? What if, the patient was bringing in this phantasy, a narrative that corresponds to the historical political reality of religion in the country? More importantly, how?did the existing theoretical conceptions of the psyche inform the practice of psychoanalysis in the clinic in relation to religion? My paper attempts to engage with these questions in regards to the practice of psychoanalysis in India. I propose that,?psychoanalysis in India, shaped through the work of?Girender?ShekharBose and?Sudhir?Kakar, functions under the grab of secularism where being Hindu merges with being Indian and produces a psychoanalysis which in speaking of an ‘Indian identity’ speaks about the Hindu alone; Islam is absented of its political and historical significance in India. This ostensibly secular stand covertly normalizes Hinduism and renders Islam pathological. Through my paper , I argue that, in the psychoanalytic clinic,?its?this pathology which fosters Islam as ‘the’ religion which is inevitably incompatible with the secular practice of psychoanalysis in India. This practice lends psychic valence to the existing discourse on Islamophobia which creates an authorized vocabulary and in the case of Indian psychoanalytic clinic it speaks in ‘secularism’. Central theme: In the practice of ‘secular’ psychoanalysis where Hindu is Indian, Islam is identified to be religion and justifiably ousted from the practice of psychoanalysis in India.Author Bio: Ms Zehra Mehdi is doing her doctoral studies at the Department of Religion, Columbia University, New York. Her research focuses on 19th century communal violence in India and explores its links with Unconscious and Muslim identity. She is a psychoanalytical psychotherapist from India who is interested in the role of religion and political history in the clinic and its manifestations in transference and countertransference. In her writing she explores the relationship between religious violence and political identity focusing on Hindu Muslim conflict and deliberating upon Muslim Identity. She has chapters in Routledge, Karnac, Pal grave Macmillan and Rowman and Little field. MEHMOODSelf and the ‘M’ other – The Dyad of LifeAuthor(s): Usama MehmoodInstitutional affiliation (if any):Email address: Usama550@Keywords: Guilt, Reparative acts, Unit Status- Winnicott, Mother- child dyads.Abstract: “We begin life as a dyad. Our beginnings suggest our endings too”. Putting aside the theological dyad between the Creator and Adam, between Adam and Eve and so on, I believe, we begin life being one with the mother. The baby who cannot tell itself separate from the mother, tears apart the body of its mother in an attempt to exist as a separate being, to form a dyad. It may not be the intent but that is how it’s meant to be. I myself, being not any different and having been there; done that, wonder if I have really forgotten the pain, the screams that my mother let out as I took birth to exist as the other. What I began with had guilt at its centre. I realized that my thought had its roots in my religion. In letting my religion contribute to my work more visibly I think I felt a relief, after all Islam means submitting to god. Though quite contrary to Psychoanalysis, which excludes God from the picture and the Man is the master of his destiny. How the story of this very first dyad unfolds, I believe, sets the dynamics of the several other dyads that one shall form and break in one’s life time. Be it with one’s culture, society, religion or relevant others.Author Bio: Usama Mehmood, a post graduate from Ambedkar University, Delhi, with a rich and a varied experience in the field of mental health adopts the psychodynamic approach in his work. Usama is a Ceritified practitioner of Child and Adolescent Mental health Serivices, Adult Mental Health Issues, Child Rights and Child Protection, Identification and Management of Substance Use in daily clinical work. Along with his qualifications and expertise, Usama has a rich experience of working across different age groups ranging from early childhood to Adolescence and Adult population belonging to diverse backgrounds. He has worked closely with Prison Inmates, street children, people in Substance abuse, and people on the autism spectrum disorder to name a few. Usama specializes in providing Counseling and Guidance to young children and adolescents, preparing behavior modification plans and Life Skills Training. Currently he is heading an organization in India, as the co-founder, dedicated to spread mental health awareness and sensitivity.MORVARIDThe Sanctity of "Self humiliation" versus the necessity of "free association": An inquiry into one Islamic jurisprudence challenge with the psychoanalytic dialogueAuthor(s): Ahmad Morvarid, Morteza Modares GharaviLink to draft paperInstitutional affiliation (if any):Ahmad Morvarid, Freudian group of Tehran, PhD student in Theology, Ferdowsi University of Mashhad, Mashhad, Iran.Morteza Modares Gharavi, Freudian group of Tehran, Associate Professor of Clinical Psychology, Mashhad University of Medical Sciences, Mashhad, Iran. Email address:modaresmg@, ahmadmorvarid1354@Keywords: Sanctity, self-humiliation, free association, Islamic JurisprudenceAbstract: Psychoanalysis as a therapeutic and relational method is influenced by Islamic laws. In Iran a lot of Muslims who seriously need psychoanalysis, avoid it only due to their Islamic concerns. One of these concerns is that, based on religious texts, humans are not allowed to harm neither their bodies nor their reputation and they can’t humiliate themselves by uttering sinful and shameful feelings. Complying with Sharia law could negatively affect the treatment. The first is the cancellation of admission to treatment because anxiety of being humiliated and the second is that this law is a serious obstacle to “free association. In this case “free association” places against “mandatory or selective association” and this position is contrary to the philosophy of psychoanalysis, while in psychoanalysis every symptom is related to the integrity of the?psyche. Talking about one’s feelings does not necessarily result in being humiliated as what we are dealing with is psychical reality. And even free association is in harmony with Islamic call for an ongoing self-awareness. In fact, what is seen as humiliation is a Superegoish resistance to keeping repression on. A moral masochistic command of avoiding difficult feelings that often goes under the guise of a religious justification. But contrary to patients’ expectations, this avoidance aggravates their psychic functionality. However, resolving this resistance can lead into increased self-contentment by overcoming the fear of meeting oneself. As meeting one’s entirety is actually courage and integrity rather than inferiority. In psychoanalysis this process can named “sitting with castration”.Author Bio: Morteza Modares Gharavi (Ph.D.) is associate professor and head of clinical psychology department at Mashhad University of Medical Sciences. He have joined the Freudian group of Tehran at October 2010 by starting his personal analysis, clinical supervision and theoretical classes. He is founder and director of the Mashhad branch of the Freudian group of Tehran for four years. He participated twice in psychoanalytic conference in Delhi which hold in 2014 & 2015 and in the last one he presented his paper titled “developing a psychoanalytic discourse in Mashhad". Ahmad Morvarid began his personal psychoanalytic psychotherapy since three years ago and one year later he joined the Freudian group of Tehran. During these years moreover in his personal psychoanalytic psychotherapy he attended actively in the theoretical classes, Clinical supervision and group therapy sessions. He has participated in the workshop had held by Professor Salman Akhtar in October 2016 in Mashhad. He is working on his theology PhD thesis in Ferdowsi university of Mashhad which is about the inquiry of rapport between psychoanalytic psychotherapist and his/her client based on Islamic jurisprudence. He also teaches theology in Azad university of Mashhad.NAYAKThe gift of the gift: The imam and the Vicar Author(s): Suryia NayakInstitutional affiliation (if any):Email address:Keywords: Racism, Derrida, Black feminismAbstract: This paper thinks about the Amazon Prime 2016 Christmas advert, headlined in the Huffinton Post (17th Nov 2016) as ‘Powerful Film Depicts Friendship Between Vicar And Imam’. Referring to the Amazon Prime 2016 Christmas advert, Harun Khan, the Secretary General of the Muslim Council of Britain said, ‘“The symbolism of gift-giving adds to the advert’s power, especially during seasonal festivities.” This paper brings together Black feminism, Psychoanalysis and Derrida to trace the possible impossibility of the ‘event’ of the ‘gift’ in order to think about, and, to trouble, how this, one minute twenty second, Amazon Prime 2016 Christmas advert, functions as a highly successful ‘feel good’ message in an Islamophobic, Brexit, Trump world. The Independent newspaper 16th Nov 2016 reported, ‘The company pushes a message of inter-faith friendship at a divisive time in the UK and the US. Anti-muslim incidents in the UK have?increased?following the?vote to leave the EU. Meanwhile, during his campaign, US President-elect?Donald Trump?said he plans to ban all Muslims from entering the US.’ This paper raises questions about the function of Western capitalist framings of feelings in the service of ‘feel good’ racist, patriarchal ideology.Author Bio: Suryia Nayak is a Black feminist activist and scholar. Suryia engages with models of education as liberation, and the activism of Black feminism to raise consciousness about the psychic and political impact of oppressive social constructions. Suryia’s latest publication is her 2015 monograph: ‘Race, Gender and the Activism of Black Feminist Theory.’QOBADITalking cureAuthor(s): Vajihe Qobadi.RadLink to draft paperInstitutional affiliation (if any): Email address: V.Qobadi.Rad@Keywords: Quran_ word _ Capacity - DialogueAbstract: Psychoanalysis and Islam both found their way to the arena for alleviating pain and suffering and also for the advancement of psychic capacity of men.Through referring to Quran verses and putting together the determinant of the development of psychic capacity, the author plans to follow a Psychoanalytic narrative line.What we are told about Islam these days is that it relies on violence and revenge, while Quran insists on the development of dialogue for each nation and race. It is stated in Surah Az-Zariyat, Verse No22 and 23 of 60 that : “ Therefore , by the Lord of the heavens and the earth , verily this Quran is the truth in the same language, which you speak.” Talking is one of the most fundamental methods of pain alleviation, this is why after Adam’s fall to earth , he was educated a level of names and words ; tools whith which he was not provided before the fall . In another occasion ,Quran addresses us in Surah Al_Baqara: Verse No 31 0f 286: “And Allah the Exalted taught the names of all things to Adam…” and also in Verse number 37 of 286 : “ Then Adam learnt certain words from his Lord so Allah accepted his penitence…” Returning to God and a situation requiring the development of dialogue and learning words; These were the key factors of success for Adam. Considering this solution for men , speaking and listening are flowing in Quran, in a way that one might easily imagine the speaker and listener.Author Bio: I’m Iranian and I was born in Mashhad. I’m 36 years old. I have been in therapy for 14 years. I have learnt Psychoanalysis for 7 years and I have had supervision for 5 years. My superviser is Dr. Mehrdad.Eftekhar.You can see to check my teachers. I have twice trips to Tehran to join the Hamava courses for training. I have worked for 6 years and have many clients . I’m establishing a privacy clinic in Mashhad in Iran recently. I love Psychoanalysis.ROYUnravelling A Hindu Woman’s Desire for A Muslim Man: Witnessing a Silent ResolveAuthor(s): Ashis Roy Link to draft paperInstitutional affiliation (if any):Psychoanalytic Therapist and Faculty,Centre of Psychotherapy and Clinical Research, School of Human Studies, Ambedkar University Delhi; and Trainee, Indian Psychoanalytic Society, Kolkatta.Email address: ashis@aud.ac.in Keywords: desire, impersonal, homeless, commitment Abstract: This paper is a case study of a young Hindu woman, who was introduced to Islam by her family, but as she chose Muslim men as her love objects, her family disowned her choice. This case study gives space to a Hindu woman’s desire for a Muslim man, and the nature of the resolve that she commits to, to live upto its predicament. While engaging with her life through a psychoanalytically informed position, the paper emphasises on the fantasies of commitment that the subject’s self chose unknowingly. Fethi Benslama, author of the deeply enriching book on Psychoanalysis and Islam, writes, "modernity offers us the opportunity to be an other." "Today, we like to be queer, or adopt another religion, such possibilities are present through the advancement of technology, education, social change and this allows for the representation of various facets of self experience." However, there can still be a difference in wanting to be an Other and wanting to be with an Other. My paper is concerned with the latter. The case study highlights the democracy within desire which is needed to envision Hindu-Muslim Intimacy. It highlights the intimacy of a Hindu-Muslim couple through the eyes of one partner, and the pledge which is undertaken in creating and sustaining an intimacy which is unacceptable. While the paper, argues for a social recognition of Hindu-Muslim intimacy, it attends to the intersubjective matrix and addresses the fragility (with an emphasis on autistic states) and the bond in the couple. This intersubjective space is in need of attention for the evolution of Hindu-Muslim intimacy. With reference to the writings of Gohar Homayounpour (Doing Psychoanalysis in Tehran), the deeply conflictual nature of the predicament of my participant is explored. In the popular imagination, in India, Hindus and Muslims cannot be in love. This love is yet to find a psychosocial space (Erikson) which gifts it a reverence. This paper is part of an ongoing Phd work titled A Journey to Commitment and Beyond: A Psychodynamic Study of the Self and the Other in Intimate Hindu Muslim relationships.Author Bio: Ashis Roy is faculty at Centre of Psychotherapy and Clinical Research, Ambedkar university Delhi and a psychoanalytic psychotherapist. He works extensively with psychotic and borderline personality disorders and is especially interested in states of fragmentation and negation in his patients. His ongoing doctoral work is in the area of the construction of the self and the other in intimate Hindu-Muslim relationships in India, focusing on the role of the community in psychic development, especially , negative identity. Drawing from thinkers like Michael Eigen, Donald Winnicott, Thomas Ogden, Sudhir Kakar, Erik Erikson, Andre Green and Adam Phillips, this work is about the intimate space of the relationship as processing the notion of the Other in couples who belong to communities who have a historically violent past, most vividly known through the Partition of India and Pakistan. Mr Roy has been teaching Psychoanalysis since 2009. He has been practicing as a Psychoanalytic therapist since 2007 as well. He has supervised research works on topics of suicide, psychosis, and other areas, while creating a frame of clinical research in India. He has been an active member on the online Eigen workshop, dedicated to the writings of Michael Eigen and through this he has become more concerned about developing what is Indian about psychoanalysis. His previous presentations have been Limitlessness and Fragmentation (October 2016, ISPS Boston); Intimacy in Alienation: Witnessing the Making of a Hindu-Muslim Dyad (New Delhi, 2017 - Fourth International Indo Japanese Psychoanalytic Conference - Won the Critics Award for Best Paper). Upcoming presentations: Clinical Case Presentation at the First International Psychoanalytic Conference in Taipei - Asian Oedipus, May 2017SALEHIExit through the Class of LiteratureAuthor(s): Sam Salehi SamieeInstitutional affiliation (if any): Trainee at the Freudian Group of TehranEmail address: arsam.samiee@Keywords: Persian Adab, public imagination, public education, aesthetic subjectAbstract: Before Islam was posed as a challenge to the west, past or present, it was a challenge to the world it conquered in its early expansion. The Making of Persian literature after Islam, and the modes of its usage by the speaking subjects of it –– the modus operandi of Adab –– are the ‘others’ of the western challenges of Islam. Starting from my personal experience, growing up under the education program of the ‘Islamic Republic of Iran,’ I bring to light two trends of pedagogy that the adolescent Iranian is facing: 1.the current theocratic programs that resonate with the rigid western imagination of destructive fundamentalism, 2. contemporary education of Persian literature that is a body of attempts of too many forces that tried to control it for their ends, but what has been left is a literary landscape of battlefields, love stories and historicizing possibilities. Introducing a long history of the marriage of ethics and aesthetics I expand the suggestion of Norman O. Brown who offered an inclusive history of Islam as part of the west. A history aligned with that of psychoanalysis in producing an ‘aesthetic subject’–– to borrow Leo Bersani’s words. In a situation unlike the Greek republican ideals but familiar to the Persian asymmetrical warfare of Shahrzad/citizen and the ‘hegemon’, through seduction and aesthetics and capable of holding the new subjects of the Muslim world and hosting an alternative imagination about the world of Islam for the west.Author Bio: Sam Samiee (Iran, 1988) is an Iranian painter and essayist based in Amsterdam and Tehran. He has recently finished a two years residency program at the Rijksakademie van beeldende kunsten. In his work, Samiee focusses on the practices of painting and research in history or philosophy, Persian Literature, the history of painting and psychoanalysis. Characteristic of his work is the break from the tradition of flat painting and a return to the original question of how artists can represent the three-dimensional world in the space of painting as a metaphor for a set of ideas. In his essays and curatorial practice he organizes experimentations based on the the pedagogic potentials of Adab, a double meaning word signifiying both ethics and aesthetics. SCHADEFeminism, Islam and Psychoanalysis Author: Dipl.-Psych. Susanne SchadeLink to draft paperInstitutional affiliation (if any): Institut fuer Psychotherapie (IfP) BerlinEmail address: mail@susanne-schade.deKeywords: Feminism, Case study, IntersectionalityAbstract: The ambiguity of the terms feminism and Islam does not allow for a fixed standpoint. The most emancipatory forms of feminism might be incompatible with Islam whilst other forms of feminism can be combined with Islam. This article thus relates empirical material to the broader debate of the Muslim-feminist movement that might act as a culmination point for future challenges and developments. The material gained via psychoanalytic interviews will be subject to an analysis, situating the text within the tradition of Freudian psychoanalytic theory as well as in the tradition of the grand dame of German psychoanalytic feminism Margarete Mitscherlich. The analysis will, furthermore, trace the way in which women make sense of the Islamic tradition back to the time in which the fantasy existed that the “orient was a place where one could look for sexual experience unobtainable in Europe” (Said, 2003[1978: 190]). In this manner, the article will enhance our understanding of how the three concepts of feminism, psychoanalysis and the Islamic tradition intersect and how each of the traditions can learn from the other.Author Bio: Susanne Schade obtained her diploma in Psychology (MA) from the Technical University of Dresden in 2006. She also studied Psychology and Women Studies at the Manchester Metropolitan University and Modern Languages and Linguistics at the University of Sheffield. She is currently pursuing psychoanalytic training at the Institut fuer Psychotherapie Berlin. Since 2001, she has been an associated member of the Discourse Unit Manchester.SEBASTIANI“Representations of the Psyche, of the Unconscious and of the Analytical Process: Suggestions from the Work of Ibn Qayyim al-Jawziyah.”Author(s): Chiara SEBASTIANIInstitutional affiliation (if any): University of Bologna, Department of Political and Social Sciences CIPA – Centro Italiano di Psicologia Analitica – IAAP - International Association for Analytical PsychologyEmail address: chiara.sebastiani@unibo.itKeywords:Models of the psyche, moral psychology, Islamic spiritualityAbstract: Psychoanalysis, since its origins, has drawn some of its basic material not only from Western polytheistic mythology but also from Western monotheistic religions. The Freudian father image is not only the one experienced by Oedipus but also the one from whom Moses derived his relationship to a “jealous God”. The Jungian mother archetype builds not only on the pre-olympic goddesses but also on the Christian figure of Mary the notion of virginal motherhood. Times nowadays seem ripe to question what the third great monotheistic religion, born like the other two in the Middle East, and like the other two now steadily spreading in the West, can bring to psychoanalysis. In the sources of Islam – the Quran and the Sunnah – we find explicit references to the relationship between conscious and unconscious (the things within myself that God “knows better than myself”), a complex representation of the psychic structure, with three different words to designate the “heart” (qalb, fu’aad, sadr) plus those for soul (nafs), spirit (ruh) and mind (aql), and systematic distinction between actions the human being masters and emotions that are beyond his will and unto God’s. This paper’s aim is to present these contents through the work of the great Islamic scholar Ibn al-Qayyim al-Jawziyah (1292-1350) on the spiritual quest of the Muslim and to discuss whether they represent a challenge, a complement or an enrichment to Western psychoanalysis.Author Bio: Chiara Sebastiani (University of Bologna, CIPA, IAAP) is a sociologist, political scientist and Jungian analyst based in Rome. Among her works “Psiche nella città” (with Angela Connolly, 2007), “The Gendered Dimension of Public Spaces: a Cross-Cultural Perspective” (2011) and the book Una città una rivoluzione. Tunisi e la riconquista dello spazio pubblico (2014) on her research in Tunisia during and after the 2011 revolution. She has translated and edited in Italian Max Weber’s Sociology of religion and Samuels – Shorter – Plaut’s Dictionary of Analytical Psychology. She currently coordinates and supervises a Jungian developing group in Belarus.TEPESTIslam, Feminity, Affect: Arab Psychoanalytic Perspectives on GenderAuthor(s): Eva-Maria Tepest, M.A.Institutional affiliation: Oriental Institute, Leipzig University; Humanities Centre for Advanced Studies ‘Multiple Secularities - Beyond the West, Beyond Modernities’, LeipzigEmail address: eva-maria.tepest@uni-leipzig.deKeywords: affect, cultural critique, contemporary Arab thoughtAbstract: With women being the site of (cultural) identity and civilisational measure, concerns of gender equality, sexual desire and identity have been at the core of cultural critique in post-colonial, post-1967 Arab contemporary thought, as well as of psychoanalytic feminist writing. Based on the presumption that the ‘obsession with sex’ (Elizabeth Kassab) marks the meaningful urgency with which feminist concerns are debated within these genres, this presentation will address the following research question: How do Arab contemporary psychoanalytic thinkers conceptualise the relation between the psychosexual formation of the subject and larger societal or collective structures (e.g., ‘Islam’, ‘Arab culture’, ‘Islamicate societies’) on an affective and rationale level? Analysing a number of Arabic and French texts by contemporary Arab thinkers that are located at the intersection of psychoanalytic thought and cultural critique, this presentation will not merely trace the rationales developed within these writings. Rather, it will consider the aesthetic surplus they contain, and how they operate in terms of evoking affects, implicating the author and her readership, and advocating cultural change. Non-the least, by deploying Dietrich Busse’s methodology of historico-semantic discourse analysis, this presentation will be instructive as to the interplay between cultural critique and psychoanalytic thought, their textual traditions, and processes of discursive formation.Author Bio: Eva-Maria Tepest has completed her Bachelor’s Degree in Arab Studies at Leipzig University, Germany and Ain Shams University, Cairo, Egypt as well as a Master’s Degree in Middle Eastern Studies at Lund University, Sweden and University College of London Qatar. She is currently a PhD student at the Oriental Institute, Leipzig University, and a junior fellow at the Humanities Centre for Advanced Studies ‘Multiple Secularities – Beyond the West, Beyond Modernities’. Her research interests include trans-cultural conceptual history, psychoanalysis in the Arab world, feminist and social movements in the Middle East and practices of secularity in Islamicate societies.UNALThe Experience of UnveilingAuthor(s): Ilknur UnalLink to draft paperInstitutional affiliation (if any): Istanbul Bilgi UniversityEmail address: ilknurinciunal@Keywords: (un)veiling, skin-ego, individualization, shame.Abstract: Choosing to Unveil: Shame for the sake of IndividualizationPsychotherapists face new challenges continually in the global world of today. They confront different cultures, different beliefs, religions and sects to which they have to approach with respect and in a considerate way. Besides, modernization and individualization of Islam compel more Muslims to undergo the process of psychotherapy. It follows, then, that the cultural aspects of Islam should gain a seat in the literature of psychoanalysis in order for therapeutic relations to flourish in an effective way. This study about the experience of unveiling attempts to contribute to this domain by pointing out the necessity to acknowledge the experience of veiling and unveiling which is referred to as (un)veiling as a significant psychic experience. (Un)veiling has a potential towards changing a woman’s relationship to her own body. Veiling aims to conceal not only the hair but also the body contours of a woman with a background intention to diminish if not extinguish the sexual appeal of a woman. The use of the veil for the invisibility of one’s sexuality depends on the devotion of the woman. Putting it this way helps to imagine the extent of the effect (un)veiling creates on the psyche. Unveiling is a multidimensional psychic experience which deserve to be investigated from a psychoanalytical perspective. In this study, unveiling is discussed through separation from the mother, in relation to female sexuality, shame, individualization and self-realization. Author Bio: Ilknur Unal is currently working as a therapist in private practice in Istanbul. She holds a masters degree in clinical psychology from Istanbul Bilgi University. She had an internship experience in the university clinic. Her training in clinical psychology and the supervisions she took during internship was mainly psychoanalytic. She has trainings in other approaches and likes to integrate “body” to the work of psychotherapy. Other than her education in clinical psychology, she holds a BSc in Economics from London School of Economics external program; also an MSc in financial economics. ................
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