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Séminaire de recherche « Savoirs de la psyché en Afrique du Nord et au Moyen-Orient (XXe-XXIe siècles) : histoire, sciences sociales, témoignage », CEDEJ — En ligne 

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Session 1
Psychoanalyse et Calligraphie de l’invention
Traduire Freud dans l‘Égypte postcoloniale

Date: Avril 24, 2024 > POSTPONED
Heure: 18h – Heure d’Egypte

Intervenant:

Omnia El Shakry est professeur d’histoire à l’université de Yale. Elle est spécialiste de l’histoire intellectuelle et culturelle du Moyen-Orient moderne, et plus particulièrement de l’histoire des sciences humaines et religieuses dans l’Égypte moderne. El Shakry est l’autrice de The Arabic Freud : Psychoanalysis and Islam in Modern Egypt et The Great Social Laboratory : Subjects of Knowledge in Colonial and Postcolonial Egypt. Elle est également rédactrice en chef de Understanding and Teaching the Modern Middle East et de Gender and Sexuality in Islam. Omnia El Shakry est titulaire d’une licence en psychologie de l’université américaine du Caire, d’une maîtrise en études du Proche-Orient de l’université de New York et d’un doctorat en histoire de l’université de Princeton. Avant de rejoindre Yale, elle a enseigné au département d’histoire de l’Université de Californie à Davis.

Résumé
Cette présentation envisage la psychanalyse d’un point de vue géopolitique par le biais d’une incursion exploratoire dans l’œuvre de Sami-Ali, traducteur arabe des Trois essais sur la théorie de la sexualité de Sigmund Freud, auteur d’un large corpus d’écrits psychanalytiques originaux et traducteur de la poésie des maîtres soufis. L’ensemble de ses écrits permet de repenser de manière critique le rôle de l’imaginaire, les mécanismes de projection et l’épistémologie du non-savoir dans le fonctionnement de l’inconscient. Il est significatif qu’une telle refonte des concepts clés de la psychanalyse s’appuie sur la métaphysique soufie de l’imagination d’Ibn ʿArabi. Cependant, un tel travail théorique ne peut être compris en dehors de son contexte clinique plus large et des conditions de (im)possibilité qui structurent la psychanalyse au sein de la postcolonie. Reconstituant les premiers écrits théoriques de Sami-Ali parallèlement à son travail avec les figures longtemps oubliées qu’il a observées, les prostituées incarcérées dans le Caire des années 1950, je soutiens que ses rencontres cliniques ont constitué le fondement de sa théorisation de l’imaginaire au sein du sujet incarné. L’attention portée au travail de traduction inhérent à la pratique psychanalytique – que ce soit des écrits allemands de Sigmund Freud vers le français ou l’arabe, ou de la pratique clinique vers le discours théorique – nous aide à conceptualiser la psychanalyse comme se situant à l’intersection de multiples traditions épistémologiques et éthiques.

Inscription en ligne:
https://cnrs.zoom.us/meeting/register/tJcrcuGhrT0tGNWcO6Gt5qtCq1wiPy1u4I8G?fbclid=IwAR1oqp-0imJmVGKrIcgTUG80020iAw-UydX5uBFWKIAdylC2gsSCcK4Px38#/registration

Session 2
Psychiatry and the colonial context in Tunisia
Through the trajectories of Salem Ech-Chadly and Frantz Fanon

Date: May 29, 2024
Time: 6-7:30 pm Cairo

Speaker:

Kmar Bendana is a historian, Professor Emeritus at the Université de la Manouba and associate researcher at the Institut de recherche sur le Maghreb contemporain. Specialized on contemporary Tunisia’s intellectual and cultural history, she has embraced many themes and subjects: magazines, cinema, universities, cultural institutions translation and psychiatry. On this last subject, Bendana has given several lectures and wrote the article “Sur les traces de Frantz Fanon à Tunis” in Algérie Littérature/Action in 2012. She has analyzed the 2011 revolution in Tunisia as a historian in a number of publications, including her latest work: Parler en historienne après 2011. You can follow her work on the blog “Histoire et culture dans la Tunisie contemporaine“.

Abstract

The colonial period provides an interesting backdrop for observing the conditions and constraints under which psychiatrists practiced their profession. Psychiatry, the “medicine of the soul”, was born in the mid-19th century and developed in France and Europe in the early 20th century. Tunisia, under French protectorate since 1881, saw the first effects of institutionalized health measures. From the beginning of the 20th century onwards, Tunisia witnessed echoes of this medical specialty, which was nourished by advances in psychological studies, the invention of psychoanalysis and the spread of ideas and knowledge about the unconscious, behavioral pathologies and the treatment of mental illness. Through the careers of two doctors considered to be pioneers of psychiatry in Tunisia, I propose to retrace the way in which each of them behaved, in his or her own time, as a psychiatric doctor in a colonial situation, and experienced the bonds of domination it engendered. Salem Ech-Chadly (1896-1954) was a Tunisian nationalist who studied medicine in France, then specialized as an “alienist physician”. Frantz Fanon (1925-1961) was a French doctor who took the Algerian nationality and became a member of the Algerian FLN. He lived and worked in Tunisia from 1957 to 1961. Both were practitioners in a hospital created in 1924 under the name of Hôpital des maladies mentales de La Manouba, and each in his own way confronted the practices of colonial psychiatry.  

Register now to attend online:
https://cnrs.zoom.us/meeting/register/tJcrcuGhrT0tGNWcO6Gt5qtCq1wiPy1u4I8G?fbclid=IwAR1oqp-0imJmVGKrIcgTUG80020iAw-UydX5uBFWKIAdylC2gsSCcK4Px38#/registration

Session 3
French colonial psychiatry’s views on North African women 

26 juin 2024 05:00 PM  heure de  
Description
In French colonial medicine and psychiatry, North African women with psychiatric issues were treated as an afterthought: Reluctant to be placed into the hands of French male medico-psychiatric experts, they often remained in the care of their families or traditional healing practices. If brought into French institutions, they were believed to be less violent, noisy and troublesome than their male counterparts, and therefore seldom described in the composition of theories and reports. Often, one can only find the laconic statement, towards the end of a report on psychiatric issues in North African men, or perhaps hidden in a footnote, that the same applied, or did not apply, to North African women. Yet at the same time, women generally were viewed as so different from the European norm that their behaviour, beliefs and status were constantly pathologised. In his 1913 monograph on “Arab Customs”, the French doctor Witold Lemanski, for example, who had also written an influential article on the “Psychologie de la femme arabe” in 1900, summarised non-patient women as follows: “What we have said about the normal elements of the psychology of the Arab woman would seem to prove the functioning of a lazy and apathetic mind, but normal and healthy. Among other conclusions, we would be led to think that madness must be infrequent among her.” The reasons for this supposed “rarity” could, according to Lemanski, be found in the way of life that Muslim women led: “the habits of temperance, the absence of heredity, religious customs, the conception of fatalism, the nullity of all physical or moral overwork, the ignorance of eccentricity and neurasthenia.” In this presentation, I will provide an introduction into how Orientalist theories about non-patient Muslim women influenced psychiatric theories and practices in the first half of the 20th century, and how this differed from the treatment of Muslim men in colonial institutions.
 
 

 

OpenEdition vous propose de citer ce billet de la manière suivante :
Chargé de diffusion scientifique (22 avril 2024). Séminaire de recherche « Savoirs de la psyché en Afrique du Nord et au Moyen-Orient (XXe-XXIe siècles) : histoire, sciences sociales, témoignage », CEDEJ — En ligne . IISMM. Consulté le 5 octobre 2024 à l’adresse https://doi.org/10.58079/w993

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