In the articulation of anthropology and psychology, the question of psychological trauma questions the boundaries between nature and culture in the subject of the clinic, which is also an individual in a historical group. Our anthropological questioning is based on our practice of psychologist with asylum seekers from Asia (Pakistan, Bangladesh, Sri Lanka) or Black Africa, who have experienced situations of extreme violence in situations of ethnic, sectarian or religious wars. The focus is on trauma, i.e. the psychological impact of the traumatic event. In the case of intentional or political trauma, ‘by other men’, trauma is characterised by the breakdown of the generational and sexual rules of the society to which they belong (intrafamily incestes and rape, killings of parents, escape from the home, protection of the elderly by cadets, etc.), i.e. by the reversal or destruction of anthropological invariants. This first assumption of the specificity of intentional trauma is linked to a second: behind the death experiment, the question arises of the experience of pain in inversion or destruction of culture by humans. What the subject experiments at a key moment in its identity and social maturation is the problem in others, and therefore the problem in itself. Thus, the experience of the problem, through the reversal of cultural referents and the specific experience of the other and of self-esteem, must be questioned in this reversal of culture to the contrary, as being specific to human nature.

A l'articulation de l'anthropologie et de la psychologie, la question du traumatisme psychologique interroge les frontières entre nature et culture chez le sujet de la clinique qui est aussi individu dans un collectif historique. Notre questionnement anthropologique s'élabore a posteriori à partir de notre pratique de psychologue avec des demandeurs d'asile venus d'Asie (Pakistan, Bangladesh, Sri Lanka) ou d'Afrique noire, qui dans des situations de guerres ethniques, sectaires ou religieuses, ont vécu des situations de violence extrême. On s'intéresse au trauma, autrement dit à l'impact psychique de l'événement traumatique. Dans le cas de trauma intentionnel ou politique, « fait d'autres hommes », le trauma est caractérisé par la rupture des règles générationnelles et sexuelles de la société d'appartenance (incestes et viols intra familiaux, massacre des parents, fuite du foyer, protection des aînés par les cadets, etc.) autrement dit par l'inversion ou la destruction d'invariants anthropologiques. Ce premier postulat d'une spécificité du trauma intentionnel est lié à un second : derrière l'expérience de la mort, se pose la question de l'expérience du mal dans l'inversion ou la destruction de la culture par l'homme. Ce qu'expérimente le sujet à un moment clé de sa maturation identitaire et sociale est le mal en autrui, et par conséquent le mal en lui-même. Ainsi l'expérience du mal, à travers l'inversion des référents culturels et l'expérience spécifique de l'autre et de soi, doit être questionnée dans ce retournement de la culture en son contraire, comme propre à la nature humaine.

Trauma: from the transformation of culture to human nature 

Le trauma : du retournement de la culture à la nature humaine

[SHS.ANTHRO-SE]Humanities and Social Sciences/Social Anthropology and ethnology

Εξατομίκευση (φιλοσοφία)

Ταυτότητα (φιλοσοφική έννοια)

‘titrebSummary’/titrebIn this family hostage by his system of beliefs about transgenerational, the polarisation expressed in the body of the person carrying symptoms, originates in the family body. Kept active in the couple relationship, he will question my listening position. Interpreting the issues of the figure with his drawings, Mélodie will reassure his family’s unconscious and associative capacities. With access to the figure, the emergence of maternal traumatic history, the creation of sound and tactile envelopes in family listening, will restore the size of the fantasm and the inscription of traces, and will help to open Meloddy.

`titrebSummary`/titrebIn this family, trapped in its own beliefs about cross-generational issues, the splitting which was expressed in the symptom-bearer’s body derived from the body of the family. It was kept alive in the married couple’s relationship, and would put my role of listener into question. Melodie, expressing the issues through her drawings, awakened her family’s unconscious and their ability to associate. Thanks to this, the mother’s traumatic story was able to emerge, and sound and touch wrapped were knotted as the family listened. This restored the dimension of fantasy and enabled the inscription of traces, thus helping to liberate Melodie.

`titrebRésumé`/titrebDans cette famille prise en otage par son système de croyances sur le transgénérationnel, le clivage qui s’exprime dans le corps du sujet porte-symptôme, s’origine dans le corps familial. Maintenu actif dans la relation de couple, il viendra questionner ma position d’écoute. Interprète des enjeux de la figuration avec ses dessins, Mélodie réveillera l’inconscient et les capacités associatives de sa famille. Avec l’accès à la figuration, l’émergence de l’histoire traumatique maternelle, le nouage des enveloppes sonores et tactiles dans l’écoute familiale, restaureront la dimension du fantasme et l’inscription des traces, et participeront à désenclaver Mélodie.

`titrebResumen`/titrebEn esta familia, prisionera de su sistema de creencias sobre lo transgeneracional, la escisión que se manifiesta en el cuerpo de quien porta el síntoma tiene su origen en el corpus familiar. Esta escisión, vigente en la relación de pareja, cuestionará mi lugar de escucha. Melodie, intérprete de lo figurativo lo pone en juego en sus dibujos, despierta el inconsciente y las capacidades asociativas de su familia. A través de la figuración, la emergencia de la traumática historia materna y el anudamiento de las envolturas sonoras y táctiles de la escucha familiar restauran la dimensión del fantasma y la inscripción de sus huellas, liberando a Melodie.

The corridor shall: A crossing of children in psychanalytic family psychotherapy 

Le corridor : Une traversée aux Enfers dans une psychothérapie familiale psychanalytique

Voluntad❦Querer❦Albedrío❦Testamento

Standards for technological development, based on traditional anthropocentric ethics, have triggered serious risks to nature, resulting in a threat to the human species itself. Such questions call for a reversal of human action, based on the principle of liability, with regard to the need for nature conservation in order to promote the guarantee of its future existence. One of the main ways of implementing such responsibility is the action of the State, through the law in relation to the responsibility to create the first foundations for the implementation of present public policies seeking future projections and also having as a precondition the foundations of an ethical responsibility. Brazil, which has one of the world’s largest sources of biodiversity, has, in its Magna Charter, premises designed to bring environmental protection together with the quality of life of present and future generations, even considering that such a provision has the nature of a fundamental right, which supports the need to apply an Ethics of Responsibility in order to prudently safeguard the elements present in nature and, consequently, the existence of continuity of the human species in this world. To this end, the aim of this bibliographic and documentary work is to establish an ethical and legal relationship between a properly balanced environment and the quality of life of individuals present in Brazilian territory, on the basis of the current Brazilian legal context, specifically as regards the protection of the Brazilian environment in the text of the Brazilian Federal Constitution, which refers to the intergenerational and intra-generational interests of human protection. Those considerations are well founded in the light of the interpretation of the Principle of Responsibility, such as the concept of Hans Jonas, which focuses on the integrity of human existence based on the human/nature relationship, as an ethical responsibility, which refers to the current legal context and, consequently, to the existence of future generations. This is theoretical, bibliographic and documentary work. The interpretative methodological procedure outlined by Martin Heidegger will serve as a basis for analysing the subject presented, in view of the need for a thorough interpretation, of a phenomenological approach, of the texts and documents that have been drawn up, with a view to understanding their forms and contents in order to structure the analysis and to substantiate the body of research, establishing the link between the application of the principle of liability and the consequent continuity of the human species and its activities, in order to relate them to the relevant provision in the Brazilian legal system.

Padrões de desenvolvimento tecnológico, baseados numa ética tradicional antropocêntrica, desencadearam sérios riscos à natureza, resultando numa ameaça à própria espécie humana. Tais questionamentos demandam uma inversão do agir humano, 
baseado no Princípio Responsabilidade, no que tange à necessidade de conservação da natureza para promover a garantia de sua existência futura. Dentre as principais formas de se aplicar tal responsabilidade está a atuação do Estado, através do direito em face da responsabilidade de criar as primeiras bases de aplicação de políticas públicas presentes que demandem projeções futuras e também que tenham como 
pré-condição os fundamentos de uma ética da responsabilidade. O Brasil, detentor de uma das maiores fontes de biodiversidade do mundo, possui em sua Carta Magna premissas que têm por escopo unir a proteção ambiental à qualidade de vida de presentes e futuras gerações, considerando, inclusive, que tal norma tenha a natureza de direito fundamental, o que corrobora para a necessidade de aplicação de uma Ética da Responsabilidade, no sentido de salvaguardar prudentemente os 
elementos presentes na natureza e consequentemente a existência de continuidade da espécie humana neste universo. Para tanto, objetiva-se no presente trabalho, bibliográfico e documental, estabelecer uma relação ético-jurídica entre um meio ambiente devidamente equilibrado e a qualidade de vida dos indivíduos presentes no território brasileiro, com base no contexto jurídico brasileiro atual, especificamente no que diz respeito à defesa do meio ambiente brasileiro presente no texto da Constituição Federal do Brasil, o que nos remete aos interesses intergeracionais e intrageracionais de proteção humana. Tais considerações são fundamentadas à luz da interpretação do Princípio Responsabilidade, tal como o concebera Hans Jonas, voltado para a integridade da existência humana baseada na relação homem/natureza, enquanto responsabilidade ética, a qual remete ao contexto jurídico atual e, consequentemente, à existência das futuras gerações. Trata-se de trabalho do tipo 
teórico, bibliográfico e documental. O procedimento metodológico hermenêutico esboçado por Martin Heidegger servirá de base para a análise do tema apresentado, tendo em vista a necessidade de uma minuciosa interpretação, de abordagem 
fenomenológica, dos textos e documentos levantados, destinando-se a compreender suas formas e conteúdos para estruturar a análise e fundamentar o corpo da pesquisa, estabelecendo a conexão entre a aplicação do Princípio Responsabilidade e a consequente continuidade da espécie humana e suas atividades, no intuito de relacioná-las à norma concernente ao tema no ordenamento jurídico brasileiro.

The ethics of the RESPONSABILITY AND the JURDICO-ENENTAL PROTECTION OF GENERAL FURTHER IN THE BRASIL FEDERAL CONSTITUTION 

A ÉTICA DA RESPONSABILIDADE E A PROTEÇÃO JURÍDICO-AMBIENTAL DAS FUTURAS GERAÇÕES NA CONSTITUIÇÃO FEDERAL DO BRASIL

ανθρώπινη συμπεριφορά

Grammar, Comparative and general--Context

Associations, institutions, etc.--Constitutions

In order to discover the children’s heritage, rethink the heritage and its transmission, and also to fomit collaborative ethnography with children, this research offers an interdisciplinary perspective with an archaeological and anthropological approach. To this end, a distinction is made between ‘living’ and ‘dead’ heritage, between imagination and recreation of children’s heritage, and addresses the child’s ability to act, as well as his or her vision of heritage. Starting from a horizontal and a bottom-up perspective, this article deals with inter- and intra-generational collaborative work through the reversal of the adult paradigm, through which children are perceived as agents and no longer as passive receivers of heritage.

Afin de découvrir les patrimoines des enfants, de repenser le patrimoine et sa transmission, et aussi afin de fomenter l’ethnographie collaborative avec les enfants, cette recherche propose une perspective interdisciplinaire avec une approche archéologique et anthropologique. Pour ce faire, une distinction est établie entre le patrimoine « vivant » et le patrimoine « mort », entre l’imagination et la recréation du patrimoine chez les enfants, et est abordée la capacité d’agir de l’enfant, tout comme la vision que celui-ci a du patrimoine. A partir d’une perspective horizontale et d’une perspective ascendante, cet article aborde le travail collaboratif inter- et intra-générationnel par le biais de l’inversion du paradigme centrée sur l’adulte, grâce à quoi les enfants sont perçus comme des agents et non plus comme des récepteurs passifs du patrimoine.

Con el objetivo de descubrir los patrimonios de los niños, repensar el patrimonio y su trans-misión, así como fomentar la etnografía colaborativa con los niños, esta investigación plantea una perspectiva interdisciplinaria con un enfoque arqueológico y antropológico. Para ello, se establece la distinción entre el patrimonio “vivo” y “muerto”, entre imaginación y recreación patrimonial por parte de los niños, y se dilucida la agencia del niño y la visión infantil que tiene sobre él [sobre el patrominio]. Desde una perspectiva horizontal y una perspectiva as-cendente, este artículo aborda el trabajo colaborativo inter e intrageneracional, mediante la inversión del paradigma centrado en el adulto, con lo cual los niños son vistos como agentes, y no como receptores pasivos del patrimonio

On discovery of unexpected heritage with children 

À la découverte de patrimoines inattendus avec les enfants

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Trauma: from the transformation of culture to human nature

The corridor shall: A crossing of children in psychanalytic family psychotherapy

The ethics of the RESPONSABILITY AND the JURDICO-ENENTAL PROTECTION OF GENERAL FURTHER IN THE BRASIL FEDERAL CONSTITUTION

On discovery of unexpected heritage with children

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