Shalini Masih grew up in a stimulating environment of priests and healers, witnessing firsthand states of spirit possession and exorcism. In adulthood, she revisited these experiences, motivating her to extend psychoanalysis outside the clinic's realms into spaces of traditional healing. The outcome of her detailed exploration acknowledges the hugely productive interface between cultural manifestations and concerns of psychoanalysis without reducing the phenomenon of spirit possession to something formulaic. Instead, Psychoanalytic Conversations with States of Spirit Possession: Beauty in Brokenness highlights the intrinsic beauty of this complex experience, illustrating relevant themes through culturally sensitive psychoanalytic conversations with participants who felt haunted and possessed by ghosts. The author's journey reveals the ghosts of her own inner world. She draws upon her reveries, dreams, and nightmares to make sense of the unconscious processes in her informant's testimonies, journeys that are so often undertaken from one grotesque ghost to another until these ghastly beings reappear as broken part-selves in search of the glue of spiritual meaning.

Sport and Psychoanalysis: What Sport Reveals about Our Unconscious Desires, Fantasies, and Fears explores the intersection of sport and psychoanalysis, emphasizing the often-overlooked psycho-social dimensions underpinning the experience of sport. By challenging the idea that sport offers an “escape” from reality—a realm separate to the politics of everyday life—each chapter critically considers the unconscious desires, fantasies, and fears that underpin the sporting spectacle for both participants and spectators. Indeed, beyond simply applying psychoanalysis to sport, this book proposes how sport can be used to pose questions to psychoanalysis, thus using sport as a medium to elucidate key psychoanalytic ideas and concepts. This volume addresses a diverse range of theorists, including Sigmund Freud, Jacques Lacan, Lou Andreas-Salomé, Norman O. Brown, and Frantz Fanon, and applies them across a variety of topics and sports, including NFL coaching, Manny Pacquiao, play, football, basketball, baseball, poker, and the 2023 FIFA Women’s World Cup, therefore providing a unique understanding of the cultural, social, and psychic significance of sports. A timely and relevant collection, this book will appeal to scholars and practitioners interested in understanding sport from both the cultural and clinical application of psychoanalytic theory as well as academics and practitioners in sport studies, psychology, sociology, education, and cultural studies.

This book looks at the political aspects of comedy and how humor is shaped by unconscious social and psychological factors within a particular cultural and historical context. Updating Freud’s work on jokes, Robert Samuels argues that any universal model of comedy must take into account the role played by distinct genres, which are themselves determined by particular political psychopathologies. In looking at contemporary comedy, we encounter a structure that is often seen throughout the world: in response to what is experienced as a Leftist super-ego censoring thoughts and speech and a Libertarian Right which promotes free speech as the ultimate value. Within this dynamic, comedians seeking to make their audience laugh by poking fun at sensitive and taboo subjects, intentionally and unintentionally, these humorists present an alternative to Left-wing political correctness and identity politics. Contemporary comedians then cannot help but to cater to Right-wing politics since the Right is centered on loudly rejecting the cultural dictations of the Left.

There is nothing new in thinking that we live in stupid times. Many past thinkers thought about stupidity as a symptom, however, Lacan considered stupidity as immune to the influence of psychoanalysis, saying about himself, “I am only relatively stupid―that is to say, I am as stupid as all people―perhaps because I got a little bit enlightened." Here it seems that stupidity signifies (and is signified by) the absence of any coherent foundation in desire and lack, but instead emanate from the will to jouissance. Here stupidity is inescapable whether it be individual, communal, or ideological. In Stupidity and Psychoanalysis, chapters by internationally respected Lacanian analysts and theoreticians think about how we can understand stupidity as a specific psychoanalytic encounter. This collection draws critical Lacanian attention to considering new ways to approach stupidity and stupor as new contemporary subjective and social forms. Contributors provide various insights into how stupidity might be rethought as contemporary signifiers whose importance lies (for better or worse) more in producing effect than in transmitting meaning. Contributors: Giole P. Cima, Christian Ingo Lenz Dunker, David Ferraro, Luis Izcovich, Adrian Johnston, James Martell, Jean-Michel Rabate, Samo Tomsic, Antonio Viselli, and Cindy Zeiher.

Psychoanalysis in an Age of Accelerating Cultural Change: Spiritual Globalization addresses the current status of mental health work in the public and private sectors. The careful, thorough, approach to the individual person characteristic of psychoanalysis is mostly the province of an affluent few. Meanwhile, community-based mental health treatment, given shrinking budgets, tends to emphasize medication and short-term therapies. In an increasingly diverse society, considerations of culture in mental health treatment are given short shrift, despite obligatory nods to cultural competence. The field of mental health has suffered from the mutual isolation of psychoanalysis, community-based clinical work, and cultural studies. Here, Neil Altman shows how these areas of study and practice require and enrich each other - the field of psychoanalysis benefits by engaging marginalized communities; community-based clinical work benefits from psychoanalytic concepts, while all forms of clinical work benefit from awareness of culture. Including reports of clinical experiences and programmatic developments from around the world, its international scope explores the operation of culture and cultural differences in conceptions of mental health. In addition the book addresses the origin and treatment of mental illness, from notions of spirit possession treated by shamans, to conceptions of psychic trauma, to biological understandings and pharmacological treatments. In the background of this discussion is globalization, the impact of which is tracked in terms of its psychological effects on people, as well as on the resources and programs available to provide psychological care around the world. As a unique examination of current mental health work, this book will appeal to psychoanalysts, psychotherapists, community-based mental health workers, and students in Cultural Studies. Neil Altman is a psychoanalytic psychologist, Visiting Professor at Ambedkar University of Delhi, India, and faculty and supervisor at the William Alanson White Institute. He is an Honorary Member of the William Alanson White Society and Editor Emeritus of Psychoanalytic Dialogues. Author of The Analyst in the Inner City: Race, Class, and Culture through a Psychoanalytic Lens (Routledge, 2nd edition, 2010)

This book is a lexical ambassador with the dual responsibility of bridging the West and East and enhancing psychoanalytic conceptualization in the course of such an encounter. By juxtaposing the familiar with the unfamiliar, it seeks to enrich our understanding of both. Within its pages, distinguished psychoanalysts from East and West weave a fine and colorful tapestry of the ubiquitous and idiosyncratic, the plebian and profound, and the neurotically-inclined and culturally-nuanced. They provide meticulous historical accounts of the development of psychoanalysis in Japan, Korea, and China and familiarize the reader with interesting personages, quaint phrases, cultural nuances, founding of journals, and emergence of groups interested in psychoanalysis. The contributors to the book discuss the depth-psychological concepts of amae, Wa, Ajase complex, and the 'filial piety complex,' thus underscoring the intricate interplay of drive and ego development with the powerful forces of ancestral legacies and their attendant myths and fantasies. The reverberations of these aesthetic and relational paradigms in epic love stories, martial arts, and cinema are also elucidated. In addition, the book offers insights into the psychosocial trials and tribulations of the Western immigrant populations from these countries and their offspring. Finally, the implications of all this to the conduct of psychotherapy and psychoanalysis are addressed.