Madness Decolonized?: Madness as Transnational Identity in Gail Hornstein's Agnes's Jacket.
Madness Decolonized?: Madness as Transnational Identity in Gail Hornstein's Agnes's Jacket.
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DOI：
10.1007/s10912-017-9434-8
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发表时间：
2018-09
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影响因子：
--
通讯作者：
Miller G
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作者：
Miller G
美国心理学家盖尔·霍恩斯坦（Gail Hornstein）的专著《艾格尼丝的外套：一位心理学家对疯狂意义的探索》（Agnes's Jacket：A Psychologist's Search for the Meanings of Madness）是对疯狂运动的身份政治的重要干预。霍恩斯坦提供了一个重新符号化的疯狂身份的愿景，绣上了“反殖民”斗争的中心主题，以收回被精神病学“殖民”的经验世界。一系列的文字和比喻的呼吁，使诉诸的内心世界和（相应的）疯狂的文化世界，以及休眠的国家民族象征性的文化材料。这种修辞被一种模式所强化，在这种模式中，疯子包括一个没有起源的散居地，合并成一个单一的跨国社区。疯子也被描绘成从他们隐喻的家园--被精神病政权“殖民”的“内心”世界--流离失所的人。然而，霍恩斯坦的言论存在一些困难。她对疯子压迫的“种族和权利”反应是西方狭隘主义的症状，而她提出的将假定的精神病理学从对身份的限制转变为成功身份的参数是值得商榷的。此外，除非人们接受霍恩斯坦对疯狂身份的多孔看法，否则她自我认定的与疯狂社区有关的内部人地位可能会对疯狂体验提出一个有问题的“再殖民化”。
The US psychologist Gail Hornstein’s monograph, Agnes’s Jacket: A Psychologist’s Search for the Meanings of Madness (2009), is an important intervention in the identity politics of the mad movement. Hornstein offers a resignified vision of mad identity that embroiders the central trope of an “anti-colonial” struggle to reclaim the experiential world “colonized” by psychiatry. A series of literal and figurative appeals makes recourse to the inner world and (corresponding) cultural world of the mad as well as to the ethno-symbolic cultural materials of dormant nationhood. This rhetoric is augmented by a model in which the mad comprise a diaspora without an origin, coalescing into a single transnational community. The mad are also depicted as persons displaced from their metaphorical homeland, the “inner” world “colonized” by the psychiatric regime. There are a number of difficulties with Hornstein’s rhetoric, however. Her “ethnicity-and-rights” response to the oppression of the mad is symptomatic of Western parochialism, while her proposed transmutation of putative psychopathology from limit upon identity to parameter of successful identity is open to contestation. Moreover, unless one accepts Hornstein’s porous vision of mad identity, her self-ascribed insider status in relation to the mad community may present a problematic “re-colonization” of mad experience.