Getaway Transits and Returns in Georges Lapassade More the counterculture Georges Lapassade affecting ecoculture, the "street culture", and truly marginal popular. The traveler wandering
Article by Vincent Ampolo
"Wherever there are segments of rebellious youth and there was Georges Lapassade creative, at ease, able to use the international language and it means appointing their styles, their rituals , their objects and symbols, "writes Peter Fumarola" To Georges. "
Pictures Naomi Berman (Paris 8 October 2004, radio on the bus traveling with the band)
is impossible to speak of "traveling" without really thinking to go to the dissociation of altered states of consciousness, induced or not by ' use of psychoactive substances while on a trip 'other', the inner.
Since the late '50s, many young people simultaneously undertook travel the roads of the world and in the depths of his conscience, experimenting with alternative forms of life and comparing different cultures, often at odds with the reality of belonging.
The spiritual-psychological research, which included the use of drugs more or less destructuring, was intended to cause change in consciousness, thus enabling the individual to recover the primary relationship with nature and to achieve a power of distance (a escape) from the cerebral manipulation of the consumer society and shapes of the conditions imposed by social institutions. At different
"Cultural context", the "counterculture," which were based, consciously or not, the youth of the 60s and 70s, contributed in a meaningful way, analytical psychology, socialist humanism, Eastern religions, culture American Indian and ultimately everything that could help give a "meaning" deep for their lives.
The "way of life" Orientals, as Buddhism, Vedanda, Yoga, Zen meditation and the techniques of reference, helped to put as primary values, the pleasure of the body and communication instead of an honest representation of money and power.
In this frame of cultural reference, Georges Lapassade, professor emeritus of Ethnography and Education Sciences at the University of Paris VIII and a scholar of the phenomena of "transit" is not only comfortable, but offers a number of stimuli, continuous provocations and a method of analysis and research of both institutions and social movements and alternative cultures in the world of youth. A
Georges interested to widen the scope of analysis, involving everyone, giving the floor to those who normally is not required. More interested in the counterculture that ecoculture, the "street culture", marginal and genuinely popular.
go elsewhere
One day, I finally left this country as if I were a thug, an outcast, a chastened. "Writes Georges Lapassade it's autobiography, published in Italy by Besa.
wandering traveler, traveler on the run, and retraces his travels Lapassade daemon without stopping. He feels constantly "lost", host, out of place, improper passing, passing note. His practice of writing, steady work of analysis of his experiences and his emotions, in the book The autobiographe a unique and valuable document, from which to draw, almost exclusively, to illustrate his relationship with the places and feelings that bind to these.
About a "pop" to Arbus, her hometown will say: "I do not know how to explain why I left Arbus no hope of return or because around the world for twenty years searching for my place ". And then: "I do not think being able to stay long in this country. A maximum of five days. Then come back to spend Christmas in Paris and Morocco. After the death of my mother, I said - I'll never see. It 's over. I never want to revisit this place! From that day finally troncai any sort of connection with my hometown. It was therefore necessary to explain why I decided to come back. to remember, and then write detach itself permanently "and again:" I write about my return here in the village and explain the same time, why all the time around the world and why I turn my interest in other cultures deny mine. "
Georges afraid to return to his hometown, which he considered "... a different world from mine, a world that always tends to exclude me and forces me to live my life elsewhere," but we will return voluntarily, in an attempt to "dominate and exorcise ... a fear that has become too intrusive. I was afraid to come back here, but then I realized that it was an irrational fear. I had to deal with it .... " Even if
Lapassade discovers and preserves, in a particular way, a bond with his native land, yet the mobility, the journey becomes for him a synonym for freedom, an existential necessity, compelling even if painful.
In this regard he writes: "I could not, until the death of my mother, then my father, to travel freely. I came out of the house for my lifestyle, but at the same time, I had to return to filial piety, while my last visits to my father no longer had any sense, they were unable to offer anything and I only caused unnecessary grief and remorse ... But the conscience of family duty forced me to go back sometimes and especially to be This, in the front row among the losers on the day of his burial. It was the last link I had with my family and my homeland. This link, sometimes called "root", I felt more like an obstacle, like a ban to be free. "
uprooted and writing
By his own admission, the theme of eradicating mixed with the scripture, dealing in the life of Lapassade a similar and complementary. All his books are littered with phrases that give an account for this relationship, intimate and necessary at the same time: "I will write to explain why I do not want to stop anywhere (...) I came here to record everything, document everything, minute by minute, if I can. " "I note continuously every detail of our daily lives." "I could die anywhere without feeling any sense of attachment." "The deprivation of one's roots is like the output of a mourning, against which, as a result, it is useless to struggle." "I especially want to leave, I'm bored, I can not write."
But this need to start is actually a mixture of anxiety and pleasure, a necessity, as the mutual friend Peter Fumarola "... to go further, his desire to invent, create, produce different paths and new ".
Marge, between Psychoanalysis and Scripture
"Writing is like playing with the mother's body," writes Roland Barthes in Leçon (Paris 1977, Ed. Du Seuil). In the language of anthropology, the word 'marge', indicates a limited and temporary separation from the community, a temporary removal necessary to operate a transformation between the person and his environment. For Lapassade this marginal situation, on the edge of reality, is a vital necessity that accords with his desire for freedom and creativity.
The personal analysis, his analytical path, first, for nine years with the Lacanian Elsa Breuer and then with Jean Laplanche hard, apparently, 15 years. Previously, Georges Lapassade also often visits the same Jacques Lacan, following him through the streets of Paris, at her home or at the clinic where he went to see her and after his lectures that he held in Sainte-Anne, every Wednesday . Of these meetings will say: "Jacques Lacan I listened very carefully. He spoke little and do not ask me any kind of fee. He helped me to appreciate life in a time of great loss, of great confusion. "
In the years following its analytic sessions Lapassade ago practice of what today we might call a kind of art therapy. Among the experiences
most significant include: nimazione ago in a musical for young Jewish survivors of the internment camps, is delighted with the Jazz in Saint-Germain des Prés; experiences with the Living Theater, arrived in the years 75/81 to therapeutic practices borrowed from humanistic psychology (therapy non-directive, gestalt, bioenergetics self, hypnosis), institutional analysis and the practice Socioanalisi; is primarily a place of Scripture, often obsessive, self-analysis and therapy.
If analysis can uncover what is hidden, Lapassade draws attention and brings into play all aspects of the identity of individuals, institutions and societies.
At the edge of its institutional and social work there is always an introspective space, a form of voluntary autoreclusione, as defined by his friend Renato Curcio, in which Lapassade questions, reporting his experiences to an awareness not obvious: "Where am I going ? "," Why am I here? "" Why are we here? "" When will it all end?.
sometimes claiming his living space, its need to be free, beyond words, "I want to preserve the chance to walk the deserted streets at night, when everyone is asleep. I want to be free to sleep during the day, after a night spent by blacks. I'm afraid to be controlled and mainly I'm afraid of collective life. I live alone, work when I like and when I should. "
sometimes expressing his "fear of death," the fear of the Last final journey, the end of his enforced wanderings: "Summer is dying, perhaps this night and I'm afraid of death. (...) What are my books if nothing can prevent the end of summer. My summers are already counted. All this only increases my pain. However, the onset of summer brings with it every year, the illusion that life can begin again. "
"I think back to the death, what that does not happen again for several days and this means that the short-lived period of calm before was just completed. The pain related to the departure sparked my anguish. "
Moreover, although rarely, faces the supreme theme of the desperate search of every human being:
"If I could still find love somewhere, maybe here, right now - if I could love in spite of my age without subterfuge and without drama, in the light of the sun - then I could live anywhere. "
And again, recovering and reaffirming this relationship between writing and analysis of emotions and feelings: "I am condemned to endless analysis. It's my diary in this analysis represent almost constant: it back whenever I move away from Paris. But this self-analysis, eternally re-started, has always found its limits in my inability to explain what I consider essential, however. I have always recoiled before the confession. I did not want to confess that I consider myself a sexual demon. Homosexuality is not a perversion, it is a possession by the ghost of the opposite sex. "
Finally, again in his diaries, he relates the necessity of his journeys with the hope and with memories of happy times.
"My attachment to these places were in direct relation with my sexual encounters. I do not know whether it is necessary to point out, but by that I mean the attachment to the corners of the world always finds its strength in sexual pleasure and love in the bonds. "
"Every trip is always, also, an inner journey, which inevitably brings us back to where we started. And yet no trip is ever complete. The nostalgia of an unnamed elsewhere will be with us forever (...) There are countries in which we were happy, but there are countries happy. "
Final
"We were full and the desire of the ancient as well as its research has a name: Eros." Plato is in Convivio.
The instinctive aspect of individual consciousness constructed through the emotional memory, a secret history of our lives, which diverges when it is opposed, the official story, legalized and socially recognized. This secret history is always much more real, disturbing and subversive of that linked to the profession, roles and appearances of a supposed order of life.
The desire of the other and of the beyond is also a desire to know and recognize that through this experience, implying the danger and allure of the unknown, we can measure and test all our limitations and our human ability .
is, In our opinion, this just go 'at random', in the case of Georges Lapassade, expresses a search for unity and harmony that can overcome the divisions and the riddles of existence.
belong to this adventure and to this research, both cultural and personal paths ecstatic, mystical and therapeutic, in which Georges focuses on the 'erotic body', with its rituals and its heights. The addition and elsewhere that push the trip, to research and writing, are always illuminated by Eros and live attraction, seduction and enchantment.
As taught by the sages of our culture, from Socrates to Jung, the 'logos' is nurtured by desire, the desire of the "field of truth "that is capable of connecting, to bind, to fuse what is confused and divided.
If, in his official history, Georges, as each of us was looking for security, the ordinary state of consciousness, in his secret history was looking for creative Transits, been modified, altered, disturbing and subversive: "In times they do not write, the rest lying on the couch playing with my sexual fantasies or my professional dreams. I dare not write anything about these ghosts and such dreams .... "
his secret identity, in this situation fluid and constantly moving, underwent mutations and tended to become increasingly diverse, hybrid magma, syncretic, and multicultural. For the researcher Georges Lapassade this was only partially true. The continuity and unity of his research are evidence of an attempt to escape living in harmony, happiness transits and awareness of returns and repairers.
Georges was, ultimately, the creator of their 'emotional place', and chose the places of his existence and the paths of his writing. I guess you could say of him that remains just beyond, like a drop of water, light, in perpetual transit, in the infinite ocean of life and death. A need
said, like to experiment with the rituals and practices essential, such as marriage and funerals, for which he felt a real attraction. If
departures, such as weddings and funerals, depressed him, filling him with anxiety and sadness, yet Lapassade not immune to any of these rituals, which rather than looking for new faces and new goals and opportunities for growth and study.
"Starting ... I do not let me go, but I find the strength to get my way."
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