Dowd Amanda
Sydney, Australia.
J Anal Psychol. 2019 Apr;64(2):244-269. doi: 10.1111/1468-5922.12481.
The author, English born and living in Sydney, Australia, presents an argument for the usefulness of the recognition of the implicit simultaneous links between the following: development of psychic skin and the establishment of the body schema development of a sense of identity relationship with place such that the formulation psychic skin< > mind < > body < > self < > place < > world can be thought of as an organising gestalt or implicit continuum of 'skin' experience and process upon which the explicit always depends. This constitutes a taken-for-granted ground-plan of the self-in-place. The author follows this with an exploration of the consequences for psychic health of a traumatic rupture of this gestalt for both individual and group. Material from two cases is presented: first, a young woman whose family fled the Balkan wars which splintered the former Yugoslavia; second, the transmission of displacement trauma into the third generation of a family who arrived in Australia after WW II from the former Yugoslavia. For the purposes of this paper I will not make a distinction between migrants/exiles/refugees and instead refer to either displacement or dislocation.
作者出生于英国，现居住在澳大利亚悉尼，他提出了一种观点，认为认识到以下方面之间隐含的同步联系是有用的：心理皮肤的发展与身体图式的建立；身份认同感的发展；与场所的关系，以至于“心理皮肤<>心灵<>身体<>自我<>场所<>世界”这一表述可以被视为一种组织性的格式塔或“皮肤”体验与过程的隐含连续统，而显性的东西总是依赖于此。这构成了自我在场所中的一种理所当然的基础框架。作者接着探讨了这种格式塔的创伤性破裂对个体和群体心理健康的影响。文中呈现了两个案例的素材：第一个案例是一名年轻女子，其家人逃离了导致前南斯拉夫分裂的巴尔干战争；第二个案例是二战后从南斯拉夫抵达澳大利亚的一个家庭的第三代人遭受了流离失所创伤的传递。出于本文的目的，我不会区分移民/流亡者/难民，而是统称为流离失所或背井离乡。
