Das Fremde : Uwe Langendorf

Das Fremde im Raum der Therapie
Dr.med. Uwe Langendorf
Tuesday 14 August 2007


Das Fremde im Raum der Therapie
Dr.med. Uwe Langendorf

Menschen aus fremden Kulturen kommen immer häufiger zu uns in Therapie.  Das Fremde stellt eine Herausforderung für unsere Arbeitsweise wie für unsere theoretischen Vorstellungen dar, schließlich auch für die Grenzen unseres Vermögens.

Fremde lösen in uns spezifische Abwehrmuster aus und wir als fremde Therapeuten in ihnen.

Das Fremde bietet aber auch Chancen. In der Begegnung mit dem Fremden lernen wir uns selbst mit fremden Augen zu sehen.  Die Bedeutung des Fremdseins für Übertragung und

Gegenübertragung soll an kasuistischem Material gezeigt werden.

Theoretisch stellt sich die Frage: Ist Fremdsein eine Gegebenheit , oder wird der andere von uns zum Fremden gemacht? Ist Fremdheit ein Konstrukt? Dieser Aspekt soll historisch an der Entstehung des Ghettos im Venedig des 16. Jahrhunderts gezeigt werden.

Durch die Begegnung mit den Fremden, die oft als Flüchtende in unser Land kommen, sind wir genötigt, uns als Analytiker intensiver als bisher mit sozialen Problemen auseinander zu setzen. Dies kann, wie an Fallbeispielen gezeigt werden kann, bis an die Grenzen des eigenen Fassungsvermögens gehen, führt aber zur Erweiterung des  eigenen Gesichtskreises.

In einer ergänzenden Arbeitsgruppe, die ich ebenfalls anbieten möchte, könnten die Teilnehmer ihre Erfahrungen in der Therapie mit Fremden austauschen

Bevorzugte Sprache deutsch

 

English translation :

The stranger inside the room of the therapy

There is nothing like a stranger. Every unknown person is not a stranger from the beginning on, but is  made to be a stranger  as a product of a psycho-sociological process.  The baby uses the stranger as a container for his anxiety and curiosity.(Remember the story in the biography of C.G. Jung written by A. Jaffe about the panic reaction of the little boy  upon seeing a catholic priest first time).

Every group needs the stranger to defend its identity. If they cannot find one, they must invent him. Some member of the group will get the order to be a stranger: isolated, untouchable, under control and ashamed.  Some individuals decide to become the stranger in the group to avoid inner breakdown.

The stranger is our object of shame. He is like a person without skin. He wills always become violated. The group refuses to understand anything of his difficult position and demands his consent to deny his violation.

It is not always the stranger himself who threatens the  group. It is enough that he is available for this particular function. The development of the ghetto of Venice is an excellent historical example. The frontier of the ghetto is stabilised from both sides. You will find inhabitants of different ghettos all over the world:  Jews in Europe, Armenians in Turkey , black people in the USA. Everywhere the blemish of shame is attached to them.

When therapy begins to heal that big wound, first we have to admit that the wound exists at all. Now the therapist himself begins to be ashamed. Later the stranger has to be liberated from his exotic state. At last he recognizes himself as an individual. Now both – patient and therapist --  recognize that they cannot tolerate each other. Then – and not earlier – the space is given to heal the wound.

Inside the therapeutic space you have to find three skins: the skin of the stranger. It must grow and become coherent and strong. The skin of the therapist.  It must be strong and permeable. And at last the common skin of the therapeutic room. This room should be not too narrow and not too wide.

Under the conditions of today’s globalisation, the question of the treatment of strangers becomes more and more important.


Biography

Born 1941 in South-West Germany into a big family. His father was a dentist. He made his studies in medicine in Freiburg and Hamburg and his training as a psychiatrist in Berlin and in the some time his training as a Jungian analyst. Finished his training with his examination as analyst in Berlin 1983. Working as a  therapist in his own office and from 1986 on as a  teacher in the Jungian institute in Berlin. He is married and has one son. Special interests: ethnology, psychological history, clinical problems of former displaced persons after the second world war.