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One of Jung's most significant contributions concerns the mysterious, inexplicable and always out‐of‐reach nature of the self. In this paper, I will focus on the borders of the self and their nature, location and dynamics of maintenance and change in geographically, historically, and culturally situated subjects. Reflecting on the refugee experience, I intend to gain more insights into our psychic functioning and the dynamics of the self in relation to itself, the other and groups. The experiences of some refugees, marked bysignificant trauma and migration, shed light on how the boundaries of the self are frequently contested and perpetually negotiated with others, and how our subjectivity is shaped by ongoing dynamics of occupation, dispute and/or negotiation, conducted at various levels of our social and individual existence. My argument is that these processes occur at a specific site: the boundaries of the self, involving intrapsychic, interpersonal and group psychological dynamics, with reverberations in the socio‐political and cultural spheres, and reciprocal influences between all these levels. This paper aims to concentrate on the shifts in these boundaries, illustrated through clinical vignettes. [ABSTRACT FROM AUTHOR]

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In very rare cases, individuals survive the atrocities of abduction, imprisonment and torture that are part of the hallmark of enforced disappearances. Cases of people who survive torture and seek asylum in a third country help us understand some important aspects related to the crime of enforced disappearance. In the psychotherapy of torture survivors, at an early stage and for a long time, words often do not convey the core of the patient's experience. Survivors usually have tormented bodies in which individual and collective violence, hatred, anger, guilt and shame are painfully inscribed. Corporeal countertransference becomes the only possible way for a therapist to get in touch with a survivor's experience through a kind of body‐to‐body communication. The centrality of the body in these therapies suggests that the body is the involuntary recipient and container of mass political atrocities and, for this reason, the place where, in the case of horrific social violence, the possibility of social "knowing" is stored and can be retrieved. Thus, when it comes to forced disappearance, the determination of the relatives to get to the truth through the discovery of the remains of their disappeared demonstrates the importance of the body as the final witness of what happened, beyond any possible manipulation. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees' lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one's mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections. [ABSTRACT FROM AUTHOR]

The title of this paper, 'The mark of torture,' comes from the clinical insight that in the intersubjective field of therapy for torture survivors a distinct set of motives tends to repeat itself. These motives are here conceptualized as 'perversion-like states', since they present features and dynamics that can also be found in the so-called 'perversions'. However, the limits and the sense of the use of this term will be discussed and clarified. It is argued that such states are the result of the perverse traumatic experiences of torture in which trauma represents only the pars destruens of the process, the disrupting device that disintegrates the previous psychological organization and leaves posttraumatic symptoms as traces of the impact of this experience; while the 'perversion' constructs and converts the functioning of mind - pars construens - through its characteristic use of body and pain. It is assumed that this happens through an implicit registration of the experience that may or may not reach the point of changing the characteristics of the person's object relations. A clinical vignette outlining the development of a particular course of therapy with a torture survivor will illustrate some of these peculiar aspects. This paper implies that a well-founded understanding of these aspects in the interpersonal dynamics of therapy may help the therapeutic dyad to unpack crucial themes created by torture, thus accelerating the patient's progress towards recovery. [ABSTRACT FROM AUTHOR]