ABSTRACT
Os "meninos de rua" buscam no espaço público uma "saída" para a violência, o abandono, as rupturas, a complexa situação de vulnerabilidade social. Em meio ao sofrimento psíquico, ao dilaceramento, ao imperativo de sobrevivência, destacamos o apelo e a procura do sujeito por um lugar de endereçamento. Partimos de uma experiência com crianças e adolescentes em situação de rua (Olinda/PE - Brasil) e, baseando-nos no aporte teórico da psicanálise freud-lacaniana, indagamos acerca da demanda endereçada à instituição que, ao alimentá-los com palavras, cumpre o papel do Outro - tesouro de significantes -, dá-lhes consistência simbólica, fazendo um furo no Real da rua.
"Street kids" seek, in public space, a "way out" for violence, abandonment, ruptures, and complex situations of social vulnerability. In the midst of psychological distress, laceration, as well as the imperative of survival, the appeal and search of the subject for a place of addressing is herein highlighted. Based upon an experience with children and adolescents living on the streets (Olinda - Brazil) and founded on the theoretical contribution provided by Freudian and Lacanian psychoanalysis, questions are raised about the demand addressed to the institution, which, by feeding them with words, plays the role of the Other - treasure of signifiers - giving them symbolic consistency, making a hole in the Real of the street.
Subject(s)
Psychoanalysis , Social Marginalization , ViolenceABSTRACT
INTRODUCCIÓN: A San Judas Tadeo se le considera en México el patrón de las causas difíciles y desesperadas. Entre las creencias populares, se piensa que los "niños en situación de calle" se acogen a él para que les proteja y ayude a dejar de consumir drogas. OBJETIVO: Conocer el espacio social del uso de solventes inhalables en el marco del culto a San Judas Tadeo, a partir las prácticas y experiencias vividas con los niños en situación de calle de la zona del Centro Histórico de la Ciudad de México. MÉTODO: Se aplicó la metodología conocida como "Lugares de Reunión" propuesta por Hughes y adaptada por Ortiz, en un periodo de trabajo que abarcó del año 2011 a inicios del 2014. Se utilizó la observación no participante y la participante, así como la entrevista no estructurada a informantes no calificados, a calificados y a clave. RESULTADOS: Se documentaron 22 celebraciones del día de San Judas incluyendo dos fiestas anuales. Se entrevistaron a más de 300 usuarios de solventes inhalables y los resultados mostraron, entre otras cosas, que la edad promedio es de 25 años, que se desempeñan en subocupaciones informales y a la mendicidad en la vía pública. Todos consumen activo, pero con diferencias en la intensidad, con periodos alternantes de consumos altos y bajos y consideran que es prácticamente imposible dejar de consumirlo. DISCUSIÓN Y CONCLUSIÓN: El vínculo entre el consumo de inhalables y el culto a San Judas Tadeo en los niños en situación de calle, es ficticio.
INTRODUCTION: San Judas Tadeo is the patron saint of the difficult and desperate causes. Among popular beliefs, it is supposed that street kids pray to him and that he helps them quit the use of drugs. OBJECTIVE: Understanding the phenomenon of the misuse of solvents in the context of the san Judas Tadeo festivity among street children living in the Historical Center zone of Mexico City. METHOD: The "Meeting places" methodology developed by Hughes and adapted by Ortiz was applied from 2011 to 2014. Non-participant and participant observations, as well as unstructured and structured interviews to key informants were conducted. RESULTS: Twenty-two festivities of san Judas Tadeo were documented, and more than 300 solvent users were interviewed. The average age was 25 years. They were unemployed and begged for money. All of them were activo users which they administered with monas. They usually did it in binge patterns: use - non use, high - low use. DISCUSSION AND CONCLUSION: The link between the consumption of inhalants and the cult of St. Jude in children living in the streets is fictitious.