[Bereavement and its clinical implications, conceptual developments and ways of supporting bereaved families]. / Le deuil et ses implications cliniques, évolutions conceptuelles et modalités de soutien des familles endeuillées.

Bereavement is a natural process whose scope has long been essentially social and collective before it was increasingly limited to the private sphere. In recent years, the redefinition of the various clinical manifestations of grief raises the question of diagnosis when it becomes a disorder and the question of whether or not adapted treatments are necessary in certain situations. We will place the bereavement process in a cultural and social perspective, before focusing on the centrality of rituals as a modality of support and resilience.

[Post-traumatic grief and the need for ritual in therapy]. / Deuil post-traumatique et besoin de rituel en thérapie.

This clinical history retraces the treatment of an Ivorian man presenting with a state of post-traumatic mourning following the assassination of his family ten years ago, in a context of crisis. The aim is to illustrate the need for flexibility in the therapeutic framework in this mourning process, which is complicated or even prevented by psychotraumatic symptoms and the absence of rituals. The transcultural approach initiates here a first evolution in the patient's symptomatology.

Psyche within the matrix of the natural world: weaving the inner and outer.

This paper explores a way of relating to self, others, and the land rooted in embodied affectivity. It explores the way in which our emotions are an inherent part of the natural world and why attention to them matters regarding the environmental crisis. Recognizing the parallel between the prevailing attitudes of Western culture towards the Earth and towards our bodies, the paper offers an alternative paradigm through a poem by a Diné woman. The poem expresses how the Diné culture honours the Earth by seeking to cultivate the beauty and wisdom intrinsic to it within the body, mind, and spirit of the individual. Interwoven in the essay are images that express the land's power and its uncanny ability to resonate with emotional states. This resonance can help us come to know and work with those states that, on the one hand, threaten to overwhelm us, while at the same time, potentially infusing us with the wisdom of their terrible and astonishing beauty. Drawing from affective neuroscience's emphasis on the primacy and embodied basis of emotion, the paper discusses how interoceptive awareness enhances emotional discernment as well as consciousness of one's way of inhabiting and responding to the Earth, including the threatening forces of climate change.

Cet article explore une manière enracinée dans l'affectivité incarnée d'être en relation avec le soi, les autres et la terre. L'article explore comment nos émotions sont une partie inhérente du monde naturel et pourquoi leur prêter attention est important en ce qui concerne la crise environnementale. En reconnaissant le parallèle entre les attitudes prédominantes dans la culture occidentale envers la planète et celles envers nos corps, un paradigme alternatif est proposé à travers un poème d'une femme Navajo. Le poème exprime comment la culture Navajo (Diné) honore la Terre en cherchant à cultiver la beauté et la sagesse qui lui sont propres dans les domaines du corps, de l'esprit et de l'âme de l'individu. Entremêlé au texte se trouvent des images qui expriment le pouvoir de la terre et sa capacité mystérieuse à faire écho à nos états émotionnels. Cette résonnance peut nous aider à connaitre ces états et à travailler avec. Etats qui d'une part menacent de nous submerger mais d'autre part nous infusent potentiellement de leur sagesse et de leur beauté terribles et stupéfiantes. S'appuyant sur l'accent que mettent les neurosciences affectives sur le fondement primaire et incarné de l'émotion, l'article traite la question de comment la conscience intéroceptive favorise le discernement émotionnel et la conscience de notre manière d'habiter et de répondre à la Terre, et notamment des forces menaçantes du changement climatique.

El presente trabajo explora un modo de relacionamiento con el self, con otros, y con la tierra, enraizado en una afectividad corporizada. Explora como nuestras emociones son una parte inherente de nuestro mundo natural y porqué es importante atender a esto en esta crisis medioambiental. Reconociendo el paralelismo entre las actitudes prevalentes en la cultura Occidental hacia la Tierra y hacia nuestros cuerpos, se ofrece un paradigma alternativo a través de un poema de una mujer Diné. El poema expresa como la cultura Diné honra la Tierra al buscar el cultivo de la belleza y la sabiduría intrínseca a esta, en el cuerpo, mente y espíritu del individuo. En el ensayo se entretejen imágenes que expresan el poder de la tierra y su asombrosa habilidad para resonar con los estados emocionales. Esta resonancia puede ayudarnos a conocer y a trabajar con estados, que por un lado, amenazan con abrumarnos, y al mismo tiempo, tienen el potencial de infundir en nosotros la sabiduría de su terrible y sorprendente belleza. A partir del énfasis que la neurociencia afectiva le da a la primacía y al fundamento somático de las emociones, el trabajo describe como la percepción interoceptiva enaltece el discernimiento emocional así como la consciencia del propio modo de habitar y responder a la Tierra, junto a las fuerzas amenazadoras del cambio climático.

[Supporting access to fatherhood]. / Accompagner l'accès à la paternité.

The social prescription of fatherhood for the modern father, with its array of new rights and the absence of ritual, often overlooks the profound identity crisis that accompanies fatherhood. Access to fatherhood for men is based on the early stages of child sexuality and psychological bisexuality, which are at the origin of a vulnerability that can be at psychopathological risk. The necessary reconciliation with parental imagos and narcissistic rearrangements may require specialised support, beyond the support role currently reserved for it in the context of motherhood.

[How to promote quality sleep in children?] / Comment favoriser un sommeil de qualité chez l'enfant ?

A child's sleep is constantly changing. Many parents find themselves helpless when faced with children who have difficulty sleeping. Concrete tools can be implemented to help them. The role of caregivers is to accompany these families and to direct them with appropriate advice.

[Puberty ritual of a Tamil girl in France and psychopathology]. / Rituel de puberté chez une jeune fille tamoule en France et psychopathologie.

What place should be given to puberty? In France, it is an intimate act that belongs only to the young girl. In Sri Lanka, it is a family and collective act that is ritualized and celebrated. Young girls born into Tamil families living in France have to make these very different logics cohabit. Analyse of a young girl's great suffering at puberty and its methods of reconstruction, which take into account the ways of doing and thinking about puberty here and there.

[The care of stillborn babies and their family]. / La prise en charge d'un enfant né sans vie et de sa famille.

Practices around the care of stillborn babies have evolved considerably over the last 15 years. Perinatal bereavement care requires a team approach to support the parents experiencing this ordeal. The place of rituals is important as is the personalisation of the care. The humanity which surrounds such moments constitutes the foundation on which the future equilibrium of these bereaved families will be based.

[The caregiver faced with perinatal bereavement]. / Le soignant face au deuil périnatal.

Being a caregiver in perinatal care means working with others' intimate feelings as well as one's own. Issues surrounding life and death coexist in delivery rooms, causing all those involved to consider the meaning of life and origins. When perinatal bereavement becomes part of the idealised picture of birth, the caregiver becomes the buoy to whom the parents hold on in order not to founder.

[The impact of difficult situations on caregivers]. / L'impact des situations difficiles sur les soignants.

Caregivers are confronted with disease and death, sometimes regularly. Faced with these difficult situations, the emotions they feel affect every aspect of their lives: physical, intellectual, spiritual and social. It is important to take into account these emotions and to identify the resources which can be offered to caregivers. Solidarity between caregivers and team cohesion are also essential.

[Personal care and support after death]. / La toilette mortuaire, soin et accompagnement.

As part of the palliative care provided to patients, personal care after death is a sign of the team's respect for the deceased person and marks the end of the care process. Beyond their professionalism, caregivers are confronted with their own humanity during this last act of care which marks the support for the deceased person and his or her family and friends in the first stages of their grief.

O jaguar como signo de vida e morte / Jaguar as a sign of life and death / El jaguar como signo de vida y muerte

Há uma associação direta, em diferentes contextos socioculturais, entre o jaguar (ou onça-pintada) e a energia transformadora ligada aos ciclos da vida. Aspectos afetivos, cognitivos e simbólicos do felino articulam-se a configurações indígenas da vida e da morte, assim como ao ciclo das chuvas e à fertilidade. O pensamento conservacionista moderno, quando abordado nos termos de uma mi-toprática, pode revelar associações semelhantes. Com base nessa premissa, este artigo explora diferentes configurações possíveis de vida e morte. A referência são os processos intrinsecamente relacionados da extinção de espécies animais e da extinção de povos e culturas, a partir dos quais procuro refletir sobre a possibilidade de uma mitologia comparada envolvendo sistemas cosmológicos distintos.

In different social and cultural contexts, there is a direct association between the jaguar and the transformative energy associated with life cycles. Affective, cognitive, and symbolic features of felines relate to indigenous configurations of life and death, as well as with fertility and cycles of rain. The modern conservative thinking may reveal similar associations as we deal with terms of mythical practice. The paper starts from this premise in order to explore different and possible configurations of life and death. We use as reference the intrinsically related processes of the extinction of animal species and the extinction of peoples and cultures. These processes are the starting point for our reflections on the possibility of a comparative mythology that involves distinct cosmologic systems.

Existe una asociación directa, en diferentes contextos socioculturales, entre el jaguar y la energía transformadora relacionada con los ciclos de la vida. Aspectos afectivos, cognitivos y simbólicos del felino se articulan a configuraciones indígenas de la vida y la muerte, así como a los ciclos de las lluvias y a la fertilidad. El pensamiento conservacionista moderno, cuando se aborda en términos de mito-práctica, puede revelar asociaciones semejantes. Partiendo de esta premisa, este artículo explora las diferentes configuraciones posibles de vida y muerte. La referencia son los procesos intrínsecamente relacionados con la extinción de las especies animales y la extinción de pueblos y culturas, a partir de los cuales reflexiono sobre la posibilidad de una mitología comparada, vinculando sistemas cosmológicos distintos.

Il y a une association directe dans différents contextes socioculturels entre le jaguar (ou "onça pintada" en portugais) et l'énergie transformatrice liée aux cycles de vie. Des aspects affectifs, cognitifs et symboliques de ce félin s'articulent à des configurations indigènes de la vie et de la mort, ainsi qu'aux cycles des pluies et à la fertilité. La pensée conservatrice moderne, lorsqu'elle est abordé dans les termes d'une pratique des mythes, peut révéler des associations semblables. En partant de cette prémisse, cet article explore différentes configurations possibles de vie et de mort. La référence se trouve chez les processus intrinsèquement relationnés, liés à l'extinction d'espèces animales et de l'extinction de peuples et de cultures, à partir desquels je cherche à réfléchir sur la possibilité d'une mythologie comparée concernant des systèmes cosmologiques distinctes.

[Rituals of birth in Senegal]. / Rituels de la naissance au Sénégal.

In a Senegalese society undergoing profound change, holding on to certain beliefs and social and cultural practices can sometimes prove difficult. Prevention and care systems must take into account social and cultural representations in order to support these families as best as possible.

[Postnatal depression and relationship with the cultural world in Tunisia]. / Dépression postnatale et rapport au monde culturel en Tunisie.

Culture and the human spirit gain structure through their interactions with the cultural system. Indeed, individuals come from a culture which is unique to them and leaves its mark on them. In Tunisian concept, the young mother suffering from postnatal depression is considered to be possessed by the djinn spirit Kattous in-nfâs and treated using traditional rituals. It is important to take into account these aspects in the clinical psychopathology.

Rediscovering the ritual technology of the placebo effect in analytical psychology.

Technology, viewed more generally, is a collection of skills and methods that are used to accomplish an objective of some kind. Modernity has produced many kinds of ever-expanding new technologies, but it is also evident that technologies can be lost or fall out of use. A cross-cultural survey of ritual reveals a rather startling observation: that while developed nations often exceed other cultures in terms of material technology, they often pale by comparison in their use of ritual technology. In this essay we will see how ritual is a powerful sort of technology that developed nations have mostly allowed to drift out of regular, vigorous use, despite its numerous psychological and biological effects. This tendency has left one of the rituals we still have - psychotherapy itself - to be bereft of some of the typical tools for concretizing the symbolic in recurrent patterns around the world. Jung himself could be accused of being somewhat anti-ritual himself, enmeshed as he was in the post-Protestant, post-Enlightenment cultural environment that defines the West in many ways. But these under-utilized elements of ritual technology may be a natural fit for Jungian therapy due to its use of symbols.

[The issue of death drawn by children]. / La question de la mort dessinée par les enfants.

Embracing death and finding the right words to represent it is a dangerous exercise when the death is traumatic and when it remains suspended on emotions and affects. The cross-cultural consultation enables the trauma to be developed and makes room for rituals and words. The children's drawings come to represent the traumatic transfer of the connections and fears, and the need to reconstruct a cultural cocoon.