SLS Mirror Dec - Jan 2017 - Page 22

India(ns) on the Psychoanalytic Couch: An Introduction to the Work of Sudhir Kakar The School of Liberal Studies along with Antarnaad Foundation recently organised a guest talk on 'India(ns) on the Psychoanalytic Couch: An Introduction to the Work of Sudhir Kakar', by Dr. Apurva Shah. Dr. Apurva Shah is responsible for reviving the psychoanalytic movement in Gujarat. After medical training in Ahmedabad, he completed the residency training in General Adult Psychiatry at Albert Einstein College of Medicine, followed by fellowship training in Consult-Liaison Psychiatry at the Monteore Medical Center and in Child & Adolescent Psychiatry at the Bronx Children's Psychiatric Center, New York. He was a candidate at the New York Psychoanalytic Institute for two years, and trained in psychoanalytic psychotherapy and practiced for ve years, also completed a two-year programme in Systemic Family Therapy from the Urban Family Institute, New York. He has presented several papers at local, national and international conferences on psychotherapy across cultures and on addressing violence against women in family therapy, and authored a chapter on Psychoanalysis and Long-term Dynamic Therapy in the Textbook of Psychiatry for South Asia. Back in India in 1996, his advocacy of psychoanalysis nally led to the creation of Antarnad Foundation. After seeing it through the early years, he returned to Palmdale, USA, where he currently practices and runs a Freud Study Group, and is associated with the New Center for Psychoanalysis, Santa Monica. He began the lecture by giving a brief history of psychoanalysis, and said that the theory of psychoanalysis has largely been formulated in the West and, since it is largely inuenced by culture, there have to be certain kinds of modications before it has been implemented in India. The Indian identity is largely fragmented, and is actually cohesive. But in spite of all the differences and diversities there is a certain fundamental similarity. He also talks about the phrase, “Unum de Multis” which Kakad has used to describe the Indian identity, which roughly translates to “Out of one, many”. His main purpose of using this phrase was to emphasize that a psychological unity lies beneath all these diversities of the culture. And thus, the main basic concepts of the theory remain the same. 20