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timidity have kept me away.’ (Hartnack 2001:138) Perhaps as a result of such writings by fellow members
In his correspondence with Freud, Bose explicitly point- of the Indian Psychoanalytical Society, Bose was critical of
ed to the importance of the maternal deities in his culture. psychoanalytic generalizations. In his essay ‘On the Relia-
Other Indian psychoanalysts even criticized classical Freudi- bility of Psychoanalytic Findings’, for example, he cautioned
an psychoanalysis for being a product of a ‘Father religion against psychoanalysts who ‘do not hesitate to dogmatise
or Son religion’. This is especially ironic, since Freud had on their findings and regard them as “settled facts” even
deconstructed the role of religion, and was – unlike his Indi- when the analysis has been of a very cursory nature.’ (Hart-
an colleagues – rather secular. nack 2001:149)
Freud derived his insights primarily from his therapies Bose and other Indian psychoanalysts had personal con-
with highly educated upper middle-class Viennese women tact with members of the Indian independence movement,
patients who lived in patriarchically structured nuclear fam- and several of their writings contain an explicitly anti-colo-
ilies. These women often envied their brothers and other nial stance. Bose’s view of the resolution of the Oedipus
men for being able to make use of their education and for complex indirectly indicates this, and his definition of men-
enjoying social freedoms. Freud’s notion of penis envy thus tal disease specifically exempted martyrs and patriots: ‘The
also reflects the social situation of his women patients in sense of morality and duty often leads us to self-destructive
Research >
By Christiane Hartnack
early twentieth century Vienna. actions, e.g. the feeling of the patriot or martyr.’
South Asia
F reud experienced life in two cultures: the one that he
came from as a Moravian Jew, and the one into which
he assimilated as an urban Viennese intellectual. Through
Bose, on the other hand, treated mostly upper-caste west-
ernized Bengali Hindu men. Among them he had discov-
ered ‘a wish to be female’. He wrote to Freud in 1929: ‘The
Freud’s envisaged ‘conquest’ in India remained confined
to his imagination. The psychoanalytical ‘Internationale’
of which he had dreamed was not realized, and the ‘Freudi-
his formulation of transculturally valid laws and universal- desire to be a female is more easily unearthed in Indian male an Orient’, namely the wholesale reception of psycho-
ly applicable truths, Freud could, at least ideologically, over- patients than in European.’ (Sinha 1966:430) In analogy to analysis in India, was not what Freud had thought it was.
come the feeling of belonging to a minority. Freud’s women patients in Vienna, these Bengali men were Not even in their public statements did the Indian mem-
The Bhadralok also lived under conditions of cultural also hindered in their development – in their case by the bers of the Indian Psychoanalytical Society turn out to be
hybridity. They functioned in a British colonial world dur- realities of colonialism. It is likely that they envied Bengali loyal to Freud.
ing the workday, and were Bengali the rest of the time. women who were only indirectly affected by British domi- Freud intuitively sensed all this. On the occasion of his
Unlike Freud, they belonged to a majority. Bose never gave nation. Moreover, femininity was represented by powerful seventy-fifth birthday, the Indian Psychoanalytical Society
up wearing traditional Bengali clothes or following Hindu goddesses and therefore associated with desirable traits. had sent him a statuette of Vishnu. When the sandalwood
Bengali customs and proudly wrote in Bengali asserting that In Bengali joint families in the early part of the twentieth stand and the ivory of his ‘trophy of conquest’, as he had
his British colleagues should learn Bengali if they were century, the biological father was only one of several patri- called it in his letter of thanks to Bose, developed cracks,
interested in these texts. In addition, he openly criticized archal figures, and the biological mother just one of sever- he made an entry in his diary: ‘Can the god, being used to
Freud for running the International Psychoanalytical Move- al maternal authorities, resulting in multiple sources of Calcutta, not stand the climate in Vienna?’ (The Diary of Sig-
ment ‘like a church’, and emphasized that his Bengali affections and emotional bonds as well as ‘hydra-like’ (Kakar mund Freud 1992: 115) Perhaps Freud, in the privacy of his
patients differed from Europeans. 1982: 420) confrontations with authorities. The direction of diary, expressed a premonition that, like the statuette of
Bose replaced Freud’s emblematic couch with a deck aggression, too, differed in European and Indian texts and Vishnu, psychoanalysis would not travel easily. <
chair. I assume that he did this because an upholstered folkloric traditions. As A.K. Ramanujan (1983, p.252) point-
chaise-longue would not have stood the humidity in Bengal. ed out, in Indian literature the aggressor is often the father References
There is a certain irony in this choice though. By choosing and not the son, as in the classical Oedipus tale, because the - Hartnack, Christiane, Psychoanalysis in Colonial India, New Delhi:
a colonial piece of furniture, Bose ‘went West’. By covering father is jealous of his wife’s devotion to her son. Oxford University Press (2001).
his couch with an oriental rug, Freud, on the other hand, It is therefore not surprising that Bose rejected Freud’s - Kakar, Sudhir, ‘Fathers and Sons: An Indian Experience’ in: Cath,
‘went East’. view of the transcultural universality of the Oedipus com- Stanley H., Alan R. Gurwitt, and John Munder Ross (eds.), Father
Shaped by the intellectual currents of the late nineteenth plex. In 1929, he sent him thirteen of his psychoanalytical and Child: Developmental and Clinical Perspectives, Boston: Little,
century, Freud – like Karl Marx and Charles Darwin – articles, noting: ‘I would draw your particular attention to Brown and Company (1982), pp.417-23.
adhered to chronological-, causal-, and progress-oriented my paper on the Oedipus wish where I have ventured to dif- - The Diary of Sigmund Freud, 1929-1939. A Record of the Final Decade
concepts. Freud emphasized the importance of individual fer from you in some respects.’ Bose claimed, for example, (translated, annotated, with an introduction by Michael Molnar),
history, and compared his psychoanalytic work with that of that its resolution is achieved by fighting and overcoming London: The Freud Museum (1992).
an archaeologist who uncovers hidden layers. the father’s authority, and not by a submission to it: ‘I do not - Ramanujan, A.K., ‘The Indian Oedipus’ in: Edmunds, Lowell, and
Bose, on the other hand, identified himself with an engi- agree with Freud when he says that the Oedipus wishes ulti- Alan Dundas (eds.), Oedipus: A Folklore Casebook, New York: Gar-
neer who fixes circuits. His ‘theory of opposite wishes’ and mately to succumb to the authority of the super-ego. Quite land (1983), pp.234–66.
the application of a ‘see-saw-mechanism’ reveal that his the- the reverse is the case. The super-ego must be conquered - Sinha, Tarun Chandra (1966) ‘Development of Psychoanalysis in
oretical and practical work was based on the assumption of ...The Oedipus [conflict] is resolved not by the threat of cas- India’, International Journal of Psychoanalysis (1966), pp.427–39.
an essential bipolarity. However, in opposition to the sub- tration, but by the ability to castrate.’ (Hartnack 2001:148)
ject-object dichotomies that play an important role in Euro- Dr Christiane Hartnack is Deputy Head of the Department of Cul-
pean cultures, his philosophical understanding was that of The politics of psychoanalysis: imperial tural Studies at the Donau Universität Krems (Austria). She was also
principal unity. versus colonial conditions Lecturer in Psychology at the Freie Universität Berlin, and has taught
Both men realized that their philosophical views and psy- Until 1947, India was a British colony. This implied that at the Universities of Iowa and Vienna and at Wellesley College.
choanalytic methods differed considerably, as is evident in the Indian Psychoanalytical Society had not only Indian, christiane.hartnack@donau-uni.ac.at