Tiago Pires Marques
Tiago Pires Marques graduated in History by the University of Lisbon (BA, 1998) and Historical Sociology (M.Phil., 2002) by the New University of Lisbon. He obtained his PhD in History by the European University Institute (2007)with a thesis on the construction of criminal law in Europe. Taking a transnational perspective, he focused the relationship between the making of penal codes in the interwar period and the rise of fascist regimes, namely in Italy, Spain and Portugal (v. 'Crime and the Fascist State', Pickering & Chatto, 2013).
Since 2007 he has enlargened his domain of interests through studies on the history of forensic psychiatry, neuro-psychiatric and psychotherapeutic knowledge and practices from a Science Studies perspective. These topics have been explored in combination with socio-historical analyses of secularizing dynamics in Catholic contexts.
In his postdoctoral project (2008-2013), funded by Foundation for Science and Technology, he compared the construction psychiatric knowledge and professional profiles in religious and secularized contexts in Portugal and France. Carried out at the Institute of History and Philosophy of Science and Techniques (University of Paris 1 - Ecole Normale Supérieure), Cermes3 (CNRS -Paris Descartes University), and at the Center for Studies in Religious History (Catholic University, Portugal), he integrated two international projects in the field of mental health. From 2008 to 2011, he was part of the team "Philosophy, History and Sociology of Mental Illness (PHS2M)", coordinated by Pierre-Henri Castel and sponsored by Association Nationale de Recherches (France). And, since 2010 he is part of the GERN International Network "Neurosciences and the Law", (CESDIP/ CNRS; University of Lyon II; University of Vienna; European University Institute).
In this context, he carried out fieldwork at Ville-Evrard Psychiatric Hospital, organized two international conferences on religion, psychiatry and mental health, and participated in a number of scientific meetings on the history and sociology of mental health.
Among his recent publications in this field the following may be highlighted:
- 'Michel de Certeau et l'anthropologie historique de la modernité' (issue of the Revue d'histoire des sciences humaines, 23, 2010. Coordinator)
- 'Experiências à deriva. Paixões religiosas e psiquiatria na Europa (séculos XV a XXI)' [Experiences adrift, Religious Passions and Psychiatry in Europe (15th - 21st centuries)]. Coordinator. Lisbon: Cavalo de Ferro.
- 'La foi psychiatrique. Catholicisme et médecines de l'âme au Portugal (c.1926 c.1967)', Archives des Sciences Sociales des Religions, juillet-septembre 2013, 163, 103-122.
FCT Investigator in CES since 2014, T. Pires Marques develops his socio-historical research on mental health, combining historiographical and ethnographical methodologies. His research focuses specifically on medical and lay forms of objectivizing and communicating psychic suffering, as well as the construction of therapeutic, ethical and political systems aimed at offering responses to mental disorders.
Address: http://tiagopiresmarques.weebly.com/
Since 2007 he has enlargened his domain of interests through studies on the history of forensic psychiatry, neuro-psychiatric and psychotherapeutic knowledge and practices from a Science Studies perspective. These topics have been explored in combination with socio-historical analyses of secularizing dynamics in Catholic contexts.
In his postdoctoral project (2008-2013), funded by Foundation for Science and Technology, he compared the construction psychiatric knowledge and professional profiles in religious and secularized contexts in Portugal and France. Carried out at the Institute of History and Philosophy of Science and Techniques (University of Paris 1 - Ecole Normale Supérieure), Cermes3 (CNRS -Paris Descartes University), and at the Center for Studies in Religious History (Catholic University, Portugal), he integrated two international projects in the field of mental health. From 2008 to 2011, he was part of the team "Philosophy, History and Sociology of Mental Illness (PHS2M)", coordinated by Pierre-Henri Castel and sponsored by Association Nationale de Recherches (France). And, since 2010 he is part of the GERN International Network "Neurosciences and the Law", (CESDIP/ CNRS; University of Lyon II; University of Vienna; European University Institute).
In this context, he carried out fieldwork at Ville-Evrard Psychiatric Hospital, organized two international conferences on religion, psychiatry and mental health, and participated in a number of scientific meetings on the history and sociology of mental health.
Among his recent publications in this field the following may be highlighted:
- 'Michel de Certeau et l'anthropologie historique de la modernité' (issue of the Revue d'histoire des sciences humaines, 23, 2010. Coordinator)
- 'Experiências à deriva. Paixões religiosas e psiquiatria na Europa (séculos XV a XXI)' [Experiences adrift, Religious Passions and Psychiatry in Europe (15th - 21st centuries)]. Coordinator. Lisbon: Cavalo de Ferro.
- 'La foi psychiatrique. Catholicisme et médecines de l'âme au Portugal (c.1926 c.1967)', Archives des Sciences Sociales des Religions, juillet-septembre 2013, 163, 103-122.
FCT Investigator in CES since 2014, T. Pires Marques develops his socio-historical research on mental health, combining historiographical and ethnographical methodologies. His research focuses specifically on medical and lay forms of objectivizing and communicating psychic suffering, as well as the construction of therapeutic, ethical and political systems aimed at offering responses to mental disorders.
Address: http://tiagopiresmarques.weebly.com/
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https://madinportugal.org
Coordenação: Tiago Pires Marques, Celina Vilas-Boas e Mattia Faustini
Citizenship and human rights of those who live with psychiatric diagnoses constitute virtually the last frontier in the struggles for civil rights that began in the 20th century. This interdisciplinary project analyses the history of human rights in the field of psychiatry and mental health, observing a time frame marked by the Universal Declaration of Human Rights (1948) and contemporaneity. The team's previous investigation has identified a significant diversity in the ways of formulating, applying, and experiencing human rights in this field. The project’s team has also found a close interdependence between concepts of human rights and forms of knowledge of mental illness and mental health. This relationship has never been studied exhaustively. This project fills this gap by analyzing the relationship between knowledge, concepts of citizenship and patients’ rights. Considering the various historical processes structuring the globalization of mental health, this project embraces two scales, transnational and local, in two cases, Lisbon (Portugal) and Salvador (Bahia, Brazil). The global and local approach will allow us to better understand what separates medical and public health knowledge from the experiential knowledge of persons living with a psychiatric diagnosis, on which their claims for rights are based. It will also allow to analyze the collaborative processes of knowledge construction and the convergences in the way of conceiving the citizenship of a particularly vulnerable population. Observing a temporal arc that extends from the emergence of Mental Health as a scientific and political paradigm, from the mid-twentieth century to the present, this project also follows the transnational and local responses to the COVID-19 pandemic.
Papers and chapters
Palavras-chave: Aparições de Fátima; experiência religiosa; cultura política; Estado Novo.
em Itália4 (-01,) e em Portugal5 (-023; -022), selecionámos dois
parâmetros a nosso ver fundamentais à função por eles assumida
de produzir essa consciência: por um lado, a representação
dos corpos; por outro, o trabalho sobre as vozes de “doentes”
internados nos asilos psiquiátricos. O4choque destas representações
tornava o visionamento mais do que uma mera evocação: ele4era
propriamente uma invocação da dimensão ontológica daquilo
que se denunciava, já que tinha a função de atualizar a dimensão
existencial do sujeito psiquiatrizado na consciência do público.
de competências de escuta na abordagem da patologia
mental. «Escutar» adquire aqui o sentido de uma atenção à palavra
dos indivíduos com experiência de psicose, entendida não apenas
como veículo de sintomas, mas como voz de sujeitos socialmente
situados. Esta reflexão compreende dois momentos. Num primeiro
momento — Cura e psiquiatria — explora-se as relações entre a
noção de cura e saúde mental, na psiquiatria, e conceções comparáveis
de salvação e bem-estar espiritual, de referência religiosa. No
segundo momento — Abordagens cinematográficas e antropológicas
da psicose — retomamos questões deixadas em aberto na primeira
parte da reflexão, agora na perspetiva da antropologia e do cinema
documental. Nomeadamente, como nos posicionamos — enquanto
profissionais, cuidadores ou investigadores — perante a estranheza
das experiências da psicose? A questão será abordada em três dimensões:
teórica, metodológica e ética. Pretende-se construir um ponto de vista crítico da objetificação do outro em que incorrem frequentemente
os profissionais da saúde.
KEYWORDS: colonial violence, belonging, matrixial subjectivation, spirituality.
Nevertheless, these intersections have rarely been studied from the perspective of the ways in which the dynamic relationship between scientific and religious epistemologies interferes with the actual experiences. This article argues that, in the first few decades of the 20th century, these intersections underwent significant historical changes. More concretely, it builds on the idea that medical knowledge was interwoven with religious experience which, in turn, actualized or helped displace certain scientific themes. Rather than a conflict between the medical and religious epistemologies, this analysis finds that some Catholic milieus adapted well to the rationalist requirements of modernity by both constructing hybrid epistemologies and creating or emphasizing new forms of ascertaining the authenticity and credibility of extraordinary or “miraculous” religious forms.
The Marian apparitions of Fátima in 1917 and the case of the Blessed Alexandrina of Balasar (1904-1955) provide us with material rich in suggestions at to the mutual interferences between changing experiences of religious symbols and emotions and developments and lay appropriations of psychiatry. While Fátima, one of the most successful Marian sanctuaries in the world, is widely known, Alexandrina’s story deserves a brief introduction. Born in Balasar, a small, rural village in the Northwest of Portugal, Alexandrina Maria da Costa belongs to the Catholic mystical tradition of so-called “victims souls”, which was fairly common in Portugal in the 19th and 20th centuries. As a result of illness, and similar to other contemporary mystics such as Therese Neumann (1898-1962) and Marthe Robin (1902-1981), Alexandrina became bedridden at an early age. In her writings, she describes her life as one of unremitting physical and moral pain, which she eventually offered up to God in atonement for the sins of humankind. By the time of her death, she was viewed locally as a saint. However, her sainthood was highly controversial during her lifetime and while she continued to be locally remembered due to a small group of enthusiastic supporters, Alexandrina soon lost credibility among the ecclesiastical authorities. Under Pope John Paul II, however, her cause was revived, culminating in her beatification in 2004.
Medical observations play a role in both cases as a means of contesting and /or confirming their validity. In each case, medical references were applied differently, so that we can distinguish two different epistemologies of religious experience within the same Catholic and cultural universe.
Thus, the primary objective of this article is to provide an account of this historical cohabitation as well as competition between different experiential and epistemological configurations. We pay particular attention to the mechanisms employed to enhance credibility in authoritative discourses and reports on embodied experiences.
https://madinportugal.org
Coordenação: Tiago Pires Marques, Celina Vilas-Boas e Mattia Faustini
Citizenship and human rights of those who live with psychiatric diagnoses constitute virtually the last frontier in the struggles for civil rights that began in the 20th century. This interdisciplinary project analyses the history of human rights in the field of psychiatry and mental health, observing a time frame marked by the Universal Declaration of Human Rights (1948) and contemporaneity. The team's previous investigation has identified a significant diversity in the ways of formulating, applying, and experiencing human rights in this field. The project’s team has also found a close interdependence between concepts of human rights and forms of knowledge of mental illness and mental health. This relationship has never been studied exhaustively. This project fills this gap by analyzing the relationship between knowledge, concepts of citizenship and patients’ rights. Considering the various historical processes structuring the globalization of mental health, this project embraces two scales, transnational and local, in two cases, Lisbon (Portugal) and Salvador (Bahia, Brazil). The global and local approach will allow us to better understand what separates medical and public health knowledge from the experiential knowledge of persons living with a psychiatric diagnosis, on which their claims for rights are based. It will also allow to analyze the collaborative processes of knowledge construction and the convergences in the way of conceiving the citizenship of a particularly vulnerable population. Observing a temporal arc that extends from the emergence of Mental Health as a scientific and political paradigm, from the mid-twentieth century to the present, this project also follows the transnational and local responses to the COVID-19 pandemic.
Palavras-chave: Aparições de Fátima; experiência religiosa; cultura política; Estado Novo.
em Itália4 (-01,) e em Portugal5 (-023; -022), selecionámos dois
parâmetros a nosso ver fundamentais à função por eles assumida
de produzir essa consciência: por um lado, a representação
dos corpos; por outro, o trabalho sobre as vozes de “doentes”
internados nos asilos psiquiátricos. O4choque destas representações
tornava o visionamento mais do que uma mera evocação: ele4era
propriamente uma invocação da dimensão ontológica daquilo
que se denunciava, já que tinha a função de atualizar a dimensão
existencial do sujeito psiquiatrizado na consciência do público.
de competências de escuta na abordagem da patologia
mental. «Escutar» adquire aqui o sentido de uma atenção à palavra
dos indivíduos com experiência de psicose, entendida não apenas
como veículo de sintomas, mas como voz de sujeitos socialmente
situados. Esta reflexão compreende dois momentos. Num primeiro
momento — Cura e psiquiatria — explora-se as relações entre a
noção de cura e saúde mental, na psiquiatria, e conceções comparáveis
de salvação e bem-estar espiritual, de referência religiosa. No
segundo momento — Abordagens cinematográficas e antropológicas
da psicose — retomamos questões deixadas em aberto na primeira
parte da reflexão, agora na perspetiva da antropologia e do cinema
documental. Nomeadamente, como nos posicionamos — enquanto
profissionais, cuidadores ou investigadores — perante a estranheza
das experiências da psicose? A questão será abordada em três dimensões:
teórica, metodológica e ética. Pretende-se construir um ponto de vista crítico da objetificação do outro em que incorrem frequentemente
os profissionais da saúde.
KEYWORDS: colonial violence, belonging, matrixial subjectivation, spirituality.
Nevertheless, these intersections have rarely been studied from the perspective of the ways in which the dynamic relationship between scientific and religious epistemologies interferes with the actual experiences. This article argues that, in the first few decades of the 20th century, these intersections underwent significant historical changes. More concretely, it builds on the idea that medical knowledge was interwoven with religious experience which, in turn, actualized or helped displace certain scientific themes. Rather than a conflict between the medical and religious epistemologies, this analysis finds that some Catholic milieus adapted well to the rationalist requirements of modernity by both constructing hybrid epistemologies and creating or emphasizing new forms of ascertaining the authenticity and credibility of extraordinary or “miraculous” religious forms.
The Marian apparitions of Fátima in 1917 and the case of the Blessed Alexandrina of Balasar (1904-1955) provide us with material rich in suggestions at to the mutual interferences between changing experiences of religious symbols and emotions and developments and lay appropriations of psychiatry. While Fátima, one of the most successful Marian sanctuaries in the world, is widely known, Alexandrina’s story deserves a brief introduction. Born in Balasar, a small, rural village in the Northwest of Portugal, Alexandrina Maria da Costa belongs to the Catholic mystical tradition of so-called “victims souls”, which was fairly common in Portugal in the 19th and 20th centuries. As a result of illness, and similar to other contemporary mystics such as Therese Neumann (1898-1962) and Marthe Robin (1902-1981), Alexandrina became bedridden at an early age. In her writings, she describes her life as one of unremitting physical and moral pain, which she eventually offered up to God in atonement for the sins of humankind. By the time of her death, she was viewed locally as a saint. However, her sainthood was highly controversial during her lifetime and while she continued to be locally remembered due to a small group of enthusiastic supporters, Alexandrina soon lost credibility among the ecclesiastical authorities. Under Pope John Paul II, however, her cause was revived, culminating in her beatification in 2004.
Medical observations play a role in both cases as a means of contesting and /or confirming their validity. In each case, medical references were applied differently, so that we can distinguish two different epistemologies of religious experience within the same Catholic and cultural universe.
Thus, the primary objective of this article is to provide an account of this historical cohabitation as well as competition between different experiential and epistemological configurations. We pay particular attention to the mechanisms employed to enhance credibility in authoritative discourses and reports on embodied experiences.
In the last few decades, the definition of deontological ethics, a well-identified ethical territory in psychiatry, has been the object of increasing concerns. This has been the case in France, where claims of a specific ethical tradition in psychiatry have accompanied the institutionalization of psychiatric ethics and the perceived globalization of an Anglo-American model of mental health care. This study traces the history of the ‘French ethical tradition in psychiatry’ and its relationship with establishing institutional spaces for ethical decision- making. The ‘ethical tradition’ thus conceived proves to be functional in terms of preserving the threatened identity of French psychiatry. Nevertheless, this movement also pinpoints impasses that transcend the French context and may provide valuable resources for ethical reflections on mental health on a global scale.
In Portugal, similar to other countries, the Humane Vitae provoked a fracture within Catholics, dividing both lay people and the clergy. Perceived as a reflection of a wider moral crisis, this fracture crossed multiple dimensions, some of them closely bound up with the Portuguese context. Thus far, Portuguese historiography has approached the Humane Vitae as yet another chapter of sexual repression conducted by the Catholic Church. While power over sexuality was at stake, we argue here that its history is more complex than that of some all-inclusive narrative of repression, involving contradictions that cut across the Catholic clergy, lay Catholics and often opposed discourses and practices.
A partir destas duas experiências históricas, proponho revisitar o conceito de “tradução”, tal como ele é articulado pelas Epistemologias do Sul, com o objetivo de densificar a grelha de análise histórica e dinamizar a co-construção de metodologias de intervenção política no campo da saúde. Para isso, mobilizarei igualmente propostas recentes dos Mad Studies, nomeadamente as reflexões em torno das articulações entre identidade e universalidade; e dos Estudos Críticos da Ciência, tal como a análise genealógica dos “sistemas de tradução” e a ideia de “matriz epistemológica-ontológica-ética”.
Comentário: Boaventura de Sousa Santos
ESPIRITUALIDADES
https://www.ces.uc.pt/pt/agenda-noticias/agenda-de-eventos/2019/espiritualidades
Organização: Observatório da Religião no Espaço Público (POLICREDOS) e Centro de Investigação em Teologia e Estudos de Religião (CITER)
Na Europa, o Cristianismo é invocado, paradoxalmente, muitas vezes pelas próprias estruturas políticas (recorde-se os discursos do primeiro-ministro húngaro ou de instâncias governamentais na Polónia) como um instrumento para introduzir linhas de divisão abissais entre “nós” (Europa) e os outros (refugiados, migrantes). Por outro lado, o Cristianismo e o Islão são também invocados por aqueles que consideram ser parte integrante da Europa o acolhimento do outro: recorde-se como Donald Tusk reagiu às declarações de exclusão de refugiados não-cristãos, proferidas por Orbán, dizendo que é precisamente por ser cristão que considera ser dever da Europa abrir-se ao outro. E tenha-se em conta, por exemplo, as campanhas (pouco noticiadas nos media) de europeus islâmicos, sobretudo na Grã-Bretanha, cujo slogan, reagindo a atentados que invocam o Islão, se condensa na frase: “not in my name”.
Por outro lado, a evocação do “progresso das Luzes” e dos direitos humanos para legitimar ingerências militares com motivações geo-políticas e económicas é uma realidade conhecida. Neste caso, a novidade está na instrumentalização de valores emancipatórios pela lógica policial do “il faut défendre la société”, analisada pelo filósofo Michel Foucault. Nesta nova versão da defesa social, que se traduz agora num “il faut défendre l’identité”, o Estado afirma que o ataque à “nossa identidade” deve mobilizar uma intervenção policial, como ficou patente no caso do burkini. Por outro lado, o avanço da extrema-direita na Europa apoia-se igualmente em argumentos de defesa identitária, dirigidos concretamente ao “outro muçulmano”.
O fechamento de cada cultura no seu próprio espaço, real ou imaginário, um imaginário que se tornou realidade nos anos 20 e 30 do século passado, com efeitos devastadores e cuja memória não poderemos apagar, constitui um pesadelo irrepetível?
Moderadora: Júlia Garraio (CES)
Convidados
António Araújo - nasceu em Lisboa, em 1966. Jurista e historiador, autor de vários livros e artigos sobre Direito Constitucional, Ciência Política e História Contemporânea. Entre as suas obras historiográficas contam-se “Sons de sinos: Estado e Igreja no advento do Salazarismo”. Publicou recentemente o livro “Da Direita à Esquerda - Cultura e sociedade em Portugal, dos anos 80 à actualidade.”
José Neves - é professor no departamento de História da FCSH-UNL e investigador do IHC-UNL. É autor de "Comunismo e nacionalismo em Portugal - Política, Cultura e História no Século XX". Coordenou, entre outras obras, "Como se faz um povo - Ensaios em História Contemporânea de Portugal" e "Quem faz a História. Ensaios sobre Portugal Contemporâneo". É director da revista "Práticas da História - a Journal on Theory, Historiography and Uses of the Past".