Trata-se de um estudo psicanalítico sobre toxicomania e marcas corporais cujo objetivo foi compreender a relação que os sujeitos toxicômanos estabelecem com os seus corpos, considerando o gozo pela ingestão de drogas e o gozo em marcar a pele. Na contemporaneidade o uso do corpo se tornou uma prática comum pelo realce dado a sensorialidade e entre os sujeitos toxicômanos é comum a presença de tatuagens no corpo, algumas delas ocupando grandes extensões. Apresentamos, primeiramente os estudos sobre a constituição do sujeito e a sua posição em relação à toxicomania; em seguida a relação entre corpo, libido, identidade e toxicomania e, por fim, apresentamos os resultados da pesquisa de campo desenvolvida no Instituto RAID. Analisamos as histórias sobre as marcações corporais de três sujeitos toxicômanos e verificamos que manipular o corpo, estimulando nele sensações internas pelo uso das drogas e sensações externas pela marcação é uma forma de constituir uma identidade, se apropriar do corpo e torná-lo pulsante / It is a psychoanalytic study on drug abuse and bodily marks whose goal was to understand the relation addicts establish with their bodies, considering the enjoyment by the ingestion of drugs and the joy in marking their skin. Nowadays, the usage of the body has become a common practice by highlighting of sensuality and among drug addicts is common to have tattoos on the body, and some of them on large area of it. Firstly, we presented the studies about the subject physical disposition and his position in relation to drug abuse, secondly the relation among body, libido, identity and drug addiction and, finally, we presented the results of field research developed at the Institute RAID. We analyzed the stories about the body markings of three drug addicts and we realized that manipulating the body, stimulating in it internal feelings by the use of drugs and external marking it is a way of putting together an identity, appropriating the body and make it alive

Em seu uso original, a suspensão corporal era parte de rituais realizados em culturas milenares na índia e onde hoje são os Estados Unidos. Essa prática envolve a suspensão de uma pessoa por ganchos cravados em sua pele. A partir dos anos 1960, ela foi reapropriada e tem sido realizada especialmente em centros urbanos, geralmente, por pessoas que possuem modificações corporais - piercings, tatuagens, escarificações, implantes, brandings etc. Neste trabalho, pretendemos compreender os sentidos em torno dessa retomada, suas diferentes funções na vida dos praticantes contemporâneos e o que ela diz de nossa cultura. Com base em uma leitura inspirada em Winnicott, contrapomos a análise de relatos com o desenvolvimento infantil e sugerimos que essas práticas permitem avivar o sentimento de si como parte de um processo que possibilita novas formas de estar no mundo. Ao final, discutimos como a suspensão praticada atualmente só pode ser compreendida em sua inserção na cultura pós-moderna, seja por utilizar elementos extremamente contemporâneos - como a busca por uma performance esteticamente fascinante -, seja por tentar solucionar alguns impasses atuais - como o lugar destinado ao corpo em uma sociedade bastante mediada por imagens. Enfim, compreendemos que as mudanças culturais, de alguma forma, alteram o modo de experimentação do corpo. Contudo, há algo na experiência de suspensão corporal que não pode ser dito, um mistério compartilhado apenas por quem a viveu na própria carne. Como forma de circundar esse mistério, nós procuramos não apenas descrever e conceitualizar a suspensão, mas explorar a experiência de pesquisa do tema como via de acesso à prática propriamente dita. / Body suspension, in its origins, was part of rituals carried out in ancient societies like India and Native American cultures. This practice involves the suspension of the person by means of pierced hooks in the skin. It has been going under a rebirth since the sixties, especially in urban centers, and mostly by people whom already possess some kind of body modifications - piercing, tattooing, scarifications, implants, brandings, etc. The present study dedicates itself to understand the meanings around this rebirth and the different functions it may have in the life of contemporary practitioners, as well as to inquire if it has something to say about our own culture. Based on Winnicott\'s approach, we match the analysis of stories with the infantile development and suggest that these practices allow awakening the feeling of the self as part of a process that makes possible new forms to be in the world. Finally, we argue that the contemporary practice of suspension can be understood only in its insertion in the postmodern culture, either for using extremely contemporary elements - such as the search for a fascinating aesthetic performance - either for trying to solve some current setbacks - such as the place destined to the body in a society strongly mediated by images. At the end, we understand that cultural changes somehow modify the way we experiment our bodies. However, there\'s something left unsaid in the experience of body suspension, something of a mystery shared only by these whom experienced it in their own flesh. We tried to circle around this mystery by means of describing the suspension in its very concept, but also by means of exploring the research experience as a gateway to the practice itself.

Made available in DSpace on 2017-06-01T18:08:36Z (GMT). No. of bitstreams: 1 dissertacao_joana_caldas.pdf: 1110974 bytes, checksum: 3b9382092bfd47c4c9fb552bec6e1440 (MD5) Previous issue date: 2011-06-30 / It is a psychoanalytic study on drug abuse and bodily marks whose goal was to understand the relation addicts establish with their bodies, considering the enjoyment by the ingestion of drugs and the joy in marking their skin. Nowadays, the usage of the body has become a common practice by highlighting of sensuality and among drug addicts is common to have tattoos on the body, and some of them on large area of it. Firstly, we presented the studies about the subject physical disposition and his position in relation to drug abuse, secondly the relation among body, libido, identity and drug addiction and, finally, we presented the results of field research developed at the Institute RAID. We analyzed the stories about the body markings of three drug addicts and we realized that manipulating the body, stimulating in it internal feelings by the use of drugs and external marking it is a way of putting together an identity, appropriating the body and make it alive / Trata-se de um estudo psicanalítico sobre toxicomania e marcas corporais cujo objetivo foi compreender a relação que os sujeitos toxicômanos estabelecem com os seus corpos, considerando o gozo pela ingestão de drogas e o gozo em marcar a pele. Na contemporaneidade o uso do corpo se tornou uma prática comum pelo realce dado a sensorialidade e entre os sujeitos toxicômanos é comum a presença de tatuagens no corpo, algumas delas ocupando grandes extensões. Apresentamos, primeiramente os estudos sobre a constituição do sujeito e a sua posição em relação à toxicomania; em seguida a relação entre corpo, libido, identidade e toxicomania e, por fim, apresentamos os resultados da pesquisa de campo desenvolvida no Instituto RAID. Analisamos as histórias sobre as marcações corporais de três sujeitos toxicômanos e verificamos que manipular o corpo, estimulando nele sensações internas pelo uso das drogas e sensações externas pela marcação é uma forma de constituir uma identidade, se apropriar do corpo e torná-lo pulsante

Nonsuicidal self-injury (NSSI) is a form of direct self-harm that involves willful damage to bodily tissue without suicidal intent; it includes behaviors such as cutting, burning, carving, biting, scraping, and scratching of the skin, as well as hitting and skin and scab picking. Engagement in NSSI has been shown to relate to a host of maladaptive states and outcomes, including depression, anxiety, poor emotion regulation, and suicidal ideation and attempts. Socially sanctioned forms of body modification (e.g. tattoos and piercings) have received less attention as potential self-harm outlets, but have been posited to represent similar physical outlets of emotional pain. Indirect self-harm, in contrast, can include behaviors such as substance abuse, disordered eating, participation in abusive relationships, and sexual risk-taking. Extant literature suggests that self-harm in either form is associated with higher levels of self-criticism than healthy adults endorse. However, few studies have examined self-criticism in each of these self-harming subgroups. Female participants were recruited online using Amazon's Mechanical Turk. Results from the present study indicate that 1) direct self-harming individuals are considerably more self-critical than indirect self-harmers and control subjects, 2) those who engage in multiple forms of self-harm are more self-critical than those engaging in only one form, 3) self-criticism did not significantly predict self-harming behaviors, and 4) there are no significant differences in self-criticism based on developmental trajectory of self-harming behaviors. Additionally, individuals with body modification (e.g. tattoos, piercings) did not exhibit different levels of self-criticism than those without socially sanctioned alterations. Implications, limitations, and future directions for research of this nature are discussed.

This thesis covers the background and history of cultural attitudes towards body art, scarification and tattoos, the history of street gangs and their influence and impact on Southern California communities, and an in-depth program analysis of the "Gang Tattoo Removal Program" established at the Arrowhead Regional Medical Center (ARMC).