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"So—I will now name Latin America. What is Latin America today? I will explain in a moment why in my view it has to be named. But, first, does it in fact exist, and if so what is it? Is it the name of something so sufficient unto itself—i.e., as a continent—as to have identity? Is it the name of a concept?And what could this concept have to do with psychoanlysis" Pp.200"These provisos notwithstanding, our original question remains essentially unanswered.

"Yes, Latin America is indeed the name of a concept. I would even go so far as to say that it is the name, in the interwoven histories of humanity and of psychoanalysis, of a psychoanalytical concept" (200)"what the psychoanalysis of today considers to be the earth. For psychoanalysis has an earth, sole and singular.

Seshadri-Crooks (1994) highlights common feminist and post-colonial critiques of psychoanalysis by using the context of India to demonstrate that psychoanalysis requires revision. Throughout the article, the author draws upon the lacunae in Freudian psychoanalysis, as it pertains to the history of psychoanalysis and culture in India. Sashardi-Crooks uses Third World Feminism to think through the ways that traditional psychoanalysis lacked conceptualizing the female subject and the cultural worlds that colonial subjects inhabited.

“However, what feminists have largely ignored in their discussion of Freudian theory are the cultural and racial particularities of the metaphor of the "dark continent." In not raising the question of racial difference with regard to irrational and mysterious "others" (Africans and Orientals) in theories of subject formation, feminism both reproduces and reifies Freud's insouciance regarding (gender) difference”-reinforcing normative scripts by failing to challenge and look at the question through an intersectional lens “Gayatri Spivak suggests that it is the task of the (feminist) lit

"How then does a Third World academic feminist address the twinned disciplines of feminism and psychoanalysis? In the follow- ing, I consider the possibility of a political use of psychoanalysis in a Third World feminist context-specifically that of India-and the necessary revisions that this appropriation would expect of these two disciplines.

"In the following, I consider the possibility of a political use of psychoanalysis in a Third World feminist context - specifically that of India - and the necessary revisions that this appropriation would expect of these two disciplines" (175-176)"Psychoanalysis, in pertaining to non-Western countries, is always imbricated with anthropology (as ethnopsychology), which largely precludes the specificity (and thus normativity) of the object of study" (177)"Who can legitimately lay claim to psychoanalytical knowledge?

In this article, Hook (2020) argues that Lacan provided theoretically valuable ideas to Fanon’s decolonizing project. “In short, then, Lacan’s influence on Fanon cannot, I think, be limited to stressing the multiple historical factors underlying colonialism, although the latter remains of course crucial in countering the psychological reductionism of much of psychoanalysis” (310). Hook is useful beyond the constraints of his temporality and geography. Hook works diligently in this article to avert marginalizing or diminishing the work of Fanon.

“Firstly, the tendency to side-line Fanon’s psychiatric work and conceptualizations on the basis that it is fundamentally psychoanalytic and thus subject to all the critiques – and dismissals – of psychoanalysis.

"That being said, we are routinely warned about overly psychoanalytic readings of Fanon just as we are told that postcolonial readers "overstate the importance of the psychoanalytic strand in [Fanon's] work". What, however, if there is more of Lacan's influence in Fanon than had previously been thought?" (1)"In a more pointed critique of Lacanian theory, Kelly Oliver insists that Lacan's conceptualization of subjectivity "presupposes a privileged subject and cannot account for the subject of oppression." Lacan, moreover, is guilty "of theoretical moves...

Homayounpour and Movahedi (2012) examine the impact of second-language use in psychoanalytic settings from the perspective of analysands. The two authors question what extent speaking in a second language impacts the self and psychoanalytic process. If words can convey how one expresses themself to the outside world, what does that mean for those who are speaking in a language that is not their mother tongue? This research integrates cultural analysis into the psychoanalytic setting and demonstrates the importance of thinking critically about language and culture in psychoanalysis.