Lina Scheynius, Me in Brussels Spring 2014, 2014.
︎ Lina Scheynius

When writing about the notion of the ‘Skin Ego,’ French psychoanalyst Didier Anzieu considered the skin as an ‘intermediary screen between the psyche and the body.’  Following Anzieu’s perspective, it becomes evident that the reception of a given surface - like the fabric on the skin - allows a stimulation that reaches our brain, and therefore our self and emotions. As a result, the skin is not only a membrane that contains and protects our internal organs, but “a basic datum that is of both an organic and an imaginary order, both a system for protecting our individuality and a first instrument and site of interaction with others.”  The skin serves humans as the container that differentiates one body from another, and simultaneously allows the body to engage with otherness. Indeed, the skin embodies the role of interface between the internal and the external world, providing the individual with the tools required to better understand himself and otherness beyond tangibility.

Skin Geography 01, 2020.

The subjective perception that generates from these encounters introduces us to the notion that garments can affect our internal state. In fact, if the skin represents our ego, then anything that is on the skin becomes an extension of the self. By concealing our skin, clothes embody an expansion of our individuality. This happens both literally and laterally. Indeed, our sense of self builds through wearing.