Feifei Chen

Jiao Zhang

Christophe Cassagne

Georges Boudebs
email: georges.boudebs@univ-angers.fr

| Georges Boudebs

Large third-order optical nonlinearity of chalcogenide glasses within gallium-tin-selenium ternary system

Keywords: chalcogenide glasses, third-order optical nonlinearity, Z-scan

Large third-order optical nonlinearity of chalcogenide

glasses within gallium-tin-selenium ternary system

INTRODUCTION

Third-order optical nonlinear (TONL) processes in chalcogenide glasses (ChGs) are much stronger than those in other optical glass systems (i.e. oxide glass and fluoride glass). [START_REF] Adam | Chalcogenide glasses: preparation, properties and applications[END_REF][START_REF] Hall | Nonlinear optical susceptibilities of high-index glasses[END_REF][START_REF] Nasu | Optical third-harmonic generation from some high-index glasses[END_REF] The main reason is provided by the existence of double lone-pair electrons in the chalcogenide elements (S, Se and Te), [START_REF] Petit | Nonlinear optical properties of glasses in the system Ge/Ga-Sb-S/Se[END_REF] which could make the nonlinear photonic devices based on ChGs smaller in size and lower in energy consumption. Consequently, the TONL properties of ChGs as well as its applications for photonic devices had been intensively studied for the last decade, [START_REF] Li | Integrated flexible chalcogenide glass photonic devices[END_REF][START_REF] Petersen | Mid-infrared supercontinuum covering the 1.4-13.3 μm molecular fingerprint region using ultra-high NA chalcogenide step-index fibre[END_REF][START_REF] Mittal | Chalcogenide glass waveguides with paper-based fluidics for mid-infrared absorption spectroscopy[END_REF] which leads to establishment of a new research field named as 'chalcogenide photonic'. [START_REF] Eggleton | Chalcogenide photonics[END_REF] Like other properties of glass materials, TONL properties of ChGs are highly composition dependent, in other word they could be adjusted on demand. The record of the maximum TONL properties were found in Tebased ChGs [START_REF] Cherukulappurath | Linear and nonlinear optical characterization of tellurium based chalcogenide glasses[END_REF] since Te has the largest number of bound electrons that are the easiest to be distorted by laser irradiation. However, Te-based ChGs have band gap close to the optical communication wavelengths (1.31 µm and 1.55 μm), which make Te-based ChGs unsuitable for the present nonlinear optical devices due to the relatively high optical linear absorption. Se-based ChGs, on the other hand, have moderate TONL properties and low optical absorption at the optical communication wavelengths. [START_REF] Lenz | Large Kerr effect in bulk Se-based chalcogenide glasses[END_REF] More importantly, Se-based ChGs have large glass forming region and relatively high thermal and chemical stability. Therefore, considerable attentions had been attracted on Se-based ChGs and great potential had been expected for their applications in integrated all-optical processing devices. [START_REF] Morris | Ge 22 As 20 Se 58 glass ultrafast laser inscribed waveguides for mid-IR integrated optics[END_REF][START_REF] Krogstad | Nonlinear characterization of Ge 28 Sb 12 Se 60 bulk and waveguide devices[END_REF][START_REF] Kuriakose | Measurement of ultrafast optical Kerr effect of Ge-Sb-Se chalcogenide slab waveguides by the beam self-trapping technique[END_REF] In this work, we investigate the TONL properties of Se-based ChGs within a gallium-tin-selenium (Ga-Sn-Se, GSS) ternary system. These compositions are considered to be as completely environmental friendly and low-cost ChG system. It should also be noted that arsenic-containing compositions may act as a barrier to their development as they are considered harmful to the environment and containing an element that is considered highly toxic. By using D4σ-Z-scan technique, both nonlinear refractive index (n 2 ) and nonlinear absorption coefficient (β) of the GSS ChGs are measured at 1.064 μm in the picosecond regime. We find that the GSS ChGs have relatively high TONL similar to that of the Se-based ChG families. Also, the results of the TONL dispersion (wavelength dependence) of the GSS ChGs is analyzed together with other compositions of the same Se-family and compared to a model predicting the evolution of the two-photon absorption and Kerr nonlinearity of indirect bandgap materials.

EXPERIMENTAL PROCEDURE

Molar composition of the GSS ChGs in this investigation as well as the corresponding label are given in Table 1. High-purity gallium (5N), tin (5N) and selenium (5N) were used as raw materials and mixed in a quartz tube which was then sealed in vacuum tube and melted in a shaking furnace. The melting temperature of the samples was set at 900 o C and maintained for 12 hours to ensure sufficient reaction of the raw materials. After that, the quartz tube was rapidly quenched into water, and the glass rod was obtained. To characterize the linear optical and TONL properties of the GSS ChGs, the glass rods were cut into plates and optically polished to thickness of 1 mm approximately. The transmission spectra of the glass samples were recorded within the range of 0.75~2.5 μm using a UV-VIS-NIR spectrophotometer (Lamda950, Perkin-Elmer, USA). Linear refractive index (n 0 at wavelength of 1.064 μm) was estimated using an infrared variable angle spectroscopy ellipsometer (IR-VASE Mark II, J.A. Woollam, USA).

The TONL properties of the GSS ChGs were characterized by D4σ-Z-scan technique. [START_REF] Boudebs | Nonlinear characterization of materials using the D4σ method inside a Z-scan 4f-system[END_REF][START_REF] De Araújo | Techniques for nonlinear optical characterization of materials: a review[END_REF] The setup used to implement the measurement is presented in Fig. 1, and it is composed of a 4f-imaging system (f 1 = f 2 = 20 cm). The laser source is a Nd:YAG laser delivering linearly polarized 17 ps (FWHM) single pulses at the near-infrared wavelength of 1.064 μm. Each glass sample under investigations is moved along the beam direction in the focus region, and the dimension variations in the transmitted beam profile which directly related to both the nonlinear phase-shift and the absorption is then recorded using a CCD camera. The nonlinear refractive index (n 2 ) is obtained from the beam waist relative variation (BWRV) spatial profile of the output beam, and the nonlinear absorption coefficient (β) is obtained from the conventional open-aperture (OA) Z-scan profile. The laser pulse energy for the measurements is set at 1.4 μJ ensuring low incident intensity to avoid any photoinduced phenomena. The main source of uncertainty comes from the calculation of the laser intensity at the focus of the lens L 1 . The estimated errors for the BWRV and the OA Z-scan measurements are 22% and 24%, respectively. All these measurements were performed at room temperature with linearly polarized light incident perpendicularly to the sample surface.

RESULT AND DISCUSSIONS

The transmission spectra of the GSS ChG samples are presented in Fig. 2. It can be found that the location of short-wavelength transmission edge that corresponds to the incident photon energy that would lead to electronic transitions between conduction and valence bands of the ChGs is close to 0.75 μm. The linear absorption coefficient (α) is defined by the following:

(1)

  l T T / ln 0  
where T is the transmittance, T 0 is the transmittance at the baseline and l is the thickness of sample. The optical bandgap energy (E g ) [START_REF] Quémard | Chalcogenide glasses with high non linear optical properties for telecommunications[END_REF][START_REF] Smektala | Non-linear optical properties of chalcogenide glasses measured by Z-scan[END_REF] can be estimated from the photon energy of the wavelength where α is equal to 10 cm -1 . E g value of the GSS ChGs are accordingly obtained and listed in Table 1. It can be seen that the Ga content has the most significant influence on the electronic transitions in the glasses since the maximum E g and the minimum E g are obtained from sample with lowest Ga content (GGS1) and highest Ga content (GSS7), respectively.

According to the well-established theoretical models [START_REF] Sheik-Bahae | Dispersion of bound electron nonlinear refraction in solids[END_REF][START_REF] Dinu | Dispersion of phonon-assisted nonresonant third-order nonlinearities[END_REF] showing that E g is one of the key parameters that determine TONL properties of optical materials, element Ga that governs the E g value could be expected to dominate the TONL properties of the GSS ChGs.

The TONL properties including nonlinear refraction (NR) and nonlinear absorption (NA) behavior of the GSS ChGs is investigated by D4σ-Z-scan at wavelength of 1.064 μm. Firstly, the NR behavior of the GSS samples is characterized by BWRV measurements, and an example obtained from sample GSS1 is shown in Fig. 3(a).

Configuration of the BWRV curve illustrates that the transmitted light beam through the sample exhibits a focusing behavior with a widening beam (peak) at the pre-focus and a narrowing beam (valley) behavior at the post-focus positions. This behavior, in contrast to the classical signature of Z-scan, definitely indicates the positive sign of the nonlinear refractive index (n 2 ) at the testing wavelength of 1.064 μm. By fitting the BWRV curve (as described in Ref. 14), n 2 value of the GSS ChGs were estimated and normalized to the silica one (based on n 2 (SiO 2 ) ≈ 2.6 × 10 -20 m 2 /W). [START_REF] Milam | Review and assessment of measured values of the nonlinear refractive-index coefficient of fused silica[END_REF] As it can be seen by the measured data given in Table 1, the maximum n 2 value (2912 times that of the silica) is obtained from GSS7 with the highest Ga content and its n 2 is over 50% higher than that of the minimum obtained from GSS1 with the lowest Ga content. Compared to other Se-based ChGs [START_REF] Harbold | Highly nonlinear As-S-Se glasses for all-optical switching[END_REF][START_REF] Harbold | Highly nonlinear Ge-As-Se and Ge-As-S-Se glasses for all-optical switching[END_REF][START_REF] Wang | Systematic zscan measurements of the third order nonlinearity of chalcogenide glasses[END_REF] with high n 2 as given in Table 1, the n 2 value of the present GSS ChGs is the highest and the maximum n 2 is over two times that of As 40 Se 60 known to have the record of the maximal n 2 (absolute value is 3.0 × 10 -17 m 2 /W at 1.25 μm) among the Se-based ChGs. [START_REF] Lenz | Large Kerr effect in bulk Se-based chalcogenide glasses[END_REF][START_REF] Harbold | Highly nonlinear As-S-Se glasses for all-optical switching[END_REF][START_REF] Harbold | Highly nonlinear Ge-As-Se and Ge-As-S-Se glasses for all-optical switching[END_REF][START_REF] Wang | Systematic zscan measurements of the third order nonlinearity of chalcogenide glasses[END_REF][START_REF] Kuriakose | Measurement of ultrafast optical Kerr effect of Ge-Sb-Se chalcogenide slab waveguides by the beam self-trapping technique[END_REF] Secondly, the NA behavior of the GSS ChGs is investigated by the classical open-aperture (OA) Z-scan measurement. Fig. 3(b) gives an example of the normalized transmittance for GSS1. It is clear that there is a transmittance decrease when the sample is moving close to the focus point (Z = 0), indicating the presence of a nonlinear absorption phenomenon at 1.064 μm. Since the value of the normalized photon energy (hv/E g , the photon energy hv is 1.17 eV at 1.064 μm) of the present GSS ChGs is between 0.71 and 0.78, therefore it is above half E g , the NA signal can be attributed to two-photon absorption (TPA). The related β coefficient can be estimated by fitting the OA Z-scan with the well-established TPA model. [START_REF] Sheik-Bahae | Sensitive measurement of optical nonlinearities using a single beam[END_REF] According to the obtained β values presented in Table 1, it can be seen that the maximum is also found for sample GSS7. All the β values of the GSS ChGs are larger than those of other Se-based ChGs, which means that two-photon resonant enhancement accompanied by TPA could be a significant contribution to the large NR behavior of the GSS ChGs.

According to the above calculated TONL parameters of the GSS ChGs, two figure of merits that usually are used to evaluate the trade-off between nonlinear refraction, linear absorption and nonlinear absorption of the propagating light: [START_REF] Marchese | Highly nonlinear GeS 2 -based chalcohalide glass for all-optical twin-core-fiber switching[END_REF] (2)

 0 2 I n W  (3)  2 n T 
where λ is the testing wavelength of 1.064 μm, I 0 is the laser intensity at the lens focus. For the first FOM (W) as given in Table 1, all the present GSS ChGs satisfied the criterion of W > 1 that is required for materials to be applied in nonlinear optical waveguide devices. So, the magnitude of the nonlinear refraction in the GSS ChGs is sufficient to overcome the optical losses from linear absorption for practical use. However, for the second FOM (T), all the GSS ChGs did not validate the criterion of T > 1 due to the presence of strong TPA at 1.064 μm. Since the TPA dispersion (wavelength dependence) of ChGs is generally in accordance with semiconductors, [START_REF] Tanaka | Nonlinear optics in glasses: How can we analyze?[END_REF] we can except reduced TPA of the GSS ChGs at longer wavelengths due to lower hv/E g , especially at 1.55 μm (hv = 0.8 eV). If this is the case, hv/E g of the GSS ChGs would be more close to the obtained empirical maximum (at hv/E g = 0.45) for both of T and n 2 values. [START_REF] Harbold | Highly nonlinear Ge-As-Se and Ge-As-S-Se glasses for all-optical switching[END_REF] As mentioned above, TONL dispersion of ChGs can be theoretically predicted by the well-established models developed for direct [START_REF] Sheik-Bahae | Dispersion of bound electron nonlinear refraction in solids[END_REF] and indirect [START_REF] Dinu | Dispersion of phonon-assisted nonresonant third-order nonlinearities[END_REF] bandgap semiconductors. Since all the previous work [START_REF] Wang | Systematic zscan measurements of the third order nonlinearity of chalcogenide glasses[END_REF][START_REF] Tanaka | Nonlinear optics in glasses: How can we analyze?[END_REF][START_REF] Prasad | Properties of Ge x As y Se 1-x-y glasses for all-optical signal processing[END_REF] were done by Ge-and As-based ChGs, it is hence important to further verify these models by using the TONL parameters of the GSS specimen that are without Ge and As incorporation. First of all, the dispersion model developed by Dinu 19 for indirect bandgap semiconductors is more appropriate for the present GSS ChGs than the model developed for direct bandgap semiconductors, because the later predicts negative n 2 at hv/E g > 0.7. [START_REF] Sheik-Bahae | Dispersion of bound electron nonlinear refraction in solids[END_REF] According to the Eqs. ( 13) and ( 16) in Ref. 19, the curves of normalized n 2 and β values as a function of hv/E g are plotted, and the comparison with the measured values from the present GSS ChGs and other ChGs in previous studies [START_REF] Harbold | Highly nonlinear As-S-Se glasses for all-optical switching[END_REF][START_REF] Harbold | Highly nonlinear Ge-As-Se and Ge-As-S-Se glasses for all-optical switching[END_REF][START_REF] Wang | Systematic zscan measurements of the third order nonlinearity of chalcogenide glasses[END_REF][START_REF] Troles | Chalcogenide glasses as solid state optical limiters at 1.064 μm[END_REF][START_REF] Sun | Correlating structure with thirdorder optical nonlinearity of chalcogenide glasses within a germanium-sulfur binary system[END_REF] is done after shifting vertically the theoretical curves to fit the experimental data. This way informs on the good general trend relative to the evolution of the parameters as a function of the normalized photon energy. The experimental data and the theoretical curves are shown in Fig. 4, where it can be seen that the dispersion of both n 2 and β values are generally in good agreement. The theoretical evolutions in Dinu's model, indicate that the TPA induced electron transitions between conduction and valence bands of ChGs could be phonon-assisted. The largest deviation (by a factor of 1.6 larger) between experimental and theoretical n 2 value of the GSS ChGs occurred in sample GSS7 with highest hv/E g value of 0.768, that's because the mathematical expression for dispersion of n 2 given in Ref. 19 is derived from degenerate TPA for simplicity, which will lead to progressive decrease of prediction accuracy when hv/E g is high above 0.5. Nevertheless, since Dinu considered the model being an order-of-magnitude estimate due to the drastic approximations and uncertainties in the values of the physical parameters, the maximum deviation factor of 1.6 is quite acceptable. It will be a more delicate work to modify this model to specific ChGs according to their precise physical parameters, which is highly useful for the design of nonlinear optical devices based on ChGs.

CONCLUSIONS

In summary, we have presented the third-order optical nonlinearity of chalcogenide glasses within a gallium-tin-selenium (Ga-Sn-Se) ternary system, which is a completely environment friendly and low-cost ChG system. By employing the D4σ-Z-scan technique, both nonlinear refraction and nonlinear absorption behavior of the glasses were characterized in the near-infrared at 1.064 μm in the picosecond regime. The nonlinear refractive previously. The maximum n 2 value is obtained from glass with highest Ga content, and the value is 2912 times higher than that of the fused silica. The Ga-Sn-Se glasses show two-photon absorption at 1.064 μm, and the corresponding two-photon absorption coefficient (β) which is at least 8.5 cm/GW is unfortunately too high for these glasses to be applied in all-optical processing devices, but relief of such situation is expected at longer wavelengths in which the two-photon absorption would significantly be reduced. The use of these glasses for optical limiting applications may be a more judicious choice. 174x230mm (300 x 300 DPI)

  2 ) of the Ga-Sn-Se glasses is much larger than those of glasses in other Se-based systems reported

Fig. 1 .Fig. 2 .

 12 Fig. 1. Experimental D4σ-Z-scan setup. The GSS ChG sample is scanned along the beam direction around the focal plane (z=0). The labels refer to: lenses (L1, L2 and L3), beam splitters (BS1 and BS2), mirrors (M1 and M2), Camera (CCD).169x78mm (300 x 300 DPI)

Fig. 3 .

 3 Fig. 3. (a) Beam waist relative variation curve and (b) open-aperture Z-scan curve of sample GSS1. The solid lines are the numerical fitting. 169x257mm (300 x 300 DPI)

Fig. 4 .

 4 Fig. 4. (a) n 2 and (b) β values of the present GSS ChGs together with the previously reported values from ChGs in Ge-As-Se measured at 1.25 μm in Ref. 22, Ge-Sb-Se measured at 1.55 μm in Ref. 23, As 2 S 3 measured at 1.064 μm in Ref. 29, As 2 Se 3 measured at 1.25 μm in Ref. 21 and Ge-S measured at 0.8 μm in Ref. 30 as a function of hv/E g . The solid line is the fitting according to Dinu's model for indirect bandgap semiconductors.

Table 1 .

 1 The general dispersion (wavelength dependence) of the TONL parameters (n 2 and β) of the Ga-Sn-Se glasses is in qualitative agreement with theoretical model developed based on indirect bandgap semiconductors. Compositions, linear refractive index (n 0 ), optical bandgap energy (E g ), TONL parameters (n 2 , β, W and T) of the GSS ChGs and other Se-based ChGs previous reports for reference.

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ACKNOWLEDGEMENTS

This work was partially supported by the National Key Research and Development Program of China (grant no. 2016YFB0303803), National Natural Science Foundation of China (grant no. 61675106) and Natural Science Foundation of Zhejiang Province (grant no. LY19F050005). It was also sponsored by K.C. Wong Magna Fund in Ningbo University.


Anne Volvey

Fieldwork: how to get in(to) touch. Towards a haptic regime of scientificity in geography

Ego with a figurative representation, admittedly imaginary, but which mobilizes, to borrow an expression to Paul

Valéry, what is most profound in us, our surface" (Anzieu 1989, 60).

xvi After a break of several years, I recently resumed empirically investigating fieldwork processes with transitional perspectives. I have designed immersive methodologies through being with researchers in the field. My interests include focus group methodologies, ethnography and performances, as well as collaborative practices of drawing, mapping, and filming.

Introduction

This chapter touches on a central issue in geography by focusing on its relevance in the field of geographical methodology. In line with M. Crang's (2003) and M. [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF] analysis, I address and elaborate the idea of a haptic regime of scientificity in geography.

Continuing some of my earlier epistemological work [START_REF] Volvey | L'espace vu du corps[END_REF](Volvey , 2004)), I sustain this epistemological view of an alternative regime of scientificity with the psychoanalytical perspective of transitionality [START_REF] Winnicott | Playing and Reality[END_REF]Anzieu 1995;Tisseron 1995) -a theory that combines the sense of self and the experience of place/space through touch.

Touch is an important aspect in researchers' accounts of both classical and qualitative fieldwork. So far, touch has fallen outside of the scope of the feminist scopic-focused critiques of masculinist fieldwork and has only recently become a topic of reflexive approaches to qualitative fieldwork, although embeddedness, empathy, and embodiment became primary features of the latter in the 1990s. As to the sense of self, which arises from the withness or betweenness that characterizes field geographers' situation, the issue keeps surfacing in geographers' accounts, but has received little reflexive attention since it cannot be reduced to positionality. Should we continue to deny the fact that researchers re-establish their self-identity by engaging methodologically with the field spatial practices? Should we neglect the roles of strong and overwhelming haptic experiences in the building of knowledge in geography? Should we dismiss the sensations generated by such experiences as invalid data and pretend that they are not represented in geographical productions (construct objects and topics)? I argue here that transitionality helps us understand the way sense of self and experience of place/space through touch are combined in fieldwork practices as well as how these experiences are converted at a psychical level and represented.

With this transitional perspective, I participate in supplementing [START_REF] Bondi | Stages on journeys : Some remarks about human geography and psychotherapeutic practice[END_REF]Bondi's ( , 2003) ) views on psychoanalytical techniques in qualitative field-based methodologies as well as Crang's (2003) and Paterson's views (2009) on haptic knowledges; however, I seek to provide a theoretical framework for the intelligibility of a haptic regime of scientificity. The achievement of this purpose requires the following: in the field of empirical geography, we must understand a regime of scientificity from the examination of the fieldwork situation (methodological procedures, practices, and experiences), we must consider researchers' fieldwork non-scientific and non-political strategies worthy of epistemological interest, and we must impose a strict principle of symmetry to the examination of the field geographers' engaging fieldwork; in so doing, we apply the principles of analysis we use on our researched subjects to fieldworker motives, practices, experiences, field-based generated data, and knowledge constructs. This paper combines several perspectives. Firstly, I bring together geography and psychoanalysis: adopting an interdisciplinary approach, I engage transitionality with a geographical concern so as to combine haptic geography and psychoanalysis into a haptic knowledge regime. In the process, I shed light on the spatial turn and the haptic turn of transitionality in the field of psychoanalysis. In psychoanalysis, I extend the relatively wellknown Winnicotian transitionality of the 1960s [START_REF] Winnicott | Playing and Reality[END_REF] to the second phase of transitional developments -French transitionality (Anzieu 1995) of the 1990s. Secondly, I bring together different national academic cultures: work in psychoanalysis in French and English as well as work in geography about fieldwork in English with interviews with French geographers.

In the first part, I concentrate on haptic issues in classical and qualitative field-based geography. I discuss the researcher's questioning of sense of self that emerges from haptic and spatial experiences associated with fieldwork-as-withness. I call for an acknowledgment of their scientific relevance and for their strict subjection to the scientific principle of symmetry.

Consequently, I suggest that we expand the theoretical potential of psychoanalytical transitionality, which underlies the methodological shift in field-based qualitative research.

Secondly, I thoroughly examine the spatial turn and haptic turn found in both the theory of the self and the therapeutic setting in transitional psychoanalysis. By developing French transitionality, which complements Winnicott's approach of constructing self-identity, and by linking the spatial features of the psychogenetic and the therapeutic processes with touch, I provide a theoretical framework that allows for the consideration of a haptic regime of scientificity. Thirdly, I address various aspects (methodological, theoretical, and epistemological) of field-based geography associated with this transitional framework, providing an understanding of geography as transitional, i.e. based on a haptic regime of scientificity.

Adressing field touch in geography

Touch -a concealed residue of the classical fieldwork

To provide an account of someone's itinerary is to state one's identity. Especially where this concerns a fieldwork discipline. At first, the field appeals to the senses: it is a landscape as well as a spectacle. The piece of land on earth with its places and humans one is striving to comprehend is first captured in a sensual mode … But the field appeals to a sensuousness that extends beyond the gaze. 'Intrusive' sounds, smells, flavours, and even tactile qualities form subtle connections that help delineate what sight has drawn attention to.

Describing this sensory experience is fairly difficult … yet there is little doubt that it influences the research process, albeit in a faint, secretive way. … The fusion is not the sought purpose … but an active sympathy that is an acknowledgment of the other's true humanity. In its primary and immediate expression, such sympathy doesn't actually arise from verbal exchange … but rather from one body resonating with another through imitation. … Research founded on categories that greatly minimize subjectivity hinders the rendering of that-which-has-been-lived. … Sensations, emotions, the body's nostalgic memory are not discarded, however: after rubbing skin with other fellow creatures, one doesn't operate like an entomologist … as the singular expressions of life which arouse our desire to know, belong to humankind. … Geographical knowledge is fundamentally the concern of "ça-voir" i . What does "voir ça" mean? What is the "ça" [we] assign geographicity to? (Pourtier 1991, 92-95)

[translation mine].
In this ego-geographical passage, Roland Pourtier, a French Africanist geographer and president of the Association of the French Geographers, tackles the question of the incommensurable dimensions of fieldwork and seeks to articulate the practice's personal added value. His focus on self-identity and fieldwork -addressing a psychoanalytical matteris significant.

From an initial interpretation, this passage, which insists on the sense of sight and suggests sexuality, which tends to universalize the subject's position while regarding the field in terms of possession and landscape [START_REF] Rose | Feminism and Geography. The Limits of Geographical Knowledge[END_REF][START_REF] Sparke | Displacing the field in fieldwork. Masculinity metaphor and space[END_REF], and which resorts to Freudo-Lacanism [START_REF] Nast | Re-corporealizing vision[END_REF], seems to resonate with the feminist critiques of fieldwork as masculinist. However, is Pourtier merely relating an 'inappropriate performance of colonizing power relations' (Sharp 2005, 306), modelling his work in the field on exploration, and seeking to consolidate his masculine sexual identity by surveying, penetrating with a distanced gaze, mastering, and abandoning the feminized field/space at the doors of the academic world [START_REF] Sparke | Displacing the field in fieldwork. Masculinity metaphor and space[END_REF]? Drawing on a passage by a white male French researcher who did research and taught in Gabon -a key location in the so-called Françafrique -in the post-decolonization decades, and who later became the cross-cultural management consultant for Elf-Gabon, is not mere provocation. On the contrary, I argue that there are unacknowledged dimensions in classical field-based geography that have to date remained outside the scope of the feminist critiques, and that are worthy of examination.

Pourtier's account, which deals with fieldwork's multiple sensuous dimensions and assumes its embodiment, and -as a result -defines fieldwork's relational dimension in terms of infra-verbal communications and resonating bodies, and seeks to reveal the unconscious incorporation and transformation processes of non-visual experiences that occur within the course of field research, challenges an understanding of geographical methodology in terms of the 'scopic regime of knowledge' [START_REF] Rose | Feminism and Geography. The Limits of Geographical Knowledge[END_REF][START_REF] Nast | Re-corporealizing vision[END_REF]. The skin and the tactile sensations are key to the 'state of betweenness' (borrowing Nast's words 1994b, 57)a state where the worlds of me and not-me are renegotiated -that underlies the research process described by Pourtier. These sensations generate non-visual and infra-verbal data, and Pourtier questions the scientific status and representation of such data. Furthermore, Pourtier considers this ensemble of phenomena a part of the geographic method as well as a dimension of the geographer's 'geographicity' ii , a geographicity that he understands as a matter of selfidentity. 'Derrière le terrain, l'État': the ellipsis underlying this paper's title, the binary argument that structures its body, point clearly to the subject of fieldwork experience, rather than the knowledge object of fieldwork methodology placed in the background. The entire text calls for an acknowledgement and an understanding of fieldwork's biographical as well as psychoanalytical motives, which are wrapped in the researcher's corporeal experience associated with a work conducted 'with' rather than 'in' the field. This double acknowledgement (the place of touch in classical fieldwork and the psychoanalytical matter of self-identity) requires that, as geographers interested in the epistemology of the discipline, we focus on the emotional contents of fieldwork's experience of touch, its motives, its conditions of experience, its elaboration into geographical knowledge (or scientific research objects), and on its ways of representation within scientific discourse.

Furthermore, this questioning of the nexus fieldwork/touch/sense of self is in keeping with the current trend of qualitative methodologies, through which the fieldwork's distance, position, and spatial relationships (that is, the question of the spatialities of field and work) have been practically and theoretically redefined. I shall now examine the emergence of the issue on the side of qualitative methodologies in geography, and discuss its already partially addressed components.

Touch -at the core of qualitative field-based methodology

In the past fifteen years, 'doing fieldwork' has received renewed epistemological attention, having been a key feminist clue to understanding, presenting, and denouncing geography as a masculinist activity [START_REF] Rose | Feminism and Geography. The Limits of Geographical Knowledge[END_REF](Rose , 1996;;[START_REF] Sparke | Displacing the field in fieldwork. Masculinity metaphor and space[END_REF] and having been a basis for a "feminist political project within the discipline" (Sharp 2005, 304). The results of this critical examination have extended beyond the scope of feminist geography (see [START_REF] Sparke | Displacing the field in fieldwork. Masculinity metaphor and space[END_REF][START_REF] Crang | Qualitative methods : the new orthodoxy[END_REF], providing, among others, the outlines for the revival of qualitative research methods in a large variety of philosophical and epistemological underpinnings (Limb and Dwyer 2001). Thus, by choosing here and in the following section to articulate part of the poststructuralist feminist corpus about fieldwork from the 1990s, I don't intend to confine qualitative methodological developments to the feminist critics and new elaborations. However, by grounding their theoretical efforts in women's experiences and ways of doing, the feminists have brought into qualitative field-based methodology notions that have placed touch at the core of the method and have designed a lexical universe worth examining. This universe sustains the relevance of epistemological consideration for a haptic regime of scientificity, and delivers interesting clues for its intelligibility.

The practice of method as a process and a project in acts has been crucial to the feminist epistemological turn associated with renewed anthropology. The participation in the interpretative and the cultural turns in order to explore individuals' life-worlds, and the concern with the subjects' positionalities and interactions -which challenge the unequal power relations between the researcher and the researched -called for new methodologies to generate qualitative data. Feminist geographers first assumed that such new methodologies would allow the politics of the field and of representation to be transformed into political activism and reciprocal empowerment -with both the researcher and the researched resisting patriarchy through 'fieldworking' and representation (see Women in the field, Nast 1994a). By promoting research practices that are more intersubjective, collaborative, and nonexploitative, feminist poststructuralist geographers have portrayed the fieldworker as a caregiver and have explicitly referred to fieldwork as caregiving: "The social connectedness of women to others carried in everyday practices has fostered ways of knowing or epistemologies that are different from those of the men. Women have typically been nurturers and caregivers trained in the art of listening and other-empowerment" (Nast 1994b, 54-55).

These geographers have developed an alternative feminist model to the problematic masculinist notion of fieldwork activity, and initially tended to distinguish between feminist and masculinist spatialities of the field and of the work (see [START_REF] Duncan | Introduction. (Re)placings[END_REF]. Sharp (2005, 305) phrases the difference as follows: "feminist approaches of empathy and understanding (rather than exploration, evaluation and analysis)". By mentioning the potential intrusiveness of feminist inquiry methods' 'withness' as opposed to the masculinist distanced methods, Sharp underlines the shift in spatiality that the qualitative methods have pursued -from 'in' to 'with' the field, and from distance to closeness (see also Rose 1996, 61 iii ). Bondi (2003b), referring to humanistic psychotherapy notions, addresses fieldworking as an empathic process (see also Aitken, 2001b), while 'betweenness' -a notion that the authors of Women in the field (Nast 1994a) have implicitely borrowed from Winnicott -has become common in addressing the politics of positionality (Rose 1996;[START_REF] Sparke | Displacing the field in fieldwork. Masculinity metaphor and space[END_REF][START_REF] Cupples | The field as a landscape of desire : sex and sexuality in geographical fieldwork[END_REF][START_REF] Powell | The Sirens' Voices. Field practices and dialogue in Geography[END_REF]. Unsurprisingly, drawing on this caregiving-based notion of fieldwork, the idea has arisen among feminists and more generally qualitative geographers that the research process is not merely dialogic but also embodied (Nast 1998;[START_REF] Parr | Feeling, Reading and Making Bodies in Space[END_REF], is not only practiced but also corporally performed. The body is then considered an actual 'instrument of research' [START_REF] Longhurst | Using ''the body'' as ''instrument of research'': Kimch'I and pavlova[END_REF][START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF], i.e. an "active agent in making knowledge" (Crang 2003, 499) as well as a "site where the difference is placed" (Nast 1998, 95) -a key marker of the researcher's positionality. The research process depends on the body in movement and action [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF] and takes place in the framework of a setting designed by co-present bodies that interact physically, symbolically, and emotionally [START_REF] Punch | Multiple methods and research relations with children in rural Bolivia[END_REF]Aitken 2001a;[START_REF] Longhurst | Using ''the body'' as ''instrument of research'': Kimch'I and pavlova[END_REF]. The exploration of the life-worlds of individuals and the new considerations relating to the role of the body in the research process have helped expand fieldwork to sharing the lives of research subjects (Aitken 2001b). [START_REF] Punch | Multiple methods and research relations with children in rural Bolivia[END_REF] reports on her preparing meals or sleeping in the same room with families as well as playing with children in southern Bolivia. [START_REF] Longhurst | Using ''the body'' as ''instrument of research'': Kimch'I and pavlova[END_REF] have made this new situation the foundation of their research methodology when they describe a shared lunch with migrants in New Zealand. Hence, by "listening to, giving voice to and representing the silenced" (Crang 2002, 648), and by considering fieldwork a discursive process, feminist geographers have long chosen verbal over visual procedures and material (Crang 2003).

Nevertheless, qualitative researchers have started recognizing that fieldwork's corporeal and emotional experiences (above all, the tactile experiences) are likely to provide the researcher with 'prelinguistic' or 'pre-verbal' data (Aitken 2001a;[START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF]Bondi 2003b;Crang 2005). Touch is considered as the operator of an engaged fieldwork-as-'withness', and the processor of a performative and proximal form of embodied and empathic knowledge, which Crang (2003Crang ( , 2005) )

Beyond touch -addressing the sense of self

This journey I present here through the last decades qualitative epistemology of fieldwork, its trajectory from a discursive knowledge regime -that replaced classical epistemology's scopic regime -to a haptic regime, again encounters touch. Touch emerges from the forms of fieldwork engagement that feminists have forged in theory and in practice, and from the subsequent shift in spatiality they have achieved within the framework of qualitative research.

In fact, this development in the epistemology of fieldwork is turning touch -a peripheral issue in classical fieldwork -into a central aspect of the reflection on fieldwork for qualitative researchers. According to Crang (2003Crang ( , 2005) ) and [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF], along with sight and discourse, touch is a 'form of knowledge' in making place/space. I argue that the increased centrality of touch in is associated with the reinforcement of the researchers' questioning of their self. I shall now address this matter, which has not yet been articulated clearly.

Fieldwork for Western-trained academics is foremost a private, inner exploration. … Selfishness is inherent in individuated Western fieldwork in non-Western settings, an arrogant assumption that somehow one person develops explanatory powers. One quickly learns that selfishness must give way to a sharing, an open-ended identity enmeshed in a community. This giving way of self, however, also has its limits. … To negotiate the boundaries between selfishness and selflessness addresses how I go about 'casting within [my]self the scalpel that carries out [my] separations" as Kristeva put it. … In every research experience though, it remains a constantly negotiated boundary space within me and around me, as well it should (Myers 2001, 193, 196).

Self-identity is a concern for field geographers doing qualitative research, as [START_REF] Myers | Protecting privacy in foreign fields[END_REF] alludes to when moving from the political issue of 'selfishness' to the question of the sense of self, when evocating the negotiated boundary between the me and the not-me as well as when, in another part of his paper, he ascribes psychoanalytical motives to Western fieldworkers' 'search for the self'. Furthermore, he suggests a borderline situation about his self in his play on his two first names Garth and Andrew, in his focus on the environment's physical features and events in order to depict the limits inherent to his 'selfless embeddedness' and the grounds of his renegotiated separated self. References to limits are central to Myers's accounts of his borderline self-experience: either consolidated -locks, 'burglar bars' on windows and doors, and 'shards of glass' on top of courtyard walls -or, at the contrary, deficient -his house as the site of a 'constant stream of houseguests and visitors', his bedroom walls being the conductor of constant and invasive conversationsspatial limits function as a metaphor to depict the successive hardening and blurring of the boundary of his self as well as resources (both physical and symbolic) to support the negotiation of his sense of identity. Myers's sense of self relates to his experience of place/space, and its negotiation depends on evolving spatial relationships and evolving uses of the spatial situation. Sharp (2005, 307) also addresses field researchers' needs relating to their sense of self, field researchers' narcissistic suffering, when, having discussed the "embodied challenges of the field (often physically or emotionally overwhelming at the time)", she echoes the calls for a "need to ensure there is space for the 'care of the self' in addition to paying close attention to the ways in which research subjects are treated".

Fieldwork… it begins when you tear yourself away. … Actually, the field is a playground. … It is a place where you take risks. The risk is to let your personality go, to lose yourself, to lose your life. … In fieldwork, your body is at stake, your psyche is at stake … and it can be dangerous. Yet it is truly 'jouissif' These long quotations from two 40-year-old man and woman French ethnogeographers iv are significant. They are similar to that of Pourtier and Myers, as they indicate a continuity of concerns and terms in geographers' accounts of fieldwork (despite age, gender or academic culture differences). The sensuous experiences contained in them depend on spatial relationships and doings and are processed through touch or empathy; they pertain to playing, they trigger overwhelming alternate feelings of fright, comfort, pleasure, jouissance; they provide access to an existential sense of self that is not easy to represent. This questioning of the sense of identity in terms of 'search' and 'care of the self' cannot simply be reduced to the researcher's positionality -even when reflexivity is about the political locatedness of the body (Nast 1998;Longhurst, Ho, Johnston 2009). The positional understanding of reflexivity based on a spectrum of categorical differencies (class, race, gender, age, disability, etc.) is not likely to deliver such an existential motive. Neither knowledge nor empowerment are at stake here. Fieldwork-as-withness is borderline situation in which researchers' narcissistic dimensions (both suffering and re-negotiated) are at stake -a borderline situation acknowledged but often resisted v . Should we deem the sensations generated by such experiences as invalid data and pretend that they are not represented in geographical production? The expanded fieldwork I referred to earlier (Aitken 2001b;[START_REF] Punch | Multiple methods and research relations with children in rural Bolivia[END_REF] argues for an enlarged understanding of cognitive process and cognitive data that would encompass the researchers' sensuous and emotional experiences of being with or sharing lives.

The 'search for the self', on the one hand, and the suggestion of 'care of the self' as well as the idea that there could be a fieldwork-spatial strategy of self-caring, on the other hand, should be taken seriously and examined epistemologically. The elaboration of these notions calls for a theoretical framework that is commensurable with the corporeal and emotional experiences attached to qualitative methodology practice and with its psychoanalytical perspective.

Issues in haptic geography

The key arguments in the passage by Pourtier -touch (haptic experience), non-visual data, self-identity, and withness -challenge the Freudian-Lacanian-based feminist criticism of the unconscious motives and experiencing conditions of masculinist work in the field; this criticism articulates the politics of the field with visual practice and interpreted it as a matter of sexual identity. On the other hand, embodiment, touch, and non-verbal spatial knowledge have become key to qualitative methodologies, while the fieldworker's self-identity engaging with the field is an emerging topic. I therefore argue that there is something about the fieldwork-as-withness/touch/sense of self nexus that must be considered, epistemologically elaborated, and articulated in geography. This means, first, the strict application of the principle of symmetry to working 'with' the field, where fieldworkers' embodied experiences of touch and the generated haptic knowledges -both attached to their practice -are considered valid subjects for epistemological examination. In my view, this is not mere reactionary solipsism, as researchers' doing-with-space/place and geographical knowledge are subjected to the same principles of analysis we use on our research subjects. This also means that we would utilize theoretical tools that would help elaborate such a nexus, and the ways geographers' haptic experiences are processed into geographical representations. Crang (2003) has addressed the matter of haptic knowledge in qualitative methodologies, while [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF] -answering Crang's call for theory -has surveyed the matter's relevance in contemporary social science and geography literature, has provided the postphenomenological and non-representational theoretical background of touch and 'sensuous dispositions', and has emphasized the tricky matter of representation. In so doing, Paterson has contributed to consolidating sensuous and tactile 'geographies' as a topic of geographical science. Nevertheless, neither Paterson nor Crang mention [START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF] design of her fieldwork technique according to Winnicott's notions of 'facilitating holding environment', 'potential space', 'transitional object' and 'play' in order to access the tactile experience of sense of place/landscape. Thus, winnicottian references remain outside the scope of their survey of 'feely-touchy methods' and their theoretical (post)phenomenological and non-representational foundation of their notion of haptic knowledge. Furthermoredespite his concerns for 'sensuous scholarship', for embodied fieldwork procedures vi -Paterson has limited the scope of their relevance to researches that deal explicitly with specific haptic situations (e.g., life-worlds of the blind and visually impaired, experiences of nudity on the beach, of a body that suffers or feels pleasure) and hasn't elaborated a haptic regime of geographical knowledge that would encompass the researchers' experiences. If, as revealed by Paterson's account of specific experiences, spatiality also derives from experiences of touch, and if, according to Crang (2003, 499), an examination of "the actual processes of learning through our bodies' responses and situations" in qualitative research consolidates the scientific relevance of 'touchy-feely methods' and haptic knowledges, we must articulate the haptic experiences of field-geographers in relation to their practice so as to address the constitution of geography (as a science) through touch.

Hence, I assume that feminist geographers have opened the way to the examination of the mentioned nexus by resorting to two different sets of psychoanalytical theories to criticize or, conversely, sustain empirical methodologies' motives, experiences, and geographies. As noted, feminists have explicitly resorted to Freudo-Lacanism to politically examine the classical fieldwork as well as to Winnicott's notions of the therapeutic setting to theoretically and practically develop their research stance in terms of 'empathic process' and 'withness' or 'betweenness' vii (Nast 1994b;Rose 1996;Bondi 2003b;[START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF]. Bondi (1999, 17) notes that "human geography has forgotten or neglected links with the humanistic psychotherapy movement … especially in texts concerned with methodological practice", before finally turning to resort to the works of C. [START_REF] Rogers | The necessary and sufficient conditions of therapeutic personality change[END_REF] and Winnicott "as resource [s] for reflecting on fieldwork relationships negotiated in the course of feminist geography" (Bondi 2003b, 64) or for reflecting on the emotional dimensions of fieldwork encounters (Bondi 2005). More generally, Winnicott's transitional notions have served as conceptual resources to back up poststructuralist feminist reflections on qualitative methodology, providing the grounds for a transitional framework for fieldwork qualitative practice [START_REF] Aitken | Gender, Power and Crib Geography: transitional spaces and potential places[END_REF][START_REF] Kneale | Working with groups[END_REF]). However, if feminists have resorted to Freudo-Lacanian psychoanalytical notions to denounce a sexual identity that -in their view -constitutes the unconscious motive of masculinist politics of fieldwork and geography, they have not -to my knowledge -examined the epistemological implications for fieldwork and geography of the core issue of the psychoanalytical framework on which they have founded their methodology, the sense of self. For instance, Bondi (1999, 18) brings together the patients' increasing "needs pertaining to their sense of self" and the development of humanistic psychology, andwhen addressing the role of empathy and unconscious processes of identification in qualitatively generating data -she (Bondi 2003b) mentions the dimension of fieldwork's personal added value. But, if she acknowledges (Bondi 2003b, 67) the potential therapeutic 'side-effects' of the research relationships for the 'research respondent', she fails to consider the fieldworker's self needs and benefits. Seeking to establish a clear distinction between the practices of the therapist and that of the qualitative researcher, she does not apply the principle of symmetry to the consideration of fieldwork relationships and personal benefits, which -beyond methodology -would help us consider the epistemological relevance of transitional processes and experiences. While geographers have addressed "what being there in the field means in terms of the production of knowledge and producing the authority of the researcher" (Crang 2003, 495), they have not addressed what the elaboration of a caregivingbased methodology and the implementation of transitional processes in fieldwork mean in terms of producing the researcher's self-identity as well as their epistemological implications.

I now propose that transitionality -a psychoanalytic theory that, drawing on Winnicott, has built a spatial and haptic theory of the self and of narcissistic sufferings' clinical settingshould be employed as a tool to consider a haptic regime of scientificity in geography. This haptic regime should include the research motives, conditions of possibility, generated data, and their representations. Therefore, I do not simply consider transitionality as a theory that helps one examine qualitative methods reflexively, I aim at using it as a theory that helps one understand an alternative to the scopic regime of scientificity. I shall first present a theoretical reading of transitionality. On the one hand, I seek to bridge English and French transitionalities so as to outline the haptic constitution of the sense of self; on the other hand, I focus on the relevance of spatiality in transitionality so as to reveal the link between sense of self and experience of place/space through touch.

Transitionality: Establishing the French connection

Presenting transitionality

In the past ten years, transitional psychoanalysis has been explicitly introduced to Anglophile geography [START_REF] Aitken | Gender, Power and Crib Geography: transitional spaces and potential places[END_REF][START_REF] Bondi | Stages on journeys : Some remarks about human geography and psychotherapeutic practice[END_REF]Bondi , 2003aBondi , 2003b;;[START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF] as well as Francophone geography [START_REF] Volvey | L'espace vu du corps[END_REF](Volvey , 2004)). The formers associate transitional psychoanalysis with Winnicott, the founder of so-called 'transitionality' in the 1960s (due to his main concept, 'transitional space'), along with weaker ties to John [START_REF] Bowlby | Attachment and Loss[END_REF] and his theory of attachment. Furthermore, the spatiality of transitionality has either been discussed mostly at a metaphorical level (for example, in [START_REF] Aitken | Gender, Power and Crib Geography: transitional spaces and potential places[END_REF] or has deliberately been confined to a methodological level (Bondi 2003b;[START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF], if not to counselling (Bondi 2003a). Beyond geography, transitionality is generally considered a set of therapeutic methods gathered under the general concept of 'holding' -introduced to psychoanalysis by Winnicott. However, transitionality is more than a set of procedures; it is an alternative theory to Freudo-Lacanism that is no longer limited to Winnicott's work.

In the 1990's, the French developers of transitionality refer to Winnicott in order to oppose the formalism of Lacanism (Roussillon 1999, 11, 14;Clancier 1999, 202). They turned these references into a paradigm shift issue, resorting to a history of mental disorders viii to ground it, formulating it to sustain their own practical and theoretical matrix (Anzieu 1995, 28-29, 31;Green 1999, 172, 176;Golse 1999, 14). The French psychoanalyst A. Green (2000) calls this notion of building self-identity and of its possible failures a 'theory of touch'.

Anzieu, Tisseron and Roussillon -the most relevant authors in this regard -have developed a wholly spatial (Anzieu 1995, 33;Roussillon 1999, 24), corporeal (Anzieu 1974, 195), cutaneous (Anzieu 1995, 119;Golse 1999, 14;Green 2000, 221), and infra-linguistic (Anzieu 1956, 228-231;Green 1999, 173;Golse 1999, 14) alternative to (post)Freudian time, sex (erogenous zones), and language-oriented notions of psychoanalytic processes. Furthermore, they have established their alternative in the theoretical field of individuation/subjectification processes as well as in the theoretical field of the therapeutic setting. This new, psychogenetic approach of phenomenological underpinning endows spatial and corporeal dimensions with self-identity. Although, this is an acknowledged paradigm shift situation (Chabert 1996, 75), it has not yet been properly articulated in the filed of psychoanalysis (Volvey 2004). Indeed, Winnicott (2005, 148) provides a paradoxical definition of 'transitional space' as a "construct that negates the idea of space and separation between the baby and the mother", although he uses various formulations (including references to space) to depict the transitional process, as his French followers did too.

A spatial turn in the field of psychoanalytical theory

Winnicott considers psychogenesis a fluid sequence of states that depends on the ongoing use a baby makes of an evolving 'facilating environment' that is kept continuous but also continuously altered by caregivers. These are states rather than (post)Freudian stages because the individuation/subjectification process is an experienced one that corresponds to various ways of being; because it is also non-linear -i.e. made of three different moments ('narcissistic', 'transitional', and 'cultural') that are all experienced anew under specific facilitating circumstances. The environment as a whole is an ensemble of different cares and different spatial arrangements, articulated within the three-way framework of holding, handling, and object-presenting. This setting evolves over time, along with the mother's cares, in response to the infant's needs and plays with the mother's cares ix ; it supports the infant's 'journey' from union with the caregivers to separation from them.

The postural arrangement of bodies evolves spatially according to variations in the spatial relationships between the caregivers and the infant. Spatially, this varying postural arrangement leads the infant from the experience of a vertical arrangement of place (implying no corporeal distances between infant and caregivers) to the experience of a horizontal arrangement of place (implying corporeal distances). Infants' use of an object presented to them (e.g., parts of their body, parts of the caregivers' body or their entire body, or animate or inanimate objects) endows a spatiality, and also evolves. Although their 'created (inside)/found (outside)' paradoxical 'playing' within the frame of the setting takes place on a psychical level, it is based on acts of (dis)placement. As Winnicott puts it, 'playing is doing' (2005,55) and 'involves the body'. The uses of objects evolve from 'magical control' of the 'subjective object' to the 'destruction' of the object, and its recognition as 'not-me' when it happens to 'survive' its destruction. Thus, one can understand the spatial dimension of the terms used by Winnicott (2005, 136) when he qualifies the transitional construct: 'ego-relatedness, at the place where it can be said that continuity is giving place to contiguity'. Transitional space is a symbolic construct that corresponds to the moment when infants' psychical (i.e. imaginary) construct of the union with their environment is distinguished from their physical (i.e. sensorimotoric) experience of separation from it as well as facilitates the building of a psychical basis for actual relationships between the self and external reality. Furthermore, while the 'transitional object' that represents the transition can move from place to place on a sensorimotoric level, it still relates to the environment on the level of imagination: the infant can psychically lean on the transitional object while physically experiencing the actual separation.

Hence, an infant draws an 'internal environment' from the psychization of its body experiences associated with the changes in both the doings (caring/playing) and the spatial arrangements; as a result, this pattern founds the sense of self. Every evolving modality of the setting (i.e. the doings and the spatial arrangements associated with holding, handling, and object-presenting) is psychically worked out (playing) and yields a specific modality of 'internal environment'. The 'transitional state' (transitional space and transitional object) follows the 'narcissistic state' ('anaclitic position' and 'subjective object') and precedes the 'cultural state'; i.e. the three states comprise the infant's 'journey' to subjectivity and sense of identity. This journey supports the infant's feeling of being a united entity, i.e. contained within the limits of its body, psychically integrated, personalized, and endowed with the ability to have relationships with self, others, and the world outside as well as to act reflexively.

'Au fond de soi le toucher' (Anzieu 1984): Touch in the theory of the self While Francophone thinkers of transitionality draw on Winnicott's ideas, they supplement them with an understanding of psychization processes. Their reinvestment in anaclisis in terms of attachment and their definition of a non-language-oriented process of symbolization renders this a theory of touch (Green 2000) founded on consideration of skin, rather than body. Anzieu, Roussillon, and Tisseron endow skin with a special role (Golse 1999, 14); the skin is considered the instrument of infants' experiences associated with the settings as the infant's processor and converter of the experienced data, but also as the pattern of the symbolization process. As Green (2000, 221), commenting on Anzieu, asks: 'does skin, the origin of perception, give rise to representations in the same symbolical way the anal object would? We may well believe this' [translation mine].

According to Anzieu (1995), an infant and its entourage are bound by exchanges processed by and mediated through the skin that occur in the care setting via body-to-body contacts. Anzieu calls this ensemble of touches that conveys meanings 'echotactilism' and extends it to 'echolalias', 'echorythmia', etc. in an attempt to outline its enveloping structure (a double-centred inclusive structure built upon en miroir exchanges, one imitating the other).

Skin -humans' largest sense organ, the only one that covers the entire body -is considered a surface of perception, communication, recording, and elaboration; it processes the cutaneous data associated with touch. Infants perceive sensations on their bodily surfaces; these sensations are elaborated into 'psychical representations' [figurations psychiques] and are worked on at the level of imagination. Anzieu calls these representations 'Skin Ego' [Moipeau] and places them at the basis of self-consciousness.

Beyond the metaphor, Anzieu proposes an analogy between the skin and the ego; in other words, an identity in structure and function. From the enveloping of their body that infants experience in the care setting, they draw a psychical pattern of their ego: a scheme of its organization and functioning. Infants use these 'sensation-images' [images-sensation] to build early figurative self-representations as an ego with psychological content. The pattern of skin ego psychical elaboration is the biological functions of the skin. The main functions and representations of skin ego are: firstly, the 'containing function' [contenance] drawn from cutaneous envelopment, which contains and unifies, and its associated 'image of sack'

[figuration de sac]. Secondly, the individuation drawn from the cutaneous limit that separates inside and outside (and protects), and its associated 'image of screen' [figuration d 'écran].

Thirdly, the communication or 'trace-engraving' [inscription des traces] drawn from the layered structure of the skin, which constitutes an interface and a filter in two-way exchanges, and its associated 'image of sieve' [figuration de tamis]. Due to an unsupportive entourage, process failures are responsible for 'formal signifiers' [signifiants formels] (signs of identity conditions). While the building process is unconscious, the various images of skin ego are pre-conscious or conscious. According to their definition as 'intermediary structures' (between the caregivers and the infant, between fusion and separation), the various figures of skin ego belong to the set of transitional phenomena, complementing the transitional space and object as transitional constructs x .

In order to explain the transposition at a psychical level of sensations associated with the skin's biological functioning experienced in the care setting, Anzieu resorts to Freudian concepts: anaclisis [Anlehnung, étayage] and drive [Trieb, pulsion]. Anzieu completely rethinks these concepts from the relational perspective of transitionality [START_REF] Cupa | La pulsion d'attachement selon Didier Anzieu et la relation de tendresse[END_REF]Volvey 2004) and reloads their spatial and corporeal understandings. First, Anzieu works with a double anaclisis: anaclisis on the 'mother-environment' (enveloping maternal care) and anaclisis on the skin (the enveloped infant body). Anzieu also develops the notion of attachment suggested by Bowlby, turning its etho-behavioural features into a psychoanalytic notion. According to Bowlby, attachment is the behavior of infants seeking to maintain physical proximity between themselves and one or various attachment figures, and which responds to the acts of care. According to Anzieu, attachment is a drive and therefore a borderline concept between soma and psyche. Nevertheless, attachment represents the relational perspective as well as its spatial grounds. This energy finds its source of excitement in the infant's skin, which is stimulated by the care setting (arrangements of places and doings) and its first object of cathexis in the mother-environment. Infants attain their objectives when the spatial connection with the object of cathexis is achieved in the anaclitic situation, which makes echotactilism work -the energy provides the infants with an imaginary basis, the 'common-skin fantasy' [le fantasme de peau commune], that props up the ego's integrative and reflexive momentum. Drawing on the reflexive structure of touch, the infant's attachment drive now has a secondary momentum, auto-reflexive, and a second object of cathexis, its skin, which leads to a second type of fantasy -the 'Skin Ego'.

Given the relational nature of transitionality, these processes are facilitated by the signs sent or echoed by the entourage. It is not only the fantasy of union with the caregivers that is supported by the echoing situation, but the drive's auto-reflexive process that depends on the 'prohibition of touch'; the entourage articulates and enacts when its response to the infant's needs is altered and when changes occur within the doings and the setting's spatial arrangements. The process of differentiation therefore depends on both the infant and the entourage, whose differentiated and rhythmic ways of offering itself to the infant favours the infant's fulfilment of experiences of proximity and distancing, fusion and separation. The entourage is considered a malleable resource situation whose doings and articulations of alternating proximity and distance are perceived, processed, and converted via the touched skin in the infant's early symbolization work. The entourage's many ways of managing by doing and articulating the setting's spatiality in response to the infant's manifestations of attachment (an ensemble of acts and sounds that seeks to maintain proximity) support the emergence and the evolution of structuring fantasies.

Therefore, the skin ego is representative of the attachment drive conveyed to the psyche by the soma under certain relational, spatial, and corporeal circumstances. The shift in the drive's object from the mother-environment (enveloping maternal care) to the infant's skin (the body envelopment) initiates the creation of a 'narcissistic envelope' in the psyche and psychologically makes possible the separation between infant and entourage, i.e. it allows the 'common-skin fantasy' to be erased. At this moment, infants recognize at a symbolic level that they and the attachment figures have their own skins and egos, which contain thoughts, fantasies, and emotions, and are located on either side of a limit that has become a medium for communication. This rethinking of the attachment drive and of anaclisis in terms of touch restores their spatial and corporeal dimensions to psychical processes.

Space and touch in the theory of the therapeutic setting

Séchaud has emphasized (in Anzieu 1995, 4) that transitionality first addresses the therapeutic setting. Having encountered an ensemble of new pathologies (i.e. identity disorders) since the late 1950s and early 1960s, transitional psychoanalysts have pondered the conditions of possibility of their therapy and have contributed to the theory of the therapeutic setting (Kaës, Missenard, Kaspi, Anzieu, Guillaumin, Blerger, Jaques 1997). They have gone from metapsychology (the theory of psychoanalytical experience) to psychoanalysis and have designed a relational, spatial, and corporeal theory of self-identity rooted in psychoanalytical practice. With transitionality, psychoanalytic theory has made its spatial turn.

This concern with space is not merely metaphorical because, by abandoning dreambased Freudian therapy for caregiving-based therapy [START_REF] Roussillon | Logiques et archéologiques du cadre analytique[END_REF][START_REF] Bleger | Psychanalyse du cadre analytique[END_REF] xi , transitional therapy acknowledges a place for the body in the psychoanalytical situation and understands the psychoanalytical process as spatial relationships between co-present bodies in interaction. The 'psychoanalysing space' (Roussillon 1995, 24) is an 'intermediate area of experience' [START_REF] Winnicott | Playing and Reality[END_REF] in which spatial relationships and dimensions can be played with to resume -via the embodied experiences associated with playing -the psychogenetic process at the place where it first failed. Consequently, the transitional setting is a spatial situation where healing occurs, rather than a time of understanding. The spatial grounds of transitionality are responsible for the success of the concept of 'holding', which has become the main metaphor for this renewed therapeutic situation [START_REF] Khan | Une certaine intimité[END_REF], while -converselytouch has become a problematic issue. Holding, which renders an account of both the infants' and caregivers' doings (playing/caring) and the arrangements of place, has also seen the further development of the transitional setting towards group therapy [START_REF] Kaës | Introduction à la pyschanalyse transitionnelle[END_REF], analytical psychodrama [START_REF] Kaës | Crise, rupture et dépassement[END_REF][START_REF] Kaës | Introduction à la pyschanalyse transitionnelle[END_REF], art therapy [START_REF] Lecourt | L'enveloppe musicale[END_REF], the technique of pack xii [START_REF] Delion | Le packing avec les enfants autistes et psychotiques[END_REF], and so on. Distinguishing itself from the so-called emotional or humanistic psychotherapies (for instance, [START_REF] Delourme | La distance intime. Tendresse et relation d'aide[END_REF][START_REF] Prayez | Hommes et Perspectives/épi-DDB)[END_REF]) and seeking strength in the history of psychoanalysis, and in its understanding of the psychogenetic process itself, French transitionality reasserts the Freudian rule of the 'prohibition of touch' (Anzieu 1995, 166).

Symbolic touch versus actual touch in the transitional setting of Mrs Oggi's therapy is discussed by [START_REF] Kaspi | L'histoire de la cure psychanalytique de Madame Oggi[END_REF] and Anzieu (1997, 196-98). Anzieu (1995[START_REF] Kaës | Crise, rupture et dépassement[END_REF], who circumvents the 'prohibition of seeing' by developing a face-to-face setting, complies with the 'prohibition of touch' by advocating work with enveloping sounds and words as well as through empathy xiii . Nevertheless, Anzieu (1989, 113) acknowledges the supportive effect of what he calls 'the therapy of relief envelopes' (encounter groups, massages, bioenergetics, psychoanalytical relaxation, etc.) on "individuals, who need periodically to reconfirm through practical experience their basic sense of having a Skin Ego". While emotional or humanistic psychotherapies that claim relationships to transitionality resort to actual therapeutic touch, contradicting Anzieu's mischaracterization of touch as sexual acting out [START_REF] Prayez | Hommes et Perspectives/épi-DDB)[END_REF].

From this therapeutic perspective, Serge Tisseron's (1995Tisseron's ( , 1996) ) contribution to transitionality refers to his explanation of a 'psychical imaging activity' [activité psychique imageante], which -based on drawing and modelling -informs his psychoanalytical technique. While Tisseron's explanation is similar to the notions of Winnicott and Anzieu, he seeks to combine them through 'psychical imaging activity' that helps organize and convert touch experiences into primary self-representations. Tisseron calls the self-representations 'schemata' -'of transformation' (union and separation), 'of envelopment' (containment)and calls their concrete constructs 'schemata images' [images de scheme]. He argues that the drawing situation -which depends on a body position, a performance, and a sheet of paperis an introjected setting that holds the psychization of the individuation process: the opening of a field of activity by the act of drawing on a supportive piece of paper presents a background that encompasses the symbolization process of ego images. Tisseron does not really consider the intention of representing an object that drives the act of drawing, but rather the complex of sensations, emotions, and motoric functions involved in the act of tracing when held by the setting. He examines the way in which this experienced situation facilitates the healing of failed self images. 'Schemata images' rise up from and are outlined against the background: the traces on the paper are signs of the drawing situation's use as a process of psychization of touch and spatial experiences. Within therapy, this technique resembles the squiggle game xiv developed by Winnicott with young children in order to institute therapeutic holding.

In the third section, I address the relevance of transitionality in analyzing fieldwork-aswithness processes in terms of touch, space, and sense of self, so as to outline the grounds of a haptic scientific regime in geography.

Addressing a haptic regime of scientificity: Geography, a transitional science?

Reading transitionality in the context of field-based geography I shall first outline the elements that support the relevance of transitionality for founding a haptic regime in geography. Thanks to Winnicott's relational and phenomenological perspective, we recognize the role of the caregivers and of the infant as well as the key role of space (the setting's spatial arrangements) and spatiality (the actors' performances with space) in the individuation/subjectification process's conditions of possibility. Transitional space is a symbolic construct that organizes a certain state of spatial relationships that is physically experienced by the infants and prepares the emergence of their sense of self. Spatial relationships (with the setting, between its actors) function as resources for the process of individuation/subjectification, and can be used/played again within the therapeutic framework. The sense of self is bound to the experience of space/place.

In turn, Anzieu's notions of double anaclisis and an attachment drive allow us to recognize the role of the experience of touch in the construction of primary self-images.

Anzieu also provides a description of the psychical activity in terms of 'psychization' which stands in opposition to 'mentalization' as to render the role of the corporeal and figurative processes as well as as to oppose the idea of an always déjà-là autonomous psyche [START_REF] Golse | Du corps à la pensée[END_REF]. The primary symbolization process described by Anzieu is infraverbal, figurative rather than logo-dynamic, and its constructs are body images. The symbolization process of touch-generated data he describes is less a somatopy than a somatopography, which gives way to a somacartography: the cutaneous data are surveyed in such a way that they inform subjects' narcissistic dimensions -in Winnicott's words, their 'internal environment' xv . This calls us to update Anzieu's skin ego lexicon in terms of mapping (as opposed to imaging), i.e.

'mapping of sack', 'of screen', 'of sieve'. With Tisseron's therapeutic technique, we observe the importance of the drawing or modelling situation that enables the psychization of haptic experience (i.e. mapping) to resume under facilitating circumstances. Tisseron's nonrepresentational view of drawing and modelling (as both process and tracing) is significant because he articulates a spatial, corporeal and non-verbal technique that helps generate haptic data and convert them psychically, beyond Anzieu's view of skin ego mapping. Anzieu's as well as Tisseron's primary or secondary transitional constructs are endowed with comparable spatial features (Anzieu's surface, limit, and interface; Tisseron's dot, line, and circular tracing) that are in accordance with the idea of the symbolization pre-verbal process as mapping.

Transitional therapists assume that this transitional state/experience can be 'relived' or 're-inhabited' under certain facilitating circumstances, to heal deficient sense of self constructs or to reconfirm them. Along with therapy, and under the generic term of 'cultural area of experience', Winnicott makes room for science and art (see also [START_REF] Aitken | Gender, Power and Crib Geography: transitional spaces and potential places[END_REF][START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF]. Indeed, [START_REF] Winnicott | Playing and Reality[END_REF], Anzieu (1981), and[START_REF] Tisseron | Psychanalyse de la bande dessinée[END_REF] have applied their transitional theories to art practice, extending their scope of relevance beyond therapy. They consider non-therapeutical practices as forms of transitional experiences, address artists' self-care strategies, and understand works of art as transitional constructs.

Futhermore, Anzieu (1989, 7), by indicating "a significant change in the nature of the suffering experienced by patients seeking for psychoanalytic help", understands borderline conditions and narcissistic suffering as significant conditions of the past decades in Western societies (see also [START_REF] Bondi | Stages on journeys : Some remarks about human geography and psychotherapeutic practice[END_REF], who reflects upon the emergence of self-psychology). Hence, Anzieu (1989, 8) writes: "it seems to me a matter of the utmost urgency, in both psychological and social terms, for us to re-establish limits, restore some frontiers, mark out inhabitable, liveable territories for ourselves -limits and frontiers that will produce differentiation and at the same time allow exchanges between the regions (of the psyche, of knowledge, of society and humanity) thus delimited." While Anzieu's agenda is primarily designed for transitional therapy, his remarks nonetheless provide interesting insights into geographers' fieldwork-as-withness.

Developping transitionality in field-based geography

We now go beyond elements in order to use transitionality as a theoretical framework of intelligibility for the nexus fieldwork/touch/sense of self and to elucidate a haptic regime of scientificity in geography, and consequently understand geography as transitional. This can be deployed in three different, interesting ways that show the general relevance of transitionality for geographical epistemology. I shall indicate the first two and concentrate on the third. All three work on the basis of the link between the sense of self and the experience of space/place through touch and attachment drive.

Firstly, the transitional theory of touch can be used to complement the postphenomenological and non-representational theoretical basis of articulations about individuals' geographical haptic knowledges. It helps extend these articulations beyond specific somatic situations, as surveyed by [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF], and allows to encompass other significant -but, to my knowledge, unaddressed -dimensions of haptic knowledges, for example, the attachment to place or territorial/spatial identity. The French psychoanalyst J. [START_REF] Guillaumin | Le paysage dans le regard d'un psychanalyste, rencontre avec les géographes[END_REF] contributed to a conference (organized by French geographers in Lyon) dedicated to the perception of landscape with a lecture that addressed the sense of landscape by means of Winnicott's notions of holding and use of the object, and that addressed landscape as the matrix place/space of the self.

Secondly, the theory of transitional therapeutic practice can serve as a model for the renewal of qualitative methodologies. This is precisely what [START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF] did when she investigated adults' haptic sense of place/landscape through group excursions, sand modeling, and in-depth interviews designing her methodology on transitional references. By providing a facilitating environment that can be used/played by her research subjects, she explicitly adopted a transitionally based methodology. Her fieldwork methodology is close to Winnicott's notion of developing transitional phenomena within a transitional therapeutic framework as well as to French transitionality notions of touch and figurative processes of symbolization. Geographers may draw on transitional practices (for instance, envelopments of sounds/words, art therapy, psychoanalytical drama, and so on) to extend their methodological tools for investigating geographical knowledges. In a non-representational perspective, geographers may resort to Winnicott's squiggle technique and Tisseron's elaboration of 'psychical imaging activity' to find ways to represent haptic knowledges, even in collaborative writings [START_REF] Lloyd | Weaving and working together: collaborative fieldwork narratives in North East Arnhem Land, Australia[END_REF] or mappings [START_REF] Burini | Cartographie participative et cooperation environnementale en Afrique: le cas du village de Bossia (Niger)[END_REF].

These theoretical and methodological perspectives on touch address the transitional link between sense of self and experience of place/space: fieldworkers work on the research respondents' sense of self to access their haptic knowledge of space/place. But, acknowledging the geographers' fieldwork non-academic psychoanalytical motives and strategies, we may consider conversely the way researchers make use of the spatial, relational, corporeal dimensions of their fieldwork practice (whether consciously or not) to bring their senses of self into play, and negotiate their self-identities through haptic experiences. From this perspective, and if we consider the results of this transitional process as personal benefits as well as research data, we complete the consideration for a haptic regime of scientificity. In

Considering a haptic regime of scientificity

Beyond considerations for haptic knowleges and methodologies, J. [START_REF] Guillaumin | Le paysage dans le regard d'un psychanalyste, rencontre avec les géographes[END_REF] -the transitional psychoanalyst I mentioned earlier -and the French philosopher J.-J. [START_REF] Wunenburger | Imagination géographique et psycho-géographie[END_REF] consider the transitional perspective of geography to be important.

Wunenburger, who discusses the construction of knowledge in geography, brings together geographers' 'topophil drive' and their 'psychogeographical predisposition'. He puts forward the idea of a 'subject's interior atlas' that functions as a scheme for the geographical construct. Drawing on Guillaumin's, he resorts (briefly and somewhat metaphorically) to Winnicott's notions to explore geographical fieldwork as transitional experience. But, by ignoring French work on transitionality (the theory of touch), he finds no theoretical basis to sustain his assumptions: neither Anzieu's attachment drive, double anaclisis on skin and entourage through touch to articulate his idea of a 'topophil drive', nor Anzieu's skin ego to articulate his assumed notion of a 'subject's interior atlas'. His ideas are encapsulated in a unique reference to the scopic regime of scientificity. When, for instance, he brings together geographers' use of maps and art of mapping and their fieldwork practice, he ponders them with a scopic frame of reference. Indeed, to question the transitional status of geography as a science, depends on the acknowledgement of its haptic regime of scientificity. Yet, with a completed transitional theory, we may go beyond Wunenburger's assumptions and elaborate the intelligibility of the nexus of fieldwork-as-withness/touch/self-identity so as to put forward the idea of a haptic regime of scientificity.

First, we may bring together a caregiving-based therapy and caregiving-based fieldwork as well as, more generally, a fieldwork-as-withness model of research, insofar as touch and empathy are operators and processors of the ongoing processes of the therapeutic practice and the scientific practice. Second, we may underline the importance of spatial settings (clinical framework and field) and evolving spatial relationships (the clinical and the scientific fieldwork situations of holding/playing) in both processes. In particular, the " 'all enveloping' … spaces that are supportive" depicting the 'space of betweenness' (Duncan 1996, 6-7), the 'facilitating environment' [START_REF] Bingley | In here and out there: sensations between Self and landscape[END_REF] or the 'supportive atmosphere' [START_REF] Kneale | Working with groups[END_REF] would stand on the holding side, while 'playing in the field' would stand on the side of the situation's use. Given the relational perspective of transitionality (see also [START_REF] Bondi | Stages on journeys : Some remarks about human geography and psychotherapeutic practice[END_REF]Bondi , 2003b) and of fieldwork, these elements may be submitted to the strict application of the principle of symmetry, so as to help us understand how the researched subjects and the researchers transitionally play their parts. Drawing on the tricky argument about touch in transitional therapy, and on the ways (empathy and envelopments, artistic activities and performances) transitional therapists have designed to circumvent the tactile while providing access to haptic data, we may gain new insights into some of the most popular qualitative methods: ethnography and in-depth one-to-one or group interviews, performances, and collaborative procedures of writing and drawing/mapping. This may also provide insights into other related issues, for example, the roles of interpreters and assistants [START_REF] Hapke | Of "loose" women and "guides", or relationships in the field[END_REF] as sexuality as betweenness [START_REF] Cupples | The field as a landscape of desire : sex and sexuality in geographical fieldwork[END_REF]. Third, we may consider the role assigned to the activities of sketching, drawing, and mapping in geographical fieldwork (whether collaborative or not) and relate them to the psychical infra-verbal activities set out by Anzieu and Tisseron, on both the primary self-symbolization process level and the therapeutic level of self-reconfirmation through haptic activities. This has two different implications. On the one hand, these activities of tracing -which occur in the course of fieldwork and which are part of the work -could be then understood as haptic-supportive activities of ongoing transitional processes of self-reconfirmation. On the other hand, their products may be recognized as mappings of skin ego/scheme. This is a relevant basis for understanding the tricky issue of representing haptic knowleges [START_REF] Paterson | Haptic geographies: ethnography, haptic knowledges and sensuous dispositions[END_REF]. Finally, drawing on Wunenburger's idea of a 'subject's interior atlas', and given the spatial features with which Anzieu and Tisseron endow the skin ego/scheme, we may make the following assumption: the skin egos re-established within the course of the fieldwork participate in the knowledge building, they function as schemes of the field-geographers' knowledge objects.

Conclusions

Firstly, I have sought to reveal the concealed haptic dimension of classical fieldwork in geography, a dimension that still falls outside the scope of critical feminist examinations of geography. I then outlined the development of the haptic within fieldwork's qualitative reformation and discussed the contemporary examination of its epistemological basis. Hence, I have argued that the sensuous and emotional experiences attached to the practice of fieldwork-as-withness entails an increasing questioning of researcher self-identity. I argue that this motive must be taken seriously as an epistemological matter and that the principle of symmetry should be applied to the fieldworker's search for self/care of self through haptic experiences. Hence, I maintain that we should turn qualitative research's transitional basis into a tool with which to examine a haptic regime of scientificity. In the last section, I discussed the relevance of elements of transitional theory for an intelligible haptic regime of scientificity. I demonstrated how an examination of fieldwork-aswithness sustained by a transitional theory of touch, and that encompasses fieldwork practices, experiences, field-generated data, and field-based knowledge objects allows one to address the fieldwork as well as the field-based geography as transitional (or transitionally informed). I reported on the works of geographers, philosophers, and psychoanalysts who have already partially articulated this matter in different ways. I indicated how this haptic regime, consolidated by the development of qualitative methodology, is commensurable with a more general identity or narcissistic condition at a social level -a borderline symptom identified by Anzieu on the basis of his therapeutic practice and to which he has dedicated his agenda.

Yet, a history of geographical fieldwork practice from the perspective of touch must be thought through and differentiated from the scopic regime of knowledge. This epistemological proposal must be documented further through empirical case studies xvi dealing with fieldworkers' practices, experiences, and knowledge objects or through the examination of a larger corpus of fieldwork practices' and experiences' accounts.

from the field and so on within the course of these interviews, which lasted between 3 and 12 hours and were structured into two sessions.

v Myers (2001), for example, not only opens his paper with a quotation by Kristeva about strategy of place and privacy, he also refers to the 'various modes of psychoanalysis' contributed by some geographers. However, denying a desire to 'sidestep' such an 'opportunity', he chooses storytelling about himself over psychoanalyzing his field situation. Myers's acknowledgement of a fieldwork psychoanalytic motive and his resistance to it echo Pourtier's comments at the 'Journée de l'AGF' in December 2006: "Fieldwork is 'ça voir': the 'ça' [id] I find somewhere on the field, but let's return to more scientific topics" [translation mine] (see note 1).

vi For example, 'performing ethnographies of the somatic sensations within walking ' (2009, 777).

vii In Women in the field [START_REF] Nast | Women in the Field (special issue), The Professional Geographer 46:1[END_REF], the general idea, the words themselves -'state of betweenness', 'space of betweenness', 'negotiating the worlds of me and not-me', 'playing in the field' (the title of Katz's paper), and even the use of gerunds are implicitly related to [START_REF] Winnicott | Playing and Reality[END_REF] notions of therapy setting and process.

viii From neurosis to narcissistic-identity conditions via psychosis.

ix The cited writers use 'mother' in an abstract sense, i.e. less in reference to the mother than to the primary caregivers or entourage (Anzieu 1995).

x '[Skin-Ego] … corresponds to the moment when the psychical Ego differentiates itself from the corporal Ego on an operative level, and is still confused with it on a figurative level' (Anzieu 1995, 61) [translation mine].

xi The psychotherapist echoes early caregivers in order to enable the patient to play with the multiple dimensions of the setting.

xii The technique of pack corresponds to wrapping patients in sheets and doubling them with close encirclement by the group of medical personnel.

xiii This technique of empathy is based on the French use of the verb toucher (to touch) on an emotional level, meaning to affect or to be moved. Anzieu argues that statements or enactments by the analyst and the patient can work as symbolic equivalents of actual touch.

xiv "In the squiggle game I make some kind of an impulsive line-drawing and invite the child whom I am interviewing to turn it into something, and then he makes a squiggle for me to turn into something in my turn" (Winnicott 2005, 22).

xv Indeed, an actual mapping process is depicted here: "The baby has a concrete representation of this envelope which is provided for it by something of which it has frequent sensory experience (a sensory experience intermingled with phantasies) -its skin. It is these cutaneous phantasies which clothe [habillent] its nascente

  and Paterson (2009) call 'haptic knowledges'. The question has become: how do geographers represent the haptically generated qualitative data (Longhurts, Ho and Johnston 2008; Paterson 2009)?

[

  exhilarating]. … It is the same sensation as surfing. You are standing on the surfboard, you know where your marks are, and suddenly the wave takes you … you get the fright of your life, you are lost. And then, suddenly, within a fraction of second, you breathe, and then you see the sky, you know where the bottom is, where the top is … Somewhere, integrating the air, you become sure of your marks. … What you also experience [in the field] is being separated. Somewhere, you build your self, you build the other, and -in so doing -you build this something between the two. [translation mine] In 1991, when I came back here [in the field], a friend told me 'come to my place, I have an extra room'… In fact she gave me her room, but … shortly afterwards, she came back to her room, where she had a double bed, and where discussions between us took place. Finally, … she resumed sleeping in her bed, with me. Since then we have always slept in the same bed, even when working together in another village. … It is true what I've already told you: when I returned [to France], I missed it. When I go back there, I like this sleepingtogether situation. I don't know, it is reassuring, it has a dimension… this strong closeness that has been established, this integration, is hard to express. It is a feeling that is not at all sensual, but emotional. It is affectionate… it is the feeling that you are inside. … I leave clothes there, since I have two parkas, two snowpants … I maintain a presence there. And when I am away, I tell her 'you can wear my clothes if you want to', so she wears my parka. When I come back there, it is a real pleasure to put on these clothes, to be in them. When you wear these clothes, you are not exactly the same as when you wear other clothes. [translation mine]

  other words, we come to examine epistemologically how field geographers' findings and constructs are sustained and shaped by transitional experiences on the basis of self-needs and by means of haptic processes. Therefore, thinking transitionally about fieldwork addresses what geographers' fieldwork haptic experiences are all about, but also: what is the cognitive status of the hapticically generated transitional data that geographers convert into knowledge objects.

  By combining Winnicott's spatial theory of the self and French transitional theory of touch, I discussed transitional psychoanalysis's spatial and haptic turns, i.e. the way in which the sense of the self and the experience of space/place are bound together through touch and attachment drive. I discussed the development of a caregiving-based clinical setting in the theory of therapeutic practice, and the way it takes into account the spatial and the touch through various therapeutic techniques. I made a specific point about Anzieu's as well as Tisseron's considerations for pre-verbal figurative processes -a mapping of the self through touch into body images and a haptic technique to support the generation of haptic data and their psychical elaboration into self-image. Transitionality is then a relevant foundation of a haptic regime of scientificity, similar to Freudo-Lacanism for feminist postsructuralist geographers examining the scopic regime of scientificity of classical/masculinist geography.