Divided Selves Research Articles

Divided Selves in Exile: Third Space in Louis de Bernières’ Birds Without Wings

Set in the early 20th century, Louis de Bernieres’ novel Birds Without Wings focuses on the divided identities negatively influenced by wars, exile, and migration in southwestern Anatolia just before the decline of the Ottoman Empire and foundation of Republican Turkey. Based on the decision of population exchange, a great number of non-Muslim people were deported to a foreign land (Greece), away from the newly defined borders of the new Turkish Republic. In his novel Birds Without Wings, Louis de Bernières scrutinizes this social phenomenon and questions the significance and validity of the notions such as race, religion, ethnicity or language in the nation building process. The author deplores the loss of multicultural lifestyle in a utopian, idyllic Anatolian town with the displacement of Greek and Armenian residents. The multicultural structure of society penetrates into the formal and narrative features of the novel, such as multiplicities in viewpoints, a mixture of genres, different languages and the use of nicknames for protagonists. Intercultural encounter provokes hybridity and leads to the emergence of multiplicities in society. However, the exchange of population puts an end to the long-established multicultural society structure, a dynamic cultural exchange and negotiation. The use of multiple voices, multiple characters, narrative techniques, and multiple languages in fact celebrates the hybridity and plurality of worlds throughout the novel. Homi K. Bhabha’s concept of the in-between third space challenges the formation of cultural identity in hybrid societies, simultaneously embracing multiplicities, pluralities, and hybridity. The writer signals to the existence of such a harmonious heterogenous society in Anatolia in the past time and laments for the loss of such an idyllic lifestyle reigned by mutual love, respect, tolerance and cooperation. The purpose of this paper is to interrogate how Bhabha’s conceptualisation of “third space” finds a place in the lives of divided selves in Louis de Bernières’ Birds Without Wings and to demonstrate how it deconstructs the binary thought and essentialist identity in intercultural encounters.

Catherine L. Evans. Unsound Empire: Civilization and Madness in Late-Victorian Law.

Catherine L. Evans’s exciting first book, Unsound Empire: Civilization and Madness in Late-Victorian Law, is about a collision between forms of knowledge as dueling epistemologies of law and science were thrust together by the sprawling reach of British imperialism in the late nineteenth century. The liberal ideal of British justice long rested on the assumption that individuals subject to criminal proceedings were autonomous, rational, and therefore responsible for their actions. The significance of mens rea, or the defendant’s state of mind, arose from these psychological underpinnings of the common law. But the emergent professions and disciplines of the human sciences—psychiatry and anthropology in particular—challenged this regime by opening up a murky new underworld of divided selves, unbalanced minds, and primitive passions. Because lack of emotional restraint was thought to be endemic among supposedly less advanced races, uncertainty about criminal responsibility posed an especially acute problem for the governance of empire. How could the agents of the civilizing mission reconcile their commitments to liberal universalism and evolutionary hierarchy? The dilemma, Evans observes, was that “British civilization seemed to require both fidelity to the common law and the bold embrace of modern scientific truths” (120–121).

글로벌 시대의 서발턴: 제3세계 여성난민들

Exit West by Mohsin Hamid and How I Became a North Korean by Krys Lee are refugee novels set in different regions and cultures; however, they both expose the subaltern status of refugee women from the Third World. The protagonists of both works are two refugee women, Nadia and Jangmi, who, as women, are hopeful for sexual liberation and the liberation of the First World. However, while they are only viewed as vulnerable subjects and victims of local patriarchy, their other identity as refugees from the Third World lacks agency and suffers from alienation when they are subjected to prejudices against refugees. In other words, the new society is an ambivalent space for them that, on the one hand, affords them as women to enjoy greater sexual liberation and freedom than the society they came from. On the other hand, as refugees from Third World countries, however, they are expected to remain mute in the face of discrimination, prejudiced language, and hostile looks. To avoid experiencing worst-case scenarios such as deportation, their best option is to express inexhaustible gratitude for what they have been given and strive to be flawlessly assimilated subjects, while ignoring their refugee identity, which suffers from injustice. Being exposed to the dilemma of having to live with their divided selves and being unable to speak about their problems, Nadia and Jangmi share the question Gayatri Chakravorty Spivak raised about the Third World woman: Can the subaltern speak? This paper endeavors to contextualize the refugee experiences of Nadia and Jangmi in relation to Spivak’s question about the Third World woman. The paper will then contend that refugee women from the Third World are invisible subalterns as the symbol of the world’s inequality which still exists in the so-called more equally globalized world.

Accounting for inequalities: divided selves and divided states in International Relations

Ontological security studies have added complexity to the state level of analysis in International Relations (IR) by embracing an approach that permits moving across and between levels of analysis without calcifying an assumption as to who or what constitutes the key actors of international politics. I draw on a case study of gender-based violence and subsequent responses to argue that ontological security studies in IR have thus far failed to fully account for intersectional inequalities within social narratives of security. I argue that the state is incapable of providing ontological security because of inherent inequalities that underlie national identity. It is only in attending to those inequalities that we can attend to the biases at the heart of the state. Looking to ontological insecurity in the context of trauma provides a delineated means of accessing these dynamics in a way that is formulated around a pathologised ontological insecurity (rather than an existential, and therefore normalised, process of ontological insecurity). Through the case study of the murder of Sarah Everard and the responses, the value and necessity of an intersectional approach is made clear: trauma responses that are positioned as transgressive by the patriarchal and White supremacist dominating narrative are used within that narrative to undermine the credibility of alternative narratives of security. The state adopts a technique of dividing identity and constructing normatively oppressed identities as transgressive to consolidate the state narrative of security.

Confronting the Trickster: Crises and Opportunity in the Time of Trump—A Jungian Perspective

Through our own moral and political ineptitude, we have unknowingly invited the trickster archetype into our midst in the form of Donald Trump, our trickster president. Terrifyingly, we now have no idea what will happen to us. Within this new dynamic, we must now confront the trickster, as it manifests within him. It is a wakeup call and a warning as to what is going on in the shadow lands of the American and global psyche. But although it is a clear and present danger to us, it is also an unprecedented opportunity to become more conscious of ourselves psychologically, and to potentially heal our divided selves. This is the hidden meaning and value that the trickster brings to us.

The presentation of mental disturbance in modern Scottish literature

The subject of madness features throughout world literature, but the literature of modern Scotland appears to be especially preoccupied with it. This paper gives a brief overview of the ways...

On Not Being Found: A Winnicottian Reading of John Banville's Ghosts and Athena

On Not Being Found:A Winnicottian Reading of John Banville's Ghosts and Athena Mark O'Connell One of the more striking aspects of the work of the Irish novelist John Banville is its unflagging fascination with postures and impostures. Almost all of his protagonists are performers of roles, men who are constantly arranging themselves in some or other type of pose. Peopled as it is with frauds and masqueraders, his work might productively be viewed as a sustained exploration of the various ways people find of deceiving themselves and others, as a fiction about the fictions people make of themselves. Unsurprisingly, much of the critical response to the novels has focused on their engagement with problematic questions of selfhood and authenticity. The notion of the divided self has, in particular, proven an enduring point of interest. Hedwig Schwall, for instance, has described the oeuvre as "one big enterprise to deconstruct the illusion of (id)entity." "Each of the author's 'in-dividuals,'" she writes, "are utterly dividual, their split is their essence" (120). Brendan McNamee has linked the inauthenticity of Banville's protagonists with both their self-obsession and their self-division, arguing that the three are inseparable. At the heart of the question of authenticity, he argues, lies "the dilemma of self division." "Self-obsession goes hand-in-hand with self-division: a self looking, a self being looked at" (76). And John Kenny makes a similar point when he writes that Banville's narrators all suffer from an "excessive self-awareness" that "brings with it a sense of doubtful self-identity, suspect authenticity, and an agonized yearning for a sublimely idealized, preconscious, and therefore innocent, self" (170). Critics have tended to view the creation of narrative as offering a form of resolution to this problem of self-division, albeit an incomplete and problematic [End Page 328] one. Elke D'hoker sees Banville's narrators' first-person accounts as not just representative, but constitutive of selfhood. These "never fully reliable first-person narrators," she writes, "can be observed in the process of representing their traumatic past, their tormented thoughts and divided selves in a coherent narrative so as to achieve a sense of self that is unitary, solid and clear" (2). The mode of first-person narrative, she claims, "seems to offer the possibility of meaning and control not available in real life" (173). Likewise, Derek Hand refers to the narrators' "search for an appropriate language that will contain their experience, and render themselves and their lives knowable" (165). Schwall, too, agrees that all of these "cleft protagonists...perform their quest for self through writing" (116). If it is striking just how much of the critical work on Banville's fiction has focused on issues of selfhood, authenticity, and self-creation through narrative, what is perhaps equally notable is how infrequently (and, on the whole, fleetingly) the theories of psychoanalysis have been employed as a means of investigating these complexities. This, I would argue, constitutes a shortcoming in the criticism on a body of work that is so resolutely interior, so unswervingly concerned with the inscrutable forces and afflictions of personhood, with how the self is never at one with itself. If psychoanalysis could be said to have a single identifiable aim, it would be the scrutiny of peoples' narratives of selfhood, the exposure of their inventions and misconceptions about themselves. In its resolute interiority, in its repeated use of the confessional monologic form, and in its concern with the self and its troubled relationship to others, Banville's work is peculiarly suited to a psychoanalytic critical approach. In the present essay, I depart from the body of criticism sketched above in two fundamental respects: I present the self-division and fraudulence of Banville's narrators as resulting from an elemental fear of connection and communication, and I analyze the fictions they narrate from a psychoanalytic perspective. I argue that the theories of the British psychoanalyst Donald Winnicott, in particular his notions of the True and False Self, are especially useful in illuminating Banville's complex—and, as we shall see, frequently paradoxical—view of the self and its interactions with the world. My focus here is primarily...

Autonomy and Motivation: A Dual-Self Perspective

This paper provides a simple autonomy-based model of human motivation in which a decision maker with divided selves must perform some task. The key presumption of the model is that the brain is not a unitary system which is equipped to achieve a single goal in a systematic manner; rather, it is more like an organization which is hampered by several constraints such as preference incongruence and incomplete exchange (or imperfect recall) of information. Due to these constraints, the model yields behavioral patterns that are consistent with various stylized facts of human motivation, mostly found in social psychology. The main findings of the paper are: (i) more autonomy induces more motivation; (ii) complex tasks are susceptible to motivation crowding out; (iii) small rewards are detrimental to motivation; (iv) intrinsically interesting tasks are susceptible to motivation crowding out.

Review

Reviewed by: On the Divide: The Many Lives of Willa Cather Michael Schueth On the Divide: The Many Lives of Willa Cather. By David Porter. Lincoln: University of Nebraska Press, 2008. xxviii + 372pp. $50.00/$29.95 paper. In On The Divide: The Many Lives of Willa Cather, David Porter argues that the author lived a "divided life" that can be seen in "manifold ways" throughout her narrative themes and characters, "from the beginning of her career to the end her life" (xx). Porter begins with two introductory chapters exploring Willa Cather's invention of herself as a public figure. In the first, he looks at how she constructed her image in promotional biographies, and, in the second, he showcases her self-authored advertising copy for dust jackets. He proceeds with chapters organized thematically around the development of her career, primarily following the succession of her novels and short story collections, [End Page 230] among other works. Throughout, Porter traces the contrasting roles that Sarah Orne Jewett and Mary Baker Eddy imaginatively represented for Cather and the echoes of these two figures in her fiction. They are, according to Porter, "alter egos, with Jewett embodying dedication to one's art, Eddy exemplifying what one can achieve through self-promotion" (xxi). Porter begins his study by looking at four short biographies published between 1903 and 1926 that show likely signs of Cather's authorship. These biographies, not widely available, are here published in full and could be interesting material to bring into the classroom. Rather than seeing these texts as promotional pieces with little value, Porter argues that they reveal "[t]he complexities in Willa Cather that emerge from the advertising materials she helped craft correspond to the complexities in the woman herself" (59). Porter critiques these self-authored biographies, arguing that the author constructed a public self who closely resembled Cather but who also showed considerable differences, including a new birth year and a simplified life story. Here Porter notes the complications that arise between Cather's fictional reshaping of her life story for promotion and works that put "such store on truthfulness" (58). Porter also traces the development of the promotional copy Cather wrote for the dust jackets of the books she published throughout her career. Although scholars have long noted her attention to detail, Porter's expert critical analysis of these documents suggests the specific ways she used her promotional copy to "give a prospective reader" a glimpse "into the very souls" of her books (44). For example, in his final chapter, Porter provides a compelling reading of the changes she made to the dust jacket copy of Sapphira and the Slave Girl set against the original copy that Knopf proposed. Throughout the rest of the chapters, Porter provides close readings of Cather's texts. He offers excellent analyses of several works, including The Song of the Lark, My Antonia, Youth and the Bright Medusa, My Mortal Enemy, and Sapphira and the Slave Girl. Further, Porter's attention to the lesser-known works, including the Mary Baker Eddy biography and S. S. McClure's autobiography, together with a number of short stories, as well as her promotional copy, offers a reading that stitches together an array of her professional writing, showcasing her talents both as a professional writer and promoter of her own texts. Porter's overall analysis of Cather's divided selves would be strengthened by a more sustained discussion of her sexuality. While Porter mentions lesbianism in the introduction, pointing out "she often felt alienated from society, 'queer,'" which "both added to this sense of division and encouraged her to explore it in her writing," he does not pursue this fascinating division in the book itself (xx). Some important points could be drawn from such a discussion. First, it is suggestive, in his argument about "alter egos" (xxi), that Cather creates tension [End Page 231] between a lesbian, Jewett, and heterosexual, Eddy. Because she constructs Jewett as a positive artistic force in her kingdom of art and Eddy as a symbol of materialism, ambition, and even evil, there is an underlying argument that she repositions the usual sense of "queer." That is, no longer is the...

Embodied ideas and divided selves: Revisiting Laing via Bakhtin

In this article, we apply Mikhail Bakhtin's model of a 'divided self' to R.D. Laing's eponymous work on the lived experience of divided selves in 'psychosis'. Both of these authors offer intriguing insights into the fracturing of self through its social relationships (including the 'micro-dialogues' staged for oneself) but from uniquely different perspectives. Bakhtin (1984) uses Dostoevsky's novels as his material for a theory of self, centrally concerned with moments of split identity, crisis, and personal transformation, while Laing relies on his patient's accounts of 'psychosis'. We will outline how two key Bakhtinian divisions of the self (spirit/soul and authoritative/internally persuasive discourse) help to make sense of Laing's descriptions of his patient's experiences and micro-dialogues. Conversely, when refracted through Laing's phenomenology Bakhtin's account of the self becomes richer and somewhat darkened in terms of a double-edged ontology, which describes a maximally open self but one that is consumed by ideas, unable to manage their contradictions. The implications of this for managing the dilemmas of self-identity will be drawn out.

The Identity and Significance of “Achilles” in Dostoevskij's Prestuplenie i Nakazanie

This article examines the identity and significance of the figure named Achilles from the scene of Svidrigajlov's suicide in Dostoevskii's Crime and Punishment by establishing and closely re-reading the broader contexts – namely, Book XXII of The Iliad as well as Part VI of Crime and Punishment. The article shows that the suicide scene, disguised as a single combat between Achilles and Hector, reflects the inner struggle between the divided selves of Raskol'nikov on the subconscious level. Dostoevskii's use of the classical motif is interpreted to suggest the influence of a fatal force on the novel's main characters.

The breakdown of meaning and adolescent problem behavior.

This paper attempts to account for the upsurge of adolescents' problem behavior in high-income countries in terms of Lifton's paradigm of symbolic immortality. Whilst most of the works dealing with this subject focus on the level of the individual adolescent and his or her surrounding, Lifton shows that societal processes can affect the individual. Drawing upon his approach, it was argued that desymbolization,--the collapse of society's symbols system--produces "divided selves," individuals who harbor an 'aggressor-victim double' in their psyche, wherein an internal conflict between the aggressor and the victim engenders self-destructive impulses. In this study it is hypothesized that problem behaviors are external manifestations of underlying self-destructiveness. Thirty-four Jewish-Israeli adolescents involved in sexual promiscuity, drug abuse, anorexia nervosa, and violence were interviewed. It was found that despite individual and social dissimilarities, and the different problem behaviors, the participants were marked by inner-directed destructiveness as well as a sense of meaninglessness of life and lack of symbolic relationship to what transcends their here-and-now selves. Significantly, violent adolescents whose aggression is other-directed were found to be marked by underlying self-directed aggression as well. If the findings of this study are representative of Israeli society at large or of other affluent societies, then the epidemic proportions of youth problem behavior may indicate that these societies are undergoing desymbolization, a psychocultural breakdown.

Fishers at Work, Workers at Sea: A Puerto Rican Journey through Labor and Refuge

Preface Divided Selves: Domestic Production and Wage Labor in Puerto Rico and Anthropology Palatable Coercion: Fishing in Puerto Rican History Puerto Rican Fisheries Chiripas: Working-class Opportunity and Semiproletarianization Injury and Therapy Roads Less Traveled: Proletarianization and Its Discontents Power Games: Work Versus Leisure Along Puerto Rico's Coast Fragments of a Refuge References Index Photographs

Salman Rushdie: The Ambivalence of Migrancy

In her essay on The Satanic Verses, Gayatri Chakravorty Spivak temporarily brackets her discussion of Rushdie affair in order to impossible: a reading of The Satanic Verses as if nothing has happened since late 1988 (219). A short while later, she returns to cultural politics of controversy in order to reconnect book with its notorious context, debate between twin demonologies of and free speech and secularism. The attempt to separate book from its reception is interesting, not because it can't be done, or done well, but in way it raises issue of Rushdie text and its proper audience, its desired reading constituency. Within field of a text that is marked as high culture with respect to its literary antecedents--surrealism, magic realism, and European modernism--and its potential sphere of evaluation, Booker Prize--the interventions by South Asian Britons in Bradford, Birmingham, Bolton, and London, and by self-serving politicians i n India and Pakistan, along with their range of mis- or nonreadings, are clearly part of a debate that is not intended to be theirs. Yet The Satanic Verses, as Spivak and a number of other commentators, including Rushdie, have pointed out, is a novel about migrancy in general and about South Asian immigrants to Britain in particular. (1) One of problems that attends any investigation of migrancy in Rushdie's work is almost limitless applicability of concept, fostered not inconsiderably by author's own moves from India to Pakistan to England, and now to New York. In this essay I ambivalent ways in which migrancy recurs in Rushdie's life and work as a concept he celebrates, yet one that has historically had undesired consequences for him. Migrancy can be called reigning trope of twentieth century Writers such as Beckett, Joyce, and Rushdie have made it a determining feature of counterhegemonic literature and politics. Rushdie is not alone in being fascinated by liberatory and metaphysical connotations that attach themselves to concept. Migration refers not only to displacements of people in history but to a state of displacement that befalls humankind in general. In his essay on Gunter Grass, Rushdie proclaims, We all cross frontiers; in that sense, we are all migrant peoples (279). While that may be true on some abstract level, still we all cross them differently, and thus we are not all migrants in same way. That experiences of migration differ, I think, is one of crucial distinctions to be made in any discussion of subject. An attendant problem involves Rushdie's shifting claims about relationship between his novels and history While any straight correspondence between two would be facile, Rushdie's changing positions with regard to historicity of The Satanic Verses invites a questioning of reasons behind such claims and disclaimers. In his letter to Rajiv Gandhi, Rushdie insists that the book isn't about Islam, but about migration, metamorphoses, divided selves, love, death, London and Bombay... How much further from history could one get? (Appignanesi 35-36). Later, however, in Observer, he claims that book is attempt to discuss growth of Islam as a historical phenomenon, as ideology born out of its time (Appignanesi 62). And in same essay, he explains novel as an attempt to write about migration, its stresses and transformations, from point of view of migrants from Indian subcontinent to Britain. In first case migration is a category far removed from history, and in second it is inextricably a historical event. The status of such statements as truth claims is hardly issue. The point, rather, is to understand these shifting patterns of migrancy's relation to history as they appear in his work. While strategy of disaffiliation that Rushdie performs may in part be attributable to a rhetorical line of defense necessitated by attacks on his book, exactly what his concept of migration is, and what his place in migrant population is, still remain to be examined. …

Boy crazy: remembering adolescence, therapies and dreams

In answering these questions, Janet Sayers highlights the revolution wrought in both sexes' psychology by adolescence, particularly by its fantasies of divided selves and loves and of 'boy crazy' grandiosity and romance. Illustrated throughout with fascinating examples from a groundbreaking study of adolescent memories and dreams, Boy Crazy presents an engaging account of this little-researched period of human development. Sayers also draws on her own work as a therapist, and weaves in vignettes from fiction and film, to demonstrate the significance we attach in adulthood to our experiences as adolescents. She suggests that men and women respond differently to the sexual awakening that takes place during their teens, and to their own memories of that part of their life. In relating the findings of her research the author also explores to what extent the theories of Freud, Jung and feminism shape our understanding of the formative effect of adolescent experiences and emotions. Boy Crazy provides a fascinating insight into the repercussions of adolescence on our adult lives and loves and will appeal to the general and specialist reader alike.

Writing modern women's lives

Writing Modern Women’s Lives Carol Kolmerten (bio) Pearl S. Buck: A Cultural Biography. By Peter Conn. New York: Cambridge University Press, 1996. 468 pages. $35.00. Ruth Crawford Seeger: A Composer’s Search for American Music. By Judith Tick. New York: Oxford University Press, 1997. 457 pages. $35.00. Elsie Clews Parsons: Inventing Modern Life. By Desley Deacon. Chicago: The University of Chicago Press, 1997. 520 pages. $29.95. To Do and To Be: Portraits of Four Women Activists, 1893–1986. By Ann Schofield. Boston: Northeastern University Press, 1997. 183 pages. $42.50 (cloth). $15.95 (paper). About a year ago I received a packet of two dozen letters from my eighty-year-old aunt, letters that I had written to her and my grandmother during 1965 and 1966 as I struggled with an early marriage, a newborn baby, and a full load of college courses. The letters, as I read them again with growing horror, were complete fabrications—I had constructed a fictional narrative of my life that I perceived my female relatives wanted to hear. More than twenty years later, as I grimace at my fictional accounts, I am reminded that even the “untainted” primary documents that I and other biographers so cherish are written according to prescribed cultural codes: as a nineteen-year-old, I could not admit (to myself and certainly not to my aunt and grandmother) that I yearned [End Page 849] to be unmarried, childless, able to work long hours in the stacks of the college library. I knew no way of describing my “real” life; thus, I constructed an epistolary fantasy that embodied one perky marriage-plot cliché after another. The feminist biographies under review here have made me remember the lesson of my own fictional letters. These biographers, like me, have benefited from the explosion of feminist and biographical theory that allows writers the freedom to begin where they want, to tell a story how they want, to escape the confines of the marriage plot as the only way to shape the story of a woman’s life. They are hypersensitive to issues such as “author,” “subject,” and “audience.” They have also been freed from the trap of contrived coherence by the understanding that biography is inherently a series of inconsistencies and contradictions, in the same way that our subjects’ lives and our own lives as the tellers of the story are often contradictory. If nothing else, current theory has allowed us to shed the heavy mantle of consistency—for ourselves as writers and for our subjects. These authors of four fascinating and compelling biographies know that they are shaping their stories and that their subjects surely fashioned themselves through their letters as they wished to be seen. These authors understand that biography is a type of fiction and that biographers are not distanced or objective. In their introductions and prefaces, they place themselves in relation to their subjects. Their biographies are, as Schofield explains, about subjectivity, about “the point where the individual and history intersect” (7). Suspicious of linear, chronological, unified narratives—of “essential selves”—they are all aware that authors, subjects, and even readers occupy contested ground. Deacon, for example, writes that she is “presenting multiple narratives where they are available, not presenting any one of them as truth” (xiv); Tick writes about her subject’s “multiple and divided selves” (x) and worries about which “side” she is “on.” These biographies also illustrate that the intersection of the public and the private is crucial to understanding a life story. None of the women portrayed in these four books led lives that followed a typical pattern of a male biographical hero—a pattern that includes, more than anything else, a rise “up” to riches and public power. Rather than tracing a simple and inevitable rise, these biographies unravel the complex web of cultural and social forces that work upon the lives of even the most talented of women. These biographies, in fact, read at [End Page 850] times like captivity narratives turned into cautionary tales. The message for our daughters and students is clear—marry the wrong man and your life becomes a prison from which you will have to...

Coming home: Sex, lies and all the ‘l’ in India

The nation states of India and Pakistan cannot cope with the ethnic diversity and cultural complexity of South Asia. To rise above the ethnic divide and communal strife, the nation states of the region must come together as a civilization. Through an analysis of the work of the great Urdu short stories writer, Sadat Hassan Manto, this article explores various avenues through which the fragmented nation states of the Subcontinent can heal their divided Selves and provide a genuine civilizational home for the people of India.

Updike's version: rewriting The Scarlet Letter

In this full-length critical analysis of trilogy - A Month of Sundays, Roger's Version and S - Schiff demonstrates how Hawthorn's classic novel of adulterous love and divided selves has become an American myth, and how Updike, in his trilogy, has sought to expand, update and satirise that myth. The volumes that make up the trilogy engage in a dialogue with Hawtorne's novel, commenting upon and altering the original story. To understand the nature of this dialogue, Schiff employs a methodology specifically suited to mythical method, in which special attention is given to reader expectation, parody, point of view and principles of fragmentation and condensation. Updike's Version covers new ground in Updike studies, revealing how the intertextual dialogue between Updike and Hawthorne is far more complex and extensive than has yet been acknowledged. It provides close and detailed readings of the novels and should be of importance to students and scholars of John Updike, Nathaniel Hawthorne's text and American literature in general.

Divided Staffs, Divided Selves: A Case Approach to Mental Health Ethics

Back to table of contents Previous article Next article ArticleNo AccessDivided Staffs, Divided Selves: A Case Approach to Mental Health EthicsEDWARD M. OPTON JR.EDWARD M. OPTON JR.Search for more papers by this authorPublished Online:1 Apr 2006https://doi.org/10.1176/ajp.145.9.1165AboutSections ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinked InEmail "Divided Staffs, Divided Selves: A Case Approach to Mental Health Ethics." American Journal of Psychiatry, 145(9), p. 1165 Access content To read the fulltext, please use one of the options below to sign in or purchase access. Personal login Institutional Login Sign in via OpenAthens Purchase Save for later Item saved, go to cart PPV Articles - American Journal of Psychiatry $35.00 Add to cart PPV Articles - American Journal of Psychiatry Checkout Please login/register if you wish to pair your device and check access availability. Not a subscriber? Subscribe Now / Learn More PsychiatryOnline subscription options offer access to the DSM-5 library, books, journals, CME, and patient resources. This all-in-one virtual library provides psychiatrists and mental health professionals with key resources for diagnosis, treatment, research, and professional development. Need more help? PsychiatryOnline Customer Service may be reached by emailing [email protected] or by calling 800-368-5777 (in the U.S.) or 703-907-7322 (outside the U.S.). FiguresReferencesCited byDetailsCited byNone Volume 145Issue 9 September 1988Pages 1165-1165 Metrics History Published online 1 April 2006 Published in print 1 September 1988

Andre Gide and the Voices of Rebellion

The Dostoevsky centenary celebration in Paris in 1921 featured, among other events, an allocution at Jacques Copeau's VieuxColombier theater by Andr6 Gide, the novelist and founder in 1908 of the now-famous Nouvelle Revue FranCaise. The novel in the Western World, said Gide, a part de tres rares exceptions, ne s'occupe que des relations des hommes entre eux, rapports passionnels ou intellectuels, rapports de famille, de soci6t6, de classes sociales-mais jamais, presque jamais, des rapports de l'individu avec lui-meme ou avec Dieu.I Although referring to Dostoevsky, Gide was apparently also thinking of his own endeavors. What attracted him to the Russian writer, in spite of Nietzsche's announcement concerning God's death, was the protagonists' insistent dialogues with themselves, with God, and with Mammon. Gide's books, like Dostoevsky's, describe the battles his heroes and heroines wage with their divided selves. These struggles for identity reflect Gide's own search for