Exchange Of Letters Research Articles

How French Mathematicians Learned about What Happened to their Polish Colleagues During WW2

This article presents an exchange of letters between Wacław Sierpiński and Paul Montel during the year 1945. This correspondence, translated here into English, provides insight into how and in what form the French learned about the dramatic fate of many Polish mathematician colleagues during the war. We also give a short biography of the two protagonists, as well as some facts about the mathematicians mentioned in the letters.

Comunicación epistolar y colaboración científica entre especialistas alemanes en Sudamérica a fines del siglo XIX. Un estudio de la correspondencia entre Rodolfo Lenz y Robert Lehmann-Nitsche

AbstractThe following paper undertakes the presentation and subsequent analysis of the initial section of an extended, although only partially preserved letter exchange between two salient German scholars settled in Argentina and Chile from the end of the 19th century on, and during the first decades of the 20th century: Rudolf Lenz, trained in linguistics and Romance languages at the renowned Romanistik School of Bonn, who worked at the Instituto Pedagógico in Santiago de Chile, and Robert Lehmann-Nitsche, a Prussian physician and anthropologist who was in charge of the Anthropological Section of a brand new modern Museum in Argentina’s recently founded city of La Plata. The letter exchange between them lasted from 1897 until 1928 and the analysis of its initial pieces (1897–1898) allows us to see how personal and scientific networks were constructed, and how German science and sociability managed to settle down in such distant locations and still remain connected with its system of origin.

«Freilich ist Freundschaft wahre Heimat». Il carteggio di Stefan Zweig e Joseph Roth come patria spirituale

This article attempts to explore the intimate yet complicated friendship between Stefan Zweig and Joseph Roth through their exchange of letters. Their personal correspondence has always been regarded as a valuable resource for interpreting their works and for documenting the life of intellectuals during the National Socialist period. However, the relevance of their correspondence does not lie only in its literary and historical testimony, since it is also strictly related to its auto/biographical aspects. Adopting this perspective, the article offers a reading of the letters both as an autobiographical portrait of Zweig and Roth and as a distant narrative of their friendship, conceived as the only possible homeland for the two writers in exile.

Literary cosmopolitanism in the age of the League of Nations: Vernon Lee, Daniel Halévy and La Revue de Genève

In 1921, the newly founded French-language periodical, La Revue de Genève, featured an exchange of letters between Daniel Halévy and Vernon Lee in which the two writers articulated contrasting visions of national identity and international literary relations. Reflecting on the traumatic experience of the First World War, Halévy called for literature and the role of the writer to be depoliticized. Lee, by contrast, put forward a politicized model of cosmopolitanism that challenged the renewed emphasis on national sovereignty in the post-war international order. Their exchange sheds light on the tense negotiation of literary cosmopolitanism that followed the Versailles settlement and the establishment of the League of Nations.

INTERCULTURALIDADE: UMA EXPERIÊNCIA DA TROCA DE CARTAS ENTRE ALUNOS DO BRASIL E DO JAPÃO

The aim of this article is to promote an analysis of the intercultural experience carried out through the exchange of letters with children from the city of Ninomiya, Kanagawa Province – Japan, with children from the Municipal Education Network of the Veranopolis, Rio Grande do Sul – Brazil. The exchanges take place annually through the Post and Telegraph service in Brazil and Japan, between students from the 3rd to 9th years of this network. Japanese children write to Veranians and vice versa. They tell facts about their routine, their city, peculiar aspects of their daily lives, including photos and geographic and cultural characteristics specific to each local space. This experience invites us to expand our gaze on the importance of thematizing, in the educational process, sociocultural aspects of different peoples, social groups, customs and ways of being and living together. We challenge ourselves to reflect on how this practice of exchanging letters, between children from two very different countries, both socially and culturally, manages to raise awareness about issues related to interculturality as a field of debate about identity processes that constitute an environment. Furthermore, it allows us to analyze issues related to the ease of writing and the symbology used to describe aspects related to the daily life of each child, as well as the subjectivity in each message in the exchange of letters. The reciprocity in exchanges, the care with the details present in each report, the richness that makes up the writing and how everyday life presents itself with similarities and differences in the life of each student, whether here or in Japan, are essential components in the construction of this analysis . Keywords: Local history. Interculturality. Education. Global citizenship.

Collaborative Autoethnography

This article presents an ongoing reflexive account of us as three collaborating academics undertaking research and writing a journal article in the field of management and leadership. Influenced by collaborative autoethnography, it draws on narratives written at the time, recorded conversations, and letter exchanges between us as we prepare our work for submission to a journal. Through the process we show how the quality of research improves. We do this by paying attention to the contradictions between the rational expectation of how research should occur and the messiness of what actually happens—and how difficult this was for us to pay attention to. This was achieved during a reflexive process of coming to know and learn about each other in a way that shone a new light on ourselves. We share the benefits of engaging in challenging dialogue and reflection that maintains a level of unsettlement within our collaboration. The contribution of our article is to demonstrate our use of collaborative autoethnography as a reflexive heuristic to enhance research practice in a multiple perspective context. This has enabled validity in action by making explicit learning and knowledge of the peripheral goings on of the collaborative process that might normally go unnoticed.

Binary patterns in the Prouhet-Thue-Morse sequence

We show that, with the exception of the words $a^2ba^2$ and $b^2ab^2$, all (finite or infinite) binary patterns in the Prouhet-Thue-Morse sequence can actually be found in that sequence as segments (up to exchange of letters in the infinite case). This result was previously attributed to unpublished work by D. Guaiana and may also be derived from publications of A. Shur only available in Russian. We also identify the (finitely many) finite binary patterns that appear non trivially, in the sense that they are obtained by applying an endomorphism that does not map the set of all segments of the sequence into itself.

Cultivating Enduring and Reciprocal Relationships in Academia

This article takes form following an exchange of letters in which the Chickasaw and Hopi authors reflected on an Indigenous mentorship relationship in higher education as the embodiment of a carved-out space for Indigenous ways of knowing and being. They begin the story of their faculty mentor-doctoral mentee relationship with the memory of the mentee’s graduation from the doctorate program and the gifting of a shawl. This moment was both a culminating and rebirthing of a relationship, an Indigenization of the institutional university hooding graduation ceremony. The authors privilege an Indigenous gift paradigm based in values of care and notions of kinship. Together, they ask and explore questions of how such a gift paradigm is created, enacted, and sustained in higher education. They reflect on practices which cultivated, nurtured, and sustained the mentorship relationship through the years from admission and leading up to the doctoral graduation ceremony, and beyond.

Abolition Pedagogy

Abstract As the South African student movement of 2015–16 began to develop a deeper critique of the character of the transition out of apartheid and its minimal effect on the institutions of colonialism and apartheid, the administrators of postapartheid universities worked with the managers of the security infrastructure of the state to orchestrate a national police shutdown of the student and worker movement. This essay is an effort to sustain an objection to that coordinated effort, and to work through a proposal for how the new managers of the postapartheid state and university could have—should have—acted otherwise. This proposal is called abolition pedagogy, a refusal of the long-standing relationship between education and violence, and a reading of the pedagogic labor involved in antiviolence work. In the midst of the recent student protests, a 1969 exchange of letters between Theodor Adorno and Herbert Marcuse—in which Adorno justifies his having “called the police” on the student movement in Germany—was used to justify calling the police on South African students some fifty years later. This article unpacks the citation, and uses Adorno's own commitment to critique as a “force field” to show up the limitations of his position, and to call for a different mode of engagement with the difficulties and possibilities of ongoing struggle. Adorno's “force field” is contrasted with his poor reckoning with jazz and his inability to see the work of critique in jazz and by implication in many other forms. Abolition pedagogy pursues a transformative orientation to histories of violence, asking how to sustain strategies for their unmaking.

Review:The Man Who Ate Too Much: The Life of James Beard, by John Birdsall

Review:<i>The Man Who Ate Too Much: The Life of James Beard</i>, by John Birdsall

Agricultural Life as reflected in the Arabic Terminology of the Transjordanian Area of as-Salṭ at the Beginning of the Twentieth Century, Based on an Arab Christian Informant of Gustaf Dalman

This article is based on the discovery of a letter exchange between the Christian teacher Faraḥ Ḥabīb Tābrĭ (فرح حبيب تابري) and theologian and orientalist Gustaf Dalman (1855–1941), which was made by the writer of this article while rummaging in some dusty cardboards left in Dalman’s institute in Greifswald/Germany during my visit there in February 2014.Although totally unknown to modern researchers, Tābri was Dalman’s most fluent and prominent informant. In the introduction to his book Palästinischer Diwan, he thanks him, calling him “my friend from the Gilead Mountains”. He remarks that Tābri helped him considerably in correcting this book and by approaching farmers and Bedouin of the region in order to proof the data of his Dīwān, a collection of folk Palestinian songs.

Agricultural Life as reflected in the Arabic Terminology of the Transjordanian Area of as-Salṭ at the Beginning of the Twentieth Century, Based on an Arab Christian Informant of Gustaf Dalman

This article is based on the discovery of a letter exchange between the Christian teacher Faraḥ Ḥabīb Tābrĭ (فرح حبيب تابري) and theologian and orientalist Gustaf Dalman (1855–1941), which was made by the writer of this article while rummaging in some dusty cardboards left in Dalman’s institute in Greifswald/Germany during my visit there in February 2014.Although totally unknown to modern researchers, Tābri was Dalman’s most fluent and prominent informant. In the introduction to his book Palästinischer Diwan, he thanks him, calling him “my friend from the Gilead Mountains”. He remarks that Tābri helped him considerably in correcting this book and by approaching farmers and Bedouin of the region in order to proof the data of his Dīwān, a collection of folk Palestinian songs.

Does leadership still not need emotional intelligence? Continuing “The Great EI Debate”

The study of emotional intelligence (EI) in the field of leadership, and in the organizational sciences in general, has often been characterized by controversy and criticism. But the study of EI has nonetheless persisted by developing new measures and models to address these concerns. In a prior letter exchange by Antonakis, Ashkanasy, and Dasborough (2009), two author teams debated the role of EI in the leadership literature, but also set an agenda for research and reconciliation for the future. The present exchange revisits these arguments using evidence accumulated over the past decade. Specifically, the authors debate not only the evidence for the predictive power of EI for workplace outcomes, but also the validity of EI as a construct, the measurement of EI, and the appropriateness of analytical tests for establishing the value of EI. Although the author teams agree on the value of the study of emotions and the need for rigorous research in this area, they nonetheless propose alternative agendas and priorities for the future. Further, they conclude that the issues identified in this exchange are not unique to the study of EI; but should also serve to inform the study of other personality factors and leadership more broadly.

Exchanges of letters, editions of correspondence, and the history of sociology

The correspondence among sociologists has played a vital role in the rise of sociology since the outgoing 19th century and its development towards a social science discipline. Written correspondence led to the creation of academic networks, which contributed to the gradual institutionalization of sociology and to the establishment of sociological schools. Furthermore, sociologists—such as the classics around 1900 in France, Germany or Belgium—used letters to communicate about the aims and obj...

The infantile: Which meaning?

ABSTRACT The “in-fans”, who cannot speak, needs a narrator, especially a psychoanalyst in the transference in order to be able to hear again the “silent” language that is expressed in the time of the “Jetztzeit”. Through a reflection on Freud's work on aphasias and his exchange of letters with Fliess, it is possible to identify important previews which constitute a sort of pre-semiotics, as well as a theory on memory. In addition, history, sociology, semiotics and the neurosciences are all necessary interlocutors for developing the issue of The Infantile in psychoanalysis.

Paper trails: Using letter writing to understand social isolation and poverty in a rural community

Summary Letter writing was used as a qualitative research strategy to access the narratives of individuals living in rural poverty. Undergraduate social work students in a freshman seminar course were paired with participants of a local agency to engage in a letter writing exchange about life experiences. Community members who volunteered to participate in the letter-writing exchange were identified via their participation in services offered by a local, community-based agency that is situated in a rural community. In the fall of 2018, a sample of 20 community members and 28 students participated in two rounds of letter exchange. Findings The letter-writing exchange was an effective way to collect data. The content of the letters enhanced students’ understanding of the daily experiences of individuals living in rural poverty. Data collected demonstrated that social isolation remains a central concern among poor, rural residents. Letter writing supported a sense of personal connection between students and community members; these social connections may have attenuated the pain of social isolation that many community members experience. Applications Narrative inquiry and the use of letter writing as a research methodology allowed us access to greater understanding about the lived experience of rural poverty. People living in rural poverty experience a layered isolation that keeps them separate from resources and each other. Letter writing provided connection and rich data that enhanced our understanding of this community.

Towarzystwo Polsko-Ormiańskie we Lwowie (1920-1922)

Polish-Armenian Society in Lwów (1920-1922)&#x0D; Using Armenian and Polish sources, the author analyses the activities ofthe Polish-Armenian Society (Towarzystwo Polsko-Ormiańskie) founded in Lwów(Poland) on June 15, 1920. This organization focused on building relations betweenPoland and Armenia. Its leaders, Jan Grzegorzewski, Garabed Keuprulian and AugustTeodorowicz established cooperation with the Armenian National Delegationin Paris, chaired by Boghos Nubar Pasha, and with its branch in Berlin. They alsoundertook the difficult mission of lobbying for the Armenian case in Warsaw. In thefirst phase of its activity, the Society planned to relocate Polish Armenians (officialsand intelligentsia) to the territories of Western Armenia; due to the deteriorating internationalsituation, the idea was abandoned. Subsequently, efforts were focused onhelping Armenian refugees from Turkey in the Caucasus; on this matter, the Societymade an appeal to the Polish Minister of Foreign Affairs, Count Konstanty Skirmunt.The suspension of the Society’s activity was related to the deterioration of Armenia’ssituation on the international arena. With the abandonment of the Armenianquestion by France and Great Britain, the exchange of letters with activists in Parisalso stopped. The author compares the Society with its counterpart in London – theBritish Armenian Committee, emphasizing the organization of Polish Armenianswas truly exceptional because it was the first one of its kind, and also because itfocused not on the problems of the local diaspora, but on the issue of Armenia’s independence.

Air and Ghosts

91 ERIKA VEURINK Air and Ghosts • nne Sexton called her relationship with the monk Brother Dennis Farrell “a love built on air and ghosts.” He told her he loved her. She told him he was haunted. It began with a fan letter he wrote her in 1961 after the publication of her first poetry collection. Fan mail is generally one-sided optimism, but who has ever written without the slightest hope of being the exception ? This is my understanding of prayer. Correspondence is inevitably imbalanced. ‘ Anne Sexton wrote back to Brother Dennis. She wanted to believe in God. Could he help her? She thought of God as “large, covering up the sky / like a great resting jellyfish.” I think God would rather be called a feeling than a sea creature. But if he created both, what’s the harm? ‘ Conversion is courtship of ideology. When Anne Sexton told the monk “for some reason I love faith, but have none,” she was offering a challenge. I have a theory. In every relationship one person releases a fantasy while the other enacts one. If timed perfectly, it’s compatibility. When we love the wrong things well, we are caught in the miscommunication of what it means to be human. ThefirsttimeIlovedarightperson,itfeltlikefallingasleepontime. ‘ Another theory: Pick a god. Hold it loosely. a 92 ‘ Brother Dennis mailed Anne Sexton a crucifix after the exchange of a few letters. He introduced something physical to the exchange. He braved a new dimension. The cross was something to sink her teeth into. ‘ My pastor growing up said, “We should all be wearing empty tombs around our necks. It’s the resurrection that matters, not the death on the cross.” But where is the romance in an empty tomb? The cross and Christ were soaked in blood and vinegar, lit by cracks of lightning. It was a seed then a tree then a vessel then a grave then a symbol. Sexton fashioned a necklace out of the crucifix with packing string and wrote that she would “never wear it without a feeling of humility and awareness.” As a kid, all I wanted was to know my salvation was set in stone. I bowed to false gods on the bathroom floor just to try things out. I fashioned plenty of crucifixes. ‘ All love is iconography. Worship is high art. ‘ The monk sent her a photograph of himself, which Sexton hung above her desk. “I am hunting for the truth,” Sexton wrote to the monk. “It might be a kind of poetic truth, and not just a factual one, because behind everything that happens to you there is another truth, a secret life.” ‘ 93 Sexton thought writing should be painful.1 Otherwise, leave it unsaid. She understood the way suffering glimmered in the right light. In this way, prayer and poetry come from the same place. Sexton said we are all writing “God’s poem.” ‘ In her confusion and visions, in her forty days in the desert, there was the monk, waiting, ready to apostatize, for a word, for a chance at his new religion—Anne. ‘ I imagine Anne Sexton swore not to write poems about flowers or spring, but then flowers and spring happened anyway. The planet shuddered and her private world spun in a neighboring orbit. We are the worlds we occupy. We are the worlds we leave behind. ‘ There is a surrender in the act of extension. ‘ “I wish we were real,” wrote the poet to the monk in their final correspondence . She died of suicide years later after the publishing of her last book, The Awful Rowing Toward God. The invocation read “For Brother Dennis, wherever he is.” 1. Interview with Patricia Marx. “Interview with Anne Sexton.” The Hudson Review. Vol. 18, No. 4 (Winter, 1965–1966), pp. 560–570. ...

The Defenders of Faith. The Correspondence Between Ferenc Balogh, Father of the New Orthodoxy Movement, and Eduard Böhl, Reformed Pietist Professor of Dogmatics from Vienna

Abstract The present study examines how two famous professors in Central Europe decided to network together in order to promote traditional Christian faith through New Orthodoxy of Debrecen and Reformed Pietist of Vienna which became the source of renewal in the Reformed Church of Hungary. Their correspondence bears a witness to the endeavour to train, teach and guide young students enabling them to become persons of influence in the church. This research paper examines contents of the exchange of letters between Ferenc Balogh of Debrecen and Eduard Böhl from Vienna with a particular view on how they educated the future generation along the evangelical-pietist faith that both professors adhered to.

Authentic leadership theory: The case for and against

Scholarly and practitioner interest in the topic of authentic leadership has grown dramatically over the past two decades. Running parallel to this interest, however, have been a number of concerns regarding the conceptual and methodological underpinnings for research on the construct. In this exchange of letters, the cases for and against the current authentic leadership theory are made. Through a dialogue, several areas of common ground are identified, as well as focal areas where the cases for and against the utility of authentic leadership theory for scholars and practitioners sharply diverge. Suggestions for future theorizing and research that reflect areas of common ground are advanced, along with divergent perspectives on how research on authenticity and leadership should proceed. Despite their differences, both author teams found the dialogue in itself to be a healthy process for theory development and encourage constructive future dialogue on other areas where theoretical perspectives diverge.