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1 The Path of Light

Foundation, Anasazi Berrett-Koehler Publishers ePub

A few days into my journey, still kicking against nature,
I swung at what turned out to be poison oak.

I cursed my carelessness and
my anticipated discomfort and pain.

Truly all creation is against me, I murmured.

Later that day, I tripped in a bone-dry creek bed,
smashing my knee against a rock.
I remember grimacing in pain toward an empty sky.

As I lay there, I recalled words my father had spoken to me
while on a hunt: “WE who lose our footing have lost our
way,” he had said. “Our walking is in darkness.”

What did he mean by walking in darkness? I wondered, as
I picked myself up and limped on my way. And what did
darkness have to do with stumbling in daylight?

Despite my anger toward my father, in that moment I had to
accept that I had seen my father, and the great ones among
our people, sure-footed and rooted upon the earth as any
tree or plant, yet as light as a seed upon the wind.

This memory awakened my life to light
and for a moment brightened a son’s hurting heart.

Young friend, each morning offers lessons in light.
For the morning light teaches the most basic of truths:

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8 Into the European “Jungle”: Migration and Grammar in the New Europe

Dominic Thomas Indiana University Press ePub

Neither you nor I speak English, but there are some things that can be said only in English.

Aravind Adiga1

The official vocabulary of African affairs is, as we might suspect, purely axiomatic. Which is to say that it has no value as communication, but only as intimidation. . . . In a general way, it is a language which functions essentially as a code, i.e., the words have no relation to their content, or else a contrary one.

Roland Barthes2

In the first caption to her 2008 volume Aya de Yopougon, Ivorian comic book author Marguerite Abouet offers an ironic statement on the trials and tribulations awaiting new arrivals in France: “We are about to land in Paris’ Roissy-Charles-de-Gaulle airport. It is 6:30 AM and the temperature is 12 degrees. Thanks for choosing Air Afrique.”3 Asylum seekers, migrants, and refugees enter the increasingly patrolled and protected borders of the European Union by air and land, though in recent years the dramatic and hazardous ocean crossings to which they have had recourse have received more attention. Indeed, the gray sky and heavy rainfall in Abouet’s opening sequence also serve as indicators of the challenges associated with the post-migratory experience, whereby “in addition to the dangers associated with travel to Europe (extortion, theft, the perilous crossing of the desert or ocean), one must also add the dangers encountered in Europe itself.”4 As we have seen, these components of twenty-first-century migration have been explored in a significant corpus of documentaries, films, novels, and plays, recording distressing sociopolitical evidentiary modalities, while also contributing to the demystification of constructs and perceptions relating to economic opportunities in the E.U. Accounts intersect around the analysis and treatment of disintegrating national experiments, inadequate governance, limited accountability, and both regional and national conflict, factors that have contributed to economic hardship, social disruption, displaced populations, and translated into growing disparities and dissymmetries between regions.

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CHAPTER THREE: Nina and the parcel

Karnac Books ePub

Alex Douglas-Morris

Ifirst met Nina in 1970, when I was twenty-three, and I still see that date as the most significant in my life. From that day, everything changed.

Nina invited me to talk about myself and my family, listening carefully, and when I had finished, she said, “You have presented me with a wonderful parcel, in exotic wrapping paper and richly coloured ribbon, but the contents are muddied and distorted”.

In many ways, over the next twenty-seven years, we sat in her room with her Vermeer postcards, black and white rug, and gentle lighting, unpacking that parcel. We worked through some parts, and of those contents that could not be removed she named them and said, “See them as unwelcome friends. Stand at the top of your staircase as they make their way up towards you and warn them, 'You can stay for ten minutes and no more’”.

Seeing Nina was always on a professional level, but, over the years, our friendship developed and began to flow into other areas. My mother knew Gill (Nina’s sister), Nina met my two sisters, my husband David, and our two daughters … so, I embraced Nina into my family.

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Medium 9781782203049

Chapter Nineteen - Conclusion

Karnac Books ePub

Arlene Kramer Richards and Lucille Spira

Freud turned to myths to understand himself and his patients. His insistence on the Oedipus myth as central to the psychological development of both men and women led to a century of constricted thinking about both female and male development. Although modern psychoanalytic theory has expanded to include contributions by Horney, Klein, Mahler, Kohut, Winnicott, and others, myths still have a role to play. The powerful goddesses, heroines, literary and folk tale characters whom you have just read about highlight the connection between art and life—the boundaries are permeable. Psychoanalysts, classicists, and literary scholars believe that literature teaches us about the human condition. Our authors’ contributions stimulated us to think about how an awareness of mighty women from the past empowers our women patients. As we examined the mythic stories about mighty women, the conflicts, both internal and external, that press upon the fictional and heroic characters presented are similar to those that women experience in the world.

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90. Obsessional Neurosis and Piety. [1914]

Ferenczi, Sandor Karnac Books ePub

THE case of a patient, in whom a superstitious piety alternates with a state of compulsion, serves to illustrate Freud’s theory that obsessional neurosis and religious practice are essentially identical (that is, are both taboo symptoms). So long as she is’ well’ (that is, free of obsessional symptoms), she conscientiously observes every religious ceremony; often, too, in secret, strange to say, those prescribed for religions other than her own, and sanctions every superstition of which she gets to know. On the instant that the dreaded obsessional symptoms appear, she becomes a sceptic and irreligious. Her rationalization for this is as follows:’ Since God (or Fate) has not protected me from the return of the illness in spite of my strict adherence to every precept, I abandon useless precautionary measures’ . In reality, religion and superstition are superfluities for her, for reasons of which she is unconscious, as soon as she begins to cultivate her’ individual religion’ (the obsessional neurosis). When, however, she gets better, the socially recognized superstitious and religious exercises reappear, she becomes a believer once more. I have grounds for assuming that the obsessional periods correspond with powerful libidinal impulses.

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