Defining cities as fields of translational forces where languages are both in conversation and in tension, translation in Speaking Memory is stretched beyond its usual confines, encompassing literary, artistic, and cultural practices that permeate everyday contemporary life.
This book looks at the autobiographical work of nine twentieth-century writers — Henry Adams, Henry James, W. The author argues that often the writer has shaped his life through his craft, coming to understand the pattern of his own existence through the formalism of language.
In each case the writer stamps his personality on the work by mean of a distinctive verbal surface whose discipline enables him to evade narrow egotism and forces both reader and writer into an act of collaboration and corroboration. Written at a time when criticism was turning to focus on the relation between the reader and the text, this study added a provocative dimension to the debate and is still an important read today.
Speak, Memory was first published by Vladimir Nabokov in as Conclusive Evidence and then assiduously revised and republished in The Everyman's Library edition includes, for the first time, the previously unpublished "Chapter 16"—the most significant unpublished piece of writing by the master, newly released by the Nabokov estate—which provided an extraordinary insight into Speak, Memory.
The Nabokovs were eccentric, liberal aristocrats, who lived a life immersed in politics and literature on splendid country estates until their world was swept away by the Russian revolution when the author was eighteen years old. Speak, Memory vividly evokes a vanished past in the inimitable prose of Nabokov at his best. In a fresh approach stressing Nabokov's European context, John Foster shows how this writer's art of memory intersects with early twentieth-century modernism. This is not true.
The procedures for developing new editions of the DSM do not remain unchanged from one edition to the next. Also, DSM work groups are different from advisory committees in function, and the ways in which work groups and committees have related have not been the same in all DSM processes.
Among those individuals whom Noll states were excluded from the DSM-IV process were several who in fact remained active participants in advisory committee work for the newer editions. Then others provided input and the Chair, David Spiegel, generated a final draft.
While the gist of what I wrote was retained, only two sentences emerged unmodified by the process. Noll simply does not have his facts straight. He has drawn and promulgated provocative and unwarranted conclusions. When Dr. Spiegel, whom Noll does not mention by name, spoke of wanting to avoid a circus, he was not talking about the process of the DSM revision.
He was talking about problematic attitudinal issues both within the profession and among the lay public. I found Dr. He makes disparaging remarks about my publishing certain articles, and then makes significant omissions about my publication of others.
Yes, I encouraged serious articles on controversial subjects in which no firm resolution had been reached, hoping to promote further scholarly study and interchange. Of course I accepted a special issue on exorcism and possession!
Dissociative individuals were being encouraged to leave therapy, convert to fundamentalist sects, and be cured by exorcistic procedures.
That issue of Dissociation took up the risks associated with exorcism, outlined the unfortunate misuses of exorcistic procedures, and demonstrated that their therapeutic power was minimal and that often such procedures were destructive. It was especially important to publish this information because one of the modern pioneers of DID treatment had indeed advocated exorcism-like interventions in the s.
Although their use had already been marginalized and largely abandoned, it was crucial to place appropriate warnings in the literature and discourage any return to such procedures. Yet Dr. Noll describes my publication of that special issue as an ongoing effort to co-opt the supernatural. Curiously, Dr. Noll neither faults nor compliments me on publishing his contributions or those of George Ganaway. I received a good deal of criticism for publishing them, and strongly defended Drs.
Noll and Ganaway. Noll is probably unaware of this. An alternative to Dr. Perhaps he should have accused me of being open-minded and encouraging of various perspectives on issues that were as yet unresolved, but there appears to be no place for such an observation within his curious rules of exegesis. I remember Dr. Some experiences arc undoubtedly true. In view of his blatant endorsement of the reality of satanic ritual abuse in this publication, I find his current approach to this subject matter perplexing.
While Dr. Noll accuses me of promoting the colonization of the supernatural, an alternative explanation might be that I have studied the literatures of anthropology and the history of psychiatry to appreciate the wisdom of understanding DID as a secularized expression of possession syndromes. The DSM-5 advisory and work groups made room for pathological as opposed to culturally-sanctioned possession syndromes under the rubric of DID, embracing the varied expression of such psychopathological manifestations in different cultures.
The psychiatric profession has moved to endorse the cross-cultural perspective I put forward in ,16,17 which was based on my reading of the work of Henri Ellenberger18, the literature of anthropology, and discussions with several anthropologists about observations they made during their field work. Noll excoriates may be understood, alternatively, as a cross-cultural sensitivity increasingly embraced by our profession.
The structure of DID and allied conditions is a cross-culturally distributed pattern of coping with profound psychosocial distress and other overwhelming experiences. The natures of the entities encountered in such conditions are highly influenced by cultural and sub-cultural considerations. Beyond that, once the structure of the condition is established, the creation and nature of particular personalities may be quite sensitive to all manner of external influences, including iatrogenic pressures.
In my experience, the particular structure of the personality system and the number of alters created seem more related to the nature and amount of unfortunate experiences and to certain idiosyncratic factors unique to the patient. By implication, Noll associates the waning of interest in satanic ritual abuse with the demise of the journal Dissociation, and indicates that with its demise, scientific communications about the dissociative disorders effectively had come to an end.
In fact, Dissociation came to an end because the International Society for the Study of Trauma and Dissociation wanted more control over its journal. After a rather nasty dispute, it disenfranchised Dissociation and established the Journal of Trauma and Dissociation as its successor. This successor journal continues to publish scientific and clinical contributions in the field of dissociation.
Many abandoned working with dissociative and traumatized patients. I will close with a few remarks about why the SRA issue was very difficult to dismiss once it began to become a topic of discourse. Noll mentions his youth when he first attended the meetings of the International Society for the Study of Trauma and Dissociation.
Indeed, his youth may be an important consideration, and might account for his reduction of the matters that concern him to failures of intellect and moral courage. To follow H. In general, the therapists who struggled with how to understand and address SRA were considerably older than Dr. They were grappling with the challenge of understanding an amazing amount of confusing and unsettling information.
I do not fault my colleagues for their courageous efforts to struggle toward understanding complex and confusing matters. But let me speak for myself, and not presume to speak for others. Contrary to Dr. I have shared my perspectives in many professional settings. Mine is the generation that heard the FBI strenuously deny the existence of organized crime until the very public Apalachin meeting of Mafia figures came to widespread attention.
Then, my generation watched the FBI do an abrupt and embarrassing about face, reversing its longstanding dismissive position. Further, my generation witnessed its initial denial of the damage done to the young men who served there, and their frequent misdiagnoses as character disordered or psychotic rather than traumatized.
My generation watched the estimated frequency of father-daughter incestuous events soar from one case per million in to one out of twenty biological father-daughter relationships in ,22 and the estimated incidence of therapist-patient sexual exploitation from rare to embarrassingly common.
I learned that many agents in the field did not believe that the official reports denying many aspects of SRA were honest or accurate. Strong statements from sources that had undermined their own credibility simply were not convincing — they were just more information to consider.
For those who had become aware of the numerous instances of mistreatment that had been denied, rationalized, minimized and otherwise kept secret, it was very difficult to believe that something evil and covert was a priori preposterous. I have often stated that the vast majority of SRA reports I encountered were not credible, and explained how I arrived at that opinion.
In brief, I demonstrated that if the atrocities and grotesque rituals allegedly witnessed by a geographical cluster of patients who were convinced that they had victimized in transgenerational satanic abuse had actually occurred, the county in which they resided would have been depopulated in just over a decade.
Their claims simply could not be true. Further, I have expressed my concern that the importance of SRA reports as a derivative expression of more mundane abuses that, if acknowledged, would threaten the attachment needs of these patients, has been sorely underestimated.
Many patients found it more tolerable to believe that their abusive families simply did to them what they had experienced when they were young and were carrying on a religious tradition than to believe that they had been mistreated because their abusers wanted to abuse them. This stance both rationalizes their abuse experiences and at least partially exonerates their abusers. Satanic elements remain problematic realities in many situations. I remain troubled about the matter of transgenerational satanic cults.
Any scientist or thinker has had to grapple with how difficult it is to prove that something does not exist. I am comfortable in saying that if such situations exist, they exist at a level of far less frequency than was once suspected. That being said, in the mids, years before the surge of interest in SRA during the s, I encountered situations that involved reports by non-participant eyewitnesses who were neither dissociative nor traumatized patients.
In fact, they were without psychiatric illness. I would be dishonest if I allowed the pressures of those with strong convictions that such groups either do or do not exist to push me to endorse either stance. Insensibly one begins to twist facts to suit theories, instead of theories to suit facts. I prefer honest uncertainty to false conviction. References In the interests of saving space, I have not duplicated most references made by Dr. Hicks D.
Greaves G. Multiple personality: years after Mary Reynolds. J Nerv Mental Dis. Smith M, Pazder L. Michelle Remembers. Gleaves D. The sociocognitive model of dissociative identity disorder: a reexamination of the evidence. Kluft R. Iatrogenic creation of new alter personalities. Memory, Trauma Treatment, and the Law. New York: Norton; The confirmation and disconfirmation of memories of abuse in dissociative identity disorder patients: a naturalistic clinical study.
Simon B. J Am Psychoanal Assoc. Kogan I. On being a dead, beloved child. Psychoanal Q. Brenner C. Ferro A. Herzog J. Response to commentaries. Multiple personality disorder.
In: Tasman A, Goldfinger S, eds. Annual Review of Psychiatry. Current issues in dissociative identity disorder. J Pract Psychol Behav Health. Ellenberger H. The Discovery of the Unconscious. New York: Basic Books; Lewis-Fernandez R. Library of Congress is the largest library in the world, with millions of books, recordings, photographs, newspapers, maps and manuscripts in its collections. The Library is the main research arm of the U. Congress and the home of the U.
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Speak, Memory——by Vladimir Nabokov! The passage describes the first instance of poetic inspiration that Nabokov had in the summer of , under the pavilion in the park of his family house in Vyra. In the aftermath of a storm, there is a moment of revelation brought forth by a natural event: the gliding of a raindrop down the center groove of a leaf. The phenomenon occurs under the veiled light of an iridescent shimmer laid upon the forest by the refraction of a rainbow, which creates a fantastical contrast to the showy, gaudy brightness produced by the reflections of the returning sun on the floor of the pavilion.
The unfamiliar hues frames the ideal context channeling the attention of the young observer over the details hiding in the shade around him, and what is likely to go commonly unnoticed or unappreciated assumes in the eyes of the young author a meaningful connotation.
With authoritative voice, the phrases make use of traditional tropes of rhetoric to attract the attention of the reader to what is about to be described. The mere weight of a sliding raindrop causing a leaf to bend and relax upon its falling is interiorized by the bystander.
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