Academic literature on the topic 'Hadriana in all my dreams'
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Journal articles on the topic "Hadriana in all my dreams"
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Depestre, René, Carrol F. Coates, and Rene Depestre. "Hadriana in All My Dreams." Callaloo 15, no. 2 (1992): 546. http://dx.doi.org/10.2307/2931278.
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Jamieson, Katherine M. "“All My Hopes and Dreams”." Journal of Sport and Social Issues 29, no. 2 (2005): 133–47. http://dx.doi.org/10.1177/0193723504269889.
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Sitzman, Kuthy. "All My Dreams Came True: A Journey of Life, Love and Death." Home Healthcare Nurse: The Journal for the Home Care and Hospice Professional 17, no. 5 (1999): 331. http://dx.doi.org/10.1097/00004045-199905000-00016.
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Solms, Mark. "Forebrain mechanisms of dreaming are activated from a variety of sources." Behavioral and Brain Sciences 23, no. 6 (2000): 1035–40. http://dx.doi.org/10.1017/s0140525x00964021.
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The central question facing sleep and dream science today seems to be: What is the physiological basis of the subset of NREM dreams that are qualitatively indistinguishable from REM dreams (“apex dreams”)? Two competing answers have emerged: (1) all apex dreams are generated by REM sleep control mechanisms, albeit sometimes covertly; and (2) all such dreams are generated by forebrain mechanisms, independently of classical pontine sleep-cycle control mechanisms. The principal objection to the first answer is that it lacks evidential support. The principal objection to the second answer (which is articulated in my target article) is that it takes inadequate account of interactions that surely exist between the putative forebrain mechanisms and the well established brainstem mechanisms of conscious state control. My main response to this objection (elaborated below) is that it conflates nonspecific brainstem modulation – which supports consciousness in general – with a specific pontine mechanism that is supposed to generate apex dreaming in particular. The latter mechanism is in fact neither necessary nor sufficient for apex dreaming. The putative forebrain mechanisms, by contrast, are necessary for apex dreaming (although they are nor sufficient, in the limited sense that all conscious states of the forebrain are modulated by the brainstem).
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Svetina, Ivo. "Dr. Henrik Faust: “Beauty is my grave.”." Maska 31, no. 181 (2016): 150–59. http://dx.doi.org/10.1386/maska.31.181-182.150_7.
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In this obituary, the author ponders the connections between dreams and theatre and introduces a distinction between beauty as truth and beautifulness as the desire for pleasurable things. He understands the theatrical aesthetic of Tomaž Pandur as a search for beauty and as a baroque awareness of the slide of humanity towards catastrophe. The force and beauty of the images in Pandur’s theatrical creations, like all poetic metaphors, articulate Truth.
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Raines, Kimberly. "Making Dreams, Not Babies: The Power of Hope in a Teen Family Planning Clinic." Creative Nursing 15, no. 3 (2009): 117–20. http://dx.doi.org/10.1891/1078-4535.15.3.117.
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Teenage pregnancy is a significant social issue in the United States, resulting in increased levels of poverty. Most public health family planning efforts have traditionally focused on teaching teens the how-to of contraception, with little focus on teaching the why-to. During my time as a nurse practitioner in a public health department family planning clinic, I developed a method to open discussions with patients about the possibilities of a future that includes delayed childbearing. My experience with this strategy taught me that hope may indeed be the most powerful contraceptive of all.
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Ersoy, Ufuk. "The fictive quality of glass." Architectural Research Quarterly 11, no. 3-4 (2007): 237–43. http://dx.doi.org/10.1017/s1359135500000737.
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‘The fire is burning. Is it burning for me or against me? Will it give tangible shape to my dreams, or will it eat them up? I know pottery traditions going back thousands of years; all the potters’ tricks I know, I have used them all. But we have not yet reached the end. The spirit of the material has not yet been overcome.’(Adolf Loos, ‘Pottery’)
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Kesselman, Idell. "Grief and Loss: Issues for Abortion." OMEGA - Journal of Death and Dying 21, no. 3 (1990): 241–47. http://dx.doi.org/10.2190/gaq4-g8vu-pw5m-am6h.
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I had my first abortion just after my seventeenth birthday; in 1966 abortions were legal only to save the mother's life. My parents took me to Mexico, under the guidance of their psychoanalyst. But we never talked about it. While we were gone our dog had puppies. It seemed a powerful irony-but we never talked about it. I had two more abortions years later, each linked to the ending of a marriage. I began to notice a pattern-but no one helped me talk about it. And so I wrote-vignettes, journals, poems, dreams, parts of short stories-never realizing that I was struggling with the unacknowledged, unresolved grief of three abortions, three deaths. Then in 1987 I took the class, “Death, Society, and Human Experience,” as part of my preparation for a master's degree in counseling. All of my fragmented, aborted efforts at writing came together: each vignette had been a part of my grieving. These writings finally helped me resolve my grief-over twenty years of it. I can't help but wonder what differences specific grief therapy might have made in my life-in 1966, in 1972, or in 1976. Whatever your position on the issue of abortion, we must acknowledge that at least one death occurs. In addition to the fetus, there is often the death of youth, of innocence, of dreams, of illusions. Grief therapy must be a part of any abortion counseling. Without a healthy resolution, the guilt and pain continue. For some, it becomes a numbness, a heaviness carried deep inside. For others, relationships, pregnancies, and self concept are affected.
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Möller, Helmut. "When Musicians Dream: A Contribution to Dream Research and Interpretation in the Treatment of Musicians." Medical Problems of Performing Artists 16, no. 1 (2001): 3–7. http://dx.doi.org/10.21091/mppa.2001.1002.
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“I dreamed about an appearance. The concert was to begin with a Mahler symphony. Most of my colleagues had already gone onto the stage. In great haste, I took my violin out of its case. As I went onstage, I noticed I had no trousers on. My lower body was naked.” This is an actual dream from the professional life of a 32-year-old violinist. What does it show? On one hand, this musician wants to put his own abilities to the test; on the other hand, he feels unprotected, even naked, revealed to the view of the audience, and he feels hurried, under pressure, since all the other musicians are on stage already. We can also say that this dream reflects the tensions of musicians’ everyday professional existence in concentrated and dramatic form. In this article, I want to concentrate on three questions: 1. What is the historical development of the psychology of dreams, and what neurophysiological information do we have available to us today? 2. What importance do dreams have in the diagnosis and treatment of musicians? 3. What do musicians dream about?
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Flanagan, Owen. "Dreaming is not an adaptation." Behavioral and Brain Sciences 23, no. 6 (2000): 936–39. http://dx.doi.org/10.1017/s0140525x00404024.
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The five papers in this issue all deal with the proper evolutionary function of sleep and dreams, these being different. To establish that some trait of character is an adaptation in the strict biological sense requires a story about the fitness enhancing function it served when it evolved and possibly a story of how the maintenance of this function is fitness enhancing now. My aim is to evaluate the proposals put forward in these papers. My conclusion is that although sleep is almost certainly an adaptation, dreaming is not.[Hobson et al.; Nielsen; revonsuo; Solms; Vertes & Eastman]
Dissertations / Theses on the topic "Hadriana in all my dreams"
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Belleroche, Jean Élie 1968. "The nature of the marvelous in René Depestre’s Hadriana dans tous mes rêves." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-2893.
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My goal is to study the nature of the Marvelous in René Depestre's Hadriana dans tous mes rêves. I want to demonstrate that René Depestre, in his novel, combines a number of surrealist or neo-surrealist premises that have influenced him as a Haitian writer. This goes beyond differences that can be discerned between the "Surrealist marvelous" endorsed by André Breton and the surrealists, and Alejo Capentier's "marvelous real"later proposed by Jacques Stephen Alexis as "marvelous realism" Depestre adapts Haitian natives' perceptions deep-rooted in their historical and social, cultural and religious past and ever-existing political and economical struggle. Taking into account both the surrealist perspective and the Haitian context, I shall address the complexity of the concept of the Marvelous and discuss Depestre's use of "zombification"as a form of metamorphosis, which preserves the mystical nature of Vodou as a religion that syncretizes the Roman Catholic ritual of exorcism of the Christian West and the animist and magical practices inherited from Africa. Scholars have explored the Marvelous and marvelous realism in Depestre's works as a whole, but not in Hadriana dans tous mes rêves specifically. The exclusive nature of this study will show that Depestre draws from Haiti's complex cultural ethos as well as from surrealism'es key principles, to create a hybrid Marvelous typical of Haiti and Depestre'es aesthetic as a writer.<br>text
Books on the topic "Hadriana in all my dreams"
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Whelan, Gloria. All my noble dreams and then what happens. Simon & Schuster Books for Young Readers, 2013.
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Whelan, Gloria. All my noble dreams and then what happens. Simon & Schuster Books for Young Readers, 2013.
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Mowery, Janelle. When All My Dreams Come True (Colorado Runaway Series). Harvest House Publishers, 2011.
Find full textBook chapters on the topic "Hadriana in all my dreams"
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"all my dreams died earlier than usual this year." In epochs of morning light: prose poems. Mwanaka Media and Publishing, 2018. http://dx.doi.org/10.2307/j.ctvh9vx1r.41.
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Llewellyn, Sue. "Dreams as Patterns, Fit with Freud and Other Dream Theorists." In What Do Dreams Do? Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818953.003.0012.
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This final chapter summarizes my ‘dreams as patterns’ theory and compares it with those of Freud, who thought dreams express wishes—albeit ones that are disguised through associations; Revonsuo, who believes dreams simulate threats; and Hartmann, who thinks dreams make creative, emotional associations between experiences, all of which bear a relationship to my own ideas. I use one of my own dreams, ‘the museum’, to illuminate my core concepts and some of Freud’s. I also briefly discuss the positions of those, Hobson and McCarley, Crick and Mitchison, and Flanagan, who think (or thought) dreams are just noise, nonsense, or epiphenomena, i.e. that dreams are without meaning or purpose—clearly, the antithesis of my ‘dreams as patterns’ theory.
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Johnson, Sherri L. "Streams and Dreams and Cross-site Studies." In Long-Term Ecological Research. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780199380213.003.0010.
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The influence of the Long-Term Ecological Research (LTER) program on my science has been to broaden my scope through exposure to long-term research and to encourage me to explore major questions across biomes. Communication and outreach with natural resource managers and policy makers has given me insight into translation of science and shaped my research. Through my experiences in the LTER program, I began collaborations with stream ecologists and biogeochemists across sites, which expanded into a high-profile research project that spanned several decades. I encourage scientists to work at LTER sites because they are supportive science communities with a wealth of information to share. Currently, I am a co–principal investigator at the H. J. Andrews Experimental Forest LTER project (AND) in Oregon and have been involved with LTER sites most of my professional life. In 1990, I began graduate research on freshwater shrimp responses to a hurricane at the Luquillo LTER site (LUQ) with Alan Covich, my PhD advisor at the University of Oklahoma. My involvement with LTER research expanded during my postdoctoral fellowship. Through the LTER All Scientists Meetings, I met Julia Jones and other researchers from AND. With their encouragement, I received a National Science Foundation (NSF) Postdoctoral Fellowship Grant in 1996 to examine stream temperature dynamics at AND. After several years at Oregon State University, I was hired by the US Forest Service (USFS) Pacific Northwest Research Station in 2001 as a USFS scientist for AND and became a co–principal investigator in 2002. I have had the benefit of being mentored for multiple years by Fred Swanson and have gradually assumed lead USFS responsibilities for AND. As a stream ecologist, I have studied basic questions and applied issues involving water quality, water quantity, and stream food webs, primarily in forested streams. My research at the LUQ site has examined responses of fresh water shrimp to disturbances and their role in ecosystem dynamics. At AND, my research exploring patterns and controls of stream temperature began as a theoretical landscape-scale question and expanded to examination of temperature responses to flow paths, calculations of heat budgets, and policy implications of forest management (Johnson and Jones 2000; Johnson 2004).
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Callan, Maeve Brigid. "“Do Not Harass My Sisters”." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch05.
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Samthann, who lived two centuries after the first three sisters, shows the stern but wise and merciful abbess who built on her older sisters’ work. She could unleash an enormous eel on male threats to her sisters and beat greedy landowners in their dreams until they saw the error of their ways and freely donated whatever her community needed. Such strength of leadership could be the difference between a community’s survival and its disappearance. She is the only eighth-century Irish saint, male or female, honored with an extant Life, and one of very few who did not found her own community. All of her sister saints with medieval Lives died in the sixth century, and all were said to have founded their own communities. Samthann’s Life may date to within a generation or two of her death, and it may reveal the woman before history remade her, before centuries of devotion and the growing power of her monastery turned her into someone who could kill with a single word, as Patrick’s propagandists claimed of him.
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Guerin, Dava, and Terry Bivens. "New Adventures." In The Eagle on My Arm. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813180021.003.0024.
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This last chapter traces Patrick’s journey from working at the Narrows as a volunteer to deciding he needs a new chapter in his life. He struggles with the bureaucracy at the Narrows and soon finds a home as board member of the Owls’ Nest, a non-profit he worked with before. His dreams are finally coming true after many years of interesting jobs and experiences. He is now planning seminars and courses for anyone that wants to learn about wild birds of prey, finding land to build a larger and more comprehensive Owl’s Nest program, writing this book, and finding peace and happiness with Carol and all of the volunteers and wounded birds of prey he loves.
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Glowczewski, Barbara. "Warlpiri Dreaming Spaces: 1983 and 1985 Seminars with Félix Guattari." In Indigenising Anthropology with Guattari and Deleuze. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474450300.003.0003.
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This chapter unfolds a dialog between Guattari and Glowczewski about Australian collective dream-work, totemism and rituals of resistance during collective discussions, including Eric Alliez, Jean-Claude Pollack and Anne Querrien. ‘Félix Guattari — Barbara is an anthropologist specialising in Australian Aboriginal peoples who has written a fascinating piece of work about the dreaming process. I’d like her to tell us a bit about the collective technology of dreams among the Australian Aboriginal people she has studied. In this context, not only do dreams not depend on individual keys, but they are also part of an a posteriori elaboration of the dream that anthropologists have characterised as mythical. But Barbara comes close to refuting that definition. And dreaming is identified with the law, and with the possibility of mapping the itineraries of these people, who circulate all the time since they cover hundreds of kilometers. Barbara, I would like to ask you to try to tell us how the dreaming method functions. My first question is to ask you to explain the relationship between dream, territory, and itinerary.’
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Hochschild, Jennifer L., and Nathan Scovronick. "Introduction." In American Dream and Public Schools. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195152784.003.0004.
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THE AMERICAN DREAM IS A POWERFUL CONCEPT. It encourages each person who lives in the United States to pursue success, and it creates the framework within which everyone can do it. It holds each person responsible for achieving his or her own dreams, while generating shared values and behaviors needed to persuade Americans that they have a real chance to achieve them. It holds out a vision of both individual success and the collective good of all. From the perspective of the individual, the ideology is as compelling as it is simple. “I am an American, so I have the freedom and opportunity to make whatever I want of my life. I can succeed by working hard and using my talents; if I fail, it will be my own fault. Success is honorable, and failure is not. In order to make sure that my children and grandchildren have the same freedom and opportunities that I do, I have a responsibility to be a good citizen— to respect those whose vision of success is different from my own, to help make sure that everyone has an equal chance to succeed, to participate in the democratic process, and to teach my children to be proud of this country.” Not all residents of the United States believe all of those things, of course, and some believe none of them. Nevertheless, this American dream is surprisingly close to what most Americans have believed through most of recent American history. Public schools are where it is all supposed to start—they are the central institutions for bringing both parts of the dream into practice. Americans expect schools not only to help students reach their potential as individuals but also to make them good citizens who will maintain the nation’s values and institutions, help them flourish, and pass them on to the next generation. The American public widely endorses both of these broad goals, values public education, and supports it with an extraordinary level of resources. Despite this consensus Americans disagree intensely about the education policies that will best help us achieve this dual goal. In recent years disputes over educational issues have involved all the branches and levels of government and have affected millions of students. The controversies—over matters like school funding, vouchers, bilingual education, high-stakes testing, desegregation, and creationism—seem, at first glance, to be separate problems.
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Cheng, William. "Princes and Paupers." In Loving Music Till It Hurts. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190620134.003.0003.
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Chapter 2 examines a famous experiment conducted in the name of musical love and loss: journalist Gene Weingarten’s Pulitzer-winning Washington Post article, which narrated the 2007 undercover busking effort by famed violinist Joshua Bell. Playing beautiful classical repertoire, the disguised Bell attracted few eager listeners. Many readers declared their love of this story, lamenting its proof of how beauty gets drowned out in our busy lives. Other responses to Weingarten fell into traps of intellectual elitism, as people rushed to proclaim that “obviously” this article was hokum and that no reader would be gullible enough to buy what Weingarten was selling. A trio of themes emerges from my critiques of aesthetic and academic exceptionalism: how we mismeasure beauty and its scarcity, how we productively or harmfully imbue musicianship with humanizing values, and why lovable dreams of musical universalism (we are all musical, we are all musicians) may elude or even impede agendas of social justice.
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Lienhard, John H. "Taking Flight." In The Engines of Our Ingenuity. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195135831.003.0010.
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The recurring fantasies of my childhood were dreams of flight. I doubt I differed from other children in my imaginings, and in my childish way I seriously tried to achieve flight. I jumped from the garage roof into snowbanks. I scaled trees and cliffs. I swung on ropes. It’s a good thing my mother never learned just how hard I worked at leaving the earth. Sprained ankles and bruised ribs eventually convinced me that my body was earthbound even if my mind was not. I turned to model airplanes. I lived inside those lovely, light, buoyant structures. They carried me with them into the sky. My inner eye gazed down on the land from their vantage above. This craving to fly is bred in the bone of our species. The old legends come out of the past with such conviction that we know some core of truth must undergird them. In Chapter 2 I refer to documented experiments with flight in the ninth and eleventh centuries. The Chinese flew humans in kites as early as the sixth century. One of the oldest and oddest intimations of early flight came out of the Cairo Museum in 1969. An Egyptian doctor named Khalil Messiha was studying the museum’s collection of ancient bird models. He found that all the models but one were similar. That one was made of sycamore wood. It was a little thing with a seven-inch wingspan. It caught Messiha’s attention because he saw it through the eyes of his childhood. He remembered the shapes and forms he had worked with when he built model airplanes as a boy. This was not a bird at all; it was a model airplane, and that was impossible. Yet the other birds had legs; this had none. The other birds had painted feathers; this had none. The other birds had horizontal tail feathers like a real bird. Perhaps that was the most important difference. Birds do not have to be stable in flight because they can correct their direction; but a model airplane needs a vertical rudder to keep it moving straight.
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Krackhardt, David. "Constraints on the Interactive Organization as an Ideal Type." In Networks in the Knowledge Economy. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195159509.003.0020.
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Expressed in the theme of this book [C. Hecksher and A. Donnellon, The Post Bureaucratic Organization, the book from which this chapter is reproduced] is a hope, a desire for a better organization than the one we have experienced for generations, the infamous bureaucracy. I am sympathetic with this hope. All of us who have studied organizations have encountered the debilitating effects of bureaucratic forms, whether managed well or not. And progress is made, as the Kennedy quote in the epigraph suggests, by dreamers who are willing to let go of the way of the past and peer into the neverland of what could be. Dreams motivate. They liberate us from the institutional constraints of history and social inertia so that we can explore new, unimaginable landscapes. But dreams also conveniently leave out the obstacles and problems that reality so rudely interjects. Thus, dreams do not guarantee success. And although the last two words “Why not” from the above quote are presumably rhetorical, one could take them literally and suggest that dreams should be scrutinized for loopholes. The answer to the question. “Why not?” may just be, “Because it won’t work.” It is not my purpose here to prejudge the viability of the post bureaucratic form. But, if it is to succeed, we must explore the obstacles to its evolution, the possible constraints to its existence. If we can anticipate the sources of resistance to its survival, we will have a better chance of nurturing it along until it can predominate among its alternatives. This chapter is built around two questions: (1) Can the ideal post bureaucratic form exist? and (2) If it could exist, would we want it to? The characteristics of interactive forms are described in the Heckscher- Applegate “Introduction” and narrowed down in the Heckscher chapter “Defining the Post-Bureaucratic Type” [in The Post-Bureaucratic Organization]. Although I see differences in the various chapters about what ideal type might entail, there are characteristics that emerge as dominant in this proposed form. Foremost among these defining characteristics is the reliance on informal relations, or associations, that cut across, or perhaps replace, formal channels established by the organization.