Journal articles: 'Interpreter of Maladies'

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Noor, Ronny, and Jhumpa Lahiri. "Interpreter of Maladies." World Literature Today 74, no. 2 (2000): 365. http://dx.doi.org/10.2307/40155634.

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Lewis, Simon. "Lahiri's Interpreter of Maladies." Explicator 59, no. 4 (January 2001): 219–21. http://dx.doi.org/10.1080/00144940109597148.

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Bess, Jennifer. "Lahiri's Interpreter of Maladies." Explicator 62, no. 2 (January 2004): 125–28. http://dx.doi.org/10.1080/00144940409597196.

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Dr. Padmini Sahu. "Merging Identities: A Study of Jhumpa Lahiri’s Interpreter of Maladies." Creative Launcher 6, no. 3 (August 30, 2021): 60–65. http://dx.doi.org/10.53032/tcl.2021.6.3.12.

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Jhumpa Lahiri’s characters in her short story collection Interpreter of Maladies keep wandering between the two worlds- one in their homeland and the other in the country where they choose to live and die. Lahiri records the emotional journey of characters seeking love and searching their identity beyond the barricade of nations, cultures, religions and generations. Mr. Kapasi is an interpreter of maladies and the malady of Mrs. Das is to be an unfamiliar person to her family’s culture, as Lahiri herself is an erudite interpreter of maladies- both social and emotional. Since, Mrs. Das is undertaking a second migration, she turns to be an interpreter like Mr. Kapasi whose job interests her so much. The characters’ longing to belong to either or both the habitats, their urge to de-stress the distress of alienation by searching an identity in their native heritage add value to the writer’s creative intensity. She illustrates her characters sprouting in the centre of a new crossbreed culture, the Indo-American awareness as Lahiri herself, the true representative of the second generation Indian in America.

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Siddiqui, Abdul Wahab. "Predicament of Relationships in Jhumpa’s Interpreter of Maladies." Journal of Advance Research in Science and Social Science 4, no. 2 (July 28, 2021): 01. http://dx.doi.org/10.46523/jarssc.04.02.01.

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Williams, L. A. "Foodways and Subjectivity in Jhumpa Lahiri's Interpreter of Maladies." MELUS: Multi-Ethnic Literature of the United States 32, no. 4 (December 1, 2007): 69–79. http://dx.doi.org/10.1093/melus/32.4.69.

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Waltman, Peter, Alex Pearlman, and Bud Mishra. "Interpreter of maladies: redescription mining applied to biomedical data analysis." Pharmacogenomics 7, no. 3 (April 2006): 503–9. http://dx.doi.org/10.2217/14622416.7.3.503.

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Silva, Daniela Cordeiro Soares. "Reinventing Cartography: Jhumpa Lahiri’s Interpreter of Maladies and The Namesake." Em Tese 10 (December 31, 2012): 60. http://dx.doi.org/10.17851/1982-0739.10.0.60-66.

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By taking Lahiri’s map imagery as a starting point, I reflect on the author’s portrayal of the Indian diaspora and the way she builds up a narrative that questions many of the ontological and solid beliefs established by hegemonic discourses, including the concepts of fixed identities and gender roles.

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Patni, Ms Geetika, and Dr Keshav Nath. "Jhumpa Lahiri: A Social and Emotional maladjustment in ‘Interpreter of Maladies’." Think India 22, no. 3 (September 26, 2019): 14–19. http://dx.doi.org/10.26643/think-india.v22i3.8060.

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In the realm of feminist study, the woman story writers deal with the themes of love, marriage, loneliness and quest for identity. Self is related to individual where as the Identity is concerned with position in society. Cultural identity of feeling makes connection to the part of the self conception and self awareness. It concerns with nationality, customs, religious and religious convictions, age group, community and any other social group type. The present paper reveals the discussion on the key findings with regard to the ‘self’ and cultural identity of protagonist in the short stories of Jhumpa Lahiri in special reference to The Interpreter of Maladies. She is a superb interpreter of a cultural multiplicity. Lahiri’s stories are insightful critique of human relationships, bonds as well as promise that one has to make with native soil along with the migrated land

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Lee, Hyang-mi. "The Everyday Practices of Diaspora in Jhumpa Lahiri’s Interpreter of Maladies." British and American Language and Literature Association of Korea 103 (December 16, 2017): 73–95. http://dx.doi.org/10.21297/ballak.2017.127.73.

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Brada-Williams, Noelle. "Reading Jhumpa Lahiri's "Interpreter of Maladies" as a Short Story Cycle." MELUS 29, no. 3/4 (2004): 451. http://dx.doi.org/10.2307/4141867.

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Escobar Sevilla, Jesús. "Transnational Spaces of Identity Recognition in Jhumpa Lahiri’s "Interpreter of Maladies"." Journal of English Studies 17 (December 18, 2019): 103. http://dx.doi.org/10.18172/jes.3502.

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The object of this study is to explore the relation between identity and space in Jhumpa Lahiri’s collection of short stories Interpreter of Maladies (1999). I will gauge how subjects adjust to their environments and to which means they resort to conserve, negate meaning. It appears that through the perusal of border consciousness subjects negotiate their identities, which leads them to understand the Other and, by extension, themselves. In fact, as the sense of belonging operates on the multi-layered and deterritorialised location of home, I will thus illustrate that whilst some subjects are hindered by forces of dislocation, cultural hybridity, others reassert a sense of transnational belonging in a third space. I shall include an introductory note on the theoretical framework and a section on food adding to the more detailed literature discussion of identity negotiation at stake.

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Blin, Lynn. "Found in Translation: The Standard in Jhumpa Lahiri’s “Interpreter of Maladies”." Etudes de stylistique anglaise, no. 7 (December 31, 2014): 165–81. http://dx.doi.org/10.4000/esa.1311.

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Isti’anah, Arina. "Mental Processes of the Main Character in Jhumpa Lahiri’s Interpreter of Maladies." Language Circle: Journal of Language and Literature 12, no. 2 (April 24, 2018): 213–25. http://dx.doi.org/10.15294/lc.v12i2.14180.

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The study of main characters becomes one of delicate angles to observe in literary work. Instead of the various literary criticisms, linguistics also provides stylistics as the approach to appreciate and interpret literary work, including character analysis. ―Interpreter of Maladies‖ is one of the short stories written by Jhumpa Lahiri which attracts readers‘ attention. Readers may comment the way Lahiri portrays the main character of the story, Mr. Kapasi. To interpret the character‘s feeling in the story, Halliday‘s Functional Linguistics is employed to observe what happens in the character‘s thought. The previous purpose is facilitated by transitivity analysis focusing on the mental process analysis. Transitivity focuses on the clause analysis as the unit which brings meanings, including types of participants in the clause. Halliday divides mental process into four: perceptive, cognitive, emotive, and desiderative. The analysis shows that perceptive, cognitive, and affective dominate the narrator‘s description on Mr. Kapasi, while desiderative appears the least in the main character. The choice of those mental process types signals that Lahiri portrays Mr. Kapasi as an attentive, intellectual, and affectionate character.

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Singh., ArchanaVerma. "FRACTURED MARITAL RELATIONSHIPS IN JHUMPA LAHIRI’S INTERPRETER OF MALADIES AND UNACCUSTOMED EARTH." International Journal of Advanced Research 5, no. 6 (June 30, 2017): 2039–41. http://dx.doi.org/10.21474/ijar01/4638.

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Jayachandran, J., and M. Durairaj. "Cultural Congruity as a Major Divergence in Jhumpa Lahiri's “Interpreter of Maladies”." Asian Journal of Research in Social Sciences and Humanities 6, no. 10 (2016): 1265. http://dx.doi.org/10.5958/2249-7315.2016.01086.8.

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Choudaraju, Dr Neelima. "Lahiri’s Interpreter of Maladies the Birth of an Authentic Indian Diasporic Icon." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i11.10138.

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The South Asian diaspora has been in motion for centuries, far before large parts of the region came under the rule of the British East India Company, and later the Crown itself. Within nations themselves, race, class, gender, sexual orientation, physical features, and religion, among many other things, work to shape unique experience. Any notion of South Asian, or even Indian, “authenticity” is fraught from the start. Authenticity is contextually specific in practice, and yet theorized in broad terms. Identity is overwhelmingly intersectional, and so any notion of essentialism, while an interesting thought experiment, is largely useless and untrue to human experience. Familiarized authenticity sells; radical and nuanced authenticity is a risk. It is essential then to consider the modes of canonization, and how and why certain authors are given the powerful title of “authentically South Asian.” As such Lahiri’s success is dependent on her work and her image remaining universal enough that innumerable versions of authenticity may be placed upon her. This paper explores why she functions as a fruitful case study for the construction of Indian diasporic authenticity by looking at her biography, and prolific career. It also provides an alternate analysis of agency she and her agent have in this situation by considering the para text of her novel Interpreter of Maladies.

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Abdullah, Omar Mohammed, and Zainab Hummadi Fayadh. "Question of Identity." Al-Adab Journal, no. 134 (September 15, 2020): 13–28. http://dx.doi.org/10.31973/aj.v0i134.827.

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Since Jhumpa Lahiri has been regarded as a second generation Indian immigrant living in the United States. This has made her fully aware of the cultural mixing between India and America. This paper focuses on the process of mimicry and decolonization of Indian immigrants who live in the United States. Lahiri’s fiction Interpreter of Maladies reveals cultural identity, mimicry and decolonization that the immigrants experience while living in the target culture. This paper applies Homi Bhabha’s concept of mimicry and Frantz Fanon’s concept of decolonization to explore three short stories in Lahiri’s fiction Interpreter of Maladies namely; “When Mr. Pirzada Came to Dine” , “Mrs. Sen’s” and “This Blessed House”. The study concludes that some characters in these stories mimic the American culture as a result of their interaction with the Americans due to work or for being born and raised in America. Their imitation involves culture, tradition, language and religion. While, other characters decolonize and resist the American culture by rejecting everything related to this culture, in order to adhere to their original Indian identity and keep ties with their heritage.

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Rath, TapanKumar, and Arun Behera. "QUESTION OF IDENTITY AND ALIENATION: A READING ON JHUMPA LAHIRI’S ‘INTERPRETER OF MALADIES’." International Journal of Advanced Research 5, no. 8 (August 31, 2017): 335–36. http://dx.doi.org/10.21474/ijar01/5067.

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Pandey, Dr Neeta. "Into the Realms of Reality An Analysis of Jhumpa Lahiri’s Interpreter of Maladies." IOSR Journal of Humanities and Social Science 7, no. 6 (2013): 27–34. http://dx.doi.org/10.9790/0837-0762734.

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Khanal, Niran. "Diasporic Space: a Site of Contestation and Reconciliation in Interpreter of Maladies and The Middleman and Other Stories." Literary Studies 29, no. 01 (December 1, 2016): 43–49. http://dx.doi.org/10.3126/litstud.v29i01.39610.

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This paper explores the space of diaspora in Jhumpa Lahiri’s Interpreter of Maladies and Bharati Mukherjee’s The Middleman and Other Stories. Both the authors present diasporic context, in which the immigrants hold an in-between space between home and host. The expatriates maintain emotional ties with the country of their origin resisting assimilation into the structure of the host society. Diasporic societies present the individuals with the challenge of balancing a dual orientation: acculturation into an alien culture and attachment for the home culture. Such a condition of dual orientation is the problem for research. The research attempts to answer this question: how the location of diaspora ̶ a third space ̶ is formed and what is the impact of dialectics between home and host on the lives of the diasporic people, and how they negotiate between incompatible elements to shape this third space. The growing trend of diaspora, a phenomenon of global migration, and its impact on established relations needs academic attention. The paper contextualizes the theoretical concept of diaspora in fictional representations. It adopts the modern theoretical concepts of diaspora and contextualizes them in Interpreter of Maladies and The Middleman and Other Stories. The dialectical relation between the host and home world shapes an in-between space which comes into existence through reconciliation between two different forces.

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Jahandideh, Mohammad Hadi, and Sakineh Shahnoori. "Identity Crisis and Gender Performativity: Critical Discourse Analysis of Jhumpa Lahiri’s Interpreter of Maladies." International Journal of Linguistics, Literature and Translation 4, no. 7 (July 30, 2021): 37–46. http://dx.doi.org/10.32996/ijllt.2021.4.7.5.

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This study provides a conceptual discussion by using Judith Butler’s theory of “Gender Performativity” that analyzes the tensions between self-identity and social identity. It proposes that identity is reflective of the correlation between the roles that people enact in society. The researchers scrutinized the role of gender and identity in the selected story of Lahiri’s Interpreter of Maladies. It will be investigated in the light of cultural and feminist criticism as well as their theoretical concepts. This study is conducted by using descriptive-analytic methodology as well as the materials available in the valid libraries. To conclude, the application of Butlerian theories to the selected short story provides the best opportunity for creating a balance between gender and identity spheres. It endorses the theory that gender performance is not the real hallmark of one’s identity. Indeed, formulating identity based on gender performativity is not necessarily incompatible with domestic values.

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Ali, Waleed. "“Interpreter[s] of Maladies:” A Study of Some Selected Short Stories by Ahdaf Soueif and Jhumpa Lahiri." مجلة البحث العلمی فی الآداب 3, no. 2 (August 1, 2016): 1–35. http://dx.doi.org/10.21608/jssa.2016.11234.

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Asl, Moussa Pourya, Nurul Farhana Low Abdullah, and Md Salleh Yaapar. "Sexual Politics of the Gaze and Objectification of the (Immigrant) Woman in Jhumpa Lahiri’s Interpreter of Maladies." American Studies in Scandinavia 50, no. 2 (October 30, 2018): 89–109. http://dx.doi.org/10.22439/asca.v50i2.5779.

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Gayatri Spivak’s repeated accusations against the hyphenated Americans of colluding in their own exploitation is noteworthy in the context of diasporic writers’ portrayal of immigrant women within the prevailing discourse of anti-Communism in the United States. The woman in South Asian American writings is often portrayed as still stuck in the traditional prescribed gender roles imposed by patriarchal society. This essay explores Jhumpa Lahiri’s literary engagement with the contemporary racialization and gendering of a collective subject described as the Indian diaspora in her Pulitzer Prize winning short story collection, Interpreter of Maladies (1999). Specifically, it focuses on the two stories of “Sexy” and “The Treatment of Bibi Haldar” to analyse the manner dynamics of the gaze operate between the male and female characters. The numerous acts of looking that take place in these stories fall naturally into two major categories: the psychoanalytic look of voyeurism and the historicist gaze of surveillance. Through a rapprochement between the two seemingly different fields of the socius and the psychic, the study concludes that the material and ideological specificities of the stories that formulate a particular group of women as powerless, passive, alien and monstrous are rooted in the contradictory cultural and moral imperatives of the contemporary American society.

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Harehdasht, Hossein Aliakbari, Muhammad Ataee, and Leila Hajjari. "Heirs of Ambivalence: The Study of the Identity Crisis of the Second-Generation Indian Americans in Jhumpa Lahiri's Interpreter of Maladies." International Journal of Applied Linguistics and English Literature 7, no. 2 (March 1, 2018): 113. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.2p.113.

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Jhumpa Lahiri’s Interpreter of Maladies is a collection of short stories which, for the most part, deals with the identity crisis of the Indian Americans who are trapped in-between their Indian heritage and the American culture. The crisis is manifest in their unremitting struggle to preserve, to integrate, and to adjust. The collection, due to its dealing with the in-between-ness, ambivalence, hybridity, and marginality of the displaced Indian Americans, is receptive to the postcolonial studies. This essay draws on the relevant ideas and concepts in the field of the diaspora identity to examine Lahiri's “A Temporary Matter,” “When Mr. Pirzada Came to Dine,” “Sexy,” and “This Blessed House” which portray identity crisis of the second-generation Bengali migrants. The ultimate objective is to investigate into the nature of the internal ambivalence of Lahiri's second-generation characters caused by the reciprocal influence of Host/Guest relationships. The significance of the present study is twofold; on the one hand, it accentuates the intellectual attention to the crisis of identity felt by the exponentially increasing second-generation diaspora; on the other hand, it attempts to attract concentrated scholarly interest in diaspora ambivalence which is one of Lahiri scholars’ less addressed concerns.

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Koshy, Susan. "Minority Cosmopolitanism." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 592–609. http://dx.doi.org/10.1632/pmla.2011.126.3.592.

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The topography of literary production and consumption has been transformed as writers and texts travel, ethnic literature is taught and translated in multiple national venues, and writers’ locations, audiences, and subject matter resist ready alignment. he growing internationalization of ethnic literary production has produced a heterogeneous range of texts, which challenge the established boundaries of ethnic and world literature. Because they focus on minorities, these texts have been slow to win recognition as world literature even though they depict transnational movements and identifications that diverge from those in canonical ethnic narratives. I develop the analytic of minority cosmopolitanism to examine the ways in which these literary narratives of worlding contest contemporary economic and political processes of globalization and Eurocentric accounts of globality. This essay considers how the gendered figure of the diasporic citizen serves as a vehicle for minority cosmopolitanism in Jhumpa Lahiri's Interpreter of Maladies (1999).

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Sica, Paola. "Identità, narrativa bilingue e canone letterario (trans)nazionale: Jhumpa Lahiri." Forum Italicum: A Journal of Italian Studies 54, no. 2 (November 20, 2019): 608–20. http://dx.doi.org/10.1177/0014585819887350.

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Un esame delle opere di Jhumpa Lahiri induce a chiedersi come possano essere rappresentate varie forme di identità diasporica tramite la narrativa, e quello che tali forme significhino se rapportate a culture diverse, create tramite lingue diverse, oppure recepite da lettori di comunità diverse. Qui, certe opere come Interpreter of Maladies (1999), scritta originariamente in inglese, e In altre parole (2015) e Dove mi trovo (2018), scritte originariamente in italiano, sono studiate come dettagli che prefigurano un disegno più ampio. Incorporando elementi di più culture, esse sono concepite come un indice rivelatore di tendenze sociologiche e letterarie che, sviluppandosi, inducono a criticare modelli universalisti di autorità culturale e a ripensare le dinamiche che sottendono la formazione di molteplici canoni letterari. La prospettiva adottata in questa analisi è sia interna che esterna. Attraverso la prospettiva interna si può risalire al funzionamento testuale, al modo in cui si creano vari modelli di identità, al loro rapportarsi a più memorie culturali, categorie sociologiche e lingue. Attraverso la prospettiva esterna, invece, si può analizzare la ricezione. Si possono valutare ad esempio le risposte di certe comunità ermeneutiche anglofone e italofone, il modo in cui esse includono entro un canone l'opera di Lahiri, oppure la escludono, e perché.

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Hambur, Fransiska Marsela. "DEPRESSED HOUSEWIVES AS RESULTS OF WOMAN-OPPRESSION FOUND IN SHORT-STORIES: A COMPARATIVE LITERATURE STUDY." Dinamika Bahasa dan Budaya 14, no. 1 (March 15, 2019): 48–62. http://dx.doi.org/10.35315/bb.v14i1.6717.

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Literature represents and portrays variation of society and all human life’s aspects. This includes common happenings. On behalf of this matter, there is an importance to study the literature as a model of real life and society, followed by certain phenomena happened in certain time. For ages, oppression and depression are one of frequents phenomena. Oppressions are often found in women, especially in housewives. This may lead to implication that housewives may undergo psychological problem, such as depression. In literary work, both woman-oppression and depression are often found in many kinds of works, such as movie and short-story. This research focused on two short-stories written by Thomas Hardy “An Imaginative Woman” (1893) and Jhumpa Lahiri “Interpreter of Maladies” (1999). Both were analyzed using feminism and psychoanalysis approach in terms of proving the hypothesis that woman-oppression can become source of depression in housewives’ lives. The findings showed that domestic women, especially those who only work as housewives experienced depression because of their lack of social-connection. In both short-stories, the depressed housewives would lead her life into troublesome habits, such as having delusions, having affair beyond marriage, being ignorant toward her family, being in destructive behaviors, and even wishing her own death. This findings surely became an implication that women-oppression will indeed lead women into self-destructing behaviors.

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Trifunović-Ćapin, Selena. "British influence on Indian culture in the mirror of comparative literary translation." Babel. Revue internationale de la traduction / International Journal of Translation 65, no. 6 (December 31, 2019): 787–803. http://dx.doi.org/10.1075/babel.00127.tri.

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Abstract Society and culture are interdependent. Religion, as an important factor of culture, offers its desired behaviour patterns. Art always follows society and is always a part of culture. One nation’s culture can potentially be influenced by another’s. In this paper, I have analysed the causes and consequences of the British influence on Indian culture, dating from the sixteenth century till India’s independence in 1947. British influence is present in India’s general culture, architecture, education system, sport, traffic, bureaucracy, fashion, infrastructure, etc. The indisputably significant British influence on the Indian lifestyle is proved by the fact that the English language is accepted as an official language in the Republic of India. Are the consequences, at large, bad or good? – It will probably always be an open issue for discussion. In her collection of stories Interpreter of Maladies (1999), Jhumpa Lahiri explores and analyses various topics related to the lives of Indian Americans. She describes and faithfully depicts their lives, both in India and outside their native country. The paper also shows her filigree-precise sense of the reality and feelings of Indians who are in the process of acculturation in other countries, as well as their personal and collective struggle with their own identity and the sense of displacement. The transparency theory, advocating free translation, is focused on the equivalency concepts both formal and dynamic, which will be analysed and illustrated in more detail in the paper.

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Nalli, Marcos. "Possibilidades e limites da cura nos textos protoarqueológicos de Michel Foucault." Trans/Form/Ação 34, no. 2 (2011): 155–58. http://dx.doi.org/10.1590/s0101-31732011000200009.

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O artigo tem por objetivo interpretar como Foucault concebe a possibilidade da cura nos discursos e práticas psicológicas, durante sua fase protoarqueológica. Para atingir tal fim, discorre sobre os dois textos mais importantes dessa fase - Maladie Mentale et Personnalité e a introdução à Le Rêve et l'Existence - evidenciando como nesses textos se desenha uma concepção psicopatológica que deve subsidiar uma prática psicoterápica. Constata-se, no entanto, que reina uma contradição inerente aos dois textos, em que ora se completam, ora conflitam no modo de conceber a doença mental. Terminamos assim por demarcar toda a intensidade dessa contradição, sublinhando a indecisão teórica de Foucault sobre o estatuto da psicologia.

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Perron, Lina, Philippe De Wals, and François Milord. "Evaluation of the Rubella Surveillance System in Quebec." Canadian Journal of Infectious Diseases 11, no. 6 (2000): 313–16. http://dx.doi.org/10.1155/2000/409323.

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OBJECTIVE: To evaluate the validity of information in the rubella surveillance system in Quebec.DATA AND METHODS: Cases of rubella in the provincial registry of notifiable diseases, "Maladies à declaration obligatoire" (MADO), from 1994 to 1996 were matched with laboratory-identified cases and with cases in a reference file created from all case investigation records of regional departments of public health for the same period. Sensitivity and the proportion of cases in agreement were calculated.RESULTS: Compared with laboratories, the sensitivity of the provincial registry was 56%. Compared with the reference file, global sensitivity (confirmed cases plus clinical cases) was 58% and the positive predictive value was 50%. Of the 356 cases reported to regional public health departments, 65% were classified in the same diagnostic category (confirmed case, clinical case, excluded case) by public health professionals and a group of experts (weighted kappa=0.32). Information on rubella vaccination status was missing in 25% of cases in the MADO file for rubella.CONCLUSIONS: Notification of positive results for immunoglobulin M antibodies and viral cultures should be required of all laboratories. Uniform procedures should be adopted and applied for the validation of cases that are reported to regional departments of public health. In the context of the rarefaction of rubella, any immunoglobulin M-positive result should be interpreted using all available epidemiological information.

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Basu, Ratan Lal. "FROM CULTURAL REVOLUTION TO CULTURAL EVOLUTION." Revista Científica Arbitrada de la Fundación MenteClara 3, no. 1 (April 30, 2018): 7–28. http://dx.doi.org/10.32351/rca.v3.1.37.

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En este artículo consideramos el concepto de la Revolución Cultural desde una perspectiva no convencional y enfatizamos que, en lo que respecta al concepto básico, la Revolución Cultural tiene especial relevancia para la sociedad moderna y puede concebirse como un esfuerzo colectivo para asegurar la elevación de la mente humana y las modalidades psíquicas como un todo. Nos esforzamos por resaltar la correspondencia del concepto de la Revolución Cultural con dos formas casi similares de profundización en las causas de las enfermedades que aquejan a la sociedad humana desde tiempos inmemoriales.La primera comparación se hace con los puntos de vista del filósofo moral y economista Adam Smith, que divide los sentimientos humanos en dos categorías principales, a saber: elementos más nobles y elementos más básicos y atribuye todas las enfermedades de la sociedad humana al último grupo de sentimientos. La segunda posición corresponde a la antigua filosofía india sankhya, que clasifica los modos de vida humanos en tres categorías: tamasika, rajasika y satvika, y mantiene los últimos dos modos responsables de todas las enfermedades que afligen la vida humana.Para eliminar las enfermedades de la sociedad humana, Smith establece el reemplazo de los sentimientos humanos más básicos por sentimientos más nobles, y para este fin, según la visión sankhya, se indica el inicio de un proceso de transición de los modos tamasika y rajasika al modo satvika. Una mirada más profunda revelaría el hecho de que tanto los puntos de vista de Smith y de la filosofía sankhya son, en esencia, los mismos: sentimientos más básicos de Smith comparables a los modos tamasika y rajasika, y sentimientos más nobles al modo satvika. Sin embargo, ni la filosofía de Smith ni la sankhya proporcionan ninguna guía para la transición eficaz de la psiquis humana al fin deseado. En este contexto el concepto de Revolución Cultural se vuelve relevante. El concepto, interpretado desde un punto de vista radicalmente diferente de la interpretación maoísta, y, por lo tanto, concebido como un proceso evolutivo en lugar de una revolución destructiva, puede permitirnos diseñar un proceso viable de transición de valores humanos y psíquicos desde los puntos de vista de Smith y la filosofía sankhya.AbstractIn this article we look upon the concept of the Cultural Revolution from an unconventional perspective and emphasize that so far as the basic concept is concerned, Cultural Revolution has special relevance for the modern society and it may be conceived as a collective endeavour to ensure uplift of human mind and psychic modes as a whole. Here we endeavour to highlight the correspondence of the concept of the Cultural Revolution to two almost similar ways to go into the depth of the causes of maladies afflicting human society from time immemorial.The first comparison is made with the views of the moral philosopher and economist Adam Smith who divides human sentiments into two major categories, viz. nobler elements and baser elements and attributes all maladies of human society to the later group of sentiments. The second view corresponds to the ancient Indian Sankhya Philosophy, which classifies human modes of living into three categories, viz. tamasika, rajasika and satvika, and holds the latter two modes responsible for all maladies that afflict human living.For removal, of, maladies from human society, Smith calls for replacement of the baser human sentiments by nobler sentiments, and to this end, according to Sankhya view indicates, the initiation of a process of transition from tamasika and rajasika modes to satvika mode. A deeper look would reveal the fact that both the Smithian and Snkhya views are, in essence, the same – baser sentiments of Smith comparable to tamasika and rajasika modes, and nobler sentiments to satvika mode. However, neither Smith nor Sankhya philosophy provide any guidelines for efficacious transition of human psyche to the desired end. In this context, the concept of the Cultural Revolution becomes relevant. The concept, interpreted from a radically different standpoint from Maoist interpretation, and therefore conceived as an evolutionary process rather than a destructive revolution, may enable us to device a viable transitional process of human values and psychic from both the Smithian and the Sankhya standpoints.

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Camilleri-Broet, Sophie, Vincent Delwail, Anne Moreau, Martine Gardembas, Martine Raphael, Thierry Lamy, Catherine Sautes-Fridman, Philippe Colombat, and Antoine Martin. "Primary Central Nervous System Lymphomas (PCNSL) Are Distinct from Systemic DLBCL for Expression Pattern of Germinal Center and Activation B-Cell Markers. A GOELAMS Study." Blood 104, no. 11 (November 16, 2004): 2264. http://dx.doi.org/10.1182/blood.v104.11.2264.2264.

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Abstract Most of the PCNSL of immunocompetent patients are diffuse large B-cell lymphomas (DLBCL). They differ from systemic DLBCL in their outcome, a poor survival in most cases contrasting with a lack of systemic dissemination. Concerning their histogenic derivation, a germinal center B (GCB) cell origin has been hypothesized, based on BCL-6 expression and ongoing mutational activity. Using cDNA microarrays, two main prognostic subgroups have been described in systemic DLBCL: the favorable GCB-cell like subgroup and the activated-B cell like, characterized by a non-favorable outcome. These prognostic subgroups are defined accurately by immunohistochemistry, using a panel of GC B-cell (CD10, Bcl-6) and activation (MUM1/IRF4, CD138) markers. The goal of the present study was to determined the immunoprofile of PCNSLs and its potential prognostic significance by analyzing retrospectively 28 cases included in two clinical trials from the GOELAMS (Groupe Ouest Est des Leucémies et Autres Maladies du Sang). According to the pathological panel review, all cases were classified as DLBCL, not associated with Epstein-Barr virus as shown by in situ hybridization. Immunohistochemistry was performed for CD10, BCL-6 and MUM1/IRF4 and CD138 on paraffin-embedded sections. Labelings were interpreted independently by two pathologists without knowledge of clinical data with 10% increments. Cases were considered positive when positive tumor cells accounted for more than 30%. CD10 was expressed in 1 out of the 28 cases. BCL-6 was expressed in more than 30% of tumor cells in 15/28 cases (54%). Strong nuclear expression of IRF-4 was found in almost all cases (26/28; 93%) and none of the tested cases expressed CD138. Thus, only one case was subclassified in the favorable GCB-cell like subgroup (CD10+/BCL-6+/IRF4−/CD138−). The other cases, classified in the non favorable activated-B cell like prognostic subgroup. The latter may be divided in two patterns: an activated or “late” GC B-cell pattern (CD10−/BCL-6+/IRF4+/CD138-) and an activated non-GC pattern (CD10−/BCL-6−/IRF4+/CD138−) observed in 54% and in 42 % of the cases, respectively. This study shows that PCNSL display an relatively homogeneous immunoprofile, corresponding to an activated late GC or early post-GC stage of B cell maturation, different from that published in systemic DLBCL. This result may partly explain the usual poor prognosis of PCNSL and raises the question of considering PCNSL as a separate biological entity, distinct from systemic DLBCL.

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Drønen, Tomas Sundnes. "A Missionary Discourse on Conversion: Norwegian Missionaries in Adamawa, Northern Cameroon 1934–1960 Un discours missionnaire sur la conversion. Les missionnaires norvégiens à Adamawa, Nord Cameroun, 1934–1960. Eine missionarische Erklärung der Bekehrung. Norwegische Missionare in Adamawa, Nordkamerun 1934–1960 Un discurso misionero sobre la conversión. Misioneros noruegos en Ada mawa, norte del Camerún 1934–1960." Mission Studies 24, no. 1 (2007): 99–126. http://dx.doi.org/10.1163/157338307x191598.

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AbstractThis article seeks to shed light on a much-debated question in the history of mission and anthropology: What is the nature of religious conversion? rough archive studies of the literature produced by the Norwegian missionaries in northern Cameroon from 1943 to 1960 the author shows how the missionaries interpreted religious conversion. The missionary discourse on conversion was biased in a specific theological and cultural environment, yet it was open for negotiations with the encountered population. The missionaries used biblical images to describe conversion to Christianity that were coherent with the cultural practices of both the missionaries and the groups that accepted the message of the missionaries in order to describe conversion to Christianity. Biblical images that corresponded with the cultural practice of groups that did not accept the missionaries are, however, absent from the material. A Western Protestant discourse presented spiritual and social oppression, ignorance, sickness, and lack of moral behaviour as obstacles the Africans had to be liberated from in order to be converted to Christianity. The missionaries, lacking knowledge about the social and religious organisation of traditional society, interpreted the "spiritual oppression" as "heathendom," and interpreted it according to their own theological paradigm. The reactions of the local population to this civilising mission made the missionaries modify their approach in order for their project to fit the agency of the new Christians in northern Cameroon. Cet article cherche à éclairer une question très débattue en histoire de la mission et en anthropologie : quelle est la nature de la conversion religieuse ? Étudiant les archives de la littérature produite par les missionnaires norvégiens au Nord Cameroun, de 1943 à 1960, l'auteur montre comment les missionnaires ont interprété la conversion religieuse. Le discours missionnaire sur la conversion a été biaisé par un environnement théologique et culturel spécifique, tout en étant ouvert à la négociation avec les populations rencontrées. Pour décrire la conversion au christianisme, les missionnaires ont utilisé des images bibliques cohérentes avec les pratiques culturelles et des missionnaires et des groupes qui acceptèrent leur message. Les images correspondant à la pratique culturelle des groupes n'ayant pas accepté les missionnaires sont cependant absentes du matériel étudié. Un discours occidental protestant présentait l'oppression spirituelle et sociale, l'ignorance, la maladie et le manque de comportement moral comme des obstacles dont les Africains devaient être libérés pour se convertir au christianisme. Manquant de connaissance sur l'organisation sociale et religieuse de la société traditionnelle, les missionnaires interprétèrent l'oppression spirituelle comme « paganisme » et lui donnèrent le sens du paradigme théologique qu'ils comprenaient, celui du christianisme occidental. Les réactions de la population locale à cette mission civilisatrice ont poussé les missionnaires à modifier leur approche de façon à ce que leur projet rentre dans les schémas des nouveaux chrétiens du Nord Cameroun. Dieser Artikel versucht, eine vieldiskutierte Frage in der Geschichte von Mission und Anthropologie zu beleuchten: Welcher Natur ist die religiöse Bekehrung? Durch Archivstudien der Literatur, die norwegische Missionare in Nordkamerun zwischen 1934 und 1960 produzierten, sucht der Autor zu zeigen, wie die Missionare die religiöse Bekehrung interpretierten. Die missionarische Erklärung wurde durch eine spezifische theologische und kulturelle Umgebung beeinflusst, war aber auch offen für Verhandlungen mit der Bevölkerung vor Ort. Die Missionare verwendeten für die Bekehrung zum Christentum biblische Bilder, die mit den kulturellen Praktiken sowohl der Missionare wie auch der Gruppen übereinstimmten, die die Botschaft der Missionare annahmen. Biblische Bilder solcher Gruppen, die die Missionare nicht annahmen, finden sich allerdings im untersuchten Material nicht. Ein westlich protestantischer Diskurs stellte die spirituelle und soziale Unterdrückung, Unwissenheit, Krankheit und das Fehlen moralischen Handelns als Hindernisse dar, von denen die Afrikaner befreit werden mussten, damit sie zum Christentum bekehrt werden konnten. Die Missionare, denen die Kenntnis der sozialen und religiösen Struktur der traditionellen Gesellschaft fehlte, interpretierten die ,,spirituelle Unterdrückung" als ,,Heidentum", in Übereinstimmung mit einem theologischen Paradigma, das sie kannten, nämlich das westliche Christentum. Die Reaktionen der Bevölkerung vor Ort auf diese Zivilisierungsmission führten dazu, dass die Missionare ihren Zugang veränderten, damit sich ihr Vorhaben in das Handlungsmuster der jungen Christen in Nordkamerun einfügen konnte. Este artículo intenta aclarar un tema muy discutido en la historia de la misión y antropología: ¿Cuál es la naturaleza de la conversión religiosa? A través de estudios de archivos de la literatura producida por misioneros noruegos en el norte de Camerún entre 1934 hasta 1960 el autor muestra cómo los misioneros interpretaron la conversión religiosa. El discurso misionero de la conversión fue influenciado por un ambiente teológico y cultural específico, aunque fue abierto a negociaciones con la población que se encontró. Los misioneros usaron imágenes bíblicas para describir la conversión al cristianismo que eran coherentes con las prácticas culturales tanto de los misioneros como de los grupos que aceptaron el mensaje de los misioneros. Por el contrario, no entraron en el material las imágenes bíblicas que correspondieron con la práctica cultural de grupos que no aceptaron a los misioneros. El discurso protestante occidental presentó la opresión espiritual y social, la ignorancia, la enfermedad y la falta de comportamiento moral como los obstáculos de los que se debía liberar a los africanos para que se los pudiera convertir al cristianismo. Los misioneros, en su desconocimiento de la organización social y religiosa de la sociedad tradicional, interpretaron la "opresión espiritual" como "paganismo" y lo interpretaron de acuerdo con un paradigma que ellos sí comprendieron: el cristianismo occidental. Las reacciones de la población local a esta misión civilizadora llevaron a los misioneros a modificar su acercamiento para que su proyecto pudiera integrarse mejor en la actuación de los nuevos cristianos del norte de Camerún.

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Bhatt, Surbhi, and Mahipal Singh Rao. "DIASPORA IMAGINATION AND EXPERIENCE SHORT STORIES INTERPRETER OF MALADIES AND UNACCUSTOMED EARTH." Scholarly Research Journal for Interdisciplinary Studies 4, no. 37 (December 30, 2017). http://dx.doi.org/10.21922/srjis.v4i37.10826.

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Stories of Jumpha Lahiri are the evidence of immigrant lives, their displeasures, disenchantment, struggles, dreams, integrations, etc. Immigrant experience, as well as identity, really is without question the elements of Interpreter of Maladies which have been explored possibly the most by researchers. In the stories in Unaccustomed Earth have been commended for presenting different aspects of the Bengali diasporic sensibility. The eight stories in the collection show the quest for identity in the diasporic situation. They scrutinize numerous identities as well as a dilemma in the lives of immigrants. This article will study the short story about the immigrants those who have to live their homeland by the Indian-American writer Jhumpa Lahiri, two of those three works, Interpreter of Maladies (1999) and Unaccustomed Earth (2008), are short story collections and are some of the very well known ones.

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"Displacement and Assimilation: Reframing Disporic Nuances in Jhumpa Lahiri‟s Interpreter of Maladies." International Journal of Innovative Technology and Exploring Engineering 8, no. 10S2 (June 29, 2020): 66–71. http://dx.doi.org/10.35940/ijitee.j1017.08810s219.

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The research paper aims at reframing the diasporic nuances such asalienation due to displacement, and assimilation as portrayed in JhumpaLahiri’sInterpreter of Maladies. This literary work discusses various changes and features of immigrants. The study of Diaspora, generally, describes the nature of memory, exile, nostalgia, alienation, and crises of identity. It surveys the two points; Assimilation and Alienation which are prominently raised in Diaspora writing. The present paper states about the collocation or nearness of past and present. The Cultural frames of references are implicated in traditions, rituals and specially the characters. They put an effort to make the cultures and traditions alive through the works. It also highlights the places; homeland as well as established country. The present study focuses on the widespread characteristics of Diaspora like discrimination, nostalgia, survival, cultural and traditional changes and identity. The study also touches upon novels and short stories that go along with the common traits or features of diasporic literature.

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"Understanding of Women’s Immigration in the Novels of Wife & Interpreter of Maladies-A Comparative Study." International Journal on Studies in English Language and Literature 7, no. 3 (2019). http://dx.doi.org/10.20431/2347-3134.0703003.

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Hutton, Margaret Anne. "Figuring the Guide in Jhumpa Lahiri’s ‘Interpreter of Maladies’, R. K. Narayan’s The Guide and E. M. Forster’s A Passage to India." Modern Languages Open 2020, no. 1 (2020). http://dx.doi.org/10.3828/mlo.v0i0.277.

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Kuhn, Elizabeth, Audrey Perrotin, Clémence Tomadesso, Claire André, Siya Sherif, Alexandre Bejanin, Edelweiss Touron, et al. "Subjective cognitive decline: opposite links to neurodegeneration across the Alzheimer’s continuum." Brain Communications 3, no. 3 (2021). http://dx.doi.org/10.1093/braincomms/fcab199.

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Abstract Subjective memory decline is associated with neurodegeneration and increased risk of cognitive decline in participants with no or subjective cognitive impairment, while in patients with mild cognitive impairment or Alzheimer’s-type dementia, findings are inconsistent. Our aim was to provide a comprehensive overview of subjective memory decline changes, relative to objective memory performances, and of their relationships with neurodegeneration, across the clinical continuum of Alzheimer’s disease. Two hundred participants from the Imagerie Multimodale de la maladie d'Alzheimer à un stade Précoce (IMAP+) primary cohort and 731 participants from the Alzheimer’s Disease Neuroimaging Initiative (ADNI) replication cohort were included. They were divided into four clinical groups (Imagerie Multimodale de la maladie d'Alzheimer à un stade Précoce/Alzheimer’s Disease Neuroimaging Initiative): controls (n = 67/147, age: 60–84/60–90, female: 54/55%), patients with subjective cognitive decline (n = 30/84, age: 54–84/65–80, female: 44/63%), mild cognitive impairment (n = 50/369, age: 58–86/55–88, female: 45/44%) or Alzheimer’s-type dementia (n = 36/121, age: 51–86/61–90, female: 41/41%). Subjective and objective memory scores, and their difference (i.e. delta score reflecting memory awareness), were compared between groups. Then, voxelwise relationships between subjective memory decline and neuroimaging measures of neurodegeneration [atrophy (T1-MRI) and hypometabolism (18F-fluorodeoxyglucose-PET)] were assessed across clinical groups and the interactive effect of the level of cognitive impairment within the entire sample was assessed. Analyses were adjusted for age, sex and education, and repeated including only the amyloid-positive participants. In Imagerie Multimodale de la maladie d'Alzheimer à un stade Précoce, the level of subjective memory decline was higher in all patient groups (all P < 0.001) relative to controls, but similar between patient groups. In contrast, objective memory deficits progressively worsened from the subjective cognitive decline to the dementia group (all P < 0.001). Accordingly, the delta score showed a progressive decline in memory awareness across clinical groups (all P < 0.001). Voxelwise analyses revealed opposite relationships between the subjective memory decline score and neurodegeneration across the clinical continuum. In the earliest stages (i.e. patients with subjective cognitive decline or Mini Mental State Examination > 28), greater subjective memory decline was associated with increased neurodegeneration, while in later stages (i.e. patients with mild cognitive impairment, dementia or Mini Mental State Examination < 27) a lower score was related to more neurodegeneration. Similar findings were recovered in the Alzheimer’s Disease Neuroimaging Initiative replication cohort, with slight differences according to the clinical group, and in the amyloid-positive subsamples. Altogether, our findings suggest that the subjective memory decline score should be interpreted differently from normal cognition to dementia. Higher scores might reflect greater neurodegeneration in earliest stages, while in more advanced stages lower scores might reflect decreased memory awareness, i.e. more anosognosia associated with advanced neurodegeneration.

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Journal articles on the topic 'Interpreter of Maladies'

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