Journal articles on the topic 'Introjective identification'

People with schizophrenia lack the ability to develop – to differentiate and integrate – their self- and object-representations, and suffer from primitive ‘object-relations’ conflicts, which occur when they try to develop (to differentiate and integrate) their self- and object-world. When a therapist interacts beneficially with a schizophrenic patient and enables him/her to identify with the ego functions involved in this interaction, the patient's frail psychic structure receives nourishment that will strengthen it: this process is similar to human development, where a child attains psychic organisation by interacting with the one who nurtures him/her. The recommended approach in the psychoanalytic psychotherapy of schizophrenia is to ‘allow’ the natural evolution of the fusion–defusion and introjection–projection processes to appear in the experiences of transference and counter-transference.

Objective: This study examines the phenomenology of intergenerational transmission of trauma with the aim of elucidating the interactional process of transmission within an object relations framework. Method: The method consisted of systematic textual analysis of semi-structured interviews with six Jewish women born after the war who were children of concentration camp interned Holocaust survivors. Results: Four superordinate themes were identified: heightened awareness of parents' Holocaust survivor status, parenting style, overidentification with parents' experiences and transmission of fear and mistrust. These were found despite the variation in parental communication. Conclusions: The data suggest that unconscious processes are at least partially involved in the transmission of trauma. A form of projective identification is proposed as an explanatory mechanism which brings together diverse aspects of the observed phenomena: projection by the parent of Holocaust-related feelings and anxieties into the child; introjection by the child as if she herself had experienced the concentration camps; and return of this input by the child in the form of compliant and solicitous behaviour associated with enmeshment and individuation problems. Further research may establish these phenomena as a particular form of Secondary Traumatic Stress Disorder.

The present article conducts a meta-analytic review of the research adopting the perceived locus of causality in the contexts of sport, exercise, and physical education. A literature search of published articles identified three main research foci: (a) the development of instruments that assess perceived locus of causality; (b) examination of the construct validity of perceived locus of causality by investigating the relevance of the self-determination continuum as well as by using antecedents (e.g., perceived competence) and outcomes (e.g., intentions); and (c) integration of Nicholls’ (1984) concepts of task and ego orientation with perceived locus of causality. A meta-analysis using 21 published articles supported the existence of a self-determination continuum from external regulation to introjection and identification. In addition, path analysis of corrected effect sizes supported the mediating effects of perceived locus of causality on the relationship between perceived competence and intentions. Results are discussed with reference to the assumptions of self-determination theory, Vallerand’s (1997) hierarchical model of intrinsic/extrinsic motivation, and theories of behavioral intentions.

The purpose of this article is to explore the self-defined roles of women leaders working in higher education institutions (HEIs) in South Africa. The aim is to explore women leadership roles in the context of systems psychodynamics to increase the understanding of unconscious dynamics in HEIs from the perspective of women leaders. The article reports on a qualitative study based on the research paradigm of Dilthey's modern hermeneutics. Interviews were conducted with 23 women leaders from the HERS-SA (Higher Education Research Services) network across eight institutions. Observations were made in one organization to support the data analysis and interpretation. Data was analysed through content analysis. Women leaders are containers of anxieties in South African HEIs, while they also act out defense mechanisms, such as splitting, projection, projective identification, introjection, idealization, simplification and rationalization. Splitting seems to be one important defense mechanism in terms of mother/professional, mother/daughter, women/men leaders and White/Black women leaders. Women leaders further seem to have introjected the roles of their mothers and female family members from their past and childhood. They do not seem to embrace the full authority and agency of their leadership positions, and they explore their own difficulties and negative emotions in others through projective identification. The findings create awareness of the roles of women leaders, strengthen women leadership and emphasise the need for leadership training taking the systems psychodynamic perspective into account.

Background:The study proposes a psychodynamic analysis of the traumatic role of mental images, that can be expressed by many conditions; in phenomenology, the psychic relationship is meant as the relationship between subject and object. The analysis is aimed at understanding how representations are relevant.Objective:Representations are distinguished as the possibility of intrinsic trauma and as inherently deferred in the conflict between sexual-biological identity and gender-psychological identity; our work aims to highlight how internal images affect adaptation processes.Method:The analysis involves the study of 10 Rorschach protocols of Gender Dysphoria subjects in Male to Female transition; the protocols are analyzed through the studies of N. Raush de Traubenberg, with reference to the Self and Body; a psycho-traumatological and phenomenological analysis of imaginal experiences will be proposed.Results:From the analysis emerges the presence of Self and Body representations affected by a partial and fragmentary prevalence of contents, the presence of psychotraumatic phenomena associated to the processes of introjection and identification of mental representations.Conclusion:The knowledge of the presence of affected representations and psycho-traumatological outcomes would be useful for a psychodiagnostic and psychotherapeutic purpose, intended for the implementation of the adaptation process.

IntroductionThe work of Bion, developing the psychoanalytic theories of Freud and Klein on the origins of anxiety in childhood, includes the hypothesis of a protomental system as a matrix in the human organism in which physical and mental are at first undifferentiated. He defends that the continuing experience by the infant of parental containment of its anxieties, through a process of projection and introjection, develops its capacity for thinking about frustration rather than evading it. This conception was extended to psychosomatic illness, by the hypothesis that, without this experience, frustration may lead to basic assumption mentality and psychosomatic illness rather than emotions and thought.ObjectivesThis work aims to describe an experimental technique of group psychotherapy, inspired in Bion's principles combined with relaxation techniques, in the context of psychosomatic diseases.AimsThe authors pretend to identify improvement in clinical symptomatology, quality of life, identification and expression of emotions, in the group submitted to this method, compared to controls.MethodsIt was performed a weekly group psychotherapeutic session and a weekly relaxation session (using Jacobson's method), along two months. The patients were randomly selected and submitted to psychological evaluation with scales and questionnaires, in the beginning and at the end of the study.ResultsAt the time of submission of this work, the results of the intervention were in analysis.ConclusionsThis paper describes an experimental method of psychotherapeutic intervention in the field of psychosomatic disease, using a transdisciplinary perspective.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Most studies on motivation to work concentrate on its environmental and situational antecedents. Individual values are not the point of interest of empirical analyses. The aim of the research described in the paper was to seek possible relationships between work ethic and motivation to work. A hypothesis was put forward that work ethic, in the classical Weberian approach, is connected with motivation to work, from the point of view of Ryan’s and Deci’s self-determination theory. The study on a sample of 405 Polish employees was conducted with use of the Polish version of Multidimensional Work Ethic Profile MWEP-PL and Work Extrinsic and Intrinsic Motivation Scale, in the Polish adaptation WEIMS-PL. The Canonical Correlation Analysis was used to assess the simultaneous interrelationships between two sets of the variables measured. The results show that selected dimensions of work ethic, such as centrality of work, valuing hard work, perceiving work as an obligation, anti-leisure sentiment and delay of gratification are positively related to autonomous dimensions of motivation: intrinsic motivation, integration and identification, and non-autonomous introjection. Attributing a high value to hard work, including the conviction that it leads to success, aversion to wasting time and self-reliance correlate positively with taking up work for extrinsic rewards and with the desire to acquire a positive opinion about oneself as well as gain approval and recognition from others. Work ethic is connected on the one hand with autonomous motivation, including in particular intrinsic motivation, and on the other hand with extrinsic motivation, with the striving for success, which is the result of work. After empirical verification the findings could become a base for training programs and shape the way of influencing people’s motivation, morale, attitude towards work and job satisfaction. They can result in the way employees are managed and selected for different tasks.

This study focuses on the relationship between teachers’ personality traits and selfdetermination. The basic personality traits are defied by the Big Five model. Big Five is understood as personality dispositional traits. Self- determination theory (SDT) is a macrotheory of motivation (Deci & Ryan, 2008), which describes not only the internal and external motivation, but also a motivation. In this article Self-Determination is the meaning of the global motivation from the hierarchical model of motivation developed by Vallerand R. (1997). The global motivation is described as a general tendency to base one’s actions on intrinsic/extrinsic motives (Vallerand, 2000). The purpose of this study is to analyze the relationship between teachers’ personality traits and global motivational orientation (in SDT context), which consists of internal, external motivation and a motivation. The hypothesis is that teachers’ personality traits predict self-determination. Participants: the sample consisted of 241 Lithuanian teachers: 32 of them (13.3 %) men, 206 (85.5 %) women, 3 (1.2 %) respondents’ gender were undisclosed. The age of respondents varied from 23 up to 75 age (M = 44.5; SD = 10.5). In the study were used two measuring instruments: personality traits questionnaire (NEO – FFI, Costa, McCrae, 2012) and the global motivation scale (GMS – 28; Guay et al., 2003). In the research was used Lithuanian version of Global motivation scale and it’s psycho-metric characteristics (Urbanavičiūtė, Kairys, Juodkūnė, Liniauskaitė; 2013). The relationship between teachers‘personality traits and motivational orientations, self-determination were analyzed using multiple linear regression model. The results show that the hypothesis - teachers’ personality traits predict self-determination, confirmed in part. Personality traits explains 21 % of the test variance. Thee personality traits (openness, extraversion, neuroticism) have the greatest influence to predict overall index of self-determination (SDI). The extraversion and openness have a positive influence on SDI and neuroticism – negative. Agreeableness and consciousness don‘t influence on the index of selfdetermination. The results show that personality traits can predict more accurately the intrinsic motivation rather than external motivation and a motivation. Extraversion, as personal trait, from all file basic personal traits has a biggest influence on self- determination. Extraversion has influence on orientations of inner motivation (To know, To experience and To achieve) and external motivation (regulation and identification). For orientations of external motivation- Introjection and a motivation - extraversion don’t have a direct influence. Openness to experience have a direct influence on inner motivational orientation To know and To experience. For external motivation openness to experience don’t have an influence, but this personal trait can predict a motivation (identified negative direct influence). Agreeableness personal trait predicts one of inner motivation types- To achieve (positive direction of influence), external- Regulation (negative direction of influence) and lack of motivation (positive direction of influence). Personal trait of awareness has influence on prediction of inner motivation, but not on external motivation. Awareness has direct influence on orientations of inner motivation To know and To achieve. Neuroticism has direct influence on general self- determination level, but not on the different orientations of internal and external motivation. Influence of personal traits for teachers self-determination, additional independent variables: respondents age and working experience, help to explain more accurately (higher R2 coefficient). Age and working experience of pedagogical work don’t have influence on prediction of inner motivation, but it makes influence on external motivation (regulation and introjection.) Limitation. Observing all the results of the research, it’s important to mention that main limitation of this research is short version of Big Five questionnaire. Because of that reason, explaining results were questions about what specific characteristics, who belong to one or another trait, have a direct influence to the results. Another important moment is in regression models, without personal traits independent variables were chosen age and working experience of teachers. But, to make a final conclusion about age influence to motivation, would be more objective to lean on results of longitudinal research.

The aim of this study was to determine the factors that motivate females to do exercise whom live in Corum and to understand whether these factors differ according to some variables. 104 women doing exercise between the age of 18-50 participated voluntarily in the study. In order to determine the motivation of the participants for free time activities, the “Free Time Motivation Scale” developed by Pelletier et al (1989,1991) was used. The adaptation of this scale to Turkish was done by Mutlu (2008) and Güngörmüş (2012). In this study, the one whose adaptation was done by Mutlu (2008) was used. In the 5 sub-dimensions of the scale, assessments were done according to working or not, age, educational status, and the frequency of participation in exercise. For statistical analysis, One- Way Anova and Turkey tests were used as normal distribution data, Kruskal Vallis test and Mann Whitney U test were used for non-normal distribution data. As a consequence of the statistical analysis carried out, it has been understood that leisure motivation values do not differ according to participants’ working in somewhere or not and educational status. In our research, age groups were classified in 4 separate groups as 18-25, 26-33, 34-41 and 42-49. It has been determined that the sub-scale of “to know and to accomplish” for those in 26-33 age group is higher than those who are in the age groups of 18-25 and 34-41. In the other sub-scales, no meaningful differences could be found between the age groups. When Free Time Motivation sub-scales were compared according to marital status, it was observed that only “identification/introjection sub-scale showed meaningful difference between the married and the single. Free Time Motivation sub-scales were compared according to the number of doing exercise days in a week, it was seen that the “external regulation” sub-scale of those doing exercise for 4 days or over a week is higher than those who do so for 3 days a week. According to the results obtained; Age, marital status, and often participate in exercise; motivates women to exercise has been found to be the most influential factors.Extended English abstract is in the end of PDF (TURKISH) file. ÖzetBu çalışmanın amacı; Çorum ilinde bulunan kadınların egzersiz yapmalarına motive eden faktörleri belirleyerek, bu nedenlerin bazı değişkenlere göre farklılaşıp farklılaşmadığını tespit etmektir. Çalışmaya 18-50 yaş aralığında, 104 adet egzersiz yapan kadın gönüllü olarak katılmıştır. Katılımcıların egzersize katılım motivasyonlarını belirlemek amacıyla Pelletier ve ark. (1989,1991) tarafından geliştirilen “Boş Zaman Motivasyon Ölçeği” kullanılmıştır. Bu ölçeğin Türkçe’ye adaptasyon çalışmaları Mutlu (2008) ve Güngörmüş (2012) tarafından yapılmıştır. Bu çalışmada Mutlu (2008) tarafından adaptasyonu yapılan ölçek kullanılmıştır. Araştırma grubunda yer alan katılımcıların ölçekte yer alan 5 alt boyutta, bir işte çalışıp çalışmamasına, yaşlarına, medeni durumlarına, eğitim durumlarına ve egzersize katılma sıklığına göre değerlendirmeler yapılmıştır. İstatistiksel analiz için normal dağılım gösteren verilerde olarak One-WayAnova ve Tukey testleri, normal dağılım göstermeyen verilerde Kruskal Vallis testi v e Mann Whitney_U testi kullanılmıştır. Yapılan istatistiksel analiz sonucunda katılımcıların bir işte çalışıp çalışmamasına ve eğitim durumuna göre boş zaman motivasyon değerlerinin farklılaşmadığı tespit edilmiştir. Çalışmada yaş grupları 18-25, 26-33, 34-41 ve 42-49 yaş olmak üzere 4 ayrı şekilde sınıflandırılmıştır. 26-33 yaş grubunda olanların “bilmek ve başarmak” alt ölçeğinin 18-25 yaş ve 34-41 yaş aralığında olanlardan daha yüksek olduğu belirlenmiştir. Yaş gruplarına göre diğer alt ölçekler arasında anlamlı farklılık bulunmamıştır. Medeni duruma göre Boş Zaman Motivasyon alt ölçekleri karşılaştırıldığında sadece “özdeşim/içe atım” alt ölçeğinin evliler ile bekarlar arasında anlamlı farklılık gösterdiği görülmüştür. Haftada egzersiz yapılan gün sayısına göre Boş Zaman Motivasyon değerleri karşılaştırıldığında, haftada 4 gün ve üzeri egzersiz yapanların “dışsal düzenleme” alt faktörünün haftada 3 gün egzersiz yapanlardan yüksek olduğu görülmüştür. Sonuç olarak, yaş, medeni durum ve egzersize katılma sıklığının; kadınların egzersiz yapmalarına motive eden en etkili faktörler olduğu tespit edilmiştir.

The psychological workshop for theachers is a specific form of education within a small group which appeared at a time when the need arose amongst teachers for new insights into the psychology of children and for support fom their colleagues and experts, when they felt personal and professional insecurity in confronting the after-effects of war amongst children and when existing methods and forms of education for achieving these goals proved insufficient. The general purpose of workshops for theachers, which developed in Croatia especially during the recent war, is to educate and train for work with children after the war, by relaying information from the domain of traumatic psychology, by giving support to the teachers and prompting the development of empathy, tolerance, coping with stress and similar capabilities. The workshop is a form of small group where many therapeutic changes besides the educational ones take place. These therapeutic effects take place incidentally and facilitate the process of education. Within the workshop, educational processes (associative learning, instrumental learning, learning through imitation, introjection and identification) take place at the same time as the therapeutic processes (insight, empathy, mirroring, affective changes, behavioural changes).

Cookbooks can be interpreted as sites of exchange and transformation. This is not only due to their practical use as written instructions that assist in turning ingredients into dishes, but also to their significance as interconnecting mediums between teacher and student, perceiver and perceived, past and present. Hinging on inescapable notions of apprenticeship, occasion, and the passing of time—and being at once familiar and unfamiliar to both the reader and the writer—the recipe “as text” renders a specific brand of culinary uncanny. In outlining the function of cookbooks as chronicles of the everyday, Janet Theophano points out that they “are one of a variety of written forms, such as diaries and journals, that [people] have adapted to recount and enrich their lives […] blending raw ingredients into a new configuration” (122). The cookbook unveils the peculiar ability of the ephemeral “text” to find permanence and materiality through the embodied framework action and repetition. In view of its propensity to be read, evaluated, and reconfigured, the cookbook can be read as a manifestation of voice, a site of interpretation and communication between writer and reader which is defined not by static assessment, but by dynamic and often incongruous exchanges of emotions, mysteries, and riddles. Taking the in-between status of the cookbook as point of departure, this paper analyses the cookbook as a “living dead” entity, a revenant text bridging the gap between the ephemerality of the word and the tangibility of the physical action. Using Joanne Harris’s fictional treatment of the trans-generational cookbook in Five Quarters of the Orange (2001) as an evocative example, the cookbook is read as a site of “memory, mourning and melancholia” which is also inevitably connected—in its aesthetic, political and intellectual contexts—to the concept of “return.” The “dead” voice in the cookbook is resurrected through practice. Re-enacting instructions brings with it a sense of transformative exchange that, in both its conceptual and factual dimensions, recalls those uncanny structural principles that are the definitive characteristic of the Gothic. These find particular resonance, at least as far as cookbooks are concerned, in “a sense of the unspeakable” and a “correspondence between dreams, language, writing” (Castricano 13). Understanding the cookbook as a “Gothic text” unveils one of the most intriguing aspects of the recipe as a vault of knowledge and memory that, in an appropriately mysterious twist, can be connected to the literary framework of the uncanny through the theme of “live burial.” As an example of the written word, a cookbook is a text that “calls” to the reader; that call is not only sited in interpretation—as it can be arguably claimed for the majority of written texts—but it is also strongly linked to a sense of lived experience on the writer’s part. This connection between “presences” is particularly evident in examples of cookbooks belonging to what is known as “autobiographical cookbooks”, a specific genre of culinary writing where “recipes play an integral part in the revelation of the personal history” (Kelly 258). Known examples from this category include Alice B. Toklas’s famous Cook Book (1954) and, more recently, Nigel Slater’s Toast (2003). In the autobiographical cookbook, the food recipes are fully intertwined with the writer’s memories and experiences, so that the two things, as Kelly suggests, “could not be separated” (258). The writer of this type of cookbook is, one might venture to argue, always present, always “alive”, indistinguishable and indivisible from the experience of any recipe that is read and re-enacted. The culinary phantom—understood here as the “voice” of the writer and how it re-lives through the re-enacted recipe—functions as a literary revenant through the culturally prescribed readability of the recipes as a “transtextual” (Rashkin 45) piece. The term, put forward by Esther Rashkin, suggests a close relationship between written and “lived” narratives that is reliant on encrypted messages of haunting, memory, and spectrality (45). This fundamental concept—essential to grasp the status of cookbooks as a haunted text—helps us to understand the writer and instructor of recipes as “being there” without necessarily being present. The writers of cookbooks are phantomised in that their presence—recalling the materiality of action and motion—is buried alive in the pages of the cookbook. It remains tacit and unheard until it is resurrected through reading and recreating the recipe. Although this idea of “coming alive” finds resonance in virtually all forms of textual exchange, the phantomatic nature of the relationship between writer and reader finds its most tangible expression in the cookbook precisely because of the practical and “lived in” nature of the text itself. While all texts, Jacques Derrida suggests, call to us to inherit their knowledge through “secrecy” and choice, cookbooks are specifically bound to a dynamic injunction of response, where the reader transforms the written word into action, and, in so doing, revives the embodied nature of the recipe as much as it resurrects the ghostly presence of its writer (Spectres of Marx 158). As a textual medium housing kitchen phantoms, cookbooks designate “a place” that, as Derrida puts it, draws attention to the culinary manuscript’s ability to communicate a legacy that, although not “natural, transparent and univocal”, still calls for an “interpretation” whose textual choices form the basis of enigma, inhabitation, and haunting (Spectres of Marx 16). It is this mystery that animates the interaction between memory, ghostly figures and recipes in Five Quarters of the Orange. Whilst evoking Derrida’s understanding of the written texts as a site of secrecy, exchange and (one may argue) haunting, Harris simultaneously illustrates Kelly’s contention that the cookbook breaks the barriers between the seemingly common everyday and personal narratives. In the story, Framboise Dartigen—a mysterious woman in her sixties—returns to the village of her childhood in the Loire region of France. Here she rescues the old family farm from fifty years of abandonment and under the acquired identity of the veuve Simone, opens a local crêperie, serving simple, traditional dishes. Harris stresses how, upon her return to the village, Framboise brings with her resentment, shameful family secrets and, most importantly, her mother Mirabelle’s “album”: a strange hybrid of recipe book and diary, written during the German occupation of the Loire region in World War II. The recipe album was left to Framboise as an inheritance after her mother’s death: “She gave me the album, valueless, then, except for the thoughts and insights jotted in the margins alongside recipes and newspaper cuttings and herbal cures. Not a diary, precisely; there are no dates in the album, no precise order” (Harris 14). It soon becomes clear that Mirabelle had an extraordinary relationship with her recipe album, keeping it as a life transcript in which food preparation figures as a main focus of attention: “My mother marked the events in her life with recipes, dishes of her own invention or interpretations of old favourites. Food was her nostalgia, her celebration, its nurture and preparation the sole outlet for her creativity” (14). The album is described by Framboise as her mother’s only confidant, its pages the sole means of expression of events, thoughts and preoccupations. In this sense, the recipes contain knowledge of the past and, at the same time, come to represent a trans-temporal coordinate from which to begin understanding Mirabelle’s life and the social situations she experienced while writing the album. As the cookery album acts as a medium of self-representation for Mirabelle, Harris also gestures towards the idea that recipes offer an insight into a person that history may have otherwise forgotten. The culinary album in Five Quarters of the Orange establishes itself as a bonding element and a trans-temporal gateway through which an exchange ensues between mother and daughter. The etymological origin of the word “recipe” offers a further insight into the nature of the exchange. The word finds its root in the Latin word reciperere, meaning simultaneously “to give and to receive” (Floyd and Forster 6). Mirabelle’s recipes are not only the textual representation of the patterns and behaviours on which her life was based but, most importantly, position themselves in a process of an uncanny exchange. Acting as the surrogate of the long-passed Mirabelle, the album’s existence as a haunted culinary document ushers in the possibility of secrets and revelations, contradictions, and concealment. On numerous occasions, Framboise confesses that the translation of the recipe book was a task with which she did not want to engage. Forcing herself, she describes the reading as a personal “struggle” (276). Fearing what the book could reveal—literally, the recipes of a lifetime—she suspects that the album will demand a deep involvement with her mother’s existence: “I had avoided looking at the album, feeling absurdly at fault, a voyeuse, as if my mother might come in at any time and see me reading her strange secrets. Truth is, I didn’t want to know her secrets” (30). On the one hand, Framboise’s fear could be interpreted as apprehension at the prospect of unveiling unpleasant truths. On the other, she is reluctant to re-live her mother’s emotions, passions and anxieties, feeling they may actually be “sublimated into her recipes” (270). Framboise’s initial resistance to the secrets of the recipe book is quickly followed by an almost obsessive quest to “translate” the text: “I read through the album little by little during those lengthening nights. I deciphered the code [and] wrote down and cross-referenced everything by means of small cards, trying to put everything in sequence” (225). As Harris exposes Framboise’s personal struggle in unravelling Mirabelle’s individual history, the daughter’s hermeneutic excavation into the past is problematised by her mother’s strange style: “The language […] in which much of the album was written was alien to me, and after a few abortive attempts to decipher it, I abandoned the idea […] the mad scrawlings, poems, drawings and accounts […] were written with no apparent logic, no order that I could discover” (31). Only after a period of careful interpretation does Framboise understand the confused organisation of her mother’s culinary thoughts. Once the daughter has decoded the recipes, she is able to use them: “I began to make cakes [...] the brioche and pain d’épices of the region, as well as some [...] Breton specialties, packets of crêpes dentelle, fruit tarts and packs de sablés, biscuits, nutbread, cinnamon snaps [...] I used my mother’s old recipes” (22). As Framboise engages with her mother’s album, Mirabelle’s memory is celebrated in the act of reading, deciphering, and recreating the recipes. As a metaphorically buried collection waiting to be interpreted, the cookbook is the catalyst through which the memory of Mirabelle can be passed to her daughter and live on. Discussing the haunted nature of texts, Derrida suggests that once one interprets a text written by another, that text “comes back” and “lives on” (‘Roundtable on Translation’ 158). In this framework of return and exchange, the replication of the Mirabelle’s recipes, by her daughter Framboise, is the tangible expression of the mother’s life. As the collective history of wartime France and the memory of Mirabelle’s life are reaffirmed in the cookbook, the recipes allow Framboise to understand what is “staring [her] in the face”, and finally see “the reason for her [mother’s] actions and the terrible repercussions on [her] own” life (268). As the process of culinary translating takes place, it becomes clear that her deceased mother’s album conceals a legacy that goes beyond material possessions. Mirabelle “returns” through the cookbook and that return, in Jodey Castricano’s words, “acts as inheritance.” In the hauntingly autobiographical context of the culinary album, the mother’s phantom and the recipes become “inseparable” (29). Within the resistant and at times contradictory framework of the Gothic text, legacy is always passed on through a process of haunting which must be accepted in order to understand and decode the writing. This exchange becomes even more significant when cookbooks are concerned, since the intended engagement with the recipes is one of acceptance and response. When the cookbook “calls”, the reader is asked “to respond to an injunction” (Castricano 17). In this framework, Mirabelle’s album in Five Quarters of the Orange becomes the haunted channel through which the reader can communicate with her “ghost” or, to be more specific, her “spectral signature.” In these terms, the cookbook is a vector for reincarnation and haunting, while recipes themselves function as the vehicle for the parallel consciousness of culinary phantoms to find a status of reincarnated identification through their connection to a series of repeated gestures. The concept of “phantom” here is particularly useful in the understanding put forward by Nicholas Abraham and Maria Torok—and later developed by Derrida and Castricano—as “the buried speech of another”, the shadow of perception and experience that returns through the subject’s text (Castricano 11). In the framework of the culinary, the phantom returns in the cookbook through an interaction between the explicit or implied “I” of the recipe’s instructions, and the physical and psychological dimension of the “you” that finds lodging in the reader as re-enactor. In the cookbook, the intertextual relationship between the reader’s present and the writer’s past can be identified, as Rashkin claims, “in narratives organised by phantoms” (45). Indeed, as Framboise’s relationship with the recipe book is troubled by her mother’s spectral presence, it becomes apparent that even the writing of the text was a mysterious process. Mirabelle’s album, in places, offers “cryptic references” (14): moments that are impenetrable, indecipherable, enigmatic. This is a text written “with ghosts”: “the first page is given to my father’s death—the ribbon of his Légion d’Honneur pasted thickly to the paper beneath a blurry photograph and a neat recipe for buck-wheat pancakes—and carries a kind of gruesome humour. Under the picture my mother has pencilled 'Remember—dig up Jerusalem artichokes. Ha! Ha! Ha!'” (14). The writing of the recipe book is initiated by the death of Mirabelle’s husband, Yannick, and his passing is marked by her wish to eradicate from the garden the Jerusalem artichokes which, as it is revealed later, were his favourite food. According to culinary folklore, Jerusalem artichokes are meant to be highly “spermatogenic”, so their consumption can make men fertile (Amato 3). Their uprooting from Mirabelle’s garden, after the husband’s death, signifies the loss of male presence and reproductive function, as if Mirabelle herself were rejecting the symbol of Yannick’s control of the house. Her bittersweet, mocking comments at this disappearance—the insensitive “Ha! Ha! Ha!”—are indicative of Mirabelle’s desire to detach herself from the restraints of married life. Considering women’s traditional function as family cooks, her happiness at the lack of marital duties extends to the kitchen as much as to the bedroom. The destruction of Yannick’s artichokes is juxtaposed with a recipe for black-wheat pancakes which the family then “ate with everything” (15). It is at this point that Framboise recalls suddenly and with a sense of shock that her mother never mentioned her father after his death. It is as if a mixture of grief and trauma animate Mirabelle’s feeling towards her deceased husband. The only confirmation of Yannick’s existence persists in the pages of the cookbook through Mirabelle’s occasional use of the undecipherable “bilini-enverlini”, a language of “inverted syllables, reversed words, nonsense prefixes and suffices”: “Ini tnawini inoti plainexini [...] Minini toni nierus niohwbi inoti” (42). The cryptic language was, we are told, “invented” by Yannick, who used to “speak it all the time” (42). Yannick’s presence thus is inscribed in the album, which is thereby transformed into an evocative historical document. Although he disappears from his wife’s everyday life, Yannick’s ghost—to which the recipe book is almost dedicated on the initial page—remains and haunts the pages. The cryptic cookbook is thus also a “crypt.” In their recent, quasi-Gothic revision of classical psychoanalysis, Nicholas Abraham and Maria Torok write about the trauma of loss in relation to psychic crypts. In mourning a loved one, they argue, the individual can slip into melancholia by erecting what they call an “inner crypt.” In the psychological crypt, the dead—or, more precisely, the memory of the dead—can be hidden or introjectively “devoured”, metaphorically speaking, as a way of denying its demise. This form of introjection—understood here in clear connection to the Freudian concept of literally “consuming” one’s enemy—is interpreted as the “normal” progression through which the subject accepts the death of a loved one and slowly removes its memory from consciousness. However, when this process of detachment encounters resistance, a “crypt” is formed. The crypt maps, as Abraham and Torok claim, the psychological topography of “the untold and unsayable secret, the feeling unfelt, the pain denied” (21). In its locus of mystery and concealment, the crypt is haunted by the memory of the dead which, paradoxically, inhabits it as a “living-dead.” Through the crypt, the dead can “return” to disturb consciousness. In Five Quarters of the Orange, the encoded nature of Mirabelle’s recipes—emerging as such on multiple levels of interpretation—enables the memory of Yannick to “return” within the writing itself. In his preface to Abraham and Torok’s The Wolf-Man’s Magic Word, Derrida argues that the psychological crypt houses “the ghost that comes haunting out the Unconscious of the other” (‘Fors’ xxi). Mirabelle’s cookbook might therefore be read as an encrypted reincarnation of her husband’s ghostly memory. The recipe book functions as the encrypted passageway through which the dead re-join the living in a responsive cycle of exchange and experience. Writing, in this sense, re-creates the subject through the culinary framework and transforms the cookbook into a revenant text colonised by the living-dead. Abraham and Torok suggest that “reconstituted from the memories of words, scenes and affects, the objective correlative of loss is buried alive in the crypt” (130). With this idea in mind, it is possible to suggest that, among Mirabelle’s recipes, the Gothicised Yannick inhabits a culinary crypt. It is through his associations with both the written and the practical dimension food that he remains, to borrow Derrida’s words, a haunting presence that Mirabelle is “perfectly willing to keep alive” within the bounds of the culinary vault (‘Fors’ xxi). As far as the mourning crypt is concerned, the exchange of consciousness that is embedded in the text takes place by producing a level of experiential concealment, based on the overarching effect of Gothicised interiority. Derrida remarks that “the crypt from which the ghost comes back belongs to someone else” (‘Fors’ 119). This suggestion throws into sharp relief the ability of the cookbook as a haunted text to draw the reader into a process of consciousness transmission and reception that is always and necessarily a form of “living-dead” exchange. In these terms, the recipe itself—especially in its embodiment as instructed actions—needs to be understood as a vector for establishing the uncanny barriers of signification erected by the bounds of the cookbook itself as a haunted site of death, enchantment, and revenant signs. In this way, eating, a vital and animated activity, is “disturbingly blended with death, decomposition and the corpse” (Piatti-Farnell 146). And far from simply providing nourishment for the living, Mirabelle’s encrypted recipes continue to feed the dead through cycles of mourning and melancholia. Mirabelle’s cookbook, therefore, becomes a textual example of “cryptomimeses”, a writing practice that, echoing the convention of the Gothic framework, generates its ghostly effects through embodying the structures of remembrance and the dynamics of autobiographic deconstructive writing (Castricano 8). As heimliche and unheimliche collide in practices of culinary reading and writing, the cookbook acts as quasi-mystical, haunted space through which the uncanny frameworks of language and experience can become actualised. ReferencesAbraham, Nicolas, and Maria Torok, The Shell and the Kernel: Renewals of Psychoanalysis. Chicago: U of Chicago P, 1994. Amato, Joseph. The Great Jerusalem Artichoke Circus. Minneapolis: U of Minnesota P, 1993. Castricano, Jodey. Cryptomimesis: The Gothic and Jacques Derrida’s Ghost Writing. London: McGill-Queen’s UP, 2003. Derrida, Jacques. “Fors: the Anglish words of Nicolas Abraham and Maria Torok.” Eds. Nicholas Abraham, and Maria Torok. 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