The Muse of Exile

The Muse of Exile sings of lost landscapes, lost homes. She sings in my poems and in my family stories of escape from the Nazis. She sings in Adam David Miller's memoir of escaping from the Jim Crow South. She shows herself in Aboriginal Australian paintings, which carry stories from the Dreamtime. The Muse of Exile sings an elegy as I visit my mother, who has always been the essence of home and comfort. Now she has dementia. She is in exile from herself.     

Exile and bereavement

In this paper I describe the disruptions of external and internal reality in the experience of exile, the interplay of these, and the impact of bereavement in the context of trauma. I consider the factors which disturb the mourning process in such circumstances. I draw upon the psychoanalytic literature, particularly that related to the Holocaust and other ‘man-made disasters’, and upon my own clinical material. Particular attention is drawn to the importance of acknowledgment and containment, and to awareness of the symbolic value of traditional mourning practices.     

Internal Exile

What you will not dream is forced on you in the mirror, drags in your mouth like a tongue.     

States of Exile and Marginalization

The experience of marginality is visceral. The artist Tracey Moffatt, Australia’s representative at the 2017 Vienna biennale, understands this exquisitely. Her work depicts marginality and states of exile powerfully and compels us to respond. In speaking to the traumatic images in her work I am aware that words are inadequate. The Lacanian Real of trauma is always an excess, the beyond of words. This is recognized by Moffatt in her largely wordless work, which nevertheless speaks to many states of exile engendered by geographical isolation, cultural domination and hybridity, powerlessness, and dependence, as well as alienated states produced by everyday misattunements.     

The Immigrant, the Exile, and the Experience of Nostalgia

Resulting from a retrospective idealization of lost objects, nostalgia helps the immigrant defend against the aggression resulting from current frustrations. This experience is missing in the exile whose deeply traumatizing departure from his land of origin spoils whatever good memories of that land might exist within him. Retrospective idealization is not possible and the ego is deprived of the nostalgic defense. The psychoanalyst dealing with the immigrant's nostalgia must offer psychic space for its development while keeping an eye upon the hidden transference allusions in the nostalgic pleasure as well as upon its screen functions vis-à-vis aggression in the here and now. Psychoanalytic work with the exile requires a different slant. Empathy with how bad the land of origin was must precede for a long while before defenses against the emergence of nostalgia can be analyzed.     

Francis Xavier: Figure of Exile and Holiness

Abstract

Francis Xavier was one of the great Christian figures of the 16th century. The aim of this article is to delineate some of the important, and sometimes underemphasised, influences on his life in order to help shed light on the motivation which inspired his activities. It sets him first within a brief account of his family background, university education and life-changing friendship with Ignatius Loyola, which is described as generating ‘the undying archetype of the twin, with Loyola at the centre of the universe and Xavier at its periphery, complementing each other as perfectly as the point and the circle’. Against the background of ‘ever-present’ Islam, it then addresses Xavier's experiences with the corrupt and rather secularised Portuguese colonial environment in India and East Asia, and the royal ecclesiastical patronage exercised under the Padroado system, which led him to the role of a ‘counter-figure’ an exile or castaway, lançado or degregado. Japanese culture and religion and Xavier's fascination with China are two further areas explored. Permeating this account is the question of the nature of Xavier's spiritual life and personal holiness, within which his adventurous voyages may ultimately be seen as an immense pilgrimage and as the sign of a sanctity that was augmented rather than diminished by the obscurity of his death.     

The Self in Exile: Heidegger’s Destruction of Subjectivity

Journal of Indian Council of Philosophical Research - The modern notion of the subject as constant self-presence that conditions the truthful appearance of phenomena is brought under sustained...     

Immigration,Exodus, and Exile: Academic Theology and Higher Education

Recently scholars of religion have disputed whether theology properly belongs to the study of religion in institutions of higher education (McCutcheon 1997a, 1997b; Cady 1998; Brown and Cady forthcoming). At the same time, religious authorities have increasingly censored the work of theologians in seminaries and church‐related schools; witness the loyalty oaths required of scholars in religious studies programs at some Protestant denominationally related colleges and the Catholic Church's recent stand expressed by Ex Cordae Ecclessiae. Both scholars who would exclude theology as a field from the study of religion and ecclesiastical authorities who would censor it fail to acknowledge the emergence of academic theology as a field that does not depend on institutional religious affiliation or personal confession of faith, a field that by its nature does depend for its continued existence on academic freedom. This article suggests a working definition of academic theology and then poses three questions: What might studying different kinds of theology academically teach us about religion? How, properly speaking, is theology as performed in a non‐sectarian environment now a nomad wandering within the formal study of religion? What are the implications of this shift in status for how academic theologians teach? The article is a revision of the inaugural address, by the same title, given for the Margaret W. Harmon professorship in Christian Theology and Culture at Macalester College, Saint Paul, Minnesota, November 18, 1999.     

Exile and return: from phenomenology to naturalism (and back again)

Abstract

Naturalism in twentieth century philosophy is founded on the rejection of ‘first philosophy’, as can be seen in Quine’s rejection of what he calls ‘cosmic exile’. Husserl’s transcendental phenomenology falls within the scope of what naturalism rejects, but I argue that the opposition between phenomenology and naturalism is less straightforward than it appears. This is so not because transcendental phenomenology does not involve a problematic form of exile, but because naturalism, in its recoil from transcendental philosophy, creates a new form of exile, what I call in the paper ‘exile from within’. These different forms of exile are the result of shared epistemological aspirations, which, if set aside, leave open the possibility of phenomenology without exile. In the conclusion of the paper, I appeal to Merleau-Ponty as an example of what phenomenology without epistemology might look like.     

Finding a Way Back Home: A Spirituality of Exile after Hurricane Katrina

Three years ago breath took the form of Hurricane Katrina and passed through our bodies and our lives, leaving us forever changed. We all breathed her, but for those of us living on the Gulf Coast our encounter with Katrina was more intimate, our breathing more conscious, our memory more charged, our lives forever changed. My story takes me from the winds of Hurricane Katrina blasting through the Gulf Coast, through the tube of a machine that helped keep my son’s lung expanded, through the Sinai dessert and the valley of the dry bones, through the in-between spaces of grounded groundlessness, to the forests and rivers of the Berskhire Mountains, where I have relocated and started my life over. My spiritual journey “home” is a dynamic story of Earth, wind, fire, water, flesh, and Spirit.