A Postcolonial Woman’s Encounter with Moses and Miriam by Angeline M.G. Song

By Angeline M.G. Song

This e-book is grounded in a theorization of the author's own tale together with transforming into up as a feminine adoptee of a unmarried guardian in a patriarchal context, and present fabric context as an immigrant in New Zealand.

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1). However, just as my own physical search for my roots ended in apparent futility, it remains to be seen whether Moses’s search for his origins ended in full self-realization—or in ambiguity. 100 I wonder if Moses, too, might have experienced similar difficulties when he went to live in Pharaoh’s daughter’s household. 7). 4 WhenSi ngaporeb ecameSy onan-to The shock defeat of their revered British colonial masters during World War II was, for my Peranakan ancestors, an event akin to having the earth shift from beneath their feet.

Even though I did not know what was going on at that time, I probably internalized my siblings’ fears on a subconscious level and ended up imitating their behavior. 1 Anxietiesofa nA doptee Adoptees have a natural tendency toward anxiety, states biblical scholar Mary Foskett who bases her conclusions on the findings of Co nf es s i o ns o f a C h i n e s e - b u t - No t - C hi nes e A do ptee 31 a first-ever gathering of Korean infants who had been adopted by North American families. ”97 Hence, an issue that many an adoptee wrestles with during the course of her or his life is whether or not to embark on “the search” for their birth family.

I am deliberately making this point because in some ways, this issue lies at the heart of recent confusion over what the term “empathy” means. Initially, I wondered if Vischer had meant the fusion of the viewer and the viewed in a metaphorical sense. But another contemporary Vischer researcher, Stefania Caliandro, in her restating of Vischer’s concept, confirms this idea of a literal union or fusion of selves that he presumably held: celui-ci distingue néanmoins entre, d’une part, les associations d’idées et, d’autre part, ce qui relève d’une « fusion [Verschmelzung] directe de A S tra n g e l y F am i l i a r R e ad i n g Str a teg y 43 la représentation avec la forme de l’objet », d’un « transfert inconscient [unbewusstes Versetzen] de la forme corporelle propre, et donc aussi de l’âme, dans la forme de l’objet ».

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