The Real Story – Alternative News Hour – 2.mov
We only do an hour long show every few months and they are called – The Real Story Alternative News Hour – RIveting, horrifying, and informative – the news the networks wont show.
Lots of clips, From – Ron Paul, Alex Jones blasts mainstream media, a sickening War clip, We are change LA at the Hollywood War Protest brought a strong message of 9/11 truth.
Duration : 0:9:10
Wake Up Call – New World Order Documentary – Remastered – 12 of 16
For high quality, dual layer DVD’s, please visit my MySpace page (http://www.myspace.com/johnnada80 ) or email me at john.nada@hotmail.co.uk
Some of the topics covered in the film:
The New World Order, Federal Reserve, Bilderberg Group, Trilateral Commission, Council on Foreign Relations, North American Union, the Rockefeller/Rothschild families, Freemasonry, Bohemian Grove, the Illuminati, Illuminati symbolism, Problem-Reaction-Solution, 9-11, war profiteering, the phony ‘War on Terrorism’, the impending ‘Big Brother Surveillance Society’, the war on civil liberties, microchipping, mind control, media control and ‘education system’ indoctrination.
Featuring:
Alex Jones, David Icke, Aaron Russo, Jordan Maxwell, G. Edward Griffin, Jim Marrs, Bill Hicks, Daniel Estulin, Jim Tucker, Ted Gunderson, Anthony Hilder, Professor Steven Jones, Webster Tarpley, George Carlin, John Taylor Gatto, Charlotte Iserbyt, Dave vonKleist, Stan Monteith and others…
Please spread the word as much as you can!
Google Video version: http://video.google.co.uk/videoplay?docid=3543161691381895251
Torrent: http://thepiratebay.org/torrent/4391414
Duration : 0:9:41
“Unquenchable Russia”, or Forbidden Themes in Nabokov’s Prose
“…What I feel to be the real modern world is the world the artist creates, his own mirage, which becomes a new mir (“world” in Russian) by the very act of his shedding, as it were, the age he lives in” . Such an answer Nabokov once gave to an interviewer who was interested in his opinion regarding the modern world and contemporary politics. The book which contains this interview as well as many others, is entitled Strong Opinions, and, indeed, Nabokov is well-known not only for his brilliant fiction but for his original, independent and uncompromising views on creativity, art and the place of artist in the world. Whenever interviewed, he avoided discussion of “general ideas” such as social, political and moral issues and asserted that such global concerns lay outside the realm of art: “A work of art has no importance whatever to society. It is only important to the individual, and only the individual reader is important to me. I don’t give a damn for the group, the community, the masses, and so forth… There can be no question that what makes a work of fiction safe from larvae and rust is not its social importance but its art, only its art . A work of art, for Nabokov, is a world in itself, brought to life by one’s creative imagination. It leads its own independent existence, unrelated to its historical surroundings and realities. In the introduction to his Lectures on Literature Nabokov explains once again: “…The real writer, the fellow who sends planets spinning and models a man asleep and eagerly tampers with the sleeper’s rib, that kind of author has no given values at his disposal: he must create them himself. The art of writing is a futile business if it does not imply first of all the art of seeing the world as the potentiality of fiction” . In this statement, visions of cosmic grandeur and an obvious reference to the story of Adam and Eve reflect a parallel between creator-artist and creator-God. In one of his interviews Nabokov explicitly brings out this comparison: “A creative writer must study carefully the works of his rivals, including the Almighty. He must possess the inborn capacity not only of recombining but of re-creating the given world” .
Nabokov’s position is, to a degree, a reaction to the situation in Soviet Russia, where demands of the state dominated the needs of a human being, where the individual was suppressed by the collective and details by generalities. He asserts once again the power and independence of personal creativity, the ability of one’s imagination to build worlds of its own, and makes a sharp distinction between a work of fiction and everything outside of it, including the personality of its creator. “Literature is invention. Fiction is fiction. To call a story a true story is an insult to both truth and art” .
Nabokov insisted on a specific approach to literature from the readers as well. He renounced the usual tendencies of identifying oneself with a book’s characters, searching for clues to the social and political realities of the time the work was written, or trying to form “general ideas” about a book without absorbing all its specific details. Emotional involvement, he pointed out, could also prevent the reader from objective appreciation of the work “…A wise reader reads the book of genius not with his heart, not so much with his brain, but with his spine. It is there that occurs the telltale tingle even though we must keep a little aloof, a little detached when reading” .
Nabokov avoided formulating his ideas under the famous slogan “art for art’s sake” just as he avoided labels of all kinds, but this well-known phrase can undoubtedly be used to describe his views and attitudes towards literature. In this hierarchy of values, aesthetic concerns dominate all others, and the influence of a great work of art on its reader is limited to a “tingle in the spine”. However, it remains to be seen, to what extent Nabokov’s ideas penetrate his own fiction; whether his novels are entirely a product of his creative imagination or a result of the deep personal experience that saturates them with great intensity.
Nabokov changed countries and languages during his creative life, and it is interesting to analyze whether these changes affected his books. Comparing two of Nabokov’s novels, The Gift, written in Russian mostly in Berlin of the 1930s, and Pale Fire, written in English at a much later date, can provide an insight into these questions.
As Nabokov mentioned in the foreword to The Gift, “the main heroine” of the novel is Russian literature, and the main character is a writer, an emigre author Fyodor Godunov-Cherdyntsev, who shares many autobiographical details with Nabokov. Like Nabokov during his post-Cambridge years, Fyodor lives in Berlin of the 1920s, writes poetry and makes a living by giving lessons in English and French. He leads, for the most part, a solitary existence, devoting his time first and foremost to literature. Happy childhood in St. Petersburg, love of butterflies and chess problems, synesthesia, – all this Fyodor has in common with Nabokov. Description of certain episodes mirrors incidents from Nabokov’s own life, depicted much later in his autobiographical book Speak, Memory, – for example, the story of a childhood illness: high fever, obsession with numbers and a huge Faber pencil, given as a gift by the mother.
Perhaps, the most significant trait that Fyodor shares with Nabokov is passionate love of literary language, faith in the power of the written word: “Since there were things he (Fyodor) wanted to express just as naturally as unrestrainedly as the lungs want to expand, hence words suitable for breathing ought to exist” . Fyodor reflects on his youthful interest in rhyme and meter, analyzing the very mechanisms by which words interact and fit together like pieces of a puzzle to form the harmonious whole of a poem. Fyodor shares Nabokov’s dislike of generalities such as social issues or psychiatry. When he briefly considers the possibility of fulfilling his acquaintance, Mme. Chernyshevski’s yet unvoiced request to write about her son, he explains his aversion to the idea as follows: “I would have become enmired involuntarily in a “deep” social-interest novel with a disgusting Freudian reek” .
Most clearly, Fyodor’s (and Nabokov’s) views on literature are expressed in Fyodor’s (imaginary) conversations with Koncheyev – a fellow emigre poet, the only one whose work he admires and whose opinions he considers valuable. When Fyodor and Koncheyev leave a literary gathering and walk together down the street, a unique, brilliant dialogue, filled with allusions to various works of Russian literature, takes place between them. “…There are only two kinds of books: bedside and wastebasket. Either I love a writer fervently, or throw him away entirely” , – declares Fyodor, and the two proceed to discuss what, in their opinion, is the best and the worst in the works by famous Russian writers. Both are utterly uninterested in “general ideas” or the moral significance of the writings they talk about (aspects which always attracted Russian critics and gained new importance in the Soviet period), and all they do is lovingly point out purely artistic findings of this or that writer. They praise Leskov’s Jesus – “the ghostly Galilean, cool and gentle, in a robe the color of ripening plum” or “the gray sheen of Mme. Odintsev’s black silks” in Turgenev’s Fathers and Sons. Speaking of dismissed Dostoyevski, Fyodor notes: “In the Karamazovs, there is somewhere a circular mark left by a wet wine glass on an outdoor table”, – and that, for him, is the only thing “worth saving” . As for several writers known for their beautiful depictions of nature, Fyodor ruthlessly criticizes them for mistakes in their descriptions of natural phenomena: “My father used to find all kinds of howlers in Turgenev’s and Tolstoy’s hunting scenes and descriptions of nature, and as for the wretched Aksakov, let’s not even discuss his disgraceful blunders in this field” . All these statements obviously echo Nabokov’s own approach to literature, with his love of detail, his insistence on accurate knowledge of the natural world and dismissal of any other criteria in judging works of literature.
Nabokov’s belief in the power of deception and invention in creating fiction frequently finds expression in his attempts to mislead the reader, to establish this or that false move in the development of the plot, which, after a few pages, turns out to be an illusion, a figment of the character’s imagination. The whole exchange between Fyodor and Koncheyev proves to be such an illusion: “Whose business is it that actually we parted at the very first corner, and that I have been reciting a fictitious dialogue with myself as supplied by a self-teaching handbook of literary inspiration?” However, the significance of this non-existent conversation in the novel is not limited to expression of opinions on art and display of Nabokov’s mystification devices. It shows the extent of Fyodor’s loneliness, the absence of interlocutors with whom he could share his extensive knowledge of literature and love of language: the degree of detachment from the surrounding world. In his book Speak, Memory Nabokov describes the way native Europeans were perceived by Russian immigrants in Germany or France: “These aborigines were to the mind’s eye as flat and transparent as figures cut out of cellophane, and although we used their gadgets, applauded their clowns, picked their roadside plums and apples, no real communication, of the rich human sort so widespread in our own midst, existed between us and them” . The Gift recreates that atmosphere of cultural and human isolation in which Fyodor has to dwell. Deprived of his own cultural environment, Fyodor feels nothing but resentment towards the German-speaking world he is trapped in. “The Russian conviction that the German is in small numbers vulgar and in large numbers – unbearably vulgar was, he knew, a conviction unworthy of an artist” , – and still he cannot help it, as he directs all his irrational hatred at a German who pushes him in a bus (and who, ironically, turns out to be a Russian).
Like Nabokov, Fyodor is trilingual, but his French and English in his current situation serve a purely utilitarian purpose, whereas Russian remains the language of his soul and his art. Riding a bus to one of his tedious teaching jobs, Fyodor thinks of himself: “…there he is, a special, rare and as yet undescribed and unnamed variant of man, and he is occupied with God knows what, rushing from lesson to lesson, wasting his youth on a boring and empty task, on the mediocre teaching of foreign languages – when he has his own language, out of which he can make anything he likes – a midge, a mammoth, a thousand different clouds” . This is why there are hardly any examples of word play and language switch in The Gift.
On the way to yet another hateful lesson Fyodor becomes completely immersed in the memories of Russia and his past life there, – memories ”swift and senseless, visiting him like an attack of a fatal illness at any hour, in any place” . The warm, sunny vision of the Russian countryside after a short summer rain stands out in such a sharp contrast with the surrounding colorless reality and the upcoming encounter with a hopeless pupil, that Fyodor ends up skipping the lesson and going home to his writings. This is another theme expressed in The Gift with great emotional power – the theme of nostalgia, longing for the lost homeland. Whenever faced with the question about Russia during his interviews, Nabokov gave replies such as “all the Russia I need is always with me” or “exile means to an artist only one thing – the banning of his books” . Sometimes, however, he speaks of Russia quite differently: “In the first decade of our dwindling century, during trips with my family to Western Europe, I imagined, in bedtime reveries, what it would be like to become an exile who longed for a remote, sad and (right epithet coming) unquenchable Russia, under the eucalypti of exotic resorts. Lenin and his police nicely arranged the realization of that fantasy” .
References to Russia in Nabokov’s novels, particularly The Gift, bear a trace of an overwhelming and bitter sense of loss, coming, undoubtedly, from personal experience. Like Nabokov, Fyodor transforms his inner world into art, and his poetry, born out of childhood memories, justifies, as he says, the years spent in exile. But even creative fulfillment in literature cannot fully relieve Fyodor of his nostalgia, which sometimes becomes almost a physical sensation: “For a long time he had wanted to express somehow that it was in his feet that he had the feeling of Russia, that he could touch and recognize all of her with his soles, as a blind man feels with his palms” . Again and again, he imagines an impossible return to his familiar and changed country: “And when will we return to Russia? What idiotic sentimentality, what a rapacious groan must our innocent hope convey to people in Russia. But our nostalgia is not historical – only human- how can one explain this to them?” Immediately following these lines is one of Nabokov’s central thoughts expressed through the words of his character and given a somewhat ironic ending: “It is easier for me, of course, than for another to live outside Russia, because I know for certain that I shall return – first because I took away the keys to her, and secondly because, no matter when, in a hundred, two hundred years, I shall live there in my books – or at least in some researcher’s footnote. There; now you have a historical hope, a literary-historical one…”
In this passage, there are two distinct perspectives on Russia, two different ways of perception – that of an artist and that of a simple human being, and it is the more independent, proud and detached position of an artist that Nabokov prefers to present to the world. He always vigorously protested against being identified with his characters, and, perhaps, it was his way of concealing that part of himself, which contained his own human feelings and dreams, often painful, often helplessly irresolvable. Nevertheless, just like in one of Fyodor’s childhood memories colors leak into his vision of letters and irrevocably affect his perception of language, this private and forbidden world of Nabokov inevitably enters his fiction in various guises and through different characters. Besides the theme of nostalgia, there is another highly personal development of the plot in The Gift, and it is Fyodor’s relationship with his father. Konstantin Godunov-Cherdyntsev is an explorer who is also very absorbed in his occupation and uninterested in the major upheavals that occur in Russia. In 1917, despite the troubled situation in Russia, he departs on one of his expeditions and never returns. It is another loss that haunts Fyodor: even though there is hardly any hope of seeing his father again, he keeps dreaming of his return, imagining that one day he would meet his father on the street, or hear a phone call… In one of the most poignant episodes in the novel, the phone rings, after all, in the middle of the night, and Fyodor rushes to the house of his former landlady along the streets of Berlin which suddenly become transformed into a beautiful, mysterious world somewhat reminiscent of St. Petersburg in a white night. Fyodor enters the room and sees his father. “With a moan and a sob Fyodor stepped toward him, and in the collective sensation of woolen jacket, big hands and the tender prickle of trimmed mustaches there swelled an ecstatically happy, living, enormous, paradisal warmth in which his icy heart melted and dissolved” . And again, almost unbearably this time, the whole scene turns out to be one of Nabokov’s false twists, and Fyodor wakes up from yet another dream to a cold and empty morning.
Nabokov denied a work of art any kind of “truth” aside from artistic one, but the episode with Fyodor’s father radiates with human truth: warmth, longing, vulnerability, the void of shattered hopes… One just has to remember the tragic death of Nabokov’s own father, to understand where all this is coming from.
In The Gift, covers are often transparent, and its hero is presented from multiple angles. He is not just a writer who “treats life as a possibility of fiction”, he is a human being who sees the world through the prism of his own experience, his own joys and sorrows.
The Gift was the last novel Nabokov wrote in Russian. In 1940, he immigrated to the United States and, since then, wrote his major works only in English. The change, as he said, was not easy: “My complete switch from Russian prose to English prose was exceedingly painful – like learning anew to handle things after losing seven or eight fingers in an explosion” . Pale Fire, one of Nabokov’s English novels, was written partially at the end of his stay in America, partially in Switzerland, where Nabokov spent his later years. The novel has important structural and thematic similarities to The Gift. Like The Gift, where a whole separate chapter is devoted to Fyodor’s biography of Chernyshevsky, a book on its own, Pale Fire contains a work of literature within it – a long poem written by an American poet John Shade. The rest of the novel is a commentary, which for the most part has nothing to do with the poem itself. It is an elaborate story of remote Zembla, whose king has been swept off the throne by the revolution and fled the country. Gradually, it becomes clear that Charles Kinbote, Shade’s neighbor and the author of the commentary, is himself the fugitive king. Therefore, as in The Gift, there is a theme of exile and a theme of creativity, though in Pale Fire they take quite a different development.
As Kinbote explains, “the name Zembla is a corruption not of the Russian zemlya, but of Semblerland, a land of reflections, of “resemblers” . Zemblan language resembles several European languages at the same time. There are obvious traces of Russian in it, and some words are borrowed almost unchanged: for example, there is a picture of bogtyr (bogatyr’ in Russian) in a Zemblan history book, and there are “stone-faced, square-shouldered komizars” (Russian: commissar) maintaining order on Zemblan streets after the revolution. Besides, French and German can be vaguely discerned in other phrases. “Minnamin, Gut mag alkan, Pern dirstan (my darling, God makes hungry, the Devil thirsty)” , – a Zemblan nurse says to Kinbote, and one hears, besides the Russian “alkat’” and, possibly, the English “pernicious”, “mon amie”, “Gott”, and the first person of the German “mochten”.
Nabokov in his interviews stressed that Zembla is not Russia, and, indeed, there is another Russia in the novel, a totalitarian state that contributes to the Zemblan revolution. Kinbote talks about “the tainted gold and the robot troops that a powerful police state from its vantage ground a few sea miles away was pouring into the Zemblan Revolution” . Kinbote’s constantly talks about Zembla, but his memories of it lack that depth of human feeling, which marks Fyodor’s nostalgia. Even though Kinbote repeats again and again “my Zembla”, “dazzling Zembla” , tenderness that shines through the best pages of The Gift, is missing from his story. It is essentially a story of himself and his escape from the country. For a king, Kinbote shows a remarkable lack of interest in the revolution that struck his country and the possible causes which led to it. He is more preoccupied with aesthetic and literary pleasures and calls the whole business of politics “a tiresome subject” . As for the revolution, all he can say about it is that it was “tedious and unnecessary” . In Kinbote’s attitude, there is some of Nabokov’s own indifference towards social and political issues. On the whole, the theme of exile is treated in the novel with certain coldness and detachment, but there are passages, which by their warmth and profound lyricism can be compared to The Gift. For example, Kinbote comments on his roommate who gets up early in morning and plants flowers with a very curious name: Heliotropium turgenevi. “This is the flower whose odor evokes with timeless intensity the dusk, and the garden bench, and a house of painted wood in a distant northern land” . Even aside from the reference to Turgenev, it is clear that this land, for Nabokov, is no other than Russia, – not the monstrous police state in the vicinity of Zembla, but the real, immortal, beloved Russia of Nabokov’s memory. And this short passage retains more emotional freshness and power than colorful descriptions of Zemblan mountains that have no counterpart in the author’s childhood recollections.
It seems that, to Kinbote, being in exile means not so much the loss of the homeland as the loss of his name and title (which he now has to hide), and thus partially the loss of his identity, and in this way his isolation and detachment is more complete than that of Fyodor in The Gift. One of the critics of Pale Fire interprets his behavior as follows: “…he is trying to get the poet John Shade to confirm his identity, to validate the Zemblan reality which is his hope of salvation by turning it into a poem” . With maniacal persistence Kinbote keeps talking with Shade about Zembla: “I mesmerized him with it, I saturated him with my vision, I pressed upon him, with a drunkard’s wild generosity, all that I was helpless myself to put into verse” . Kinbote calls his relationship with the poet “friendship”, but, in fact, he cannot care less about Shade as a human being with his own hopes and sorrows. While commenting on the poem, he utterly neglects the parts about Shade’s wife and daughter. Sybil Shade, who protects her husband from his neighbor’s intrusions, for Kinbote, is just as annoying obstacle in the way, and to him, the tender lines that Shade devotes to his wife are nothing but “embarrassing intimacies” . Kinbote haughtily deals with the theme of Shade’s daughter, Hazel’s, suicide, obviously a very painful and personal subject for the poet, as if it was merely a stylistic device: “The whole thing strikes me as too labored and long, especially since the synchronization device has been already worked to death by Flaubert and Joyce” . When Kinbote feels lonely and afraid in his empty house, he wishes that Shade had a heart attack, – just to have an excuse to come over and escape loneliness and fear. At the end of the novel, when Shade has been mistakenly shot by the assassin, his “friend” is in no hurry to call for help: instead, he rushes to hide the poem, which, he thinks, contains the story of his own life.
In comparison to Kinbote, John Shade appears to be a much more appealing character, and he possesses some traits that bring more human warmth into his image: he can be lazy, he likes hearty meals, brandy and wine; he loves his wife and daughter and is generally more tolerant towards people who are not as bright and talented as he is. Nabokov gives his character some of his most cherished thoughts. For example, Shade, who is also a teacher of literature, expresses his views on teaching: “First of all, dismiss ideas, and social background, and get the freshman to shiver, to get drunk on the poetry of Hamlet or Lear, to read with his spine and not with his skull” . However, since Shade’s personality is seen in the novel only through Kinbote’s uncaring eyes, his inner world is more or less concealed from the reader. It is only through Shade’s poem that one can glimpse into the questions, which preoccupy the poet. The poem, on the whole, is a painful, difficult search for meaning, an attempt to make sense of the whole puzzle of human life and death, to find a way of transcending one’s mortality. No human thought or emotion can relieve one from being trapped in one’s own finite world. Everything fails except art: art for its own sake, art that contains a unique, perfectly harmonized inner reality, which can be perceived as a reflection of a greater pattern:
I feel I understand
Existence, or at least a minute part,
Of my existence, only through my art,
In terms of combinational delight…
“Combinational delight”, indeed, is important not only in Shade’s poem but in the whole novel. As in The Gift, artistic detail is a focus of concentration in Pale Fire, but here attention is focused on an even subtler level where language itself is analyzed. Pale Fire is an example of extremely dense prose where individual words are more than just carriers of meaning: they become, in a way, themselves a subject of the novel. One of Shade’s warmest images of his family together is a memory of the evenings when both he and Sybil helped their daughter to understand really obscure words from her English textbook. A difference of one letter in the words “mountain” and “fountain” becomes crucial in the story of Shade’s attempt to penetrate the mystery of the hereafter. The book is filled with examples of word play, often involving several languages, and references to numerous works of literature (some of which are likely to be Nabokov’s own inventions). In Shade’s poem, there are such peculiar combinations as: “Fra Karamazov, mumbling his inept all is allowed” , which is a mixture of Alyosha Karamazov, Raskol’nikov, and, perhaps, Italian painter Fra Angelico with his intensely spiritual religious art. But nobody in the novel is more involved in digging into words than Kinbote. He is constantly preoccupied with deciphering literary allusions, musing over interplay of words, meanings, rhymes and sounds. Nabokov mentioned in his lectures that a dictionary should be a necessary attribute of a good reader, and, ironically, Kinbote, who can hardly be called a good reader, dutifully follows the lines of Shade’s masterpiece with his dictionary. For the most part, he is obsessively searching references to Zembla and his own life story in the poem, but sometimes he simply takes aesthetic pleasure in certain lines of it:
“Lines 131-132: I was the shadow of the waxwing slain by feigned remoteness in the windowpane.
The exquisite melody of the two lines opening the poem is picked up here. The repetition of that long-drawn note is saved from monotony by the subtle variation in line 132 where the assonance between its second word and the rhyme gives the ear a kind of languorous pleasure as would the echo of some half-remembered sorrowful song…” Shade’s commentator genuinely enjoys the magic of words, and so does Nabokov, whose multilingualism, artistic sense and incomparable mastery of language found full expression in the creation of the truly marvelous poem, as well as other parts of the novel.
Perhaps, the refined world of literature allows Kinbote a way of escape from his troubled personal reality, and so it does for Shade, and, to a degree, for Fyodor in The Gift, and, ultimately, for Nabokov. In his commentary, Kinbote recounts an episode when someone in the presence of Shade tells a story of a mad railroad worker, who “thought he was God and began redirecting the trains”. “That (“mad”) is the wrong word”, – he (Shade) said. – “One should not apply it to a person who deliberately peels off a drab and unhappy past and replaces it with a brilliant invention” . Still, comparison of Nabokov’s novels shows that the most “brilliant invention” becomes truly alive only if the light of one’s own human experience, however “drab and unhappy”, illuminates it from within. In Pale Fire the walls sheltering Nabokov’s private world of memory and feeling are thicker than in The Gift, and the novel follows more closely Nabokov’s ideas of art as elegant deception, an entirely invented world which should be approached on aesthetic rather than emotional grounds. This is the major difference between Pale Fire and The Gift.
Time is likely to be one of the factors behind this change: Pale Fire was written almost twenty years later than The Gift, as greater and greater distance separated Nabokov from his Russian past with which he had stronger emotional bond than with the years spent abroad. Another important factor is, probably, language. Nabokov was very proud of his English works and repeatedly called himself an American writer, but sometimes he provided his readers with unexpected revelations such as: “My private tragedy, which cannot, indeed should not, be anybody’s concern, is that I had to abandon my natural language, my natural idiom, my rich, infinitely rich and docile Russian tongue, for a second-rate brand of English” . In another interview, when asked which language he considered the most beautiful, Nabokov replied: “My head says English, my heart, Russian, my ear, French” . It is possible to say that for him Russian conveyed emotional power, while English had more of an intellectual appeal, and this is one of the reasons why Pale Fire, written in English, appeals to the brain more than it does to feelings.
One of the most striking confessions that bridges Nabokov’s inner world with his public self exists in a poem. An Evening of Russian Poetry, written in English in 1945, is a rhymed presentation of a public lecture which Nabokov gives to an audience of American students, predominantly female. Russian poetry is the theme of the lecture, but Nabokov approaches it in the way typical for him: he does not talk about schools, trends and periods. Again, he speaks of letters, shapes, individual intricate details, and hidden tenderness shines through his words, staying invisible for his listeners. They ask him questions about his favorite trees and stones, echoing that insensitive critic from The Gift, whose “discussion of Koncheyev’s book boiled down to his answering for the author a kind of implied questionnaire (Your favorite flower? Favorite hero? Which virtue do you prize most?)” In Nabokov’s discussion of Pushkin and Nekrasov everything merges and melts together: the sky and the grass, the beauty of verse and human feeling, – and inevitable theme of exile. Nabokov speaks of memories, saying openly: “I must remind you in conclusion that I am followed everywhere and that space is collapsible” . His private tragedy is lost on his young listeners, whose innocent inquiry prompts what becomes the most remarkable ending of a poem:
How would you say “delightful talk” in Russian?
How would you say “good night”?
Oh, that would be:
Bessonnitza, tvoy vzor oonyl i strashen;
lubov moya, otstoopnika prostee.
(Insomnia, your stare is dull and ashen,
my love, forgive me this apostasy.)
All of Nabokov’s carefully hidden private world that, he insists, “cannot, indeed should not, be anybody’s concern”, is suddenly revealed in these poignant lines: long nights, loneliness, the feeling of guilt over abandoning one’s language and nostalgia for inaccessible, unforgettable, “unquenchable Russia”.
Bibliography
1). Kernan, Alvin B. “Reading Zemblan: The Audience Disappears in Nabokov’s Pale Fire”. Vladimir Nabokov (Modern Critical Views). Ed. Harold Bloom. Chelsea House Publishers, 1987. 101-125.
2). ???????, ????????. ???. ??????: ??????, 1990.
3). Nabokov, Vladimir. The Gift. New York: Capricorn Books, G. P. Putnam’s Sons, 1970.
4). —. Lectures on Literature. Harcourt Brace & Company, 1982.
5). —. Pale Fire. New York: Quality Paperback Book Club, 1993.
6). —. Poems and Problems. McGraw-Hill International, Inc. 1970.
7). —. Speak, Memory. New York: Quality Paperback Book Club, 1993.
8). —. Strong Opinions. McGraw-Hill International, Inc. 1973.
Elena Koutcherova
http://www.articlesbase.com/fiction-articles/unquenchable-russia-or-forbidden-themes-in-nabokovs-prose-204030.html
The Illuminanti, New World Order, Conspiracy Theories, & Michael Jackson Murdered (The Truth) Part 1
This video is what everyone on Youtube needs to know & see. It’s on the Illuminati & the secrets that go on behind the scenes of the Corporate media that they won’t tell us but were smart to know. The video is made by Farhank501, who has videos on our hidden background, culture, & the conspriracies that exist in this modern time. People really need to watch this video & understand who’s really controlling the government behind our eyes.
PLEASE DOWNLOAD THIS VIDEO AND UPLOAD IT TO YOUR ACCOUNT. THE MORE PEOPLE WHO UPLOAD IT THE BETTER THE CHANCE THAT YOUTUBE DOES NOT REMOVE MY VIDEO AND MAKE LAME EXCUSES ABOUT COPYRIGHT ISSUES, I ONLY SEE THEM ALTERING THE VIEWS OF THIS VIDEO LIKE THEY DID WITH MY PREVIOUS ONE. – Download link: http://rapidshare.com/files/254898215/2009.06.12_IlluminatiMJMurdered.wmv
Some artists are Anti-New World Order as well, such as Tupac, Bob Marley and Michael Jackson, some are just puppets, a tool for brainwashing and manipulating people. Illuminati self-expose themselves to a certain extent, because they believe it gives them power. This is also why Washington DC’s design is full of Satanic symbols. Michael Jackson was murdered because he was going to expose a “conspiracy”. There is a video of him saying this, search for it.
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For those who do not know who Illuminati are, here is a quick description:
The Illuminati are the top players on the International playground, basically belonging to the thirteen of the wealthiest families in the world, and they are the men who really rule the world from behind the scenes (yes, they are mostly men, with a few exceptions). They are the REAL Decision Makers, who make up the rules for presidents and governments to follow, and they are often held from public scrutiny, as their action can’t stand being scrutinized. They are connected by bloodlines going back thousands and thousands of years in time, and they are very careful with keeping those bloodlines as pure as possible from generation to generation. The only way to do so is by interbreeding. That is why you so often see royalties marry royalties, for example. Their parents decide whom to marry. These are the same people who carry out false flag attacks such as 9/11 and 7/7 London Bombings.
*The Youtuber that made this video*
http://www.youtube.com/FarhanK501
Duration : 0:9:54
Have you ever seen just how deep the rabbit hole really goes?
Have you ever felt like all that you see is an illusion and a something much grander is going on something they don’t want us to know about. Something that many of us fear but in truth is not scary. Have you ever wondered if reality is fantasy and fantasy is reality? Could we be living on a prison planet.
Did you ever wonder why there are so many endless contradictions in the judeo-christian bible? Do you want to know why? The reason for this- is its nothing but a book of false promises. Although, most Christians are taught to be good sheep of the pasture and not to question. One thing about sheep though is they can easily be driven off a cliff. The bible was and is nothing more than a tool to remove spiritual knowledge from the populace, and to enslave you. Here is an interesting quote made in the 16th century (1475-1521) by Pope Leo X of the roman catholic church: "It has served us well, this myth of Christ". I think that pretty much sums up everything in the Christian religion; it’s nothing more than a HOAX!
Everything in the judeo-christian bible has been stolen from the Ancient Pagan religions that predated it from a few hundred to several thousands of years. The bible is full of spiritual allegories that were stolen and corrupted into real places with real beings, this was done to deceive you and keep the truth hidden. Additionally, EVERY major story in the bible was STOLEN (derivatives or copies) from the Ancient Sumerian and Ancient Egyptian cultures. Here are some examples: The story of Adam and eve, the great flood, the story of moses, the story of Mary and Jesus, this was STOLEN from Isis and Horus in Egyptian culture. That fictitious Nazarene is about the biggest joke there is, and a slap in the face to the human race. That Nazarene isn’t real at all; in fact it was stolen from some 18+ crucified pagan gods, such as Odin who hung from a tree and was born again
This knowledge has been deliberately withheld from the populace, to keep you enslaved and living in a total lie. Those at the top (the Jews, and the catholic leadership) know the truth, and they DO NOT want you to obtain this knowledge, but to remain servile. If you are interested in learning much more than you ever thought possible as a human being, the TRUTH that has been deliberately withheld from you and STOLEN from the original religions- then go to these websites that are listed below. I must tell you though; once you know the TRUTH you can never again be deceived by the LIE of Christianity. Stop the LIE with me, pass this on;
http://www.exposingchristianity.com
http://www.joyofsatan.org
Bhalessa Gandoh-Lengendaries
Ghulam Rasool Azad: A true Educationist
Sadaket Malik
It has revealed by our research that in different parts of the state people used to speak Kashmiri, if the local language is mixed with kashmiri but it is true that in ancient period some people migrated to Jammu region to make their haitation overhere.
It is in Mahgam Kashmir that Batt family migrated to start their habitation in Chamba District of Hamachal Pradesh and some Muslim Batt’s stayed in improvised part of Bhalessa i.e in Soti Village. From time to time they (Bhat family) became permanent peasants of Soti Bhalessa. One of the ancestors Kh. Khazra Batt was regarded as a leading peasent of the time. In this Peasantry family, Ghulam Rasool Azad was born in the year 1916. This was a period of ignorance, There was a no media, no education and no leadership. There were only single to two schools in Bhalessa, one was Primary school kilhotran wherein the people used to get elementary education at that time. Kh. Khazra Batt gets admission of Ghulam Rasool in this Primary school. Ghulam Rasool (Azad) passed his Primary basic education from this school in 1929. On the basis of his interest towards studies his parents put him in Bhaderwah Amar Singh High School for further studies.
On the one hand, there was no transportation, no media and poverty had its head high, but Ghulam Rasool Azad used to exhibit his talent with the patronage of the well deserved teachers in Amar Singh High School.
In 1935, Ghulam Rasool Azad passed entrance examination from Jammu Centre, he got encouraged and put forward his education and leadership.
In 1939, he did his graduation in Mathematics with double course and got Post graduated in 1943 from Punjab University. During his studentship he was entrusted the responsibility of Student leadership. He was appointed as a Publicity secretary of Punjab University Students Union.
It was very difficult for a person at that time to get education and Azad proved as a torch bearer. There were only three rare persons like Ghulam Rasool Azad of Soti, Prof. Umer Din Malik of Bhatyas and Abdul Aziz Batt of Kilhotran to get higher education.
To democratise the system of education and make the poor farmers of Bhalessa familiar about education, Ghulam Rasool Azad launched intensive awareness mission to change their mindset. He used to get oath from children to pledge for education.
In 1946, he was appointed as a teacher in Shri Ranbir High School Jammu, during his tenure, he strived hard and worked honestly. The salary was too small but Azad proved as an ideal teacher. In this period, there was discrimination due to colonial rule. He started Jammu Provincial Teachers Association and pleaded the cause of teachers. Due to indefinite struggle for the cause of teachers, He and his associates were dismissed from service in 1946 by the government. Lo and behold, Azad not stopped his sprit of social work and leadership. It was a time of Communal disharmony. Divisive policies were in place.
In another phase, Maharaja Quited the state and Sheikh Mohammed Abdullah resumed the office. Sheikh got abreast of the leadership satire of Azad and appointed him as teacher in Shri Partap High School Srinagar. It was time of disamity of hindu’s and muslims. In 1947, Azad was entrusted the responsibility by the government to look after the welfare and prosperity of masses of the then Doda region. He reached every nook and corner of the district doda to spread the massage of love and friendship. The need was not to look after the developmental side, but to unite the scattered hindu’s and muslims. Azad played a pro active role to end disamity. In this way the peole loved his qualities and his sprit of leadership. Government rewaded Ghulam Rasool Azad for his outstanding contribution in that period. Sheikh sahib at that time quoted in his speeched
“Kash sobha jammu ki Tarah Sobha Kashmir main
ik Ghulam Rasool Azad paida hota, to maire khuwabun
Ka naya Kashmir taamir hota.”
Like Jammu region, If Kashmir region might got the leader like Ghulam Rasool Azad, it would to true that my dream of Naya Kashmir will be fulfilled. Shaikh sahib told kashmiri leadership at that time.
Keeping in mind his political satire, he was appointed General Secretary National Conference in 1947 and in 1948 he was appointed as Assistant Inspector of Schools for Rajouri, Nowshera, Poonch. During this period, he visited every school snd reached every teacher for educational advancement. He got a great status and sympathy in the people.
Azad was appointed as a President of National Conference Doda for the welfare of people.
In 1950, Azad was appointed as Field Publicity Officer Jammu. From 1949-51 he was District Vice President National Conference of Rajouri. In the same period, he was given another responsibility at the capacity of PA to Director Education. He was appinted as a member of All J&K General Council NC. Joint secretary NC Jammu region, Being an officer Azad was full of leadership qualities. That’s why ruling political party like National Conference get advantage of his political satire and sprit of social work. His top priory was to look after the welfare of the people, and got a special place in the hearts of poor people. Sheikh Abdullah gave him a plenty of responsibilities.
Later, He was inducted as an Inspector of schools Udhampur and Doda from 1951-54. and inspected all the schools, and conceded the demands of general people of the region. He was appointed as a Headmaster of Teacher’s Training School Bhaderwah. It is leant by us that Teachers Training school was opned by Azad himself. Its was a period when Sheikh Abdullah was arrested and Bhakshi Ghulam Mohammed was appointed as a Prime Minister of the state. The state was politically unstable. One the one hand It was campaign of Paraja Paishad and on the other hand a demand for “Raj Shumari”. Azad’s initiative turned towards the limping back the normalcy in the region. He used to say in his speeched:-
“ Na Hinduism ko khatra hai, na islam ko dur,
Ho Jawo Shair o shankar”
Azad as a freedom fighter was pinched with the people who used religion as a tool for gaining power. When Azad’s milti faceted qualities listened the then Prime Minister Bhakshi Ghulam Mohammed, he was deputed to England for DAATP training course. He visted educational institutions of UK, England, Wales, Scotland, Belgium, Thailand, West Germany, Austrailia, Italy, Switzerland, USA and France.
After his return from England, he was appointed to analyse the economic conditions of Doda, Poonch and Rajouri in 1956. He was appointed as a Principal of Government Higher Secondary School R S Pura in 1956-1957. This was the only Hr. secondary school in Jammu region.
In this period, Corruption was increased in an alarming rate. Poverty was its heads high, economy was poor. He pointed truth before higher ups and suggested roadmaps to overcome corruption and increase well being of the people. He resigned from service and contested election for the poor people on the behalf of teacher fraternity. Government mandated a lady candidate against him in the election. But Azad got elected to Assembly. In Kashmir, a candidate namely Dina Nath General secretary was mandated by Azad and was elected. In another trip, he was elected unopposed as MLC and worked upto 1957. In 1955, he founded All Jammu, Kashmir and Ladakh Teacher’s Association. From 1955-69, he pleaded the cause of teachers. In 1958-59, 1959-60, and 1960-61 he remained Vice President of All India Federation of Education Profession. Being an educationist, he also worked for the cause of education at national level. In 1961,He was one of the delegate of 34 delegates to attend the 10th onference of World Confederation of Organisations of Teaching Profession for the world education cause.
Government led by Bhakhshi Ghulam Mohd. Invited Azad to re-join the government service and appointed him Dy Director Education Jammu in 1962-63. Government not tolerated his courage and appointed him as a Principal of Government Degree College Bhaderwah. He was again taransfered to Kashmir to work as a Dy. Director School Education Kashmir.upto 1971. In 1969-71 he remained Secretary J&K Sports Council. From 1963-64 he worked as a Saint member of Jammu University. and then member of J&K State Board of School Education in 1965. Member of Text Book Advisory Boad, After he finaly retired from the post of Dy. Director Education, He was appointed as a Fazil member of Anti Corruption Commission in 1973-75, member J&K Planning Board. Member District Development Board Doda in 1976-78, President Indo Sovait Cultural society (1971-73) Member Bhaderwah Welfare Front (1975-79), Chairman Bhaderwah Public Forum (1982) Chairman Advisory Council of J&K Education Officers Association, (1984)
It was on 24th of January 1995, the land lost its great scholar, as ill luck would have it this legendary man not remained among the people.
Sadaket Malik
http://www.articlesbase.com/article-marketing-articles/bhalessa-gandohlengendaries-1100344.html
Did you know you might be living on a prison planet?
He is a rare glimpse into the truth about the illuminati
Its from an ex Illuminati member
Illuminati is a bunch of crap. And, no, we are not living on a prison planet.
Forgive others as I have forgiven you.
Hell or Heaven: Firsthand Authors Describe your Fate
Our earthly existence demands that we plan for our future in the best way that we can. We must conduct our affairs in this life in a prudent manner regarding investments, education, insurance and such to guide us towards the goal of safety and contentment. But what about a strategy regarding the afterlife when our brief stay on this planet is over?
Bill Wiese and Don Piper are two authors who describe in vivid detail the ultimate outcomes of our worldly lives in books respectively entitled “23 Minutes in Hell: One Man’s Story About What He Saw, Heard, and Felt in that Place of Torment” and “90 Minutes in Heaven: A True Story of Death and Life”. The aptly named books describe firsthand the reality of two extreme destinations one of which lies ahead of each of us according to our own freewill choices.
Wiese’s “23 Minutes in Hell” began at 3:00 a.m. on Monday, November 23, 1998 when he found himself being hurled through the air completely out of control before landing in what appeared to be a prison cell. He was “fully awake and cognizant” throughout the entire event during which he was led to experience a peril well beyond what can be imagined in this life.
“There is never any peace of mind. No rest from the torments, the screams, the fear, the thirst, the lack of breath, no sleep, the stench, the heat, the hopelessness, and the isolation from people.” Bill adds that “this place was so terrifying, so intense, and so hostile that it would be impossible for me to exaggerate the horror.” The hideous, seething creatures together with an overwhelming sense of hopelessness made one trapped in a “sea of tormented souls”.
The other end of the spectrum is explained by Don Piper’s “90 Minutes in Heaven” which describes his experience while declared dead after his car was struck by an eighteen-wheeler at about 11:45 a.m. on January 18, 1989. He was greeted in the heavenly realm by what he called a “celestial welcoming committee” of incredibly joyous people whom he had known previously that had passed on from earthly life.
Piper described the sensational level of bliss by stating that “everything I experienced was like a first-class buffet for the senses. I had never felt such powerful embraces or feasted my eyes on such beauty. Heaven’s light and texture defy earthly eyes or explanation. Warm, radiant light engulfed me. As I looked around, I could hardly grasp the vivid, dazzling colors. Every hue and tone surpassed anything I had ever seen.” Don was in another dimension and felt “fully alive” in a state of awe that human words are not capable of expressing.
The hell and heaven experiences of both authors are precisely in line with another source that has displayed irrefutable accuracy over time. This book is a compilation of 66 works written by about 40 authors over the course of approximately 1,500 years in three different languages on three different continents. The book that calls one’s attention to what awaits all in the afterlife is called the Bible.
The evidence is clear that the Bible gives harsh descriptions in regards to the reality of the “damnation of hell” ( Matthew 23:33 ). It warns of “everlasting destruction” ( II Thessalonians 1:9 ), “place of torment” ( Luke 16:28 ), “fire that never shall be quenched” ( Mark 9:43 ), ), “weeping and gnashing of teeth” ( Luke 13:28 ), “where their worm dieth not” ( Mark 9:44 ), “everlasting fire” ( Matthew 18:8 ), “outer darkness” ( Matthew 8:12 }, and “lake of fire burning with brimstone” ( Revelation 19:20 ) to name but a few of the wake-up calls regarding the “danger of hell fire” ( Matthew 5:22 ).
Heaven, on the other hand, is a place where “they shall hunger no more, neither thirst any more” ( Revelation 7:16 ) and “there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” ( Revelation 21: 4 ). It will be an indescribable “eternal weight of glory” ( 2 Corinthians 4:17 ) for those who cherish and abide by the Bible’s teachings. It will be a place of pure love beyond our finite comprehension.
Bill Wiese gives his support and states that “the Bible is far more unique than any other book written. It has been scrutinized by an endless array of scholars, historians, archeologists, scientists, mathematicians, and the like for thousands of years. There have not been any discrepancies or errors that could not be cleared up with good scholarship.”
Bill supports this claim by listing quotes from both acclaimed scholars and respected historical figures who support the absolute reliability of the Bible. Don Piper is also one who conveys his full conviction with respect to the truth of the Scriptures without question.
So what guidelines are to be followed to enter the gates of heaven and avoid the described torments of hell after reading “23 Minutes in Hell” and “90 Minutes in Heaven” and the most popular book in the history of the world? The answer is clearly to pay close attention to the life and teachings of Jesus Christ as the only “mediator between God and men” ( 1 Timothy 2:5 ) to gain our heavenly triumph.
Both Bill Wiese who suffered the anguish of hell and Don Piper who had to leave the indescribable bliss of heaven to an agonizing recovery believe that their lives are meant to tell the world of the consequences that await us all. They are using their experiences to warn anyone and everyone about the realities of what they lived through. They also wish to share the truth that the only way to escape the eternal and hopeless trappings of hell is a commitment to the saving grace of Jesus Christ.
My own unfortunate life events are what led me to find this truth. I have suffered the effects of having been comatose for 11 days, walked away from a burning car wreck, been struck by a Mack truck and have escaped a handful of other potentially deadly or crippling circumstances. Failure has certainly not been a stranger in my life in other ways as well. I share a belief with the authors that my experiences in this life are meant for salvation on both a personal level as well as for readers who simply need to get right with God through Jesus Christ.
My advice? Find and join, if you haven’t already, a true Christian church that bases its teachings strictly on the verses contained in the Bible. Avoid at all costs any “feel good” or watered down alternatives that compromise the truth for the sake of profit or political correctness. Finally, believe the words of Jesus in John 14: 6 of “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Your eternity depends on it.
( Bill Wiese’s “23 Minutes in Hell: One Man’s Story About What He Saw, Heard, and Felt in that Place of Torment” and Don Piper’s “90 Minutes in Heaven: A True Story of Death and Life” and the Bible can be purchased at http://www.christianbook.com )
Brian Connors
http://www.articlesbase.com/religion-articles/hell-or-heaven-firsthand-authors-describe-your-fate-138609.html
Cheap Race Car Alternative
Are you a long-time fan of those racing events and each time you get to see that parade of fully-loaded professional race cars, there is nothing you can do except stare jealously at them? Wondering when can you ever get yourself experience that special kind of feeling of having fun and excitement by racing with those high-end models of Volvo, Porsche, Mercedes, or perhaps that BMW car? All you can do is wonder now because you simply cannot afford them, right?
Now, how about an alternative? How about getting the same extreme fun and excitement, but without you getting too financially drained?
You may think this is impossible. After all, those full-geared race cars would cost you at least several thousands of dollars. But, the truth is, there are remote control (RC) cars you can utilize for the same racing spirit.
Now, thinking it is another impossible thing? As you remember, RC cars are those you played with when you were growing up. You remember the same cars attached to the control pad via wires and when you set it in motion, you would get the fun at a few mph.
Those RC cars are still in existence but not so small time for big boys. With the advanced technology always surprising us with things we never think would be possible now, there are now RC cars you can actually use for your favorite pastime. RC cars were produced with the exact replicas of those cars you desired most. And now, with the racing activities always seen as the automotive industry’s cream of the crop, gas RC cars are the cheap version. At a fraction of the cost, you can get the same exhilarating experience.
RC cars have been in popularity ever since and because of the many followers, there are clubs and associations formed that have led them to dedicate to RC car racing. Unbelievable still? Now, there are RC cars that participate to speedways and racetracks. If you have been longing to become a participant in a race, you can do so now without worries of money. Popular RC cars cost only a few hundred dollars. That makes sense for you, is it now?
Gas RC cars look exactly the same with those favorite racers. For the price of less than US$600, you get a RC car equipped with the same features and one that also reaches amazing speeds of over 70mph. If you like more, Dragsters are also out there for you. They accelerate a whopping 0 to 60mph in less than three seconds. A gas-powered RC car may take you just over US$300, but it would be sweeter to customize it with a fully functional spoiler, plus a custom paint job with additional little expenses on those.
If you want something more sensible, you can get one of those off-road remote control trucks. A family activity would be great with your RC car. Yes, just like with various options offered by the automotive industry, there are endless options for gas RC car enthusiasts. They attract all personalities and ages, because gas RC cars are the creations that all would surely appreciate.
RC cars are the well-loved gas-powered gas wonder. If you cannot wait to get a hold on those gas-powered race cars, you may start looking for one that would suit your need. You can get acquainted with someone who is into RC car racing for tips and tricks. You can also visit the website for endless information and update about these remote control cars.
NOVYAR
Novyar
http://www.articlesbase.com/cars-articles/cheap-race-car-alternative-718417.html
Social Work and the Law
NOTE: THE ARTICLE APPEARING BELOW WAS COPIED ON 22 JUNE 2009 BY http://www.cityadministrator.org/?p=397 WITHOUT MY PERMISSION AND WITHOUT CITING THIS AUTHOR. The blog is hosted by GoDaddy and registrant
Registrant Name:Joseph R Smith
Registrant Organization:FloridaView Media LLC
Baltimore City Department of Social Services v Bouknight,
488 U.S. 1301 (1988)
A three month old infant was admitted for treatment in a hospital. It became apparent that the mother, Jackie Bouknight may have maltreated the infant. Consequently, the Department of Social Services (DSS) petitioned the Court to declare the child as a “child in need of assistance” and grant it the power to put the child under foster care (Baltimore City Department of Social Services v Bouknight, 488 U.S. 1301 (1988). The Court granted relief and it was agreed upon by the parties that Bouknight shall have the custody of the child subject to the conditions of supervised parenting and an undertaking of non-infliction of bodily harm and punishment on the child. At first, Bouknight complied with the conditions but later on she became uncooperative and refused to produce her son to the DSS.
The DSS in fear for the safety and well being of the child filed a case before the Court to compel Bouknight to produce her son. She failed to appear before the Court but was later on arrested. On her refusal to disclose the whereabouts of her son, she was found guilty of contempt and was ordered to be incarcerated until compliance with the order [In re Maurice, No. 50 (Dec. 19, 1988). 314 Md. 391, 550 A.2d 1135].
On certiorari, the Court of Appeals of Maryland ruled that the incarceration of Bouknight was an infringement of her Fifth Amendment right against self incrimination. According to the Court, the production of the son is testimonial in nature because by doing so, it only proves Bouknight’s “continuing control” over her son which may be utilized in a criminal proceeding. It ruled that there are acts of production deemed to have testimonial value citing the case of U.S. vs. Doe (Baltimore City Department of Social Services v Bouknight, 488 U.S. 1301 (1988).
The U.S. Supreme Court granted the stay of DSS pending the filing of the requisite petition for certiorari. The grant of stay was based on the fact that even assuming that the act of production of the child is testimonial in character, many line of decisions of the Court are clear that as between the public need vis-à-vis a single claim of an individual on constitutional privilege, the former is upheld. In this particular case, the safety and interests of the abused child must be upheld over Bouknight’s assertion considering that, in the hierarchy of values, the safety and welfare of the child takes precedence over other concerns (Baltimore City Department of Social Services v Bouknight, 488 U.S. 1301 (1988). Moreover, the information sought which is the whereabouts of the child is for the contempt charge and therefore civil in nature (Baltimore City Department of Social Services v Bouknight, 488 U.S. 1301 (1988).
The Fifth Amendment: Right against Self-Incrimination
The Fifth Amendment originated from England and derived from the Latin maxim “nemo tenetur seipsum accusare” meaning “no man is bound to accuse himself” (Levy, 1968). It was used in both the accusatorial and inquisitorial legal systems of England (Levy, 1968).
In the U.S., after the revolution the states ratified the Constitution with the inclusion of the privilege in the bill of rights. The original version of Madison was amended by the House to include “in any criminal case” (Schwartz, 1971). Thus, as it now stands, the Fifth Amendment provides, “. . . nor shall be compelled in any criminal case to be a witness against himself . . .” (U.S. Constitution, Bill of Rights). The primary purpose of its inclusion in the Bill of Rights is “to protect the innocent and to further the search for truth” [Ullmann v. United States, 350 U.S. 422 (1956)]. However, in subsequent line of decisions, the Court ruled that other privileges stated in the bill of Rights are more in the nature of adjuncts to the determination of truth such as the right to counsel or the safeguards afforded by the Fourth Amendment while the privilege against self-incrimination is primarily for “the preservation of the accusatorial system of criminal justice” [Miranda v. Arizona, 384 U.S. 436, 460 (1966); Schmerber v. California, 384 U.S. 757, 760–765 (1966); California v. Byers, 402 U.S. 424, 448–58 (1971)]. This maintains the integrity of the judicial system and protects the privacy of the individuals from government intrusion [Miranda v. Arizona, 384 U.S. 436, 460 (1966); Schmerber v. California, 384 U.S. 757, 760–765 (1966); California v. Byers, 402 U.S. 424, 448–58 (1971)]. The privilege is a guarantee against compulsion for testimonial evidence which consequently will result in the imposition of criminal penalty on such person making testimony.
The Court laid down the requirements necessary before a party can successfully invoke the protection of the privilege against self-incrimination. In the cases of U.S. v. Doe, (465 U.S. 605) and Doe v. U.S. [487 U.S. 201, 209 (1988)], the Court enumerated the three (3) requisites that should be present for the Fifth Amendment to apply, namely: a) “that the statement be testimonial; b) incriminating; and, c) compelled.” According to the court, ‘testimonial’ refers to all communications whether express or implied which “relate to a factual assertion or disclose information” (Ashby, J., 2006 citing Doe v. U.S., 487 U.S. 201). The statements or communications made whether verbally or in writing fall within the privilege (Ashby, J., 2006) and is not limited by the forum where it was elicited, i.e. before the court, administrative proceedings or before the law enforcement office [Lefkowitz v. Turley, 414 U.S. 70 (1973)]. The second requirement, ‘incriminating’ refers to statements that can be used as a basis for a finding of criminal liability under a penal law or “provides a link to the chain of evidence for prosecution under a criminal statute” [United States v. Hubbell, 530 U.S. 27 (2000)]. The third requisite is the compulsion to give a statement. The Court explained that this requisite refers to “circumstances that deny the individual a free choice to admit, to deny, or to refuse to answer” (Ashby, J., 2006). Additionally, the Court ruled in the case of Fisher v. United States that these three requisites should all concur and be present so that the privilege can be successfully invoked [425 U.S. 391(1976)].
Legal and Ethical Issues and their Impact on Social Work Practice
The main legal issue in the case of Baltimore is whether the circumstances surrounding it would fall within the ambit of the privilege against self incrimination and consequently, Bouknight may successfully invoke it and prevent her from being compelled to produce or furnish the whereabouts of her son lest be incarcerated for contempt.
The Supreme Court allowed the stay of the decision of the appellate court for overturning the ruling of the juvenile court and in finding that the compulsion for Bouknight to produce her son squarely fell within the privilege and therefore ordered her release (Alderman and Kennedy, 1992). The appellate court found that the act of production is testimonial and therefore its compulsion, is a violation of the privilege. Furthermore, the interest of the government in the safety of the son cannot outweigh the observance and respect for the privilege against self incrimination as provided in the Bill of Rights (Alderman and Kennedy, 1992). In other words, the three requisites concurred, i.e. the act of production or of furnishing information as to the whereabouts of her son are incriminating and testimonial in character; and, there was also compulsion because if she failed to disclose information sought she would be incarcerated for contempt as what had happened.
The Supreme Court through Chief Justice Rehnquist predicated his discussion on three major points, namely: a) The Court of Appeals passed upon a controversy concerning the federal Constitution which logically can be properly resolved by the U.S. Supreme Court (California v. Riegler, 449 U.S. 1319); b) The act of production does not fall within the ambit of the privilege citing the cases of U.S. v. Doe, Fisher v. U.S. and Schmerber v. California. In these cases, the court ruled that the act of production of the documents is not ‘testimonial’ and therefore does not infringe upon the privilege considering that their existence and location are already known to the Government. In fact, responding to a subpoena have been considered legal and acceptable even if compulsion is present [Fisher v. United States, 425 U.S. 391 (1976)]. Moreover, when an accused is required to furnish his handwriting sample, this had been held not to violate the privilege because it is not ‘testimonial’ but merely evidentiary United States v. Flanagan, 34 F.3d 949 [10th Cir. 1994]). The third point c) is by using the balancing of interests test or balancing the public need vis-à-vis ensuring the individual’s constitutional civil liberties, public need prevailed considering that the disclosure of information was non-criminal and not directed at a particular group as was held in the case of California v. Byers, 402 U.S. 424 (1971) where the validity of a law requiring disclosure of the name and address at the scene of a vehicular accident. Similarly in the case of New York v. Quarles where the Fifth Amendment rights have to give way to a public safety exception and therefore in the case of Bouknight, “the public safety exception to the Fifth Amendment was justified because its interest was in protecting children like Maurice, not in prosecuting” (Alderman and Kennedy, 1992).
In sum, the privilege against self-incrimination is not an absolute right. Albeit the civil liberties accorded under the Bill of Rights safeguards undue government intervention and restraint to its power, there are instances when these rights would have to give way to compelling interests of the society that would warrant Government intervention and intrusion such in the case of protecting and ensuring the safety of infants or children from physical abuse. Once it has been established that a child is abused, it becomes the duty of the State to take over and protect.
The judicial pronouncement in the case of Bouknight has a pervading and far reaching implication on social work practice. This gives the social workers a great burden and responsibility to follow up sharply abused children in foster care or those released under an order of protective supervision. Admittedly, there is an apparent lack of strict protocols in the present system of child welfare agencies (Parks, 2005). A set of guidelines must be crafted to govern exigencies of missing children from foster care like supervised visits and court orders in cases of abduction like what have occurred in Maryland with “Ariel” who had been abducted by his mother Teresa B (Parks, 2005). Guidelines should also be drawn to address the coordinated efforts both with the law enforcement and child welfare personnel.
Tarasoff v. Regents of University of California,
17 Cal.3d 425
A graduate student from India, Prosenjit Poddar went to the University of California Berkeley to study naval architecture. It was there that he met Tatiana Tarasoff. A few kisses made him believe that they have a special relationship until Tarasoff bragged about her many relationships with other men. Poddar suffered depression until he sought professional help from Dr. Moore, a psychologist of the University Health Service. He confided to the doctor that he intended to secure a gun and to kill Tarasoff. On the strength of a letter request of Dr. Moore, Poddar was taken by the campus police, however upon assurance that Poddar was reasonable he was released. Upon the return of the University Health psychiatrist from his vacation, he ordered the destruction of Dr. Moore’s letter and did not recommend any further action on Poddar’s case.
When Tarasoff returned from her vacation, she was stabbed and killed by Poddar who at that time moved in with her brother already. The parents of Tarasoff sued the Regents of the University, its health personnel namely, Gold, Moore, Powelson, Yandell and the campus police namely, Atkinson, Beall, Brownrigg, Hallernan, and Teel for “failing to warn their daughter of an impending danger” (Tarasoff v. Regents of University of California, 17 Cal.3d 425). At the lower court, the complaint was dismissed because there was no cause of action. According to the lower court, the defendants only had the duty to the patient and not to a third party.
The dismissal was appealed to the Appeals Court but which only sustained the dismissal. Thus, it was elevated to the Supreme Court of California. The appealed decision in so far as the university police officers, Atkinson, Beall, Brownrigg, Hallernan, and Teel finding them not liable to the plaintiffs was affirmed. However, in so far as the therapists and the Regents of the university, the appealed decision was overturned for reception of evidence in accordance with the pronouncements of the Supreme Court (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
In fine, the complainants averred four (4) causes of action, namely: a) “Failure to detain a dangerous patient; b) failure to warn on a dangerous patient; c) abandonment of a dangerous patient; and, d) breach of primary duty to patient and the public” (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
Anent the first and fourth causes of action, the Supreme Court ruled that the defendants cannot be held liable because of a specific provision of the Government Code or Section 856 thereof which grants immunity to public employees from any resultant damage or injury from deciding whether or not to confine a person with mental ailment. This provision is also applicable to the therapists because the law also refers to those who are capable of recommending confinement. As regards the third cause of action, the government immunity includes the “award of exemplary damages resulting from a wrongful death” and therefore, defendants cannot be held liable (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
Anent the second cause of action, the Supreme Court found defendants therapists and Regents of the University to have failed to comply with their duty to warn Tarasoff of the peril to her life. Albeit, the therapists had no direct relations with Tarasoff, they could have reasonably foreseen the danger and threat to her life as confided by their patient, Poddar. This is the point where the law establishes the duty of care on their part to warn Tarasoff. Their failure to warn her may reasonably concluded as a proximate cause of her death. The duty of confidentiality between patient and psychotherapist and the right to privacy of the patient cannot prevail over public interest or public safety. Moreover, there are clear provisions of laws, i.e. Section 1024 of the Evidence Code and Section 9 of the Principles of Medical Ethics of the American Medical Association which allows the physician to divulge matters confided to him in confidence when it is necessary for public welfare (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
Confidentiality
The effective therapeutic relationship between physician/psychiatrist and patient rests largely on trust that matters confided by the patient during the treatment are kept in strictest confidence by the physician/psychiatrist. It is the ethical duty of the physician to observe privacy and confidentiality of his patients (Corbin, 2007). While it is also of public interest to ensure that treatment of those who are mentally ill by maintaining an atmosphere whereby they can have an open dialogue with their therapist and of safeguarding its confidential character; the same public interest calls for an imperative recognition of instances whereby disclosure of the confidential communications be revealed and be made to safeguard public safety and avert the threatened peril. In the instances, where the public safety is at risk, the therapist must disclose confidential information discreetly with due regard to protecting the privacy of his patient (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
The parameters of confidentiality are defined by law and by the ethical code of conduct for practitioners in the territorial jurisdiction. In the case of Tarasoff, the Evidence Code and the Principles of Medical Ethics of the American Medical Association provided specific and limited exceptions under which the confidentiality privilege can be breached, i.e. “if the psychotherapist has reasonable cause to believe that the patient is in such mental or emotional condition as to be dangerous to himself or to the person or property of another and that disclosure of the communication is necessary to prevent the threatened danger; unless he is required to do so by law or unless it becomes necessary in order to protect the welfare of the individual or of the community” (Tarasoff v. Regents of University of California, 17 Cal.3d 425).
It would be wise for the practitioners to familiarize themselves of the limits of confidentiality as provided under the laws considering that it may differ from state to state. The Tarasoff case provided a basis to guide a practitioner in his professional dealings relative to the duty to warn others in cases of a specific threat of harm by his patient against others/another. Subsequent cases followed the consistent pattern of the jurisprudence laid down by the Supreme Court. In the case of David v. Lhim (1983), the plaintiff-administrator of the estate sued the psychiatrist who treated the son who killed his mother after he was released from the hospital. There was failure on the part of the psychiatrist who treated the son to warn the mother of the potential danger after her son confided his intentions of killing her (Corbin, 2007). In another case, Chrite v. U.S. (2003), the Veterans Administration was held liable for having failed to warn the intended victim of a patient of a threatened harm. Subsequent rulings of the court clarified and defined what constituted ‘threat’ as “imminent threat of serious danger to a readily identifiable victim” and “specific” (Corbin, 2007).
When there are no specific provisions of the law, Dickson (1998) proposes that the therapist/practitioner may be protected against lawsuits if he would consult and keenly document the case of the patient or comply with the “mandated reporting guidelines” required by some states. Reamer (2003) on the other hand, suggests that the therapist must have evidence that the patient is a threat to the safety of another; evidence of that the threat can be foreseen; threat is imminent and that the potential victim is identifiable.
Legal and Ethical Implications and their Impact on Social Work Practice
The duty of reasonable care to assist others in danger is a legal duty as well as a moral duty. However, American negligence law only recognizes it as a moral duty except when there exists a relationship between parties. In the case of Tarasoff, no special relationship existed between the therapist and Tarasoff; however the court has made an exception to this general rule (Bickel, 2001). It declared that the therapist has the duty to care and to warn Tarasoff of the imminent harm on her life. This also includes the duty to control the conduct of his patient, Poddar. In the same breath, a doctor has the duty to warn his patient if he has a contagious disease (Saltzman and Furman, 1999).
There is an affirmative duty for the therapist to advise and warn Tarasoff of the threat to her life although this meant breach of confidentiality with his patient Poddar. This finds basis both legally and ethically considering that the law and the code of ethics for doctors have recognized and provided specifically that doctors are bound to disclose relevant facts to others even if this violates confidentiality with their patients provided they are required by law or if it is required for public safety (Saltzman and Furman, 1999). This legal duty to warn applies when the threat is specific and imminent and where the victim is “readily identifiable” (Bickel, 2001). The courts also have recognized the difficulty in assessing and predicting circumstances that may lead to harm or violence and consequently, adhered to the ‘professional judgment rule’ whereby the therapist is not held liable for errors of judgments. Liability attaches only upon showing that the conduct of the therapist was not in accordance with the “accepted professional standards” (Bickel, 2001).
There is an ambivalence that was created by the Tarasoff protective disclosure ruling with the practitioners (Kachigian and Felthous, 2004). Analogous cases and protective disclosure statutes in the different states were analyzed and it was discovered that there are no clear defined parameters of these duties. The therapist is required to a certain way betray his patient by disclosing matters which are protected by confidentiality. Considering the uncertainty brought about by the legal doctrine and court decisions, the undesirable consequence of which was deterrence for therapists to accept “treatment potentially violent patients” (Merton, 1982). Moreover, therapists are more inclined to have their patients committed in an institution so that threats to the safety of potential victims can be averted.
The Tarasoff protective disclosure was even extended recently to include even “communications made from a patient’s family member” as pronounced by the Court in the case of Ewing v. Goldstein (May and Ohlschlager, 2008). The dubious jurisprudential precedents by the courts in interpreting the protective disclosure statutes or its resort to common law instead of interpreting the statute left a vacuum in the definition of the duty to protect (Kachigian and Felthous, 2004). As a result, “clinicians must continue to rely on their clinical and ethical judgment, rather than statutory guidance, when considering potential protective disclosures or future drafts of protective disclosure statutes” (Kachigian and Felthous, 2004).
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E.Writers
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