• Lingua Humanitatis
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• v.1 no.2
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• pp.91-104
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• 2001

Ford Madox Ford, the early twentieth-century writer most famous for his novel The Good Soldier, perceived his "business in life [as an] ... attempt to discover and to try to let you see where you stand." With this grand purpose in mind, Ford disregarded distinctions of genre in his prolific output of what we would consider novels, memoirs, literary criticism, travel writing, and history. Claiming that "the Novelist ... [is a] historian of his own time," Ford sought his own version of the "truth," a truth that was more faithful to his own subjective impressions than to verifiable "fact." Among these works that depict his age are a series of "memoirs" or "reminiscences," works published from the 1910s to the 1930s which carry out his Impressionistic purpose. What lies behind these memoirs is Ford′s view that his own individual history can be understood as his contemporary society′s collective history. This article explores Ford′s experimentation with boundaries of fact and fiction, and history and narrative, as he employs and expands the memoir form. In particular, 1 focus on two works, Memories and Impressions (1911) and It Was the Nightingale (1933), and Ford′s techniques in these memoirs, such as 1) the adoption of fictional personae from which to comment on his society at large and 2) the use of emblematic "parables" to encapsulate larger lessons of life within the minutiae of existence. Current theorists on the memoir form share interests in these questions of genre and of the social role of the memoir Nancy Miller, for instance, terms the memoir "the record of an experience in search of a community." This article engages these current discussions of the memoir genre by examining Ford′s early twentieth-century examples as innovative experiments that play with the boundaries between fiction and history, and personal impressions and collective truth.

• 한국노년학
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• v.31 no.2
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• pp.401-417
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• 2011

The life review means a process of appraising life of oneself and it is essential for finding the meaning of life in old age. The memoir writing is a kind of method of life review. The memoir writing program used in this study focused especially on enhancing the cognitive skills by providing priming and retrieval support for memory performance in reminiscing past experiences. All fourteen participants were healthy and normal community dwellers and attended four-month long programof memoir writing classes which are consisted of different themes for each week. The aim of this study was to examine if the memoir writing program would render the positive effect on mental health and cognitive ability of the elderly. The results were that quality of life, life satisfaction, ego integrity of the participants showed positive change and the level of depression was significantly reduced compared to that of the control group. The findings in the present study suggest that the memoir writing can serve as one of the community initiative program to the growing population of the elderly for their emotional and cognitive challenges that they face everyday. To warrant the validity of the program, further study is needed for other sectors of elderly population, such as elderly living alone or those with both physical and/or cognitive disadvantages.

• English & American cultural studies
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• v.18 no.1
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• pp.1-21
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• 2018

In Woman Watches over the World, Linda Hogan explores the broken identity of herself and her family, the issue of the poverty and the identity crisis, the alcoholism, prevalent in the Native American community and their silenced history. Previous studies have claimed that her memoir contributes to the restoration of Native American identity and history by accusing the violence of white culture, and seeks to recognize a dialogue between native culture and white mainstream culture as well. However they seem to overlook the complicated relations among story, identity, body and nature, to which Hogan as a multi-binded storyteller resorts as a way to break the silence of herself and her tribe for healing. Her own story, as a way to break the silence, becomes the formative drive to reveal the silenced history of her own tribe to lead the young generation to the future. She also understands the formative function of the story, which becomes the vehicle for embodying and connecting themselves to nature. To her, healing lies in the restoration of sympathetic relationship with nature. History, as a type of story, can be made up or mistold just like a story. There may be a blind spot where one can not assess what is true. In spite of the vision of the parallel worlds of the two cultures she presents, there seems to be no immediate solution to the discrimination against the Native American, poverty, identity crisis, and environmental problems which the Native American community faces. However, it can be said that her memoir serves as a rudder by presenting a direction to not only the Native American but also to readers in other cultures in its quest for practical possibilities for the future.

• Journal of the Chungcheong Mathematical Society
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• v.22 no.3
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• pp.467-480
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• 2009

In 1859, Bernhard Riemann, in his epoch-making memoir, extended the Euler zeta function $\zeta$(s) (s > 1; $s{\in}\mathbb{R}$) to the Riemann zeta function $\zeta$(s) ($\Re$(s) > 1; $s{\in}\mathbb{C}$) to investigate the pattern of the primes. Sine the time of Euler and then Riemann, the Riemann zeta function $\zeta$(s) has involved and appeared in a variety of mathematical research subjects as well as the function itself has been being broadly and deeply researched. Among those things, we choose to make a further investigation of the following subjects: Evaluation of $\zeta$(2k) ($k {\in}\mathbb{N}$); Approximate functional equations for $\zeta$(s); Series involving the Riemann zeta function.