ANNA O...hmmm..sapa ni?

mbhcsf

okaylah telah lama saya tidak membuat thread dalam board ni. Kali ini kita akan cuba menelusuri? betul ker word ni? satu kisah wanita yg agak unik dari segi psikiatri atau psychology namanya Annao. siapa berminat ttg Freudian theory  or apa apa lah silalah tambah. Saya tahu cuma well  kalau semau nak tahu meh cari maklumat menarik tau.

Robab

annao?
tak pnah dgr tapi berminat nak tau cite pasal die

thatsourmia

sapa nih?

mbhcsf

hmm ada kaitan dgn Babra PAppenheim..haa sapa dia pulak?

fly_in_d_sky

takde sapa nak korek2 info pasal anna nie ke?

yg pasti anna ni .....
dia ni berkait pasal aper?
pd zaman bile nih?

Sigmund Freud on Case Anna O




Dr. Breuer's patient was a girl of twenty-one, of high intellectual gifts. Her illness lasted for over two years, and in the course of it she developed a series of physical and  psychological disturbances which decidedly deserved to be taken seriously. She suffered from a rigid paralysis, accompanied by loss of sensation, of both extremities on the  right side of her body; and the same trouble from time to time affected her on her left side. Her eye movements were disturbed and her power of vision was subject to numerous  restrictions. She had difficulties over the posture of her head; she had a severe nervous cough. She had an aversion to taking nourishment, and on one occasion she was for  several weeks unable to drink in spite of a tormenting thirst. Her powers of speech were reduced, even to the point of her being unable to speak or  understand her native language. Finally, she was subject to conditions of 'absence',(1) of confusion, of delirium, and of alteration of her whole personality, to which we shall have presently to turn our attention.

When you hear such an enumeration of symptoms, you will be inclined to think it safe to assume, even though you are not doctors, that what we have  before us is a severe illness, probably affecting the brain, that it offers small prospect of recovery and will probably lead to the patient's early decease.  You must be prepared to learn from the doctors, however, that, in a number of cases which display severe symptoms such as these, it is justifiable to take  a different and a far more favourable view. If a picture of this kind is presented by a young patient of the female sex, whose vital internal organs  (heart, kidneys, etc.) are shown on objective examination to be normal, but who has been subjected to violent emotional shocks - if, moreover, her  various symptoms differ in certain matters of detail from what would have been expected - then doctors are not inclined to take the case too seriously.  They decide that what they have before them is not an organic disease of the brain, but the enigmatic condition which, from the time of ancient Greek medicine, has been known as 'hysteria' and which has the power of  producing illusory pictures of a whole number of serious diseases. They consider that there is then no risk to life but that a return to health - even a  complete one - is probable. It is not always quite easy to distinguish a hysteria like this from a severe organic illness. There is no need for us to  know, however, how a differential diagnosis of that kind is made; it will suffice to have an assurance that the case of Breuer's patient was precisely  of a kind in which no competent physician could fail to make a diagnosis of hysteria. And here we may quote from the report of the patient's illness the  further fact that it made its appearance at a time when she was nursing her father, of whom she was devotedly fond, through the grave illness which led  to his death, and that, as a result of her own illness, she was obliged to give up nursing him.

[...] Dr. Breuer's attitude towards his patient deserved no such reproach.  He gave her both sympathy and interest, even though, to begin with, he did not know how to help her. It seems likely that she herself made his task  easier by the admirable qualities of intellect and character to which he has testified in her case history. Soon, moreover, his benevolent scrutiny showed him the means of bringing her a first instalment of help.

It was observed that, while the patient was in her states of 'absence (altered personality accompanied by confusion), she was in the habit of muttering a  few words to herself which seemed as though they arose from some train of thought that was occupying her mind. The doctor, after getting a report of  these words, used to put her into a kind of hypnosis and then repeat them to her so as to induce her to use them as a starting point. The patient complied  with the plan, and in this way reproduced in his presence the mental creations which had been occupying her mind during the 'absences' and which had betrayed their existence by the fragmentary words which she had  uttered. They were profoundly melancholy phantasies - 'day dreams' we should call them - sometimes characterized by poetic beauty, and their starting-point was as a rule the position of a girl at her father's sick-bed.  When she had related a number of these phantasies, she was as if set free, and she was brought back to normal mental life. The improvement in her  condition, which would last for several hours, would be succeeded next day by a further attack of 'absence'; and this in turn would be removed in the same way by getting her to put into words her freshly constructed  phantasies. It was impossible to escape the conclusion that the alteration in her mental state which was expressed in the 'absences' was a result of the  stimulus proceeding from these highly emotional phantasies. The patient herself, who, strange to say, could at this time only speak and understand  English, christened this novel kind of treatment the 'talking cure'(2) or used to refer to it jokingly as 'chimney sweeping'.(2)

It soon emerged, as though by chance, that this process of sweeping the  mind clean could accomplish more than the merely temporary relief of her ever-recurring mental confusion. It was actually possible to bring about the  disappearance of the painful symptoms of her illness, if she could be brought to remember under hypnosis, with an accompanying expression of affect, on  what occasion and in what connection the symptom had first appeared. 'It was in the summer during a period of extreme heat, and the patient was  suffering very badly from thirst; for, without being able to account for it in any way, she suddenly found it impossible to drink. She would take up the  glass of water that she longed for, but as soon as it touched her lips she would push it away like someone suffering from hydrophobia. As she did  this, she was obviously in an absence for a couple of seconds. She lived only on fruit, such as melons, etc., so as to lessen her tormenting thirst. This had  lasted for some six weeks, when one day during hypnosis she grumbled about her English "lady-companion", whom she did not care for, and went  on to describe, with every sign of disgust, how she had once gone into this lady's room and how her little dog - horrid creature! - had drunk out of a  glass there. The patient had said nothing, as she had wanted to be polite. After giving further energetic expression to the anger she had held back, she  asked for something to drink, drank a large quantity of water without any difficulty, and awoke from her hypnosis with the glass at her lips; and thereupon the disturbance vanished, never to return.'(3)

cont..

kagi sambung sikit...

[...] No doubt you will now ask me for some further instances of the causation of hysterical symptoms besides the one I have already given you  of a fear of water produced by disgust at a dog drinking out of a glass. But if I am to keep to my programme I shall have to restrict myself to very few  examples. In regard to the patient's disturbances of vision, for instance, Breuer describes how they were traced back to occasions such as one on  which, 'when she was sitting by her father's bedside with tears in her eyes, he suddenly asked her what time it was. She could not see clearly; she made  a great effort, and brought her watch near to her eyes. The face of the watch now seemed very big - thus accounting for her macropsia and convergent  squint. Or again, she tried hard to suppress her tears so that the sick man should not see them.'

fly_in_d_sky

menarik n good info
tp kan
ada sesapa leh wat summary ........
kemalasan utk membaca pjg2 .. berada ditahap gaban ....
:bgrin: :bgrin:

mbhcsf

dear Booegyman what about the will she wrote ? they have found some interesting  "things" really....

kemalasan di tahap ? pardon?

well nanti saya citerkan ...best dier ni ...

pasal will tu tak dpt lagi..

tapi dpt ni dari nota lecture..more info..

Bertha Pappenheim. (Born 1859 in Vienna, Austria; Died 1936 in Iselberg, Germany). Social worker, author, and leader of the German feminist movement.

Pappenheim devoted her life to improving the social and economic position of Jewish women and children in Germany and successfully enlisted nationwide and international support for her causes as founder and leader of the Juedischer Frauenbund.

The third daughter of four children born to a wealthy Viennese Orthodox family, Pappenheim envied the attention and opportunities given to her younger brother Wilhelm and lamented her traditional upbringing as "only a girl." Pappenheim graduated from a Catholic school in Vienna with fluency in French, Italian, and English, though her intellectual potential was stifled as she dutifully awaited marriage and the leisured womanhood expected of her by family members. She engaged in occasional charity work at this time, and she would later encourage idled women of privilege to embrace charity and social justice campaigns.

After nursing her dying father, Pappenheim suffered debilitating psychological problems then classified as "severe hysteria." Eminent psychoanalyst Josef Breuer treated Pappenheim in Vienna from 1880-1882, documented her case, and made it known to Sigmund Freud, who referred to her in his own writings as "Anna O." Her symptoms (paralysis, hallucinations, inability to eat and drink, and suicidal tendencies), were relieved through hypnosis and explication of her memories, therapy that Pappenheim referred to as "chimney sweeping" and "talking cure." Eventually trained by Breuer to treat herself, Pappenheim was hailed by a later commentator as "the real discoverer of the cathartic method." Pappenheim suffered relapses and occasionally entered sanitarium during several years following her treatment by Breuer, until her relocation to Frankfurt in 1889.

With the help of concerned relatives, Pappenheim cultivated her growing interest in social justice, and in Frankfurt she was attracted to German feminism, particularly influenced by the work of activists like Helen Lange. In 1890, under the pseudonym of Paul Berthold, Pappenheim expressed her concern for children and the poor in a book of short stories entitled In the Second Hand Shop. Pappenheim committed herself to integrating her new passion for feminism with her concerns for social justice and her identity as a Jew. These interests formed the theme of her 1899 play, "Women's Rights," and spurred her to publish a German translation of Mary Wollstonecraft's A Vindication of the Rights of Women. After a series of jobs as a soup kitchen volunteer, nursery school administrator, and a headmistress of a Frankfort orphanage, Pappenheim published two pamphlets in 1910 that correlated poor educational opportunities with poverty among Jewish girls: "The Jewish problem in Galicia" and "On the Condition of the Jewish Population in Galicia." In 1902, Pappenheim founded the Care for Women Society (Weibliche Fuersorge), designed to place orphans in foster homes, educate mothers in child care, and provide vocational counseling and employment opportunities for women. As a representative of the Care for Women Society, Pappenheim traveled in the Middle East, Europe, and Russia and became greatly concerned with prostitution and white slavery, issues publicized in one of her most widely recognized publications, Sisyphus Work.

Pappenheim saw the need for a larger, nationwide organization devoted to Jewish social issues and women's concerns, independent of (and rival to) comparable institutions established by Jewish men. Along with several other activists, Pappenheim created the Juedischer Frauenbund in 1904, and she alone served as president for twenty years after its inception. The Frauenbund campaigned against the white slave trade, especially in Eastern Europe, and worked to enhance legal protection for women. Pappenheim characterized this aspect of her work as "Sysiphean" because the progress she made in awareness raising often brought about strong resistance from Jewish communities who denied the extent of social problems among their own ranks. Ironically, Pappenheim later witnessed the Nazis use her own reports of white slavery in Jewish circles as anti-Semitic propaganda. The Frauenbund also worked to establish women's equality with men in secular community matters: Pappenheim encouraged women to penetrate the ranks of the highly regulated Gemeinde, the German Jewish community. Career training, a third emphasis of the Frauenbund, was encouraged as a means to financial independence and personal fulfillment for women. Despite this, training was narrow and in fields traditionally associated with women, such as housekeeping, nursing and social work. Pappenheim ensured that knowledge of Jewish traditions concerning holiday and family observances was a central element this training.

In addition to editing and publication of the Frauenbund's periodicals, Pappenheim translated into modern German the Memoirs of Gluekl von Hameln, a distant relative (1910). In 1913 and 1916, respectively, Pappenheim published a play, "Tragic Moments," and several short stories sharing the themes of the status of women in Judaism, anti-Semitism, and assimilationism. Pappenheim criticized Zionism harshly in her writings, considering it divisive to families and neglectful of women's issues. After leaving the presidency of the Frauenbund, during a period of declining health, Pappenheim translated the Maaseh Buch (a collection of traditional Jewish narratives), the Ze'enah u-Re'enah (an 16th century women's bible), the Five Megillot, and the Haftarot. Toward the end of her life, Pappenheim patriotically spoke out against emigration of Jews from German, despite rising anti-Jewish legislation. She died shortly after an interview with the Gestapo in 1936 concerning an anti-Hitler remark made by one of her former wards. Her death was commemorated with a small funeral, and she penned the obituary for herself: "In 1904, she founded the Juedischer Frauenbund-its importance is not yet fully understood. The Jews of the entire world-men and women-owe her thanks for this social achievement. But they withhold it. What a pity!"

mbhcsf

yes at one time she can be a very decorous one jewish lady and belongs to an elite family in Austria .. never spoken Englais before tapi bila satu hari tu terus dapat recite  bible? i think in Englsih
satu teori cakap ia DISSOCIATIVE PERSONALITY DISORDER - conversioan type ni yg ..seolah seperti Primal fear tu ..hm menarik..

Robab

malasnye bace

ctredzuan

masa kite form 1 dulu ada blaja subjek English ~ English literature, Anna's Diary, seorang budak Yahudi, berpindah ke sana ke mari sbb peperangan. last tarikh diary dia, dia ditemui meninggal di attic rumah dia. ermm... bukan minah ANNA O ni ker? iskk... kalau silap maaf yerk..

mbhcsf

that's not her i think my dear..ini zaman Freud kat Austria...yes she had jewish blood but citer ni mcm kat atas lah...

honeysweet

aku tak paham... hehhe

fly_in_d_sky

Anna O

Anna O. was the name given to a patient of the psychiatrist Joseph Breuer in his book "Studies on Hysteria", written in collaboration with Sigmund Freud. Her actual name was Bertha Pappenheim. Her sister, Marie Pappenheim, as a medical student, wrote the libretto, depicting a woman's mental breakdown, for Arnold Schoenberg's Erwartung.

She suffered from hysterical paralysis, where one of her arms was paralyzed even though there was nothing medically or physically wrong with it. After study, it was discovered this was the arm she had cradled her dying father with. It was theorised that she was unconsciously stopping the use of the arm as punishment because she blamed herself for her Father's death.

Anna O. was Joseph Breuer's patient from 1880 through 1882. Twenty one years old, Anna spent most of her time nursing her ailing father. She developed a bad cough that proved to have no physical basis. She developed some speech difficulties, then became mute, and then began speaking only in English, rather than her usual German.

When her father died she began to refuse food, and developed an unusual set of problems. She lost the feeling in her hands and feet, developed some paralysis, and began to have involuntary spasms. She also had visual hallucinations and tunnel vision. But when specialists were consulted, no physical causes for these problems could be found.

If all this weren't enough, she had fairy-tale fantasies, dramatic mood swings, and made several suicide attempts. Breuer's diagnosis was that she was suffering from what was then called hysteria (now called conversion disorder), which meant she had symptoms that appeared to be physical, but were not.

In the evenings, Anna would sink into states of what Breuer called "spontaneous hypnosis," or what Anna herself called "clouds." Breuer found that, during these trance-like states, she could explain her day-time fantasies and other experiences, and she felt better afterwards. Anna called these episodes "chimney sweeping" and "the talking cure."

Sometimes during "chimney sweeping," some emotional event was recalled that gave meaning to some particular symptom. The first example came soon after she had refused to drink for a while: She recalled seeing a woman drink from a glass that a dog had just drunk from. While recalling this, she experienced strong feelings of disgust...and then had a drink of water! In other words, her symptom -- an avoidance of water -- disappeared as soon as she remembered its root event, and experienced the strong emotion that would be appropriate to that event. Breuer called this catharsis, from the Greek word for cleansing.



source : wikipedia.com

fly_in_d_sky

Selit sket .....

Biography

Joseph Breuer was born in 1882 in Papa, Hungary to the local Rabbi Solomon Breuer. His mother was Sophie Breuer n閑 Hirsch, daughter of Rabbi Samson Raphael Hirsch of Frankfurt am Main, Germany. When the latter died in 1888, he was succeeded by his son-in-law, and Joseph was to live in Frankfurt until the 1930s.

He attended the local yeshiva founded by his father (the Torah Lehranstalt), and became teacher and later head at that institution. He married Rika Eisenmann of Antwerp. In the 1930s, he briefly moved the yeshiva to Fiume, Italy, but this arrangement only lasted a brief period of time. After his return to Frankfurt, he was arrested by the Gestapo, and plans were made to leave Germany. A former pupil procured an affidavit, and the family relocated to New York.

In New York, Breuer took the initiative to start a congregation with the numerous German refugees in Washington Heights, which would closely follow the morale and customs of its "spiritual ancestor" in Frankfurt. The congregation came to be called Khal Adath Yeshurun ("KAJ"), but is colloquially called "Breuer's" after its founder. In addition, he founded a boys' yeshiva (Yeshivas Rabbi Samson Raphael Hirsch) named after his illustrious grandfather, and a teachers' seminary for girls that would be renamed the Rika Breuer Teachers' Seminary after his wife's death. All institutions closely followed the teachings and ideology of Rabbi Breuer's grandfather, Rabbi Samson Raphael Hirsch.

In the 1960s, the community hired Frankfurt-born Rabbi Shimon Schwab, then of Baltimore, to assist with rabbinical duties.

Towards the end of his life, the name Levi was added to his own name as a blessing to recover from an ilness. He died in 1980, survived by his children Marc, Jacob, Samson, Rosy Bondi, Edith Silverman, Sophia Gutmann, Hanna Schwalbe and Meta Bechoffer.
[edit]

Views and philosophy

Breuer was very well known for his involvement in setting up an Orthodox Jewish infrastucture in post-World War II America. He wrote several books, including translations and commentaries on the Biblical books of Jeremiah and Ezekiel.

Breuer can be considered the main post-war representative of the Torah im Derech Eretz movement in the United States. Apart from the abovementioned books, he limited his written work to contributions to the community organ (Mittleilungen). His influence was mainly due to his public speeches and his indefatigable work on the community's services. A number of important ideas, still, can be distinguished:

    * Independent Orthodoxy: Rabbi Breuer drew on his grandfather's work of Austritt - the principle that Jewish communities can only truly claim to be Jewish if they are ideologically and otherwise independent from any other organisations. In America, where the community organisation was not enforced by local law, this became an even stronger issue than in Europe. This stance also led of his limited involvement with Agudath Israel of America.

    * Torah im Derech Eretz: Rabbi Breuer saw the risk of misinterpretation of his grandfather's ideas on how Judaism could be harmonised with the general culture of the outside world. He repeatedly stated that compromising on Jewishness and halakha was in variance with Torah im Derech Eretz. With the rise of the yeshiva movement, he also remarked that Torah im Derech Eretz was by no means a temporary measure (as was often claimed by protagonists of the "Torah only" view).

    * Kosher we-Yosher: Although one of the phenomena of post-World War II Orthodoxy has become the (re)introduction of stringencies in halakha (Jewish law), Rabbi Breuer held that these should not be limited to the ceremonial sphere but also to the many financial and social laws of Judaism. He would, for example, refuse a hechsher (certification of kosher products) to companies with a bad financial records.



source : wikipedia.com

fly_in_d_sky

Psychoanalysis - History

Sigmund Freud on Case Anna O

Bertha Pappenheim better known as Anna O.

Dr. Breuer's patient was a girl of twenty-one, of high intellectual gifts. Her illness lasted for over two years, and in the course of it she developed a series of physical and  psychological disturbances which decidedly deserved to be taken seriously. She suffered from a rigid paralysis, accompanied by loss of sensation, of both extremities on the  right side of her body; and the same trouble from time to time affected her on her left side. Her eye movements were disturbed and her power of vision was subject to numerous  restrictions. She had difficulties over the posture of her head; she had a severe nervous cough. She had an aversion to taking nourishment, and on one occasion she was for  several weeks unable to drink in spite of a tormenting thirst. Her powers of speech were reduced, even to the point of her being unable to speak or  understand her native language. Finally, she was subject to conditions of 'absence',(1) of confusion, of delirium, and of alteration of her whole personality, to which we shall have presently to turn our attention.

When you hear such an enumeration of symptoms, you will be inclined to think it safe to assume, even though you are not doctors, that what we have  before us is a severe illness, probably affecting the brain, that it offers small prospect of recovery and will probably lead to the patient's early decease.  You must be prepared to learn from the doctors, however, that, in a number of cases which display severe symptoms such as these, it is justifiable to take  a different and a far more favourable view. If a picture of this kind is presented by a young patient of the female sex, whose vital internal organs  (heart, kidneys, etc.) are shown on objective examination to be normal, but who has been subjected to violent emotional shocks - if, moreover, her  various symptoms differ in certain matters of detail from what would have been expected - then doctors are not inclined to take the case too seriously.  They decide that what they have before them is not an organic disease of the brain, but the enigmatic condition which, from the time of ancient Greek medicine, has been known as 'hysteria' and which has the power of  producing illusory pictures of a whole number of serious diseases. They consider that there is then no risk to life but that a return to health - even a  complete one - is probable. It is not always quite easy to distinguish a hysteria like this from a severe organic illness. There is no need for us to  know, however, how a differential diagnosis of that kind is made; it will suffice to have an assurance that the case of Breuer's patient was precisely  of a kind in which no competent physician could fail to make a diagnosis of hysteria. And here we may quote from the report of the patient's illness the  further fact that it made its appearance at a time when she was nursing her father, of whom she was devotedly fond, through the grave illness which led  to his death, and that, as a result of her own illness, she was obliged to give up nursing him.

[...] Dr. Breuer's attitude towards his patient deserved no such reproach.  He gave her both sympathy and interest, even though, to begin with, he did not know how to help her. It seems likely that she herself made his task  easier by the admirable qualities of intellect and character to which he has testified in her case history. Soon, moreover, his benevolent scrutiny showed him the means of bringing her a first instalment of help.

It was observed that, while the patient was in her states of 'absence (altered personality accompanied by confusion), she was in the habit of muttering a  few words to herself which seemed as though they arose from some train of thought that was occupying her mind. The doctor, after getting a report of  these words, used to put her into a kind of hypnosis and then repeat them to her so as to induce her to use them as a starting point. The patient complied  with the plan, and in this way reproduced in his presence the mental creations which had been occupying her mind during the 'absences' and which had betrayed their existence by the fragmentary words which she had  uttered. They were profoundly melancholy phantasies - 'day dreams' we should call them - sometimes characterized by poetic beauty, and their starting-point was as a rule the position of a girl at her father's sick-bed.  When she had related a number of these phantasies, she was as if set free, and she was brought back to normal mental life. The improvement in her  condition, which would last for several hours, would be succeeded next day by a further attack of 'absence'; and this in turn would be removed in the same way by getting her to put into words her freshly constructed  phantasies. It was impossible to escape the conclusion that the alteration in her mental state which was expressed in the 'absences' was a result of the  stimulus proceeding from these highly emotional phantasies. The patient herself, who, strange to say, could at this time only speak and understand  English, christened this novel kind of treatment the 'talking cure'(2) or used to refer to it jokingly as 'chimney sweeping'.(2)

It soon emerged, as though by chance, that this process of sweeping the  mind clean could accomplish more than the merely temporary relief of her ever-recurring mental confusion. It was actually possible to bring about the  disappearance of the painful symptoms of her illness, if she could be brought to remember under hypnosis, with an accompanying expression of affect, on  what occasion and in what connection the symptom had first appeared. 'It was in the summer during a period of extreme heat, and the patient was  suffering very badly from thirst; for, without being able to account for it in any way, she suddenly found it impossible to drink. She would take up the  glass of water that she longed for, but as soon as it touched her lips she would push it away like someone suffering from hydrophobia. As she did  this, she was obviously in an absence for a couple of seconds. She lived only on fruit, such as melons, etc., so as to lessen her tormenting thirst. This had  lasted for some six weeks, when one day during hypnosis she grumbled about her English "lady-companion", whom she did not care for, and went  on to describe, with every sign of disgust, how she had once gone into this lady's room and how her little dog - horrid creature! - had drunk out of a  glass there. The patient had said nothing, as she had wanted to be polite. After giving further energetic expression to the anger she had held back, she  asked for something to drink, drank a large quantity of water without any difficulty, and awoke from her hypnosis with the glass at her lips; and thereupon the disturbance vanished, never to return.'(3)

[...] No doubt you will now ask me for some further instances of the causation of hysterical symptoms besides the one I have already given you  of a fear of water produced by disgust at a dog drinking out of a glass. But if I am to keep to my programme I shall have to restrict myself to very few  examples. In regard to the patient's disturbances of vision, for instance, Breuer describes how they were traced back to occasions such as one on  which, 'when she was sitting by her father's bedside with tears in her eyes, he suddenly asked her what time it was. She could not see clearly; she made  a great effort, and brought her watch near to her eyes. The face of the watch now seemed very big - thus accounting for her macropsia and convergent  squint. Or again, she tried hard to suppress her tears so that the sick man should not see them.'

fly_in_d_sky

Bertha Pappenheim = Anna O

(Born 1859 in Vienna, Austria; Died 1936 in Iselberg, Germany). Social worker, author, and leader of the German feminist movement.

Pappenheim devoted her life to improving the social and economic position of Jewish women and children in Germany and successfully enlisted nationwide and international support for her causes as founder and leader of the Juedischer Frauenbund.

The third daughter of four children born to a wealthy Viennese Orthodox family, Pappenheim envied the attention and opportunities given to her younger brother Wilhelm and lamented her traditional upbringing as "only a girl." Pappenheim graduated from a Catholic school in Vienna with fluency in French, Italian, and English, though her intellectual potential was stifled as she dutifully awaited marriage and the leisured womanhood expected of her by family members. She engaged in occasional charity work at this time, and she would later encourage idled women of privilege to embrace charity and social justice campaigns.

After nursing her dying father, Pappenheim suffered debilitating psychological problems then classified as "severe hysteria." Eminent psychoanalyst Josef Breuer treated Pappenheim in Vienna from 1880-1882, documented her case, and made it known to Sigmund Freud, who referred to her in his own writings as "Anna O." Her symptoms (paralysis, hallucinations, inability to eat and drink, and suicidal tendencies), were relieved through hypnosis and explication of her memories, therapy that Pappenheim referred to as "chimney sweeping" and "talking cure." Eventually trained by Breuer to treat herself, Pappenheim was hailed by a later commentator as "the real discoverer of the cathartic method." Pappenheim suffered relapses and occasionally entered sanitarium during several years following her treatment by Breuer, until her relocation to Frankfurt in 1889.

With the help of concerned relatives, Pappenheim cultivated her growing interest in social justice, and in Frankfurt she was attracted to German feminism, particularly influenced by the work of activists like Helen Lange. In 1890, under the pseudonym of Paul Berthold, Pappenheim expressed her concern for children and the poor in a book of short stories entitled In the Second Hand Shop. Pappenheim committed herself to integrating her new passion for feminism with her concerns for social justice and her identity as a Jew. These interests formed the theme of her 1899 play, "Women's Rights," and spurred her to publish a German translation of Mary Wollstonecraft's A Vindication of the Rights of Women. After a series of jobs as a soup kitchen volunteer, nursery school administrator, and a headmistress of a Frankfort orphanage, Pappenheim published two pamphlets in 1910 that correlated poor educational opportunities with poverty among Jewish girls: "The Jewish problem in Galicia" and "On the Condition of the Jewish Population in Galicia." In 1902, Pappenheim founded the Care for Women Society (Weibliche Fuersorge), designed to place orphans in foster homes, educate mothers in child care, and provide vocational counseling and employment opportunities for women. As a representative of the Care for Women Society, Pappenheim traveled in the Middle East, Europe, and Russia and became greatly concerned with prostitution and white slavery, issues publicized in one of her most widely recognized publications, Sisyphus Work.

Pappenheim saw the need for a larger, nationwide organization devoted to Jewish social issues and women's concerns, independent of (and rival to) comparable institutions established by Jewish men. Along with several other activists, Pappenheim created the Juedischer Frauenbund in 1904, and she alone served as president for twenty years after its inception. The Frauenbund campaigned against the white slave trade, especially in Eastern Europe, and worked to enhance legal protection for women. Pappenheim characterized this aspect of her work as "Sysiphean" because the progress she made in awareness raising often brought about strong resistance from Jewish communities who denied the extent of social problems among their own ranks. Ironically, Pappenheim later witnessed the Nazis use her own reports of white slavery in Jewish circles as anti-Semitic propaganda. The Frauenbund also worked to establish women's equality with men in secular community matters: Pappenheim encouraged women to penetrate the ranks of the highly regulated Gemeinde, the German Jewish community. Career training, a third emphasis of the Frauenbund, was encouraged as a means to financial independence and personal fulfillment for women. Despite this, training was narrow and in fields traditionally associated with women, such as housekeeping, nursing and social work. Pappenheim ensured that knowledge of Jewish traditions concerning holiday and family observances was a central element this training.

In addition to editing and publication of the Frauenbund's periodicals, Pappenheim translated into modern German the Memoirs of Gluekl von Hameln, a distant relative (1910). In 1913 and 1916, respectively, Pappenheim published a play, "Tragic Moments," and several short stories sharing the themes of the status of women in Judaism, anti-Semitism, and assimilationism. Pappenheim criticized Zionism harshly in her writings, considering it divisive to families and neglectful of women's issues. After leaving the presidency of the Frauenbund, during a period of declining health, Pappenheim translated the Maaseh Buch (a collection of traditional Jewish narratives), the Ze'enah u-Re'enah (an 16th century women's bible), the Five Megillot, and the Haftarot. Toward the end of her life, Pappenheim patriotically spoke out against emigration of Jews from German, despite rising anti-Jewish legislation. She died shortly after an interview with the Gestapo in 1936 concerning an anti-Hitler remark made by one of her former wards. Her death was commemorated with a small funeral, and she penned the obituary for herself: "In 1904, she founded the Juedischer Frauenbund-its importance is not yet fully understood. The Jews of the entire world-men and women-owe her thanks for this social achievement. But they withhold it. What a pity!"




source : http://www.utoronto.ca/wjudaism/encyclopedia/e_p.html#pappen

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