Showing 101 - 110 of 156 annotations tagged with the keyword "AIDS"
Moller is a sociologist who takes us into the world of the urban poor; he focuses on half a dozen individuals, giving intimate and moving portraits of them. An opening character is called Cowboy (a pseudonym); he lives under a bridge with his dog Cowgirl and dies a slow death of lung cancer. In an Epilogue (pp. 163-184) Moller calls him "an urban Thoreau." This respect for the dying poor pervades the book.
Besides descriptions of the characters, there is much dialogue, including extended quotations, but also some 100 small photographs, usually close-ups, inserted into the text. One photo shows a man in his coffin. Clearly Moller gets close to his characters, and so does the reader.
Moller argues that the dominant society--to its shame--neither supplies adequate care for this sector of society nor even recognition that such people exist. He calls the dying poor "an invisible world." It's a disturbing world, with the pain and neglect, but also an inspiring one, because of the caregivers such as social workers and nurses and the heroism and dignity of the patients presented.
Gilbert Adair has a flair for French settings in the latter half of the twentieth century (The Holy Innocents, Key of the Tower) and this novella is no exception. Gideon, the narrator, has moved to Paris in the early 1980's in order to teach English at the Berlitz school. Although he detests 'dreary' London and has only a distant relationship with his parents ["The only thing we had in common was our kinship. Did we even have that?" (2)], the reason he gives for his move is obliquely described in a lengthy discussion of his unhappy, unfulfilling, often humiliating sex life.
Once in Paris and at work, he befriends a group of fellow teachers at the school. After languid hours gossiping in the staff room and teaching their students, they make variably energetic attempts to live interestingly bohemian and erotic Parisian lives, before and during the first intimations of AIDS. The narrator then describes how AIDS affects his friends and his own life.
The front cover of this collection shows the outline of Africa completely filled with the names of patients ("Tyra Lynette Deja Nya Rovert Marqui Fatima Terry Alexia Michon Ty . . . ") On the last page, poem #120 consists of an outline of the United States of America, also completely filled with the names of patients, also African. The poems in this collection constitute a journey through these Dark Continents, both of which lie within.
Kelley Jean White stakes out her territory very clearly: "I suppose I embarrassed you / at all those mainline / plastic surgery parties / talking Quaker and poor and idealism" (3). There are no elegant parties, nor plastic surgeons, after page 3. Instead, persons like Shawanda live here: "At seventeen, Shawanda has never spoken. / Her brother easily carries her frail body / into the exam room--37 pounds" (36). And the nine year old girl who delivers her baby by C-section: "The nurses said it was the worst thing / they’d ever seen . . . She took her to her grandmother’s home / to raise. / The man did time / for assault." ("Freedom," 55)
But the poet hasn’t lost hope at all. She is filled with love and humor and imagination: "I dream I’m marrying this guy I used to work with who spent a lot of money on his hair" (73). "I musta been looking pretty down / when I left you today . . . " because the legless man pulling his wheelchair to his favorite begging spot said, "love, you gotta be always looking up . . . I just smiled and looked at / my too big shoe feet" (118).
A trader from the north arrives by boat in Miriam's village carrying bright and beautiful bolts of fabric--the juliana cloth of the story's title. The trader chooses to trade fabric for sex with some of the village women and girls; for others, perhaps the less appealing, he will take only money. Miriam wants a piece of the cloth, but hasn't the coins to buy and is not offered a trade. Over time, the village watches the more adventurous and attractive women and some of their male partners sicken and die from a strange new malady.
Miriam's mother, a widowed government employee, warns Miriam of the relationship between the deadly sickness and sexual behavior. The officials have promised condoms, but even had they arrived, the programs for education and understanding were not in place. The last we see of the 16-year-old Miriam, she is succumbing to her own adolescent sexual desires with a local boy.
The events in Dry follow those in Burroughs's memoir of his bizarre childhood, Running with Scissors (see this database). Burroughs, at 24 years old and with no formal education beyond grade school, works in the high pressure advertising world of Manhattan. He's also an alcoholic, and his addiction definitely interferes with his work. Fortunately for Burroughs, he is not fired, but rather, his boss and co-workers set up an intervention. Burroughs--after telling his best friend, Pighead, who is HIV positive; his drinking buddy, the undertaker Jim; and his abusive, alcoholic father, of the plan--leaves for an inpatient rehabilitation program in Minnesota designed for gay people.
Thus begins Burroughs journey to sobriety. A journey that is replete with temptation, relapse (not only with alcohol, but also crack cocaine), love, success, loss, and grief. Burroughs experiences hallucinations, coma and life-threatening withdrawal. But ultimately, Burroughs achieves the title of his memoir. What he reveals is that, for an addict, remaining clean and dry is hard work. This daily, moment-by-moment work forces the addict to examine what is truly precious in life.
The practice of medicine in equatorial Africa is both a challenge and an escape for Dr. Koestler. The physician from New Zealand works at a Global Aid mission in Zaire. He has toiled there a long time but is still a loner. His best friend appears to be a pet baboon named George Babbitt. The monkey drinks whiskey and smokes cigarettes. It is a clever creature with a mean streak and is generally despised by everyone except Koestler.
Two young American doctors arrive at the mission to assist Koestler. While the three physicians and the bush pilot drink whiskey and smoke marijuana, Koestler instructs the new doctors on some of the laws of jungle medicine: Use only disposable needles and then destroy them. Never transfuse a patient unless they require at least 3 units of blood (since all blood will likely be contaminated by Hepatitis B or HIV). Safe sex means no sex. Speed matters. Avoid getting involved because feelings will inevitably obstruct your work.
Although a leopard is roaming outside the confines of the mission, Koestler ventures into the darkness of the jungle to search for George Babbitt who has run off with a bottle of whiskey. In a locale teeming with life, the physician remains essentially alone--by choice.
Just as the new plague that will eventually become known as AIDS begins to exact its toll on the gay community, William and Terry slide somewhat unintentionally into a committed relationship, complete with a dog. Terry has issues with the modest size of his penis; being "married" absolves him from performance anxiety.
Almost equally furtive, William has inherited polycystic kidney disease from his mother and is on dialysis, with the severe dietary restrictions and merciless thirst that it entails. William professes to Terry that size doesn't matter, but he indulges in elaborate fantasies about Peter Hunter, a well-endowed star of porn magazines; he becomes an obsessive collector of Hunter's work.
Terry and William are insulated by their singular bond from the havoc of AIDS, but William finds himself compelled to hunt the stigmata of that disease in photos of the exposed and hidden portions of Hunter's anatomy. When he realizes that motorbike riders are prone to becoming organ donors, he cultivates a fascination with their behavior and their machines, following them in his car and tracking statistics. Finally, a matched biker kidney is found for William, but the immunosuppressive drugs, which are given to help him tolerate the transplant, make him very ill. He is admitted with opportunistic pneumonia, ironically, to an AIDS ward.
More than once William says, "I went to sleep next to someone I knew and I woke side by side with a stranger," The book closes with a surreal dream-like sequence, as William takes leave of his lover. It could be continued life, readjusted by this brush with mortality toward a bold new freedom. On the other hand, it could be death itself, and the story suddenly becomes the memoir of a ghost.
A child dies in the hospital shortly after the infectious disease consultant, Dr. Michael Grant, evaluates her. The 35-year-old physician has cause to be troubled by the patient's death. He failed to perform a careful examination, did not check the results of her most recent lab tests, and held off on ordering antibiotics. Although an autopsy was not performed, it is believed she died of sepsis.
Divorced and recently relocated to North Carolina, Dr. Grant is already depressed. Now he must worry about the possibility of a malpractice lawsuit. Jonas Williams, the father of the dead child, is also ill. He complains of fatigue, visual disturbances, confusion, night sweats, and fever. Jonas has developed unusual lesions in his throat and retina--white threads in a serpentine pattern. A biopsy of his oral lesion demonstrates the presence of osteoblasts and new bone formation. Dr. Grant becomes convinced he has stumbled onto a completely new infectious illness even though he cannot identify the causative organism.
Jonas experiences gastrointestinal bleeding as a result of a low platelet count. He dies in a trailer that has caught on fire. Dr. Grant soon develops the same symptoms as his patient. He remembers coming into contact with some of Jonas's blood. He is admitted to the hospital with massive gastrointestinal bleeding. His physician attributes the bleeding to ulcers, gastritis, and thrombocytopenia. Dr. Grant, however, believes the bleeding is due to the same mysterious disease that Jonas had.
The body of Jonas's daughter is exhumed, and there is anatomic evidence of the same bizarre changes that occurred in her father. Dr. Grant visits a cabin in the woods where Jonas had lived. He is looking for clues to the puzzling new illness. What he finds, however, is not an answer. Instead, it is a renewed appreciation for his life as well as the world around him.
This film is based on the true life story of Lucille Teasdale, one of Canada's first female physicians. She received many refusals for positions in Canadian hospitals so she joined an Italian colleague to work in a Catholic mission hospital in Uganda. She and her colleague later married and continued their work at the hospital where they trained nurses and doctors, sheltered refugees, and gradually modernized their facilities. They spent their lives caring for the lost, sick, and dying in a world of poverty, tribal conflict, and civil war.
A daughter was born to them. The child resented her mother's commitment to the patients in the hospital. After being sent to Italy for school, she finally recognized her parents' dedication and became a physician herself, working in Italy and helping to support the hospital. Dr. Lucille contracted AIDS from surgical injuries but continued to work until her death in 1996.
This treatise is part of the Madeleva Lecture Series in Spirituality, an annual presentation sponsored by the Center for Spirituality, Saint Mary's College, Notre Dame, Indiana. Margaret Farley's lecture begins with a brief introduction to the successes and failures of the global response to AIDS and HIV both worldwide and in Africa. Her aim is to demonstrate that "compassion needs to be normatively shaped, both as an attitude and as the generator of actions," and that the form compassion and help take must be directed in part by the "real needs" of the individuals involved.
What follows in this brief book is an excellent review of traditional and feminist ethics, from the moral concepts of "individual autonomy," "nonmaleficence," "beneficence," and "distributive justice" to Carol Gilligan's "ethic of care." Farley looks at these and other ethical precepts with a keen eye, and then proposes a blended moral response she calls compassionate respect. Her intelligent, focused discussion of what compassionate respect might encompass includes a look at the role of compassion within various religions and how caregivers might modulate giving, mercy, and love into compassion and care.