Showing 111 - 120 of 221 annotations tagged with the keyword "Public Health"
The story of Avram Halevi of Toledo, a late 14th-century Jewish doctor forced to convert to Christianity at the age of ten. He becomes a physician and surgeon in Montpellier and returns to the poor Jewish sector of his native city to live a dangerous professional life, serving the Christian rich. His relationship with the beautiful, ambitious Gabriela founders as his people are scattered in yet another attack by misguided Christian zealots.
His cousin, Antonio, is cruelly tortured and Halevi euthanizes him in prison. Escaping Toledo, he returns to Montpellier where he finds friends, a wife, a family, and eventually a professorship--but religious rivalry again intervenes through the brutality of a worldly cardinal. Try as he might to remain above the fray of religious and political struggles, Halevi is stripped of all he holds dear and dragged into controversy again because he senses what is morally right.
The narrator in each of the stories in this unusual collection is a home-care worker who helps people with AIDS. Each story focuses on a "gift," i.e. "The Gift of Sweat"; "The Gift of Tears"; "The Gift of Mobility" and so on. In each, we see scenes in the weeks or months shared by caregiver and patient. The patients vary widely in age, life situation, stage of illness, and attitude toward both the illness and the caregiver.
The caregiver/narrator also changes somewhat from one story to another, giving the reader some sense of the different stresses and rewards that come in the course of such work. The details of caregiving are elaborated in ways that are sometimes mundane, sometimes surprising, sometimes funny, sometimes harsh, often touching, and always straightforward.
This three-part collection of poems offers powerful images and vignettes from the life of a family practitioner living and working among the urban poor. The first section is the most explicitly medical in theme, including poems that pay painful tribute to a mother after stillbirth, a hydrocephalic child, an addict covered with boils, a young man murdered at eighteen, an old man with a failing heart.
The second section weaves images from the writer's personal story together with those from his life as physician, and the third focuses primarily on life lived as a gay man among the sick and dying, patients to be treated and friends to be mourned while life remains to be claimed and savored.
Despite the pain and grief attested to in many of the poems, a lively voice of clarity, compassion, and consent to the goodness of life even on hard terms gives the collection a defining note of celebration. Pereira's lines about a bereaved Cambodian seamstress suggest something true about his own work: ". . . she joins the circle / of other Khmer women to sew. / Punctuating the fabric / with yellow thread, finding her remnants / into a piece that will hold." ("What is Lost")
Pook, Dante, and Wyatt inhabit the social margins of an inner-city school in Oakland. Pook's family has disintegrated from drug trade, Dante needs a heart operation he can't afford as a result of his now-dead mother's addiction to crack cocaine, Wyatt, slowed and ostracized by obesity, provides a frequent refuge for the other two at his mother's rundown dockside café. The three of them are no strangers to the violence of drug-infested neighborhoods, Wyatt manages to smuggle a gun into the schoolyard despite metal detectors, but none of the boys is eager to use weapons. They are "homies," committed to each other's survival, and intensely loyal.
Radgi, a younger, smaller homeless kid, follows them for occasional handouts and eventually is taken into Dante's apartment where his father, a dock worker, is frequently absent. All are threatened repeatedly by "Air Touch," a leader in the local drug trade who deals with smugglers and rich white patrons. Another occasional friend is Kelly, a Korean boy whose father runs a convenience store in the "hood."
The plot follows the fortunes of the boys after they witness the police beating Air Torch, see him toss his gun and briefcase away before being apprehended, and pick up both as they run for home. In the briefcase is a load of cocaine ready for sale. They have to decide whether to sell it to get the money for Dante's operation or pour it down the toilet. They sell the gun with the help of Kelly who, discovered by Air Torch, is killed, along with his father.
Eventually, after some hair-raising close calls, the boys get rid of the drugs, assemble in Dante's apartment, and discover that the petite Radgi, who they thought was bloated from starvation, is a girl, about to have a baby as a result of rape. Pook, who longs to be a doctor and has read a medical book sequestered among his few possessions, helps deliver the child, a "little brutha."
Summary:Neely Tucker, a white journalist from Mississippi on assignment to Zimbabwe, and his wife, Vita, an African American from Detroit, volunteer to spend time with orphaned and abandoned children, many victims of the desperation caused by AIDS. In the orphanage, where a distressing number of children die due to lack of medicines or basic materials, or lack of adequate staff training, they come upon and find themselves deeply drawn to a particularly tiny, sick, vulnerable baby, abandoned in the desert. The director of the orphanage picks a name for her as she does for the other orphans: Chipo.
Yolanda Ramírez, a phlebotomist in Coachella Valley, California, begins worrying, in 1983, about the deaths of gay men, hemophiliacs, and women who have had cosmetic surgery. The novel unfolds with her explorations into the connections among these deaths, but it also explores Yolanda’s relationship with a gay couple, one of whose members has AIDS, the growing romantic relationship between her and Marina Lomas (who has run away from an abusive husband with her small daughter), her relationship with her father, Crescienco.
Crescienco, employed as a gardener for Eliana Townsend (whom he loves and who still has the scars from her cosmetic surgery), watches her slowly die from some mysterious and debilitating disease. Finally Yolanda convinces the hospital that her hunches about the mysterious AIDS virus having infected the blood supply are correct.
Streetwise, smart, and tough Winter Santiaga is the "phat" and "fly" daughter of a Brooklyn drug kingpin, and is also the main character in this novel. She and her sisters, Lexus, Mercedes, and Porsche have grown up used to a life of luxury afforded by her father's protective but lavish attentions on them.
They are contemptuous of all but the best labels for clothes, perfumes, and shoes. Her mother dresses like a queen and, with her family, enjoys life in a beautiful house that Winter's father buys them in the suburbs. The life all comes crashing down around them when her father is arrested and locked up, and the government takes all the family's money and possessions.
Winter's younger sisters are farmed out to foster families and her mother descends into crack cocaine addiction. Sister Souljah, who in a move many critics call a serious misstep, casts herself in the novel as the moral compass, opens her home to Winter, who lives there for a while, listening to Souljah's messages of self-love and community building. Never buying the rap, Winter drifts from man to man, finally herself is arrested for drug related charges and winds up serving a 15-year sentence for having (as she says) "a bad attitude."
This film rendition of Randy Shilts's documentary book by the same name tells the scientific, political, and human story of the first five years of AIDS in the U.S.--roughly 1980-85. Mainly it is a story of dedicated medical researchers groping to understand the horrifying and mysterious new disease and simultaneously battling the public fear and indifference that prevented, during those Reagan years, both public funding of their research and acceptance of their findings.
The central figure is Dr. Don Francis (Matthew Modine), veteran of the World Health Organization's smallpox eradication program, and the horrifying outbreak of hemorrhagic fever along the Ebola River in central Africa in 1976. Working at the Center for Disease Control in Atlanta with no money and no space, Francis pursues his theory that AIDS is caused by a sexually-transmitted virus on the model of feline leukemia. His individual antagonist is Dr. Robert Gallo (Alan Alda), the discoverer of HTLV (the human T-cell leukemia virus), who cuts off assistance when he hears that Francis has shared some experimental materials with French researchers. (Gallo sees the French team mainly as his rivals for a Nobel prize.) Gallo finally claims a French retrovirus discovery as his own and thereby acquires a coveted patent.
Besides lab work and big scientific egos, the film shows us lots of grass-roots, shoe-leather epidemiology, especially in San Francisco; the laborious questioning of AIDS patients about their sexual histories, in search of the chain of infection and its beginning, "patient zero." The film's plot ends with Reagan's 1984 re-election and Francis's departure for San Francisco to set up as an independent researcher. Preceding the credits are a number of updates that take AIDS and the story's heroes and villains from 1985 to 1993, all this appearing over stills of famous AIDS victims and crusaders.
In this rich opening chapter of his work on the Nazi doctors, Lifton lays out the groundwork for answering the question of how German doctors became the agents of Hitler’s vision of the purified Aryan race, sterilizing involuntarily several hundred thousand citizens with a variety of mental and physical deficiencies. His answer, in brief: a romanticized genetics coupled with total political control.
Amazingly, the Nazi medical atrocities were carried out not against the opposition of Germany’s medical establishment, but with its approval. (Of course, there were individual dissenters, the more vocal of whom were removed from positions of authority or put to death). Nazi leaders worked hard to convert medical people to the official position. This was accomplished partly by force, but also partly by metaphor, as the normal language of medicine was used to hide the unethical nature of what doctors were being asked to do.
Individual patients were replaced by the racial term "Volk," meaning the (Aryan) people, and their rights were superceded by their doctors’ new duty to assure the health of this collective political idea. According to Nazi publicity, the Aryan race was in grave danger of "Volkstod," of dying out, because its genetic pool had been contaminated both by the transmission of inherited genetic defects and by the "foreign invasion" of Jews and their intermingling with members of the "superior" Aryan race.
To save their new patient, German doctors were expected to carry out the sterilizations, medical experiments, and, later, the euthanasia required by Nazi doctrine, which, in the words of one Nazi writer, declared that "misery can only be removed from the world by painless extermination of the miserable." Doctors were urged not to worry about ethical issues, because Nazi medicine was "nothing but applied biology."
In these ways, says Lifton, Hitler’s racial policies were ’medicalized’ and their evil made less obvious. Those who went along were billed as the "saviors of mankind," the "alert biological soldiers" whose actions would restore the purity of the Aryan race. Jewish doctors were not invited, of course, their research having been officially discredited in the mid-1930s, Lifton tells us, and their medical licenses revoked in 1939--in spite of the fact that they made up half the doctors in some large cities.
Described as an autobiographical novel, this book is narrated in the first person and reads like a memoir. But it is a "memoir" charged with atmosphere, imagery, and longing. The narrator is an American woman, a mother of three children, and the wife of an academic. After an absence of 17 years she has returned to Niger--the country in northwestern Africa where she had lived with her three small children and husband, while the latter was completing his doctoral dissertation. Now she is visiting her oldest child, Zara, who has been living for the past two years in Niger, and working in a medical clinic.
As the narrator reacquaints herself with the culture and climate of the country, she re-visits--in memory--young motherhood, her relationship with the six-year-old Zara, and her interactions with the people and surroundings. The novel shifts back and forth between the past and the present Niger while the narrator attempts to integrate her experiences: she sees the country and her daughter through new eyes.
She is overwhelmed with guilt about what she calls her "inattention" (17 years ago) to the lives of the Nigerans around her; guilt about her failure to learn the native language; guilt toward her children, for her own self absorption. "After all, what was I doing the year we lived in Zinder [the city where they had lived]? That is the question that looms between Zara and me . . . Of what was I thinking? It is not enough to say that instead of working in a clinic [as Zara now does] I was spending my days with Lizzie and Tulu and herself. That doesn't answer it. All of Zinder waited beyond the gate." (71)
The narrator watches with admiration and envy as Zara interacts comfortably, even intimately, with the native women and their children, speaks the language fluently, and negotiates her way with self assurance in this foreign land. Not only does the narrator feel inept, she feels that she has "lost Zara to a world in which I am entirely a stranger." (73) Thus cultural dislocation becomes the trigger for intense reflections on the nature of parenthood, and the female experience of marriage, pregnancy, motherhood, and aging. These reflections are magnified by the narrator's loss of her own mother, who has recently died.
The native women that she meets through Zara help her to understand that some of these experiences transcend cultures, even though their surface manifestations may differ. For example, the often hyper-critical attitude toward first born children, and the refusal of native parents to even utter the name of the first born child relates to the shame associated with this evidence that the mother has lost her virginity. "Shame is the right word, exactly," thinks the narrator, "and I wonder now that I have not stumbled on this knowledge before." (77) But more than the "thorough and irrevocable . . . violation of the space around one's skin" it is the associated separation from the mother that the narrator recognizes as being at the core of sexual awakening; it is this inevitable separation from her own daughter that she is now trying to absorb.