Showing 141 - 150 of 234 annotations tagged with the keyword "Anatomy"
In four lengthy chapters, the biographies of Haydn, Mozart, Beethoven, and Schubert are carefully presented. Special attention is given to health, both physical and psychological, throughout life and at its end. Autopsy information is included. In particular, the author emphasizes the impact of illness on the composers' relationships with family members and doctors, and on their musical composition.
Evidence is derived from a wealth of primary sources, often with long citations from letters, poetry, musical scores, prescriptions, diaries, the remarkable "chat books" of Beethoven. Neumayr also takes on the host of other medical biographers who have preceded him in trying to retrospectively 'diagnose' these immortal dead.
Late eighteenth- and early nineteenth-century Vienna emerges as a remarkable city of musical innovation and clinical medicine. The composers' encounters with each other link these biographies. Similarly, many patrons, be they aristocrats or physicians, appear in more than one chapter, such as the Esterhazy family and Dr Anton Mesmer.
The disease concepts of the era, prevalent infections, and preferred therapies are treated with respect. Rigid public health rules in Vienna concerning burial practices meant that ceremonies could not take place in cemeteries and may explain why some unusual information is available and why other seemingly simple facts are lost.
Biographical information about the treating physicians is also given, together with a bibliography of secondary sources, and an index of specific works of music cited.
Film clips of Cary Grant as the consummate anatomy professor in 0100 (see this database) are interspersed with comments from contemporary gross anatomy students, two medical school faculty intimately connected with dissection and the body donation tradition, and a live body donor. In what ways "yes" and "no" could both be proper responses to the statement, "A cadaver in the classroom is not a dead human being" is the key premise, beautifully presented in the cut-aways, organization, and editing of this piece.
The structure of the film is an as-if dialogue between young dissectors and soon-to-be cadaver (the body donor). Interviews heighten and explore the relationship between the living and the dead--and not just medical students and body donors. The medical students do not speak directly with the future donor, though we see him shaking hands with them, visiting (and speculating on) the spot where his remains will eventually be deposited. The video concludes with a moving annual ritual, the disposition of body donors' cremated remains at sea.
The surgeon-narrator and his team of assistants (the anesthesiologist, scrub nurse, circulating nurse, surgical resident, and medical student) perform a difficult operation during the night. The patient has an infiltrating cancer of the stomach (linitis plastica) that has eroded his aorta. Because of uncontrollable bleeding, the operation (an exploratory laparotomy with attempted repair of a malignant aorto-gastric fistula) is as doomed as the patient himself.
The surgeon soon comprehends the hopelessness of the procedure as well as the patient's terminal condition. He turns off the oxygen from the gas tank and stops the patient's blood transfusion. Minutes later, the man dies. Blood is all over everything. The doctor must now deliver the bad news to the man's family. He has the medical student tag along.
Members of the patient's family are upset and some are even out of control so he dispenses tranquilizers to them. The surgeon returns to the operating room (OR) and even now finds blood everywhere. The OR team is still working. The doctor showers and then goes back to the OR once more. The room is now dark and empty but clean. The surgeon imagines the dead man's body with a row of abdominal stitches that he likens to hieroglyphics. The unsuccessful operation and the surgeon's actions are thus both concealed and unforgettable.
Voluptuousness rules begins this oval, oviparous, oracular poem about "whale women" lying around on cushions, practicing pushing the bodies of babies from their bodies into the body of the rest of the universe. Turkish music, undulant arms, bulging breasts, the rhythm of secrets, the beginning of being ready to give birth--this, my friends, is a succulent poem!
"Antenatal Class" ends not with the moralistic healthiness of the typical Lamaze class, but with the body breathing, "tasting, hearing, through armpits, hair / and speaking softly oh oh oh / in letters it shapes with its pelvis." [22 lines]
Fifty-two year old Pete, the hospital mailman, suddenly experiences severe abdominal pain. He is evaluated and treated in the emergency room. His diagnosis is acute surgical abdomen, but the exact cause of his pain is still unknown. The surgeon-narrator determines that the severity of Pete's condition mandates exploratory surgery. During the operation, "an old enemy" (18) is encountered--pancreatitis.
Afterwards, the surgeon assures Pete that he will get better. One week later though, the mailman dies. His death has been painful. An autopsy is scheduled, but the surgeon deliberately arrives 20 minutes late. He does not want to view the intact body of his deceased patient. No matter, the pathologist has waited for him to arrive before beginning the post-mortem examination. The pathologist closes Pete's eyelids before starting the autopsy, mindful of how the mailman's "blue eyes used to twinkle" (21) when he delivered the mail everyday.
Selzer tells four stories of surgical loss: a surprise loss on the operating table, the drowning of a sick child in a flood in wartime Korea, the sudden death of a professor due to a perforated ulcer, and the loss of some facial mobility in a young woman following the removal of a tumor in her cheek. As we move from one vignette to the next, the narrator's mood goes from despair to accepting to redeemed, with various forms of love the agent.
Selzer begins by describing an anonymous painting of Vesalius at the dissecting table, about to cut into the cadaver in front of him, yet glancing over his shoulder at a crucifix on the wall behind him. He then tells two medical stories in which spirituality has played a crucial role.
In the first, a man who has repeatedly refused to have a brain cancer operated on turns up one day healed, attributing it to the holy water a family member brought back from Lourdes. In the second, the Dalai Lama's personal physician does rounds in an American hospital and, using ancient techniques, diagnoses correctly, and in some detail, a case of congenital heart disease.
Fin (Peter Dinklage)--short for Finbar--is an achondroplastic dwarf and a taciturn lover of trains. He repairs toy trains in a shop run by a tall elderly black man. When the shop owner dies suddenly and bequeaths Fin a "house" in Newfoundland, New Jersey, Fin, jobless, uproots himself to seek out his inheritance. The house turns out to be a deserted, former Station House adjacent to train tracks and is located in an abandoned section of the community.
Fin tries to make the house livable, sleeps on a sofa, and relocates the outside mailbox so that he can reach it. Once he can demonstrate that he receives mail and pays bills at that location, he applies for a library card--he is an avid reader of train lore. Fin seems content to sit on an outdoor bench, clocking the trains that pass by, reading his books, walking the tracks, and keeping to himself in his little house.
Two people interrupt his solitude: Joe (Bobby Cannavale), a gregarious young man who has taken over his sick father's food truck stand--and Olivia (Patricia Clarkson), an artist and divorcee who twice nearly runs Fin off the road in her small SUV. Joe tries repeatedly to engage Fin in conversation and comraderie; Olivia makes fumbling apologetic overtures to Fin. Fin grudgingly begins to engage with Joe and Olivia and they become a threesome as Joe and Olivia follow Fin on his train track walks, sit with him as he clocks trains, and share dinner at Olivia's waterfront home.
Each of the three protagonists is a wounded soul. Fin endures startled glances, snickering whispers, outright rude comments, and even invisibility--a supermarket cashier passes him over for the next customer because she does not see him; he longs for a "normal" body that would allow him to physically defend himself; he longs for a normal sex life. Joe is "happy-go-lucky" on the surface, but is under the thumb of a domineering father who makes frequent calls to Joe's cell phone. Joe tries, unsuccessfully, to court Olivia. Olivia is enveloped in guilt and mourning over her young son's death and thinks she is still in love with her former husband.
Two other individuals play a role in Fin's new life: the pretty, young librarian (Michelle Williams) who tells Fin that he has "a nice chin" and confides to him that she is pregnant by her boyfriend, a boorish local she has not yet told; and Cleo (Raven Goodwin), a preteen black girl who is curious about Fin's train knowledge, and seeks his friendship. Cleo enlists Fin, against his will, to speak about trains to her school class.
Olivia triggers Fin's outburst of pent-up rage and frustration: she rejects his concerned vigil, when, for days on end, she refuses to leave her house or answer her telephone. The despondent Fin goes to the local bar, downs glass after glass of whiskey, sitting alone; thoroughly drunk, he smashes his glass, climbs up on the bar, gesticulating and yelling at the crowd to "go ahead, look at me, here I am!" (paraphrase). Staggering out onto the train tracks, he falls as an approaching train barrels down on him. He smiles up into the train lights, seeming to welcome what appears to be certain death.
Among animals only humans have difficulty giving birth. While other primates deliver their babies with little fuss, women experience painful labor and childbirth. The explanation for this discrepancy lies in the size of the human head at birth. As hominids evolved ever larger and larger brains, the fetal head had to increase in size at birth. Eventually the head almost outstripped the female pelvis's ability to expand enough to allow it through the birth canal. This delicate balance between fetus and pelvis accounts for human fetal and maternal morbidity and mortality.
As a response to the growing threat of childbirth, human females evolved away from estrus (i.e. sexual receptivity only when ovulating) to the menstrual cycle and continuous sexual receptivity. The mysterious moon-related cycle led women to formulate the concept of "time" and make the connection between sex and pregnancy. It also allowed them to refuse sex when they were ovulating.
Women then taught time consciousness to men, and men used their growing self-consciousness to begin to establish control over nature (and women). The sense of being-in-time led inevitably to awareness of mortality. This, in turn, stimulated humans to create gods and religion in order to ward off death anxiety.
This selection of Miroslav Holub's poems is organized around five major topics--genealogy, anthropology, semiology, pathology, and tautology--rather than chronologically. The poems, some of which date back to his first collection in 1958, were translated into English by a number of different persons, but mostly by David Young, who has had a long-term collaboration with Holub.
Holub states his major preoccupation in "Bones," the very first poem in this collection: "We seek / a backbone / that will stay / straight." (p. 13) The search reaches its fullest expression in "Interferon," a long poem about messages, messengers, and interference: "Cells infected by a virus / send signals out . . .
And when a poet dies, deep in the night / a long black bird wakes up in the thicket / and sings for all it's worth." (p.159) The first step in the search is to learn to interpret the signals, and to understand the black bird's song. To do that, one has to ask questions. Yet, in the face of enormous "Suffering," we are drawn to passivity: "But I ask no questions, / no one asks any questions, / because it's all quite useless." (p. 147) How to overcome the inertia and proceed, even in the face of likely failure?
Holub reminds us that even "In the Microscope" we find "cells, fighters / who lay down their lives / for a song." (p. 149) In fact, there may be something worth fighting for, although perhaps we can only see it under extreme circumstances, as in "Crush Syndrome," where a concrete mixer snaps up the hand of a man cleaning it: "The finger bones / said a few things you don't hear very often...In that moment / I realized I had a soul." (p. 174). But perhaps what we call the soul is really just our deep yearning to survive, as in "Heart Transplant": "It's like a model of a battlefield / where Life and Spirit / have been fighting / and both have won." (p. 179)