Showing 171 - 180 of 426 annotations tagged with the keyword "Pain"
In the year 2000, Nafas (Niloufar Pazira) a 29-year old Afghan-born Canadian journalist travels back to her homeland in search of her sister. The sister was maimed by the long war, and her life under oppressive Taliban rule is no longer worth living; she has resolved to commit suicide on the last solar eclipse of the century.
Dependent for her travels on the uncertain help of men, Nafas encounters many other charismatic women hiding under the seclusion of the burqas. The inquiries she makes to find her sister raise the veil just enough to reveal the torment of Afghan women, deprived of rights, education, and basic health care. A doctor must question his women patients, who are hidden from him by a canvas wall, through a child intermediary; he does not touch them. The ending is inconclusive.
In a fascinating and wide-ranging series of chapters organized by categories of disease or disability that have afflicted known artists, writers, and musicians, Sandblom examines the multifaceted relationship between creative work and illness. He begins his discussions of particular artists usually with basic information about the nature of the affliction and its manifestations; where available, introduces the artist’s own comments upon his or her condition; and then analyzes how particular works represent or implicitly allude to the illness. In some cases the disease is a context; in others a theme; in others a vehicle or tenor of metaphor.
The book is richly illustrated with reproductions of paintings, parts of musical scores, and poems or prose excerpts. Artists and writers under discussion include Bacon, Beethoven, Jorge Luis Borges, the Brontes, George Gordon Byron, Cezanne, Anton P.Chekhov, Chopin, Emily Dickinson, F. (Francis) Scott Fitzgerald, Johann Wolfgang von Goethe, Nathaniel Hawthorne, Franz Kafka, John Keats, Mahler, Thomas Mann, Herman Melville, John Milton, Flannery O’Connor, Proust, Rainer Maria Rilke, William Shakespeare, Robert Louis Stevenson, Titian, John Updike, William Wordsworth, and Yeats, to name a few.
In this nine-stanza, sixty-three line poem, the speaker articulates her process of recovery from surgery in terms of the image of "excitable" tulips that interrupt her "winter" sojourn in the hospital where she has "given [her] name and [her] day-clothes up to the nurses / And [her] history to the anesthetist and [her] body to the surgeons." The images in the poem link one stanza to the other (the nurses like "gulls," her body "a pebble," her family "little smiling hooks," herself "a thirty-year-old cargo boat").
The image of the eye appears throughout the poem as well. The speaker is herself the pupil of a huge eye whose lids are the pillow and the sheet; in another stanza she finds herself existing between the "eye of the sun" and the "eyes of the tulips," herself without a face, but beginning to see beyond her own pain.
The speaker has wanted only quiet and emptiness and is agitated by the presence of the tulips, whose "redness talks to [her] wound" and "weigh [her] down" as she is being "watched" and nearly suffocated ("The vivid tulips eat my oxygen") by them. The tulips, dangerous as "some great African cat," remind the speaker of her heart, a "bowl" that blooms red "out of sheer love of me," and realizes that the tulips call her, ultimately, back to "a country far away as health."
Winter surveys the rise and fall of mesmerism in Victorian Britain, from animal magnetism to hypnotism, including electrobiology (a form of group hysteria), table-turning, and other fads. The book offers rich detail about the different stages of the use of mesmerism in medicine: its initial appearance in staged experiments; its uncertain status and the struggle to locate the boundary demarcating alternative medicines; its performance by professional medical men as well as travelers and quacks; its importance in the development of anesthesia; and its role in prompting skeptical scientists to consider the possibility of mental reflexes as one way to explain away mesmeric phenomena.
Winter argues that mesmerism was not "illegitimate" so much as it brought "legitimacy" itself - of medical authority, of evidence, of knowledge -- into question. Thus, she argues, mesmerism crucially inspired many of the considerable changes in nineteenth-century medicine as well as the reorganization of science and the educational reforms of the later nineteenth century. The book also discusses mesmerism as a form of religion, as a conduit for spiritualism and communication with the dead, as a catalyst in orchestral conducting, and as a model for liberal political consensus.
This fine collection of short memoirs and stories by doctors offers a variety of narratives about memorable moments in medical education and practice that raise and explore practical and ethical issues in medicine. An explicit aim of the editors was to focus on some of the rewards in medical life as well as the struggles it entails--those often being inseparable.
Starting with a section on medicine and poetry which includes memories of William Carlos Williams by two of his well-known students, Robert Coles and John Stone, and a reflection on illness in poetry by Rafael Campo, the collection is then divided into two major sections: "Grand Perspectives" and "Intimate Experiences." The former includes narratives that show the development of practices, conflicts, or learning over time spent in hospitals and clinics, observing the careers of elders in the profession or the parade of patients whose expectations and needs stretch the physician's creative resources. Several, including Perri Klass and David Hilfiker write about particular patients whose cases became personal landmarks.
In the latter section, stories focus on single cases or incidents in the lives of doctors, some humorous, some tragic, some bemusing, all attesting to the chronic ambiguities of the work of healing and to the very human tensions that arise in institutions that both enable and inhibit the compassion all good doctors want to exercise.
Set in a future in which communities are entirely regulated, all life patterns ordered for maximum security, uniformity, painless existence, and pleasant, if uneventful family life, this novel unfolds the story of Jonas, a promising boy who, with all his age peers, will receive his adult assignment from the elders on the yearly day of advancement celebrated for all children going through carefully calibrated developmental stages. Jonas's assignment, however, sets him apart from his peers, and ultimately from the whole community.
He is selected as the next Receiver of Memories, a post that allows him access to knowledge of the past carefully guarded from all but one Receiver in each generation. His lot will be to bear the pain of bearing, not only in his mind and imagination, but in his body, feelings and sensations suppressed in others by lifelong administration of biochemical regulators.
Besides the old Receiver of Memories, whom Jonas calls The Giver, he becomes the only one able to see colors, feel pain, desire, loss, hunger, and to remember a world in which people felt something deeper than superficial stirrings. Among other things, he discovers what it is to feel love. Horrified at the blankness in which his people live, he chooses, with the Giver's blessing, and at great risk, to escape the community, and thus to release into it the memories he will not keep to himself.
Rescuing a child destined for "release" for nonstandard development, Jonas embarks on a journey that leads him to a faraway place where the old life survives, leaving behind him a community that will emerge from their anaesthetized condition into the costly terms on which the gifts of ecstasy, joy, awareness, grief, and pain give life its value.
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")
This story of love and marriage under the shadow of AIDS travels a couple's unlikely journey from meeting to courtship to disclosure of the male partner's AIDS, through a subsequent breakup, then a decision to marry, and four years of almost inexplicably happy marriage dogged from the beginning by the specter of death.
Over this time the couple has a chance to explore their respective understandings of the life of the spirit and for Hyung Goo to entertain and reject a number of avenues of comfort before joining his wife, a Presbyterian theologian and seminary professor, in her faith. Much of their short life together is lived in the context of intersecting circles of medical people and church community, in both of which they are active participants whose challenging marriage becomes a mirror and a lamp to their cohort.
This collection by a physician-poet covers a wide spectrum in topic and tone. The poems in the first of the four sections speak in voices of those waiting surgical outcomes, those whose loved ones are about to undergo invasive and dangerous procedures, those who are coming to terms (partly clinical terms) with death. The poems in the second section focus more explicitly on Jewish experience, and on experiences of suffering that take place in the wider context of biblical tradition and recent history.
The third section features lighter-hearted poems, many rhymed, that make playful reference to moments in domestic life and relationship which, while not free of suffering and anxiety, are also the stuff of laughter. The fourth focuses on love--erotic, romantic, familial--and death, which includes the ordinary losses that living through time entails. Elegiac, wistful, musing, and poignant, they end the collection in a complex, sustained key that holds an elegant tension between sorrow and hope.
A stray dog bites the left ankle of 12-year-old Sierva Maria de Todos los Angeles. She and her peculiar parents live in a country near the Caribbean Sea during colonial times. Her father belongs to the class of decaying nobility. He is a weak man with poor judgment. Her scheming mother is a nymphomaniac who abuses cacao tablets and fermented honey. Sierva Maria is more or less raised by the family's slaves whose culture she assimilates. The youngster has luxuriant copper-colored hair and a penchant for lying--"she wouldn't tell the truth even by mistake" according to her mother. (p. 16)
Before long, the dog dies of rabies. When Sierva Maria begins exhibiting bizarre behavior, no one is quite sure of the cause even though everyone seems to have his or her own theory. Is the girl displaying signs of rabies? Is she possessed by a demon? The physician Abrenuncio doubts either diagnosis. The powerful Bishop believes the girl may require an exorcism. Perhaps Sierva Maria is simply eccentric or maybe even crazy. Ninety-three days after being bitten by the dog, she is locked in a cell in the Convent of Santa Clara.
The Bishop appoints his protégé, 36-year-old Father Cayetano Delaura, to investigate the matter. The priest is immediately infatuated with the girl. When the Bishop learns of Cayetano Delaura's love for Sierva Maria and his unacceptable actions, the priest is disciplined and then relegated to caring for lepers at the hospital. The Bishop next takes matters into his own hands by performing the rite of exorcism on Sierva Maria. After five sessions, she is found in bed "dead of love." (p. 147)