Showing 191 - 200 of 401 annotations tagged with the keyword "Cross-Cultural Issues"
This is a five-stanza poem about a daughter's visit to her ill and aging mother on the night before the mother's admission to a nursing home. The daughter is the narrator, but she tells us only so much about the kind of relationship they've had or her mother's present circumstances.
Readers are not sure of the nature of the mother's illness other than incontinence ("I peel off your plastic underwear"), an inability to feed herself ("You part / your lips, obedient to my spoon"), and an inability to speak ("Through the meal I talk and talk / to fill the hollows of your bones / with my futile voice"), but there is evidence that she understands what is going on around her ("Your shame / fills the room, rusty odor / of urine, the stains / down the front of your robe"). The poem ends with the daughter's frustration, resignation, and overwhelming sadness over the next morning's trip to the nursing home, and her own shame that she is unable or unwilling to care for her mother in the same way her mother cared for her aging father ("when your father broke his hip, / you kept him with you? Year after year / cleaned the bedsores opening their mouths / like red flowers?").
Summary:This is the wonderfully strange story of Mikage Sakurai, a young woman who has just lost her grandmother, her last living relative, and serendipitously finds a new "family" when Yuichi Tanabe and his mother Eriko invite her to live with them. The story weaves around Mikage's growing sense of safety and attachment to this unusual family; Yuichi's own coming of age issues as a young man; and Eriko's unconventional life as a nightclub owner . . . and the fact that she was formerly Yuichi's father.
The narrator, Meera, is an Asian Indian American with a "good life": a beautiful apartment in San Francisco, a challenging job at a bank, and an attractive, attentive, and successful boyfriend Richard. Despite her mother's constant urgings for marriage ("prelude to that all-important, all-consuming event--becoming a mother" ), Meera feels no compulsion to do so. Then one day her life is irreversibly changed when she finds, huddled under a stairwell in her apartment building, a young boy, who she take in and cares for as her own.
Fearful and wordless, the boy adapts to life with Meera, and she to him. Her friends, especially Richard, do not have a clue as to her intense attachment to Krishna, the name she has given him. Worried that she might lose him to child protective services, Meera goes through the process of becoming a foster parent without informing the authorities that she has Krishna living with her. When they find out, he is taken from her, placed in foster care elsewhere, and eventually runs away.
During the following year, Meera looks for him everywhere and grieves as a mother who had lost a child. She briefly considers moving back to India and taking her mother up on some of the men her mother had found for her, "if she could find me a widower with a little boy of about seven. Such a man, I reasoned, would understand about mother-love far more than Richard--or any other American male, for that matter--ever could." (106) But she does not, and eventually marries Richard, on the condition that they not have children.
To find out how humans live and survive in minimum-wage America--particularly women who were at the time about to be pushed into the labor market because of "welfare reform"--writer Barbara Ehrenreich moved three times, from Florida to Maine to Minnesota, and worked as a waitress, a hotel maid, a house cleaner, a nursing home aide, and a Wal-Mart employee.
The "rules" of her project (1) prohibited her from falling back on skills available to her because of her education (a PhD in biology) or previous work (an essayist with 11 books); (2) required that she take the highest-paying job offered to her and do her best to keep it; and (3) dictated that she take the cheapest accommodations she could find. The idea was to spend a month in each setting and to see if she could find a job and make enough money to pay a second month's rent. The book, then, tells her story of trying to make ends meet, what "millions of Americans do . . . every day, and with a lot less fanfare and dithering."
Subtitled Women Novelists of Color and the Politics of Medicine, this book draws on novels by eleven women to illustrate how physical and emotional states of health and illness are linked directly to social justice. The book is divided into two parts. The first five chapters deal with individual characters, their illnesses, and sometimes their healing: Toni Cade Bambara's The Salt Eaters, Paule Marshall's Praisesong for the Widow, Gloria Naylor's The Women of Brewster Place: A Novel in Seven Stories, Leslie Marmon Silko's Ceremony, Toni Morrison's Beloved and The Bluest Eye, Louise Erdrich's Tracks, and Sapphire's Push are among the works Stanford uses to examine women who have become ill because of broken ties to their histories and communities, because of racial hatred, or because of domestic and sexual violence (see this database for annotations).
The second part of the book finds novels examining medicine itself. Stanford uses Ana Castillo's So Far from God, Gloria Naylor's Mama Day (annotated in this database), Leslie Marmon Silko's Almanac of the Dead: A Novel (annotated in this database), and Octavia Butler's Parable of the Sower and Parable of the Talents again to raise connections between patients and social conditions but also to ask questions about bioethics and uncertainty, medicine and epistemology, and how medicine might resist dehumanizing trends through the "myriad possibilities of communitas" (218).
Dr. Aloysius Lana, a "Black Doctor" of Spanish ancestry, settled in a Lancashire town and courted Miss Frances Morton, a young woman of the local gentry. After he unexpectedly broke off their engagement, he was found dead, and Frances's brother was arrested. At the trial, Dr. Lana himself appeared: the corpse was instead his dissipated twin brother Ernest, dead of a heart attack. Ernest's secret arrival had forced Aloysius to dissolve his engagement, not wishing scandal; Ernest's death allowed Aloysius to create a new identity abroad, his future shattered. But, hearing that the death had been misdiagnosed as murder, Aloysius explained the situation, and he and the Mortons were reunited.
Young Robinson Crusoe defies his father's recommendation to seek a "middle way" of life, and runs off to find his fortune at sea. After a series of misadventures including storms at sea and capture by pirates, he succeeds in becoming a plantation owner in "the Brasils." When he sets out to add slave trading to his income, a storm shipwrecks him alone on a desert island. Here he must learn to support himself through farming, hunting, and simple carpentry, making whatever he could not salvage from the ship.
Cannibals from a nearby island use his domain for occasional feasts, but Crusoe rescues one "savage" from certain consumption and finally gains a companion, Friday, whom he teaches English and Christianity and learns to love. In Crusoe's twenty-eighth year on the island, Friday helps him engineer the takeover of an English ship with a mutineed crew nearby, and they journey to England with the ship's grateful captain.
Kim, a young Irish boy living in Lahore, India, decides to accompany a Tibetan lama on his search for the River that washes all sin. Kim’s canny street smarts and gift for disguise protect the gentle lama along the Grand Trunk Road, bustling with the peoples of various races, castes, and creeds who make up India’s complex culture and history. Kim’s abilities also inspire Mahbub Ali, an Afghani horse-dealer, to ask him to deliver a coded message to the spymaster Colonel Creighton, who taps Kim to help the British in their Great Game against the Russians for control of the northwest territory of India.
When Kim is discovered by an Irish regiment and nearly sent to an orphanage for soldiers’ children, the lama and Creighton intervene to send him to St. Xavier’s school instead, for training in mathematics, map-making, and other skills of the Great Game along with a classical education. Kim visits Lurgan Sahib for memory training and assessment of his potential, and journeys with the Bengali Hurree Babu to steal survey information from two Russian spies in the Hills bordering Tibet.
When Kim succumbs to exhaustion, uncertain whether to follow the lama’s vision of paradise or to join the Great Game for good, an elderly Sahiba nurses him back to health with traditional remedies. The lama, having discovered the River, invites Kim to bathe in it as well, to attain freedom from all worldly cares, although Mahbub waits for Kim to accompany him on another expedition for the State. The novel ends without Kim’s reply.
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.
Bewell examines the rise of "colonial geography," the assumption that disease naturally belongs to the colonial setting. He argues that British colonialism was "profoundly structured" by disease encounters, as diseases began to piggyback on the increased mobility of both troops and trade (2). The book traces colonial disease as both figure and reality in travel journals, diaries, medical treatises, prose, and poetry of the eighteenth century and the Romantic period. It focuses on the rising British anxiety about colonial disease from the mid-eighteenth through the mid-nineteenth century.
Romanticism and Colonial Disease examines the development of the field of medical geography, tracing the cultural meaning of various disease theories focused on climate, topography (disease landscapes), diet, habit, gender, and of course race. Bewell argues that British identity was based on a relational model, in which national health, and even "British" diseases such as tuberculosis, could be understood only in contrast to the tropical diseases that defined colonial lands.
The Asiatic cholera pandemic of 1817, as it approached ever nearer to British shores, shook the nation by explicitly showing that colonial disease had become global. Chapters focus on specific projects and problems, such as the doomed attempts to explore the Niger River and "open" West Africa to European trade, or the problem of the diseased colonial soldier, rather than tracing a general history.
Bewell includes readings of Tobias Smollett, Oliver Goldsmith, William Wordsworth, SAmuel Taylor Coleridge, George Gordon Byron, William Hogarth, Thomas De Quincey, John Keats, Charlotte Bronte, and the Shelleys, as well as little-known writers like Joseph Ritchie and Thomas Medwin.