Showing 71 - 80 of 167 annotations tagged with the keyword "Lesbian/Gay/Bisexual/Transgender Issues"
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")
Summary:This collection is introduced with an essay by Suzanne Poirier (editor of the journal, Literature and Medicine). The collection, describes Poirier, looks at how such equations as "sex = disease, homosexuality = disease, promiscuity = disease, and, finally, homosexuality = promiscuity = disease" are, in fact, being challenged, resisted, and "rewritten in a healing way in today's writing about the epidemic [found] in the literary presses, obituary columns, and even freshman compositions." The book contains thirteen essays and an annotated bibliography of AIDS literature from 1982 through 1991.
This novel, a winner of the American Book Award in 1983, focuses on the stories of several women who have come to live on the dead-end street, Brewster Place ("the bastard child of several clandestine meetings between the alderman of the sixth district and the managing director of Unico Realty Company" (p. 1), and the interweaving of their lives.
Mattie Michael has lost her home to her much loved, but errant son, but becomes the backbone of this community of women; Etta Mae Johnson has loved one man too many and comes to Brewster Place defeated, but finds "light and love and comfort" in the friendship of Mattie; Kiswana Browne moves to Brewster Place in an attempt to develop her Afro-centric identity, divorced from her middle class family; Lucielia Louise Turner loses one pregnancy to an abortion to keep her husband, and loses her remaining daughter to a tragic accident, also losing the will to live until Mattie’s intervention; Cora Lee’s profound loneliness motivates her to conceive child after child ("Her new baby doll" [p. 107]); "The Two" (Lorraine and Theresa) attempt to work out their life together closeted from the homophobic world. Despite the pain and suffering represented in the novel, the story culminates with a dream vision of the community healed and rebuilding itself.
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.
The title of Scannell’s book refers to an episode in her work with AIDS patients when she realizes that the "good doctor" she’d been taught to be--scientifically precise, medically focused and aggressive--was not what many of her patients wanted or needed. From that point on, she strove to understand the nature of her patients’ suffering and how they might be cherished and morally supported during the last weeks and days of their lives. In a series of essays she offers haunting portraits of the men and women she served--and of herself, as she learns to recognize and grapple with her own anger, grief, comfort, and joy.
Subtitled "My Journey through Autism," Prince-Hughes's memoir leads the reader through a poetic, at times mystical, journey from "being a wild thing out of context" (1) to finding a way to understand the world and live "in context" (11). The author, an anthropologist, has Asperger's syndrome. Prince-Hughes explains that Asperger's is a form of autism in which the individual develops "age-appropriate" language and cognitive skills as well as "self-help skills" and curiosity about the environment but has marked difficulties with social interaction and shows the obsessive, ritualistic behavior similar to other autistic individuals.
As the author relates, her poor social skills, discomfort with physical closeness, sensory sensitivities (to touch and odors for example) and other odd behaviors annoyed her instructors and triggered taunts and even physical abuse from classmates and acquaintances. She describes her misery one such day when she was confronted by an impatient teacher: "I often couldn't take in people as whole entities, even when I was relatively relaxed . . . I was caught in a whirlwind of horrible sensory information and unrelenting criticism" (43).
Getting through each day was filled with emotional pain and suffering, and required a tremendous expenditure of energy in usually unsuccessful attempts to "fit in." Complicating her social isolation was the gradual recognition that her adolescent sexuality was somewhat blunted or, if anything, inclined toward lesbianism. She began drinking (alcohol) in the seventh grade. At 16 she left school and home, embarking on a long period of alcoholism, drug dependence, a "hippie" lifestyle and outright homelessness.
Prince-Hughes had always found refuge in nature, but later she also took pleasure in the physical activity of dancing, becoming a club performer in Seattle. During time off one day, she packed lunch and ate it at the zoo. She spent three hours watching the gorillas. "It was so subtle and steady that I felt like I was watching people for the first time in my whole life . . . Free from acting, free from the oppression that comes with brash and bold sound, blinding stares and uncomfortable closeness that mark the talk of human people. In contrast, these people spoke softly, their bodies poetic, their faces and dance poetic, spinning conversations out of the moisture and perfume, out of the ground and out of the past. They were like me" (93).
Thus began the author's profound relationship and identification with gorillas, an interaction that changed her life, resulting eventually in scholarly work and a Ph.D. in interdisciplinary anthropology, a faculty appointment, and gradual understanding of her own neuroatypical condition, not diagnosed as Asperger's until she was 36 years old.
Yoshino has written a book that is both treatise and memoir. Taking his cue from Erving Goffman's introduction of the term "covering" (in Stigma: Notes on the Management of Spoiled Identity), Yoshino writes from his own experience as a young gay Japanese American who is also a lawyer and scholar at Yale University. Covering, Yoshino proposes, is "to tone down a disfavored identity to fit into the mainstream" (ix). He identifies three historical and individual stages of dealing with disfavored identity: conversion, in which the individual and/or society try to transform an identity to render it more acceptable (for example, attempts to convert homosexuals into heterosexuals); passing, in which the individual hides the undesirable identity to a greater or lesser extent depending on circumstances; and covering, in which the individual openly acknowledges the undesirable identity but suppresses behavioral aspects of the identity that could draw unwelcome attention (for example, a gay male publicly holding hands with or kissing another gay male).
The author discusses these concepts specifically with relevance to his gay identity in part one of the book, detailing how he went through these three phases himself. Part two elaborates on racial and sex-based covering, and part three discusses Civil Rights and legal issues that surround covering. Yoshino argues that contemporary American society imposes covering on certain groups--gays, blacks, women, disabled people, Jews, Asian Americans--and ultimately in some manner on everyone. The bases for this imposition are pressures to conform and to assimilate. He identifies "covering axes: appearance ( . . . 'I own brown suede bucks'); affiliation ('I listen to National Public Radio . . . '); activism ('I do not mind how white television casts are . . . '); and association (' . . . I married a white woman')" (125).
Beyond that, according to the author, our laws and their interpretation by the Supreme Court "instruct the mainstream to ignore [difference] and the outsider group to mute it" (182). This is an inevitable result of the great pluralism of contemporary society--the courts cannot protect all separate groups that exist.
In the final chapter Yoshino proposes a new paradigm for Civil Rights: universal liberty (rather than equality among groups) based on "our common humanity." This paradigm would allow individuals to live "authentically" and in good psychological health. Yoshino invokes the concept of health proposed by theorist, D. W. Winnicott: living according to one's "True Self" while the "False Self" "is reduced to a 'polite and mannered social attitude,' a tool available to the fully realized True Self" (185).
Writer Paul Monette's first-person account of living through his lover Roger's last nineteen months with AIDS, from diagnosis to death (1986), told in language that is poetic and highly articulate. The couple faces not only progressive physical degeneration (Monette calls time with AIDS a "minefield") but also the agonizing issues of truthtelling with their families, friends gay and straight, and the world, in "the double closet of the war."
Fact-finding is a constant obsession in this story, not only about who is positive and who knows, but also in the rapidly-changing medical arena, where through Monette's extraordinary efforts Roger becomes the first person west of the Mississippi to be put on the drug, AZT. Monette is so devoted a caregiver that he often loses himself--a problem he solves in part by turning to the subject of AIDS as a writer.
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.
This is the second edition of Hawkins's groundbreaking work on illness narratives--autobiographical and biographical accounts of illness that she calls "pathographies." This edition preserves the text of the earlier (1993) work but updates it with a new preface and a new concluding chapter. This new chapter (chapter 6) surveys works written since 1992 and expands the discussion of mythic thinking and narrative.
Hawkins posits that mythic thinking pervades illness writing. Mythic constructs, she argues, organize the way patients understand their illness, how they interact with the institution of medicine, and how they write their narratives. Myths are formulative in that they attempt to create order out of the disorientation of illness. In the texts selected, Hawkins identifies "archetypal" (transcultural, transhistorical) myths--myths of journey, battle, and death and rebirth (discussed in the first edition as well).
In this edition Hawkins introduces a new term: "ideological" myths. Ideological myths are "linked to a particular culture at a particular time" (xiii). In this category is the myth of healthy mindedness, a way of thinking that was labeled "mythos" in the earlier edition. Hawkins proposes two additional ideological myths, discussed in chapter 6: the Gaia myth (that links illness and environmental problems), and the "myth of narrativity" (xiii).
The book's chapters are organized around the myths enumerated above, with many examples. Most of the works discussed were written in the latter part of the 20th century, but there are several pages devoted to John Donne's Devotions upon Emergent Occasions (see annotation in this database). Hawkins determines how, in specific cases, the myths she has identified function--whether they are "enabling" or "disabling," and whether they are "medically syntonic or dystonic" (21-24). Myths that have an enabling function are adaptive, useful, help recovery or adjustment, ameliorate suffering. They are often medically syntonic--compatible with the belief system of Western medicine. One notable exception to this is Hawkins's paradigm of the ideological "myth of healthy mindedness," in which to be enabled often means to controvert traditional medical practices.