Showing 31 - 40 of 130 annotations tagged with the keyword "African-American Experience"
This play was suggested by the book, Bad Blood: The Tuskegee Syphilis Experiment, by James H. Jones, and by a number of primary sources. It brings to the stage in a fictional way the story of the interaction between an African-American public health nurse assigned to the Tuskegee Syphilis Study and four of the African-American participants in the study. Two physicians, one who is head of the Tuskegee Memorial Hospital, and one from the U.S. Public Health Service, are less important characters, but provide the evidence of the government's complicity in the study.
The physical setting of the play is the Possom Hollow Schoolhouse, and there are changing "testimony areas" where a 1972 Senate subcommittee investigation of the Tuskegee study is taking place. The theatrical setting is, however, the conscience and memory of Eunice Evers, the nurse, as she is pulled into and out of the action to give testimony to the audience.
Act One takes place in 1932, and allows the audience to become acquainted with the four African-American men who, along with several hundred others, become part of the study after their blood has been found to test positive for syphilis. The treatment of the infected men with mercury and arsenic comes to an end after six months because of a lack of funds, and a decision is made by the Public Health Service to continue a study of untreated syphilis in these men. A fifty-dollar life insurance policy is given to each man as an inducement to remain in the study.
Act Two carries the lives of the characters through the introduction of Penicillin as treatment for syphilis in 1946--a treatment from which the Tuskegee study patients were excluded--and on to 1972, when the Senate committee hearings were held. The Epilogue is about the big guilts of the government and the little guilts experienced by Miss Evers as she questions her nursing ideals.
The aged, black nurse, Eunice Evers (Alfre Woodward), testifies before the 1973 Senate hearings into the Tuskegee study. Through a series of lengthy flashbacks, her testimony evokes the 1932 origin and four-decade course of a research experiment to study but not treat syphilis in the black men of Macon County, Alabama. The federally funded project began with the intent to treat the men, but when funds dried up, the project coordinators decided simply to document the course of the disease to discover if blacks responded to syphilis as did whites.
The nurse was deeply attached to the patients and they, to her; a Dixie band named itself "Miss Evers' Boys." Evers and her doctor supervisor (Joe Morton) hoped that treatment would be restored after a few months, but ten years pass. With the advent of penicillin in 1942, her intelligent lover Caleb (Laurence Fishburne) rebelled, took penicillin, and enlisted in the army; the project, however, continues.
Evers is disbelieving when she realizes that the men will not be treated, but she cannot abandon them. Against the advice of her father, she refuses to leave Alabama with Caleb and continues to participate in the lie that encourages the Tuskegee men to remain untreated into the late 1960s. One by one Miss Evers' Boys die or are disabled by the disease.
This outstanding anthology of poems, stories, excerpts and essays by African-American writers is prefaced by a poem ("Aunt Sue’s Stories" by Langston Hughes), a foreword, two essays and an introduction. The book is then divided into three sections: Section I, Illness and Health-Seeking Behavior; Section II, Aging; and Section III, Loss and Grief.
Each section begins with an introduction which clarifies the choice of the section’s theme and briefly describes each piece. At the conclusion of each section is a list of ten to fifteen questions which "are intended for personal reflection and group discussion." Brief autobiographical information for each of the thirty-one authors is presented in Appendix 1.
As Secundy notes in the introduction, a divide exists between the health care worker and patient, which is particularly prominent when color and economic status are different between them. Secundy, as an educator in the medical humanities, selected pieces that reveal "the significance of color and social distinctions" when African-Americans face illness or enter the health care system.
The selections chronicle struggle and survival, illness and loss, humiliation and pride, triumph and sorrow. These pieces speak to all of us, as Edmund Pellegrino states in his essay, "Ethnicity and Healing": "[p]aradoxically, as we learn more about the uniqueness of African-American culture, we are drawn closer to the common humanity we share with the subjects of these stories and poems."
Worlds Apart is a set of four documentary videos designed to stimulate thought and discussion about the effects of culture on communication and medical decision-making. Each video encapsulates the story of a real patient and his or her interactions with physicians and family.
The four videos are: (1) Kochi Story--an Afghan man, diagnosed with stomach cancer, decides about chemotherapy amidst miscommunication due to translation issues and religious convictions; (2) Chitsena Story--the mother of a four-year-old girl from Laos is caught between physicians who tell her that her daughter needs surgery to correct an atrial septal defect, and her mother who upholds the traditional Khmu beliefs that scars, including surgical scars, are injurious to a person in future lives; (3) Phillips Story--an African-American man on dialysis discusses the prejudices against black people in the health care system, particularly the decreased chances for receiving a renal transplant; (4) Mercado Story--a 60-year-old Puerto Rican woman who lives in Hell's Kitchen, New York City, explains the complex social situation which affects her ability to take care of her chronic health problems, such as diabetes and hypertension.
The films depict the patients and families in various settings--in doctors' offices, at other health care facilities, at home or work, during religious ceremonies. Phillips Story is different in that only the patient speaks during the film--in the other three stories we hear family members, translators, and physicians. The pitfalls of translation by a family member or friend are discussed, as well as the need for the physician to elicit information from patients about the social contexts that may affect their health and decisions.
For example, Mr. Kochi's religious beliefs contravene the use of continuous infusion chemotherapy, but not other regimens--this distinction is not elucidated for many months. Hence cultural competency in health care requires that the provider not assume reasons for patients' behaviors and decisions but rather emphasizes communication to understand the particulars of the situation.
Not quite the familiar home-for-the-holidays genre of a dysfunctional family, this one has a twist. April is a late-teen "problem" daughter who has run away to New York City where she lives with her boyfriend, Bobby (Derek Luke). April, played by a grungy, pigtailed, and probably tattooed Katie Holmes, has invited her parents, siblings, and grandmother to Thanksgiving dinner. This reunion, we gather, is the first since April left home. The family is coming to her lower East Side tenement, a situation that bristles with possibilities.
Moving back and forth from April's low rent apartment to tension in the crowded car as it moves from a scenic suburb to cityscape, viewers are able to watch both April's unskilled efforts as she struggles with the slippery turkey, a can of cranberry sauce, crepe paper decorations, a broken oven, etc. and an inexplicable drama slowly unfolding in the crowded car. In spite of crisis situations in both settings, the separate family members do get together for a dinner that neither could have planned.
Summary:Testifying to its author's "fascination with death" (324), this scholarly and abundantly illustrated work focuses on the history of the American idea of the Good Death as this concept took shape during the Civil War. Frederic Law Olmstead used the phrase "republic of suffering" to describe the many wounded and dying soldiers being treated at Union hospital ships on the Virginia Peninsula. Faust argues that the task of dealing with more than half a million dead during the War motivated Americans in the North and South to discover cultural and physical measures of interpreting and coping with the suffering and loss that occurred in thousands of families.
Screenwriter and director Ryan Fleck expanded his award-winning short film--Gowanus, Brooklyn-- into the 2007 feature-length drama, Half-Nelson. The central character of the film is Dan Dunne (Ryan Gosling) an eighth-grade history teacher struggling to make the subject relevant to his students at a troubled school in the heart of poverty-stricken, crime-ridden Brooklyn. His creativity in the classroom and his commitment to the students, predominately African-American and Latino teens, is real, without pretense or condescension. Rather than relying on canned curricula and traditional methodologies such as recounting battles and memorizing dates, he tries to inspire his students with the ideology of Karl Marx, the rhetoric of Martin Luther King, Jr., and the film footage of Mario Savio, student leader of the Free Speech Movement in the 1960s.
However, Dan's idealism and energy begin to wane, and he easily justifies anesthetizing himself in order to escape his growing recognition that he will likely make little or no difference in the world. As his drug use intensifies, Dan's connections with friends, family, colleagues, and eventually, students completely unravel. But his downward spiral into addiction is intertwined with and counterpointed by a complex and subtle relationship that develops between him and thirteen-year old, Drey (Shareeka Epps) when she discovers her teacher, Mr. Dunne, slumped nearly unconscious in the bathroom stall of the school gym, a crack pipe still in his hand.
The Human Stain is the third of Philip Roth's trilogy of novels that explore the relationship between public and private life in America during the second half of the 20th century. As in American Pastoral (1997) and I Married a Communist (1998), Nathan Zuckerman, Roth's favorite alter ego, serves as the narrator. After a prostate operation rendered him impotent, Zuckerman has retired from the world to become writer in residence at idyllic Athena College.
There he meets Coleman Silk, a former dean and classics professor who was forced to resign because of a supposed racial slur, in which he asked whether two students who had registered for his course but never attended a lecture were "spooks." They were African-Americans. Hence, political correctness dictated that Silk's academic career was history.
Zuckerman enters the scene a couple of years later, when the septuagenarian Silk is having an affair with an illiterate college janitor. This liaison has revitalized the old professor, whose wife died during the period of disgrace after his "racism" was exposed. However, Silk's enemies at the college, led by a bitterly proper young deconstructionist, have gone on the warpath again, this time condemning him for exploiting the young janitor.
The real story, though, lies deep in Coleman Silk's past. We eventually learn that Silk is a light skinned African-American who gradually drifted across the American racial divide and for 50 years has successfully passed as a white Jew. The irony in this situation is complex. A black man thought by the world to be Jewish is publicly disgraced for uttering the word "spook" in its correct denotation. (This is reminiscent of a case a few years ago in which a public official in the United States was chastised for using the word "niggardly" with reference to an inadequate budget allocation.)
The situation is doubly ironic because Silk has chosen to live his life as a white man, thereby in a sense establishing his own racism. Silk's original goal had been to live as an individual, and not as a representative of his race, but in choosing to deny his roots, perhaps Coleman Silk's guilt is deeper and more complex than his pursuers at Athena College realize.
Detail by detail, we are drawn into John Koch's painting, done with such precision that we are seduced into believing that he has painted precisely what was before him. His painted world is, however, an artful balancing act of realism and artifice. His interiors are like theatrical backdrops, where his models, like actors, play their roles. The drama of Interlude is actually an entr'acte--a familiar subject in Koch's work--when artist and model are taking a break. In the background, seated on a sofa, looking off to the viewer's right--the painting's "stage left"--is the artist himself. Drink in hand, he gazes intently at a canvas in process.
In the middle-ground, dressed in a brilliant red robe, is his wife, a white-haired older woman, offering the seated young woman-clearly a model because she is not dressed-a cup of tea. The model, seen from the back, sits at the very edge of a day bed. Her dark brown skin is set off against the white sheet beneath her. Especially marked, is the contrast between her outstretched arm and the older woman's red robe. The essential detail-visually as well as symbolically-is the tea cup that is about to pass between them.
In this intimate world of the artist's studio--ten stories above the streets of New York--two women are engaged in an historic reversal: a young black model is being served by an older white woman. The significance of this moment is reinforced by a detail in the setting. What initially appears to be a bank of windows behind the couch is in fact a black-framed mirror. Reflected in this mirror are the canvas in process, the goose-necked lamp that his illuminating his palette, and a bulbous lamp on an unseen table.
Interlude is signed and dated on the painting's lower right: "Koch 1963." It was painted in the same year that Martin Luther King, Jr. presented his "I Have A Dream" speech that culminated the Civil Rghts "March on Washington."
Adapted from: Susan Dodge-Peters Daiss, "John Koch, Interlude (1963). In: Marjorie Searle, ed. Seeing America: Painting and Sculpture from the Collection of the Memorial Art Gallery of the University of Rochester (Rochester, NY: Memorial Art Gallery) 2006, pp. 275-277.