By Ann Folwell Stanford
During this multidisciplinary learn, Ann Folwell Stanford reads literature written through U.S. girls of colour to suggest a rethinking of recent clinical perform, arguing that private future health and social justice are inextricably associated. Drawing on feminist ethics to discover the paintings of 11 novelists, Stanford demanding situations medication to place itself extra deeply in the groups it serves, particularly the terrible and marginalized. besides the fact that, she additionally argues that drugs needs to realize its limits and sign up for forces with the nonmedical neighborhood within the fight for social justice. In literary representations of actual and emotional states of disorder and overall healthiness, Stanford identifies concerns regarding public wellbeing and fitness, scientific ethics, institutionalized racism, women's well-being, household abuse, and social justice which are very important to discussions approximately the way to increase healthiness and wellbeing and fitness care. She argues that during both direct or oblique methods, the 11 novelists thought of push us to determine wellbeing and fitness not just as anyone but additionally as a fancy community of person, institutional, and social adjustments within which health could be a probability for almost all instead of a privileged few.The novelists whose works are mentioned are Toni Cade Bambara, Paule Marshall, Gloria Naylor, Leslie Marmon Silko, Toni Morrison, Louise Erdrich, Sandra Cisneros, Bebe Moore Campbell, Sapphire, Ana Castillo, and Octavia Butler.
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Extra info for Bodies in a Broken World: Women Novelists of Color and the Politics of Medicine (Studies in Social Medicine)
These strategies have to do with interpersonal communication, the kind of inquiry and listening that helps patients make the connection between their personal troubles and social troubles. However, physicians who seriously inquire into the context and social nature of a patient’s illness run the risk of being confronted with devastating realities. Surely referral is an important model in helping the physician help her or his patient. A more important question, however, is how medicine might both use and go beyond the paradigm of referral and toward a more intentional model whereby medicine works in community and sees itself as part of a broader network for social change and the common good.
His words cause ‘‘a tight, icy knot’’ to form in her stomach as she turns from the child, Serena, and follows Eugene into the bedroom, begging, demanding that he not leave her. ’’ Ciel realizes ‘‘that to answer that would require that she uncurl that week of her life, pushed safely up into her head, when she had done all those terrible things for that other woman who had wanted an abortion. ’’ As she begins to see clearly the implications of her life with Eugene, the ‘‘poison of reality’’ begins ‘‘to spread through [Ciel’s] body like gangrene’’ (Brewster Place, 100) at the same time that she hears her toddler (‘‘the only thing [she had] ever loved without pain’’ [Brewster Place, 93]) scream— electrocuted—in the other room where she had stuck a fork into an outlet in pursuit of a cockroach.
There is no escape: while worrying about the problems of her community one morning, Velma sees the mud mothers ‘‘almost come tumbling out of the mirror naked and tattooed with serrated teeth and hair alive, birds and insects peeping out at her from the mud-heavy hanks of the ancient mothers’ hair. And she [ﬂees] feverish and agitated from the room’’ (Salt, 259). However, as she embarks on a journey of memory and recollection, Velma discovers that those mud mothers—rooted in African culture—call her to a deeper understanding of who she is within the social and historical community from which she comes.
Bodies in a Broken World: Women Novelists of Color and the Politics of Medicine (Studies in Social Medicine) by Ann Folwell Stanford