By Ann Folwell Stanford
During this multidisciplinary learn, Ann Folwell Stanford reads literature written by way of U.S. girls of colour to suggest a rethinking of contemporary clinical perform, arguing that private health and wellbeing and social justice are inextricably associated. Drawing on feminist ethics to discover the paintings of 11 novelists, Stanford demanding situations medication to put itself extra deeply in the groups it serves, in particular the bad and marginalized. even if, she additionally argues that medication needs to realize its limits and subscribe to forces with the nonmedical neighborhood within the fight for social justice. In literary representations of actual and emotional states of disease and wellbeing and fitness, Stanford identifies concerns relating to public well-being, scientific ethics, institutionalized racism, women's future health, family abuse, and social justice which are vital to discussions approximately find out how to increase future health and health and wellbeing care. She argues that during both direct or oblique methods, the 11 novelists thought of push us to work out well-being not just as someone situation but in addition 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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Additional resources for Bodies in a Broken World: Women Novelists of Color and the Politics of Medicine (Studies in Social Medicine)
St. ’’19 There is even more at stake than St. Andrews claims, however. The doctors do not simply ‘‘misunderstand’’; like the society in which they function, they make no attempt to understand. Instead, they simply disregard Tayo’s truths and realities as those of a safely distanced Other. One of the noticeable aspects of white doctoring in Ceremony is the explicit disavowal of anything useful outside the bounds of Western biomedicine, as well as the prevailing social climate of privilege (and legitimization) of values and knowledge arising from Euro-American culture alone.
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.
What would her assumptions be? How would those assumptions guide her care of this patient? The novels I have discussed here provide alternative accounts of illnesses that, were they brought to emergency rooms or doctor’s ofﬁces, would necessarily be translated into biomedical categories. In these ﬁctive accounts, illnesses are spiritual and physical, as well as being rooted in a social context that is itself frequently vast, complex, and intractable. Clearly, medicine cannot escape from the consequences of social injustice and oppression, nor would I argue that it necessarily wants to.