By Ann Folwell Stanford
During this multidisciplinary research, Ann Folwell Stanford reads literature written through U.S. girls of colour to suggest a rethinking of contemporary scientific perform, arguing that private healthiness 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 negative and marginalized. in spite of the fact that, she additionally argues that drugs 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 sickness and future health, Stanford identifies concerns concerning public healthiness, clinical ethics, institutionalized racism, women's future health, family abuse, and social justice which are very important to discussions approximately the way to increase well-being and health and wellbeing care. She argues that during both direct or oblique methods, the 11 novelists thought of push us to work out future health not just as a person situation but in addition as a posh community of person, institutional, and social alterations within which health could be a threat 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)
In Silko’s hands, medicine, like religion (and many other institutions of Euro-American social life), is clearly implicated in oppression. The cure medicine offers is part of a much larger evil that would prompt Tayo to act alone as an autonomous individual, erasing collective and empowering tribal beliefs and traditions. It is witchery that maintains the illusion of self-determination and individualism that so permeates contemporary society. Internalized racism leads Tayo to mistrust his perceptions, feelings, and knowledge, and this prevents his experience of connection; but the internalization is incomplete.
She dropped the pail when it was empty and crawled back inside. ’ he called to her because he was hungry and he had found no food that morning’’ (109). Displacing her rage at Tayo’s mother and her own self-hatred onto Tayo, Auntie sees in him all that she believes degrading about being Indian (and is perhaps afraid of the quiet resistance to her way of life that she senses in him). She thus shuts him out emotionally while caring for him physically. Auntie’s rigid Christianity disavows any connection with Native American spirituality or customs.
Velma 15 1 16 Wasted Blood and Rage Henry, the main character in The Salt Eaters, has just attempted suicide; Avey Johnson, in Praisesong for the Widow, has vague gastrointestinal symptoms (also imitating cardiac distress); and Ciel Turner, in The Women of Brewster Place, is feverish and dying. Existing in almost mimetic relation to the world’s violence, the body becomes the site of profound struggle that much African American women’s ﬁction inscribes as illness. In thus positing a reciprocity between world illness and body illness, the texts do not discount medical models but redirect them, insisting that health in a world caught in its own complicated webs of oppression and hegemony is an impossible dream, at best available only to a select few.