God. He quiets our hearts, protects our health and renews our healthy cells. We are immune, averse and refractory to negative thoughts, words and actions. Everything good will come to us at the right time. We had cancer and other serious diseases. We are now in a self-healing process and we feel fine
Literature, Advocacy, Care
Karen Laura Thornber
The three parts of this book discuss writings from Africa, the Americas, Asia, Europe, the Middle East, and Oceania that implore societies to shatter the devastating social stigmas which prevent billions from accessing effective care; to increase the availability of quality person-focused healthcare; and to prioritize partnerships that facilitate healing and enable wellbeing for both patients and loved ones.
Thornber’s Global Healing remaps the contours of comparative literature, world literature, the medical humanities, and the health humanities.
Medical Missions in Asia and Africa
Edited by David Hardiman
Some of the major themes addressed within include the attitude of different Christian denominations towards medical mission work, their differing theories and practices, how the missionaries were drawn into contentious local politics, and their attitude towards supernatural cures.
Leprosy, often a feature of such work, is explored, as well as the ways in which local people perceived disease, healing and the missionaries themselves. Also discussed is the important contribution of women towards mission medical work.
Healing Bodies, Saving Souls will be of interest not only to students and historians but also the wider reader as it aims to define the place of missionary within the overall history of medicine.
Sarah Garvey and Rachel Chung
patient-centered care and our conviction that narrative competence can widen the clinical gaze to include personal and social elements of patients’ lives vital to the tasks of healing. charon , 2017, p. 1 In this section, we will introduce the key tenets of narrative medicine and briefly explore the
Anthonia Makwemoisa Yakubu
the narrator and his or her audience (for example, Al-Mansour & Al-Shorman, 2011 ; Gibson, Gold, & Sgouros, 2003 ). Storytelling facilitates the healing process for those who have suffered loss, pain, and depression. Storytelling has also been extensively adopted by international and national
Nicholas Quin Serenati
, video, and mixed-media sculptures. In exercising these modes of expression, I managed to engage my illness and contextualise the experience. Illness challenged the nature of my being and mobilised my thinking toward charting a life-long trajectory of personal healing. The concept of healing can be a
***** ‘Are you sure sweetheart that you want to be well?’ 1 is the intriguing question with which Toni Cade Bambara’s The Salt Eaters starts introducing the traumatized protagonist Velma Henry and her healer Minnie Ransom. The question instantaneously points to Velma’s disability and focuses on
(performance), one from the text (the published version of the play) and a sequence from the film by Denis Villeneuve. My objective is to highlight different aspects of healing for the character, while, at the same time, to bring forth the idea that art heals and we, the people who appreciate or get involved
years, researching what effect they have on the human mind and body. However, what is new is the integrated use of the less conventional methods employed in medical discourse in conjunction with traditional medicines as an alternative for healing. In their article Healing through Stories: A Special
Serena Anderlini D’Onofrio
A politics of love for an ecologically sustainable future is based on two main ideas: there is an erotic element in all forms of love; and, as in Gaia theory, the biota, or sum of biosphere and atmosphere, is a live being in which humans feature as mere cells. The modern concept of sexuality has resulted in a societal view of selfless forms of erotic love as diseased. The argument proposed here is that the medicalisation of love is in itself a pernicious disease for it places erotic expression under the tyranny of scientific normativity. The healing arts have buffered the effects of this tyranny by relying on imaginativeness and creativity, as well as practice, tradition, and experience. Accordingly, a politics of love that envisages a Gaian post-modernity involves a transmigration of tropes from the healing arts to the loving arts, whereby the semantic realm that modernity describes as sexuality is reconceived as the realm of the arts of loving. In this realm, alternative lovestyles, including those practiced in gay, lesbian, bisexual, transgender, and polyamorous communities are valued for their sustainability; their emphasis on pleasure, caring, and sharing resources is a boon in the project of containing the dangerous effects of excessive human impact on Gaia.