Being Mortal: Medicine and What Matters in the End by Atul Gawande
How liberation theology can inform public health.
This morning, Madu walked the one kilometer path from his village to my house. He is married to Sirima and they have two children: four-year-old Sira, who they call Bonnie, and two-year-old Musa, who they call Papa. He told me that Papa had burned his hand and wrist in the morning cooking fire.
Maybe the path to civility and peace can be found somewhere along the path from my house to Madu’s village.
“Do you have any medicine for a burn?” he asked.
There is a hospital in our small town on the southwestern edge of Mali, but its small staff of doctors serve a large population of people without the use of technology, electricity, or even running water. Many times people come to me for help and healing before they go to the hospital because I have free first aid supplies, a generator, and a deep water well. I consulted my ragged copy of Where There Is No Doctor and turned to the section on the treatment of burns.
Every so often I hear the insinuation that women (like me) who advocate for "normal" childbirth are inordinately self-focused (even selfish) and that women who are dissatisfied with the treatment they’ve received in hospitals during labor are “uncheerful” and, possibly — according to the women in controversial pastor Douglas Wilson’s life — confused theologically.
Don’t get me wrong: Ricki Lake’s memoir, at least as it concerns childbirth, definitely looks at the birth experience as if it is all about her. But while there’s no question that medical advances (and, yes, c-sections!) save lives, it’s also hard to contest the fact that medical interventions occur at rates that are simply unjustified.
September 3 (Labor Day) launched “Empowered Birth Awareness Week,” which, sponsored by ImprovingBirth.org, aims to raise people’s consciousness concerning the notion of “evidence-based maternity care,” the less than radical notion that what happens during birth (ie, continuous fetal monitoring, mandatory IVs, NPO rules that prohibit eating and drinking) should be medically indicated, not routine, and supported by sound medical research.
Biblical literalism, and the corresponding idea of the inerrancy of scripture, has been bumping up against the sciences for a long time.
Way back in the Renaissance, the church insisted that the Bible taught that the sun revolved around the earth, and charged Galileo with heresy for claiming otherwise. Today, the debate between the Bible and natural science continues, most notably in the evolution/creation debate.
While discussions of religion and science usually revolve around conflicts with natural science, I'd like to propose that the place we really should be placing our attention is the relationship between faith and the social sciences.
As our understanding of all science grows, it becomes harder and harder to maintain the position of biblical literalism without seeming absurd.
Maybe we haven't all heard the thunder clap yet, but the lightning bolt struck a while ago. We are going to have to adjust our reading of the Bible to coincide with a modern scientific understanding of the universe. In broad strokes, that shift has already happened.
A new survey of medical patients found that prayer — with their physician — is for many an important part of the treatment process.
About two-thirds of patients believe doctors should know about their spiritual beliefs, said a survey of nearly 500 adults from Florida, North Carolina and Vermont in the January 2003 Journal of General Internal Medicine.
One in five patients likes the idea of praying with the doctor during a routine office visit, while nearly 30 percent want to do so during a hospital stay, the study found. Half of patients would want to pray with the doctor in a near-death scenario.
About 75 percent of physicians say patients sometimes or often mention spiritual issues such as God, prayer, meditation or the Bible, said an April 9, 2007, article in Archives of Internal Medicine.
The question of whether it is appropriate for doctors to pray with patients was addressed in late May at a three-day conference organized by the University of Chicago Program on Medicine and Religion.
G. Richard Holt, MD, MPH, a recently retired otolaryngologist, gave a presentation reviewing his perspective as a head-and-neck surgeon.
During his 40-year career, Dr. Holt received about one or two prayer requests a month. He made it his practice to remain silent while the patient, a family member or religious leader prayed aloud. But Dr. Holt drew the line at initiating or leading prayer.
Read the article in its entirely HERE.
"I think it is a spiritual task to struggle with questions such as what and who we place at the center of our economy"
The U.S. should put publicly funded medicines in reach of the world's poor.
When our ideas about nature come primarily from Sierra Club calendars or selected snippets from Thoreau, an east coast earthquake and monster hurricane (in the same week) are powerful wake-up calls.
We modern urban dwellers and suburbanites like our nature contained and manageable: a nice hike in the woods; a pretty sunset on the drive home; a lush, green lawn (chemically-induced, alas)
Sometimes we like nature so much we decide to worship it -- or to make it the medium for our worship of God or the "higher power" we think might be up there, out there, presiding over it all. We've been wounded by organized religion, perhaps, disgusted by its hierarchies and hypocrisies. "I can worship God on a mountaintop," we decide. (Or -- conveniently, happily -- on the golf course).