Bits and pieces of things I read over the holidays:
Being Mortal by Atul Gawande
“Being mortal is about the struggle to cope with the constraints of our biology, with the limits set by genes and cells and flesh and bone. Medical science has given us remarkable power to push against these limits, and the potential value of this power was a central reason I became a doctor. But again and again, I have seen the damage we in medicine do when we fail to acknowledge that such power is finite and always will be. We’ve been wrong about what our job is in medicine. We think our job is to ensure health and survival. But really it is larger than that. It is to enable well-being. And well-being is about the reasons one wishes to be alive. Those reasons matter not just at the end of life, or when debility comes, but all along the way. Whenever serious sickness or injury strikes and your body or mind breaks down, the vital questions are the same: What is your understanding of the situation and its potential outcomes? What are your fears and what are your hopes? What are the trade-offs you are willing to make and not willing to make? And what is the course of action that best serves this understanding?”
This book is excellent. Read the introduction here.
Purple Hibiscus by Chimamanda Ngozi Adichie
“We did that often, asking each other questions whose answers we already knew. Perhaps it was so that we would not ask the other questions, the ones whose answers we did not want to know.”
Wonderful writing as per usual from Ms. Adichie, although I have to say I liked her others better.
All About Love: New Visions by bell hooks
“Love is an action, a participatory emotion. Whether we are engaged in a process of self-love or of loving others we must move beyond the realm of feeling to actualize love. This is why it is useful to see love as a practice. When we act, we can trust that there are concrete steps to take on love’s path. We learn to communicate, to be still and listen to the needs of our hearts, and we listen to others. We learn compassion by being willing to hear the pain, as well as the joy, of those we love.”
The words of Yuri Kochiyama, hand-lettered for Hyphen
“Life is not what you alone make it. Life is the input of everyone who touched your life and every experience that entered it. We are all part of one another.”
Mostly because of the lettering. So pretty. [x].
Maria Popova on Rebecca Solnit’s “The Blue of Distance” in A Field Guide to Getting Lost
“This relationship between desire and distance, Solnit argues in one of the most poignant passages in this altogether brilliant book, is also the root of our deep-seated unease with desire — a state we approach with a single-minded quest for its eradication. We seek to demolish it either with grasping action, through consummation, or with restless resistance, through denial and suppression. We can’t, it seems, just be with desire — bear witness to it, inhabit it fully, approach it with what John Keats memorably termed ‘negative capability.’ With extraordinary elegance and sensitivity, Solnit offers a remedy for this chronic anxiety:
‘We treat desire as a problem to be solved, address what desire is for and focus on that something and how to acquire it rather than on the nature and the sensation of desire, though often it is the distance between us and the object of desire that fills the space in between with the blue of longing. I wonder sometimes whether with a slight adjustment of perspective it could be cherished as a sensation on its own terms, since it is as inherent to the human condition as blue is to distance? If you can look across the distance without wanting to close it up, if you can own your longing in the same way that you own the beauty of that blue that can never be possessed? For something of this longing will, like the blue of distance, only be relocated, not assuaged, by acquisition and arrival, just as the mountains cease to be blue when you arrive among them and the blue instead tints the next beyond. Somewhere in this is the mystery of why tragedies are more beautiful than comedies and why we take a huge pleasure in the sadness of certain songs and stories. Something is always far away…After all we hardly know our own depths.'”
This blue is everything.
On Wednesday, students from Albert Einstein College of Medicine and more than 70 medical schools across the nation participated in an act of protest against anti-black racism in the context of police brutality and our nation’s justice system. Based on the idea of a sit-in, students engaged in a “die-in” to emphasize the life and death nature of this issue. I’ve been trying to organize thoughts around this, because it has raised a lot of questions about privilege, space, responsibility, and what it means to be an ally. More to come on that, maybe.
This is what students from Einstein wrote and read aloud before dropping to the ground:
“James Baldwin, Nobody Knows My Name, 1961: ‘The white police officer… finds himself at the very center of the revolution now occurring in the world… he is exposed, as few white people are, to the anguish of the black people around him… One day, to everyone’s astonishment, someone drops a match in the powder keg and everything blows up. [Everyone is ] demanding to know what happened. What happened is that Negroes want to be treated like men [humans].’
When prejudice and power meet, systemic racism results. Do not attempt to invalidate the pain and hopelessness many people of color feel regarding these issues because you do not understand or know.
Today, as future healthcare professionals, we unite in proclaiming that black lives matter. We will lay in solidarity for the 7 minutes that Eric Garner went without medical care after being strangled. We will proclaim ‘four and a half’ for the hours Michael Brown’s body lay in the streets of Ferguson on that hot August day after his murder. Today, we wear our white coats in support of black lives. We acknowledge medicine’s role in systemic racism and stand together in eradicating it.
We ask that you show your support by engaging in a moment of silence for the duration of the die-in to honor black lives lost at the hands of systemic racism in law, medicine, and beyond. Engage your own humanity and stand on the right side of history.”
A doctor has just been diagnosed with Ebola in New York City. Last night, a man ranted for 30 minutes to everyone on the subway car about how we’re all going to die from Ebola, right then and there, but luckily I had my big headphones on so I’m not really sure what he said. Anyway, now what?
According to NPR, 75% of Americans believe that banning travel from and to West Africa is the appropriate next step. This policy, however, is misguided. A travel ban would likely exacerbate the effects of the Ebola outbreak on various levels. It may not only worsen the spread of Ebola, but also engender xenophobic, racist, and prejudiced attitudes toward African immigrants. Sharpening the physical and philosophical divisions between the U.S. and West Africa will only broaden the chasm between “us” and “them,” when in reality there is only “us.”
We need to fight prejudice, not perpetuate it
The mainstream media, especially at the outset of the outbreak, told this story in a way that characterized Africans as primitive, dirty, sick–ideas that stem from a deep legacy of colonialism and racism. Africa was historically viewed as the “Heart of Darkness,” a place of savagery and backwardness. For some, it still is. The expression of these ideas is now more subtle, but nevertheless present. The narrative that the West has created still paints the African, the black person, as Other. Someone to be feared, a life of lesser value. This idea is extremely problematic. Now that Ebola has arrived in the U.S., people’s blame on Africans may only increase. Yet placing the blame on Africans ignores the fact that the broken health systems in which this all began exist as remnants of colonialism.
The association between poor Africans and disease becomes apparent in the way that people speak. Many are saying, “keep Ebola out” when they mean “keep people with Ebola out,” as if they are the same thing. But if we think about the difference between those two statements, the question of human rights quickly comes into our field of vision.
“Twenty-two years ago, in a decision rooted in fear rather than fact, the United States instituted a travel ban on entry into the country for people living with HIV/AIDS. Now, we talk about reducing the stigma of this disease—yet we’ve treated a visitor living with it as a threat.” President Obama said this in 2010 when he lifted the travel ban on people with HIV. While his administration’s response to the Ebola outbreak has been less than ideal, his point demonstrates that a comparison to the AIDS crisis is absolutely relevant. Stigma was and still is a tremendous problem in response to the AIDS epidemic–now, we face a serious need to prevent stigma in regards to Ebola. Stigma and discrimination jeopardize human rights and put people’s lives at risk.
Exclusion is not a sound strategy
Those in favor of excluding people from West Africa claim that this would work to protect “national security.” As Vox has clearly outlined, there is no evidence that travel bans are effective public health measures. Laurie Garrett writes that “many nations have banned flights from other countries in recent years in hopes of blocking the entry of viruses, including SARS and H1N1 ‘swine flu.’ None of the bans were effective, and the viruses gained entry to populations regardless of what radical measures governments took to keep them out.”
Leaders like Paul Farmer of PIH, Thomas Frienden of the CDC, and other experts have explained that a ban would likely make the problem worse. If people are barred from the U.S., they will seek other ways to get here and their movement will be harder to track. Further, the work of NGOs and other aid groups, who are doing a lot on the ground, will be much more difficult. While some propose a selective travel ban in which only certain health professionals could get in and out, this would be complicated and counterproductive.
At the end of the day, the calls for a ban are entrenched in politics rather than sound public health policy. The majority of politicians, both Democrat and Republican, who are making the loudest calls for a travel ban are those on the campaign trail. Everyone wants to “keep Americans safe.” But if we are going to talk about “saving American lives,” perhaps we should discuss gun policies, the tobacco industry, or the structure of our food system. The language around public health always reflects political motives and social norms, and Ebola is no different.
There is a better way
Instead of focusing on how to keep the “problem” out, we should focus our efforts on the immediate containment of Ebola at its source. The U.S. and the international community must support the long-term improvement of the health systems in these affected countries. This requires things like strengthening government health facilities, building the capacity of local health workers, and improving access to care. These tasks are most effective when done through years of partnership with local people in country. This is nothing new.
While containing Ebola represents a major challenge, it is also an opportunity in which to act. This is the chance to collaborate for the sake of fundamental rights, social justice, and human dignity. Rather than revert to stereotypes grounded in racist phobias and a disregard for the Other, it’s time to lean toward a new attitude of pragmatic solidarity.
That seems intangible for those of us at home, but we can help mobilize resources by donating to worthy organizations like PIH, Wellbody Alliance, and Last Mile Health. We can be more conscious media consumers, call out dehumanization when we see it, and change the broader conversations that we are a part of.
Instead of choosing exclusion, we need to choose inclusion. We cannot afford to think of collective responsibility as a choice–if anything, the spread of Ebola illustrates that this is the world we live in. Global health is our health.
“To be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control, that can lead you to be shattered in very extreme circumstances for which you were not to blame. That says something very important about the condition of the ethical life: that it is based on a trust in the uncertain and on a willingness to be exposed; it’s based on being more like a plant than like a jewel, something rather fragile, but whose very particular beauty is inseparable from that fragility.” – Martha Nussbaum
Each of us has an infinite capacity to welcome people, to take them in. Some people make us shrink and inhibit our growth. But I’m starting to think that really most people enlarge us, usually in ways we could never predict beforehand. Being open and invested in those we encounter, no matter where or when, can make us bigger–in a good way. It is a matter of choice and consciousness. Love is a decision.