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Define health and illness
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1) Sickness is different from disease as sickness refers to a social or cultural concept of a disease/illness while disease is the biological definition of it. An example of an sickness is “Qaug dab peg” a Hmong sickness that occurs when the soul leaves the body resulting in seizures. An example of a disease is epilepsy a neurological condition that causes the body to have random seizures. Both examples are of the same disease, but one is how the culture views it while the other is how biology views it. Fadiman, Anne. The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures. New York: Farrar, Straus and Giroux, 1998. Print. 2) Medical pluralism was used to treat Lia in Fadiman’s book as she was treated using both Western medicine and Hmong medicine. For example, she was taken to Merced County Hospital by her parents after she began to have seizures to get her looked at by Doctors and while there she was treated using western medication. At the same time though her family also treated her using Hmong medical beliefs which involved sacrificing animals in an attempt to bring her spirit back as well as visiting Twix Neeb, a Hmong shaman, in Michigan in an attempt to get professional help in curing their daughter. …show more content…
One was a biological explanation which was used by Lia’s western doctors as well as the US government. This explanation was based around viewing Lia’s condition as a biological problem with her brain. Lia’s parents on the other hand had a more supernatural explanation for Lia’s condition as they believed it was caused by Lia’s soul being spooked and leaving her body for short periods of time. That and unlike the western doctors they saw it as a mixed blessing as for them it meant that Lia was more attuned to the afterlife and could become a Twix Neeb when she was older, but she still had to deal with issues coming from
She heard about the Hmong through a friend, and so she spent 4 years living in Merced, California and another 5 writing this book. She attempts to stay fairly neutral in her writing, though through her time with the Lees, she confesses that her writing may appear biased toward the Hmong culture rather than toward the Americans. However, in the end she could not blame one side or the other for the unfortunate tragedy of Lia, who got hit in the cross-fire between these two cultures. Her theoretical view is a type of cultural relativism. Neither the Hmong nor the Americans could emerge as the better culture. She does not address any questions about direct unethical practices. The Hmong did not practice human sacrifices, and the animals they did sacrifice were theirs. She does seem to believe that every culture has its weak and strong
Dr. Stanley Sue is an Asian American clinical psychologist whose research focus is on Asian American minorities. Dr. Sue was born in Portland, Oregon and was the third of six children to his Chinese immigrant parents. As a child “his first career ambition was to repair televisions, but soon he got bored with shop classes. Then, he developed great fascination with psychotherapy and the idea of helping emotionally disturbed individuals (Rockwell 2001).” Dr. Sue recalled, “I told my parents that I wanted to become a clinical psychologist, not fully knowing what a clinical psychologists did (Rockwell 2001).” He also remembered what his father said and thought after making this declaration: “My father, who was born in China, said, ‘What is that?’ He couldn’t believe that people would pay me to listen to their problems – indeed, he wondered if I could make a decent living (Rockwell 2001).”
In their pursuit of assimilating and calling the US home, they had forged a new identity of Hmong Americans. (Yang, 203) Being Hmong American meant striving to move up the economic ladder and determining one’s own future. They understood that for them to realize their American dream and their “possibilities”, it could only be done so through “school”. (Yang, 139) Yang realized her dream by attaining a Master’s of Fine Arts from Columbia University and publishing books about the Hmong story.
This essay will be evaluating the question: how did language and communication play a role in shaping what happened to Lia? Also, it will look at if Fadiman points out ways in which communication practices between doctors and patients could be improved. These were important in the book, The Spirit Catches You and You Fall Down, because they shaped what would happen to Lia in the end. The evidence we will look at will include the facts that the doctors and the Lees couldn’t understand each other, the hospitals didn’t have enough interpreters for everyone, and that the Lees did not trust hospitals or doctors in the first place because of their culture.
Tachiki, Amy; Wong, Eddie; Odo, Franklin, eds. (1971). Roots: An Asian American Reader. University of California, Los Angeles Press.
Fadiman, A. 1997. The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures. New York: Farrar, Straus, and Giroux.
In “The Spirit Catches You and You Fall Down” by Anne Fadiman, the whole story revolves around Lia, the thirteenth child of Lee family. Lee family was a refugee family in USA and Lia was their first child to be born in US. At the time of time of birth, she was declared as a healthy child but at the age of three it was founded that she is suffering from epilepsy. In the words of western or scientific world the term epilepsy mean mental disorder of a person and in Hmong culture, epilepsy is referred to as qaug dab peg (translated in English, "the spirit catches you and you fall down"), in which epileptic attacks are perceived as evidence of the epileptic's ability to enter and journey momentarily into the spirit realm (Wikipedia, 2014)
The Hmong people, an Asian ethnic group from the mountainous regions of China, Vietnam and Laos, greatly value their culture and traditions. The film “The Split Horn: Life of a Hmong Shaman in America” documents the seventeen year journey of the Hmong Shaman, Paja Thao and his family from the mountains of Laos to the heartland of America. This film shows the struggle of Paja Thao to maintain their 5000 year-old shamanic traditions as his children embrace the American culture. Moreover, the film shows that one of the major problems refugees like Paja Thao and his family face upon their arrival to the United States is conflict with the American medical system. Despite the dominant biomedical model of health, the film “The Split Horn” shows that
“Whenever she had to warn us about life, my mother told stories that ran like this one, a story to grow up on. She tested our strengths to establish realities”(5). In the book “The Woman Warrior,” Maxine Kingston is most interested in finding out about Chinese culture and history and relating them to her emerging American sense of self. One of the main ways she does so is listening to her mother’s talk-stories about the family’s Chinese past and applying them to her life.
Oftentimes the children of immigrants to the United States lose the sense of cultural background in which their parents had tried so desperately to instill within them. According to Walter Shear, “It is an unseen terror that runs through both the distinct social spectrum experienced by the mothers in China and the lack of such social definition in the daughters’ lives.” This “unseen terror” is portrayed in Amy Tan’s The Joy Luck Club as four Chinese women and their American-born daughters struggle to understand one another’s culture and values. The second-generation women in The Joy Luck Club prove to lose their sense of Chinese values, becoming Americanized.
Share the story of The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures.
After the fall of the Saigon in 1975, Heidi’s mother- Mrs. Mai Thi Kim decided to send her to America as fearing for her uncertain future in Vietnam. Twenty two years later years, Heidi eventually found her Vietnamese mother. However, as she was raised in the States, Heidi is now "101%" American and has little knowledge of her Vietnamese heritage. Undoubtedly, this reality reveals potentials for cultural collision.
“The Spirit Catches You and You Fall Down” began by setting the tone of the baffling multifaceted clashes that occurred in Merced, in Central California. Dialect obstructions and conviction framework contrasts kept Lia from accepting ideal care, despite the fact that both her family and the specialists did their closest to perfect to help her epilepsy. In spite of the fact that Fadiman concentrates on the Hmong and their experiences with the Western medicinal framework, The Spirit Catches You and You Fall Down portrays a general wonder. Not far into the book perusers can see that what Fadiman presents is more than the anecdote about Lia Lee. The lessons gained from Lia's story can and ought to be connected generally. Lia's story basically gives
The main coping mechanism, then, became suppressing of the memories and emotions attached to the traumas of the Vietnam Wars. Their home served as the host of these demons, but the demons impacted parenting styles. Thi acknowledges that her parents taught her and her siblings many lessons, some intentional but others, quite the contrary. It was the “unintentional ones [that] came from their unexorcised demons and from the habits they formed over so many years of trying to survive;”(“The Best We Could Do,” 295) these lessons were indeed unintentional because just like the suppressed communication, they derived weak communication between the parents and the children. In Min Zhou’s article “Are Asians Becoming ‘White’?” she concludes by including a picture of a Vietnamese family celebrating the 1998 Lunar Year, looking happy. This happy family in the article is much like the Bui family because on the outside, they appeared happy, but inside their home and their hearts, a darkness
This also requires the person to be socially and economically productive in order to be seen as healthy. According to Mildred Blaxter (1990), there are different ways of defining health. Furthermore, disease can be seen as the presence of an abnormality in part of the body or where there is a harmful physical change in the body such as broken bones. So, illness is the physical state of disease, that is to say, the symptoms that a person feels because of the disease. However, there is some limitation of these definitions which is not merely an absence of disease but a state of physical, mental, spiritual and social wellbeing.