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pece_annotation_1480109626

maryclare.crochiere

The article does not directly address emergency response, however it did address medical stories as being helpful to the public to feel supported and reach out when they realized they had a psychological condition. This is important in society, because if someone can get treated for something, or at least know they have it an take precautions, then they help themselves feel more comfortable and be more successful, they reduce the strain on those around them, and they make it easier for healthcare providers, if there is ever a related issue.

pece_annotation_1474849584

maryclare.crochiere

The article used many letters written between people, which was an interesting thing see, as that was a good source of information for the fires back many years ago. In using a variety of disasters over many years to write the article, the author had to use different types of sources as society and technology developed.

pece_annotation_1477329342

maryclare.crochiere

I looked up how emergency responders deal with mental health, since the method that was described in this article is no longer recommended. I also investigated the types of disaster that people around the world face each year, besides for weather disasters. Furthermore, I looked at a map of the types of disasters across the globe.

pece_annotation_1478548154

maryclare.crochiere

Membership is contingent on each state depositing "the necessary legal instruments", and events are held in many different member states, to make educatiuon available all across the world. Those member states control the direction of the agency based on their needs and funding, so it is really self-run to a large degree. Correction to founding question: The IAEA was founded much earlier, in the 1950's to advance knowledge, safety, and peace associated with atomic and nuclear energy. The majority of the world is now involved.

pece_annotation_1480105126

maryclare.crochiere

"It is tempting for a medical social scientist to enumerate the cultural beliefs concerning thecause and workings of epilepsy, then compare these with beliefs in other societies. People of course reason about illness, and culture provides the logic of that rationality. I have resisted, however, focusing on the structure of reasoning. The transformation of these narratives and the modes of aesthetic response associated with stories into "beliefs" or "explanation" would be extremely misleading."

"I began this chapter with questions about the relation of "fainting" to "epilepsy" in Turkish culture provoked by Meliha Hanim' s stories about her illness. Through the course of our research it became clear that epilepsy belongs in popular discourse to the larger domain of "fainting." This should come as no surprise, not only because fainting is less stigmatizing than epilepsy in Turkish culture."

"Emine was silent. Her story was told exclusively by those around her."