First, Do No Harm shows how health care professionals, with the best intentions of providing excellent, holistic health care, can nonetheless perpetuate violence against vulnerable patients. The essays investigate the need to rethink contemporary healthcare practices in ways that can bring the art and science of medicine back into sorely needed balance.
These ground-breaking studies by noted scholars question commonly held assumptions in contemporary healthcare that underlie oppressive power dynamics and even violence for patients and their families. The contributors discuss such topics as women and violence, life-support technologies, and healthcare professionals’ own experiences as patients. First, Do No Harm opens the discourse for reaching new understandings, from reassessing the meaning of "quality of life" to questioning the appropriateness of the very language used by healthcare professionals. It will be welcomed by healthcare workers and by scholars in nursing, medicine, and the allied health sciences.
Every liberal democracy has laws or codes against hate speech—except the United States. For constitutionalists, regulation of hate speech violates the First Amendment and damages a free society. Against this absolutist view, Jeremy Waldron argues powerfully that hate speech should be regulated as part of our commitment to human dignity and to inclusion and respect for members of vulnerable minorities.
Causing offense—by depicting a religious leader as a terrorist in a newspaper cartoon, for example—is not the same as launching a libelous attack on a group’s dignity, according to Waldron, and it lies outside the reach of law. But defamation of a minority group, through hate speech, undermines a public good that can and should be protected: the basic assurance of inclusion in society for all members. A social environment polluted by anti-gay leaflets, Nazi banners, and burning crosses sends an implicit message to the targets of such hatred: your security is uncertain and you can expect to face humiliation and discrimination when you leave your home.
Free-speech advocates boast of despising what racists say but defending to the death their right to say it. Waldron finds this emphasis on intellectual resilience misguided and points instead to the threat hate speech poses to the lives, dignity, and reputations of minority members. Finding support for his view among philosophers of the Enlightenment, Waldron asks us to move beyond knee-jerk American exceptionalism in our debates over the serious consequences of hateful speech.
Using personal experience and narrative, as well as the voices of students, trainees, and academic colleagues, this book illustrates how an initiative beginning over thirty years ago to train obstetrician-gynecologists in Ghana can serve as a model for global engagement by universities and learners at many levels. In addition to detailing a proven sustainable model for global health programs, this book highlights the ethical and moral imperatives participants should expect and demand of truly engaged academic global health.
An ethnography of the Ecuadorian Amazon that demonstrates the need for a relational, place-based, contingent understanding of harm and toxicity.
Reckoning with Harm is a striking ethnographic analysis of the harm resulting from oil extraction. Covering fifty years of settler colonization and industrial transformation of the Ecuadorian Amazon, Amelia Fiske interrogates the relations of harm. She moves between forest-courtrooms and oily waste pits, farms and toxic tours, to explore both the ways in which harm from oil is entangled with daily life and the tensions surrounding efforts to verify and redress it in practice. Attempts to address harm from the oil industry in Ecuador have been consistently confounded by narrow, technocratic understandings of evidence, toxicity, and responsibility. Building on collaborators’ work to contest state and oil company insistence that harm is controlled and principally chemical in nature, Fiske shows that it is necessary to refigure harm as relational in order to reckon with unremediated contamination of the past while pushing for broad forms of accountability in the present. She theorizes that harm is both a relationship and an animating feature of relationships in this place, a contingent understanding that is needed to contemplate what comes next when living in a toxic world.
In Water Brings No Harm, Matthew V. Bender explores the history of community water management on Mount Kilimanjaro in Tanzania. Kilimanjaro’s Chagga-speaking peoples have long managed water by employing diverse knowledge: hydrological, technological, social, cultural, and political. Since the 1850s, they have encountered groups from beyond the mountain—colonial officials, missionaries, settlers, the independent Tanzanian state, development agencies, and climate scientists—who have understood water differently. Drawing on the concept of waterscapes—a term that describes how people “see” water, and how physical water resources intersect with their own beliefs, needs, and expectations—Bender argues that water conflicts should be understood as struggles between competing forms of knowledge.
Water Brings No Harm encourages readers to think about the origins and interpretation of knowledge and development in Africa and the global south. It also speaks to the current global water crisis, proposing a new model for approaching sustainable water development worldwide.
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