In Baby Boomers and Hearing Loss, audiologist John Burkey shows readers how they can continue to enjoy youthful living, regardless of whether their hearing abilities are undiminished or severely compromised. In a reassuring and straightforward style, Burkey explains the typical causes of hearing loss, from genetic factors to years of exposure to loud noises, and demystifies the sometimes confusing results of a hearing test. Fortunately, new technologies and advances in medicine have made it easier to detect signs of initial hearing loss and to prevent it from becoming a serious problem.
For those who have already sustained some damage, the author suggests ways to manage daily activities by using a range of techniques, equipment, and medical procedures. His suggestions include minor changes, such as using a vibrating alarm clock rather than one that is sound-based. More dramatic but often highly effective options, including reconstructive surgery, cochlear implants, and bone-anchored hearing aids, are also described.
In his previous award-winning book, Overcoming Hearing Aid Fears: The Road to Better Hearing, Burkey addressed common fears, concerns, and misconceptions that people have about choosing and using hearing aids. In this second indispensable volume, he offers a comprehensive guide on how to cope with and prevent hearing impairment. For a generation that refuses to slow down or quietly accept limitations, this book is essential reading.
Black Skin, White Coats is a history of psychiatry in Nigeria from the 1950s to the 1980s. Working in the contexts of decolonization and anticolonial nationalism, Nigerian psychiatrists sought to replace racist colonial psychiatric theories about the psychological inferiority of Africans with a universal and egalitarian model focusing on broad psychological similarities across cultural and racial boundaries. Particular emphasis is placed on Dr. T. Adeoye Lambo, the first indigenous Nigerian to earn a specialty degree in psychiatry in the United Kingdom in 1954. Lambo returned to Nigeria to become the medical superintendent of the newly founded Aro Mental Hospital in Abeokuta, Nigeria’s first “modern” mental hospital. At Aro, Lambo began to revolutionize psychiatric research and clinical practice in Nigeria, working to integrate “modern” western medical theory and technologies with “traditional” cultural understandings of mental illness. Lambo’s research focused on deracializing psychiatric thinking and redefining mental illness in terms of a model of universal human similarities that crossed racial and cultural divides.
Black Skin, White Coats is the first work to focus primarily on black Africans as producers of psychiatric knowledge and as definers of mental illness in their own right. By examining the ways that Nigerian psychiatrists worked to integrate their psychiatric training with their indigenous backgrounds and cultural and civic nationalisms, Black Skin, White Coats provides a foil to Frantz Fanon’s widely publicized reactionary articulations of the relationship between colonialism and psychiatry. Black Skin, White Coats is also on the cutting edge of histories of psychiatry that are increasingly drawing connections between local and national developments in late-colonial and postcolonial settings and international scientific networks. Heaton argues that Nigerian psychiatrists were intimately aware of the need to engage in international discourses as part and parcel of the transformation of psychiatry at home.
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