Medical report of the obstetric department of the clinic prof. K.F.Slaviansky for 1393

All those who entered in 9 3 were 550; of them were discharged before delivery 7. One was admitted with a dead child the birth took place at home. Consequently, there were 542 that were disintegrated, which are distributed as follows.

“Daddy, can’t you see we are burning?” Traumatic Time and Parental Responsibility in Kenneth Lonergan’s Manchester by the Sea

In Kenneth Lonergan’s film Manchester by the Sea, screened in 2016, Lee commits a life-changing mistake: on his way to the mini-market, he forgets to put the screen on the fireplace. Upon his return, he becomes a numbed witness to the spectacle of his own family tragedy as the authorities remove his children’s bodies from the burning house scene. This significant event is represented through a sequence of flashbacks, which designates said cinematic device as one of the film’s most important features. Indeed, in The Trauma Question, Roger Luckhurst approaches the flashback as “the cinema’s rendition of the frozen moment of the traumatic impact . . . flash[ing] back insistently in the present because the image cannot yet or perhaps ever be narrativized as past.” Years after the incident, and still unable to address the wound of his parental negligence and child-death trauma, Lee dreams of his dead daughter suggestively asking, “Daddy, can’t you see we are burning?” The question echoes the one from Freud’s The Interpretation of Dreams, where another father dreams of his dead child being burnt. In Unclaimed Experience: Trauma, Narrative, and History, Cathy Caruth examines Freud and Lacan’s analysis of this question as to the significance of grief articulation, trauma coping and trauma persistence in sleep and awaken reality. The purpose of this article is to examine anachrony as a feature which exalts the dysfunctional inertia of a present life and of a traumatized mind afflicted by events which have been impossible to either register, integrate or narrate. Secondly, the article will try to unearth the mechanics of Lee’s grief and guilt via his daughter’s question. Emphasis will be placed on Lee’s inability to assume what Caruth calls the “ethical burden of survival” when asked to be his orphaned nephew’s guardian. This will be viewed as a reminder of Lee’s failure as a parent and as a challenge and invitation for the character to recover from the vacuum of his current death-in-life.

A case of childbirth complicated by rupture of the uterus and tumor in the small pelvis, with sequential Porro operation

The patient, admitted in childbirth to the Elizavetgrad hospital on September 16, was healthy before her marriage, menstruated correctly after 4 weeks; she married at 18, and gave birth to a dead child in her second year. The second birth a year later ended with perforation due to narrowing of the outlet. After this birth she was ill; was treated, but unsuccessfully, for a tumor, and in view of the danger she was advised to beware of pregnancy. A year later, she became pregnant again and on time, September 15, labor began; the waters disappeared soon, the pain intensified, there was a breakdown, nausea and vomiting. Objectively: the subject is strong, the pelvis is correct, weak activity of the heart and pulse, t is normal, nausea and vomiting, constipation, bloating and pain in the lower abdomen, a sharp protrusion of the abdomen with the designation of the fetal position, fetal heartbeat is not audible, from the sleeve ichor with a smell.

The case of Graviditatis tubo-uterinae with a favorable outcome of labor per vias naturales

The author describes a very interesting case of tubo-uterine pregnancy, which ended in per vias naturales delivery. His story is as follows. Free 27 years old. Regules appeared on the 16th year. The first pregnancy 10 years ago ended in a miscarriage at 4 months. Urgent delivery 4. After the last urgent delivery suffered from cervical endometritis. From the last pregnancy was resolved on 24 July 1890 at the 7th month of a dead child, after which she was ill for a long time. The last regulations were on October 11, 1890. At the end of November, the body of the uterus appeared to be enlarged, doughy consistency, the right fallopian tube at the uterine end was significantly enlarged and painful. Pregnancy was diagnosed.

Beyond Death and Mourning in A Dark Song and We Are Still Here

Drawing on Ewa Domańska’s theory of necrovitalism (2017), Rosi Braidotti’s works that engage with life/death ‘dichotomy’ (2006; 2008; 2013), and affect theories, I hope to show how normative understanding of death and mourning, typical for horror cinema as such, are questioned and transformed through an affective engagement with spectral soundscapes in two recent horror films – A Dark Song (2016) and We Are Still Here (2015). To a large extent, both films replicate normative understanding of what constitutes a reasonable occasion for grieving: the sudden and seemingly unjust death of a child. A child’s lost life, often seen as the pinnacle of felt grief, is then mourned passionately by the mother (rather than the father), whose determination and intuition guide her over the life-death threshold in order to reunite with her dead child or find some kind of closure. And yet rather than stopping at representing bereavement as a finite process, these films incorporate mourning into their cinematic language and use it to comment on the limits of Western definitions of death and life after death. In both films, encounters with otherworldly necropersons (to borrow Ewa Domańska’s term) disturb the zoe/bios distinction that organises Western mourning practices. More importantly, since these encounters rely on sound rather than vision, the protagonists (and the viewers) can no longer depend onscopic regimes of knowledge and are encouraged to think/feel about death differently.

Wisdom that Delivers: Resurrection and Hope in the Book of Kings

This essay examines the story of Solomon and the two prostitutes (1 Kgs 3:16-28) in relation to David’s judgment concerning Mephibosheth (2 Sam 19:25-31) and in relation to four “resurrection”-type stories in the book of Kings. Readers have traditionally interpreted Solomon’s judgment favorably, though recently some have argued that Solomon’s wisdom is ironic. This essay argues that the Solomon of Kings presents as an irreducible paradox, as both an ideal and an anti-ideal. Read in light of 2 Sam 19:25-31, 1 Kgs 3:16-28 suggests that ideal Solomon surpasses his father in judgment through his restoration of a conceptually “dead” child to its mother. When viewed in this way, Solomon’s wisdom can be understood to launch a life-preservation typology central to the book’s theological hope. Reconsideration of Solomon’s character from this vantage point helps to illumine New Testament references to Solomon in both Matthew and Luke.