Ginsbergs Variation on Haiku American Sentences

Allen Ginsberg  was born in 1926 in Newark, New Jersey, and went to Columbia University in New York in the 1940s. There he met and became friends with Jack Kerouac, Neal Cassady, and William S. Burroughs; all four would become deeply identified with the Beat movement, and all would become legends. Ginsberg  published many volumes of poetry and won the National Book Award for The Fall of America: Poems of These States (1973). Ginsberg moved to San Francisco in 1954 and by the 1960s was into gurus, Zen and political activism and protests against the Vietnam War. His book Howl and Other Poems (1956) was banned for a time on obscenity issues but eventually was reinstated, and the poem of the title ultimately was translated into 22 languages. Ginsberg died in 1997 in New York City. Ginsbergs Dictum He was a full believer in condense, condense, condense—which is an Ezra Pound dictum, although he could have gotten the message across better by saying simply â€Å"Condense!† Check Ginsbergs poetry for articles (a, an and the) and you’ll see where he starts cutting—these tiny words all but disappear in his work. Along with achieving the condensation he wanted, this technique also gives a rushing immediacy to his work.   Still, Ginsberg never went for  haiku. He spoke of how the 17 characters of this Japanese form just don’t cut it as 17 syllables of English, and that divvying them up in five-seven-five syllable lines makes the whole thing an exercise in counting, not feeling, and too arbitrary to be poetry. Ginsberg’s solutions, which first appear in his book Cosmopolitan Greetings (1994), are his American Sentences: One sentence, 17 syllables, end of story. Minimum words for maximum effect. It makes for a rush of a poem, and if youre trying your own hand at these and decide to include the season and an aha! moment as Japanese haiku do—a divided poem with a hinge or pause separating the originator from the kapow!—well, more power to you. Ginsbergs Iconic Sentences The website the Allen Ginsberg Project  has volumes of material about Ginsberg, including examples of American Sentences. Here are a few of the best: Taxi ghosts at dusk pass Monoprix in Paris 20 years ago.Put on my tie in a taxi, short of breath, rushing to meditate.Tompkins Square Lower East Side N.Y.Four skinheads stand in the streetlight rain chatting under an umbrella.Rainy night on Union Square, full moon. Want more poems? Wait till I’m dead.That grey-haired man in business suit and black turtleneck thinks hes still young.Bearded robots drink from Uranium coffee cups on Saturns ring.Crescent moon, girls chatter at twilight on the bus ride to Ankara.

Essay on Psychological Look at Aileen Wuornos - 1224 Words

Profile: Aileen Wuornos Nature vs. Nurture: Aileen was born in 1956 to her 16 year old mother. She was not born with any physical or mental disabilities. At the time of her birth her father was incarcerated for child molestation and he was also believed to be a schizophrenic, he hung himself in jail and Aileen never met him. When Aileen was 3 years old her mother abandoned her and her 4 year old brother and left them with her own parents who legally adopted them. The family struggled economically and by age 11 Aileen would engage in sexual activities for food, drugs and alcohol. Home life was not easy for Aileen as she claims to be sexually abused by her alcoholic grandfather and beaten by her grandmother. She would also engage in†¦show more content†¦Ã¢â‚¬Å" Aileen was forced to make her grandfather happy as well as his friends so she did what she knew they wanted because otherwise they got angry and forced her to so to avoid disappointment she did things that in her mind were okay because they were the only thing she knew. Erik Erikson also gives us a stage theory of development. Stage 1: Basic Trust vs. Mistrust ages 0-1 year In this stage the child learns to feel comfortable with parents and trusts their care or develops a deep mistrust that makes them feel unsafe. Although Aileen’s mother did not leave her until age 3 she neglected them at a very young age and Aileen did not have a father to nurture her either. Stage 2: Autonomy vs. Shame and Doubt Ages:1-3 years This refers to learning a sense of competence by learning to feed self, use toilet, play alone or feels ashamed and doubts one’s own abilities. Aileen grew up having to do a lot of those things for herself and having to take matters into her own hands so she became very developed in this stage. Stage 3: Initiative vs. Guilt Ages: 3-5 years In this stage the toddler gains ability to use own initiative in planning and carrying out plans; or if cannot live within parents limits develops a sense of guilt over misbehavior. Wuornos grandparent’s limits were distorted and so from a young age she was confused and never developed a sense of guilt. Stage 4: Industry vs. Inferiority Ages : 5-11years In this stage anShow MoreRelatedAileen Wuornos Essay3375 Words   |  14 PagesAileen Carol Wuornos: The Life of a Serial Killer â€Å"I robbed them, and I killed them as cold as ice, and I would do it again, and I know I would kill another person because Ive hated humans for a long time.† (Wuornos, 1999-2010) These words came from Aileen Wuornos after she was arrested for the murders of seven men during the course of a year. 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Applying A Rolling Admissions Process - 1494 Words

As mentioned earlier, when our prospect applies to the four selected colleges from Figure 6.4, they will utilize the LSAC as mandated from each institution. That provides for straightforward management of those applications with submission dates synchronizing with the University of Florida – the earliest one. That way, all institutions can be concurrently applied rather than piecemeal this process. Anyway, it turns out that some of the law schools in question employ a rolling admissions process where the institution can potentially notify applicants anytime inside a window of an admissions decision. As a result, if all material checks for completeness and accuracy, doesn’t it make sense to submit all materials as early as possible?†¦show more content†¦To begin with, applicants must send official college transcripts using the Registrar at specific points in the process; initially as preliminary transcripts, followed by periodic updates and finally after gra duation. 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Racial Prejudice And Discrimination On Children s Self...

Introduction Racial prejudice and discrimination can negatively affect children’s self-esteem. In 1954, the Supreme Court of the United States enacted the Brown v. Board of Education to outlaw racial segregation from public schools in order to establish equality among children of different racial and ethnic backgrounds (Zirkel, 2005). However, racial prejudice and discrimination still exist within the educational system where children continue to experience these inequalities (Zirkel, 2005). Clark and Clark (1939) argue that during child development, children become consciously aware of themselves as distinct people by comparing their bodies to the bodies of others. This development of self-awareness includes race consciousness and racial identification. Raising children in an education system that still retains racism can impact how minority children develop their racial identities. It is difficult for children of color to develop their identities within predominantly White i nstitutions (Zirkel, 2005). Racial prejudice and discrimination can lower the self-esteem of children that are being targeted because of their race and skin color. Racism refers to beliefs, attitudes, actions, or behaviors that are targeted against an individual or a group of people solely because of innate characteristics such as race or skin color (Pachter, L. M., Bernstein, B. A., Szalacha, L. A., Coll, C. G., 2010). Pachter et al. (2010) discussed how racism is expressed in two forms: racialShow MoreRelatedThe Effects Of Prejudice On Children And Young People1502 Words   |  7 PagesPrejudice is an opinion or attitude about a group of people that is based upon lack of understanding or incorrect information. It is making assumptions about children and young people because they belong to a particular group. 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A Critical Analysis of Tennysons In Memoriam A H Essay Example For Students

A Critical Analysis of Tennysons In Memoriam A H Essay H A Critical Analysis of Tensions In Memorial A. H. H. During the Victorian Period, long held and comfortable religiousbeliefs fell under great scrutiny. An early blow to these beliefs camefrom the Utilitarian, followers of Jeremy Bantam, in the form of a testby reason of many of the long-standing institutions of England,including the church. When seen through the eyes of reason, religionbecame merely an outmoded superstition (Ford ; Christ 896). If thiswere not enough for the faithful to contend with, the torch of doubt wassoon passed to the scientists. Geologists were publishing the resultsof their studies which concluded that the Earth was far older than thebiblical accounts would have it (Ford ; Christ 897). Astronomers wereextending humanitys knowledge of stellar distances, and NaturalHistorians such as Charles Darwin were swiftly building theories ofevolution that defied the Old Testament version of creation (Ford ;Christ 897). God seemed to be dissolving before a panicked Englandsvery eyes, replaced by the vision of a cold, mechan istic universe thatcared little for our existence. Alfred, Lord Tennyson was painfully aware of the implications ofsuch a universe, and he struggled with his own doubts about theexistence of God. We glimpse much of his struggles in the poem InMemorial A. H. H., written in memory of his deceased friend, ArthurHallam. The poem seemed to be cathartic for Tennyson, for through itswriting he not only found an outlet for his grief over Hallams death,but also managed to regain the faith which seemed at times to haveabandoned him. Tennyson regained and firmly reestablished his faiththrough the formation of the idea that God is reconciled with themechanistic universe through a divine plan of evolution, with Hallam asthe potential link to a greater race of humans yet to come. In the first of many lyric units, Tennysons faith in God andJesus seems strong. He speaks of Believing where we cannot prove (l. 4), and is sure that God wilt not leave us in the dust (l. 9). Theincreasing threat posed to religion by science does not worry Tensionhere, as he believes that our increasing knowledge of the universe canbe reconciled with faith, saying:Let knowledge grow from more to more,But more of reverence in us dwell;That mind and soul, according well,May make one music as before (1. 25-28). He does anticipate doubt, though, as he asks in advance for Godsforgiveness for the Confusions of a wasted youth (l. 42). Tennysonhere foresees the difficulties inherent in reconciling God with the colduniverse slowly emerging for the notes of scientists. In order to deal with the tasks set before him, Tennyson mustfirst boldly face the possibility of a world without God. In stanzanumber three, Sorrow, personified as a woman, whispers thesedisconcerting possibilities to a grief-ridden Tennyson, saying, And allthe phantom, Nature, stands- / A hollow form with empty hands (3.9,12). He questions whether he should embrace or crush Sorrow withall her uncomfortable suggestions. Tennyson goes on to face an even worse possibility than a lonelyuniverse, that being the possibility of an existence without meaning. In this view, human life is not eternal, and everything returns to dustforever. God is like some wild poet, when he works / Without aconscience or an aim (34.7-8). Why even consider such a God, Tennysonasks, and why not end life all the sooner if this vision of God is true(34.9-12)? He answers himself in the next poem, however, as he banishessuch a possibility on the evidence that love could never exist in such areality. What we consider to be love would actually be only be atwo-dimensional sense of fellowship, such as animals must feel, out ofboredom or crude sensuality (35.21-24) The many poems which follow fluctuate between faith and doubt. In poem fifty-four Tennyson consoles himself with the thought:That nothing walks with aimless feet;That not one life shall be destroyed,Or cast as rubbish to the void,When God hat made the pile complete (54.5-9). Line nine of poem fifty-four definitely assumes a plan for Godscreation, humanity, and an end goal. In the next two poems, however, hereturns to the doubts which a scientific reading of nature inspires, andreminds himself that though nature is So careful of the type (55.7),she is yet careless of the single life (55.8). This notion ofsurvival of the fittest is extremely disconcerting to Tennyson. Henotices in poem fifty-six the even more alarming fact that many specieshave passed into oblivion, and that humans could very well follow intheir footsteps. This is the mechanistic Nature, red in tooth andclaw, (56.15) whose existence seemed beyond a care of human lives andhuman needs. No longer were men Gods chosen and beloved, but, on thecontrary, they seemed no more noble than the countless scores of otherlife which had roamed the planet and passed into extinction. Tennysonwrites:O life as futile, then as frail!O for thy voice to soothe and bless!What hope of answer, or redress?Behind the veil, behind the veil (56.25-28). He feels, here, all too well the possibility of our own cosmicinsignificance. The one hope that remains for Tennyson lives in the thought thatevolution might actually be Gods divine plan for humanity. If we have,in fact, developed to our present state from a lower form, then who isto say that development has ceased? Might we not be evolving evercloser to Gods image and divinity itself, leaving behind theSatyr-shape (35.22) and ape-like visage of our ancestors? The factthat we love, as Tennyson mentioned before, separates us from animals. To support this idea, Tennyson delves into his relationship with ArthurHallam, a figure linking humanitys present condition to the superiorrace yet to come. In poem sixty-four, Tennyson speaks of Hallam,describing him with the words:And moving up from high to higher,Becomes on Fortunes crowning slopeThe pillar of a peoples hope,The center of a worlds desire (64.13-16). In subsequent sections, he speaks of the divinity present in Hallam,seeming to compare him at times even to Jesus, as in poem eighty-four,where he writes, I see thee sitting crowned with good (84.5), and,later, in unit eighty-seven, we saw / The God within him light hisface, / And seem to lift the form, and glow / In azure orbitsheavenly-wise (87.35-37). Hallam, Tennyson suggests, would have been alink not only between the present race and that which is to come, butalso between a world in turmoil and the God who will restore it topeace. This notion of the division between chaotic nature and anordered divinity is metaphorically expressed through images of thespirit leaving the body (47.6-7), the body, of course, being thephysical entity prone to sickness and weariness, and the spirit as thetranscendent aspect which shall someday be reunited with those in Heaven(47.9-16). He speaks of the coming of the thousand years of peace (106.28),presumably when the higher race is realized and all institutions havebeen reformed for the common love of good (106.24). It is not yettime, though, for this race to find fruition. He speaks of Hallam asThe herald of a higher race (118.14), suggesting that his friend wasmerely a glimpse of what is yet to come. Humanity must yet Moveupward, working out the beast, And let the ape and tiger die(118.27-28). In other words, a nature now brutal and cold, careless oflife, will someday become, High nature amorous of the good(109.10-11). These words suggest a slow process, not to be accomplishedin the life of merely one man, no matter how great he may be. Tennysonseems comforted by the contemplation of the golden age to come, though,saying, And all is well, though faith and form / Be sundered in thenight of fear (127.1-2). Through his contemplation, Tennyson seems tohave renewed his faith that nature has not been abandoned by God, thoughscience would have us believe it so. Finally, after addressing these doubts raised by science, Tennysonturns his sights to the Utilitarian attack on religion. In poem 124, heexplains that one cannot come to God through reason, but must felldivinity. He writes:I found Him not in world or sun, Or eagles wing, or insects eye,Nor through the questions men may try,The petty cobwebs we have spun (124.4-7). Instead, Tennyson rediscovers his faith through the emotion, saying Ihave felt (124.16). This statement harkens back to the passages inwhich Tennyson speaks of love as the convincing factor that we are notalone, for without God, love would be an excessive and unnecessarydimension, and thus would have no reason to exist at all in amechanistic universe.. His love for Hallam, and the hope that they willsomeday meet again, is thus the tie which holds Tennyson to his faith. Through Hallam, whom Tennyson says, Oerlookst the tumult for afar(127.19), he knows all is well (127.20). With the epilogue, the private, intellectual wars of In Memoriamconclude peacefully. Tennyson describes the wedding day of his sisterand suggests that the child resulting from the union will be yet acloser link / Betwixt us and the crowning raceNo longer half-akin tobrute (127-28, 133). He reminds us yet again that Hallum Appearedere the times were ripe (139), and thus merely anticipated thatfar-off divine event, / To which the whole creation moves (143-44). Works CitedFord, George H. and Carol T. Christ. The Victorian Age. The Norton Anthology of English Literature.Ed. M. H. Abrams. New York: W. W. Norton and Co., 1993. (pps. 891-910). HELPING THE HOMELESS EssayTennyson, Alfred, Lord. In Memoriam A. H. H.. Ed. M. H. Abrams. NewYork: W. W. Norton and Co., 1993. (pps. 1084-1133). A Critical Analysis of Tensions In Memorial A. H. H. During the Victorian Period, long held and comfortable religiousbeliefs fell under great scrutiny. An early blow to these beliefs camefrom the Utilitarian, followers of Jeremy Bantam, in the form of a testby reason of many of the long-standing institutions of England,including the church. When seen through the eyes of reason, religionbecame merely an outmoded superstition (Ford ; Christ 896). If thiswere not enough for the faithful to contend with, the torch of doubt wassoon passed to the scientists. Geologists were publishing the resultsof their studies which concluded that the Earth was far older than thebiblical accounts would have it (Ford ; Christ 897). Astronomers wereextending humanitys knowledge of stellar distances, and NaturalHistorians such as Charles Darwin were swiftly building theories ofevolution that defied the Old Testament version of creation (Ford ;Christ 897). God seemed to be dissolving before a panicked Englandsvery eyes, replaced by the vision of a cold, mechan istic universe thatcared little for our existence. Alfred, Lord Tennyson was painfully aware of the implications ofsuch a universe, and he struggled with his own doubts about theexistence of God. We glimpse much of his struggles in the poem InMemorial A. H. H., written in memory of his deceased friend, ArthurHallam. The poem seemed to be cathartic for Tennyson, for through itswriting he not only found an outlet for his grief over Hallams death,but also managed to regain the faith which seemed at times to haveabandoned him. Tennyson regained and firmly reestablished his faiththrough the formation of the idea that God is reconciled with themechanistic universe through a divine plan of evolution, with Hallam asthe potential link to a greater race of humans yet to come. In the first of many lyric units, Tennysons faith in God andJesus seems strong. He speaks of Believing where we cannot prove (l. 4), and is sure that God wilt not leave us in the dust (l. 9). Theincreasing threat posed to religion by science does not worry Tensionhere, as he believes that our increasing knowledge of the universe canbe reconciled with faith, saying:Let knowledge grow from more to more,But more of reverence in us dwell;That mind and soul, according well,May make one music as before (1. 25-28). He does anticipate doubt, though, as he asks in advance for Godsforgiveness for the Confusions of a wasted youth (l. 42). Tennysonhere foresees the difficulties inherent in reconciling God with the colduniverse slowly emerging for the notes of scientists. In order to deal with the tasks set before him, Tennyson mustfirst boldly face the possibility of a world without God. In stanzanumber three, Sorrow, personified as a woman, whispers thesedisconcerting possibilities to a grief-ridden Tennyson, saying, And allthe phantom, Nature, stands- / A hollow form with empty hands (3.9,12). He questions whether he should embrace or crush Sorrow withall her uncomfortable suggestions. Tennyson goes on to face an even worse possibility than a lonelyuniverse, that being the possibility of an existence without meaning. In this view, human life is not eternal, and everything returns to dustforever. God is like some wild poet, when he works / Without aconscience or an aim (34.7-8). Why even consider such a God, Tennysonasks, and why not end life all the sooner if this vision of God is true(34.9-12)? He answers himself in the next poem, however, as he banishessuch a possibility on the evidence that love could never exist in such areality. What we consider to be love would actually be only be atwo-dimensional sense of fellowship, such as animals must feel, out ofboredom or crude sensuality (35.21-24) The many poems which follow fluctuate between faith and doubt. In poem fifty-four Tennyson consoles himself with the thought:That nothing walks with aimless feet;That not one life shall be destroyed,Or cast as rubbish to the void,When God hat made the pile complete (54.5-9). Line nine of poem fifty-four definitely assumes a plan for Godscreation, humanity, and an end goal. In the next two poems, however, hereturns to the doubts which a scientific reading of nature inspires, andreminds himself that though nature is So careful of the type (55.7),she is yet careless of the single life (55.8). This notion ofsurvival of the fittest is extremely disconcerting to Tennyson. Henotices in poem fifty-six the even more alarming fact that many specieshave passed into oblivion, and that humans could very well follow intheir footsteps. This is the mechanistic Nature, red in tooth andclaw, (56.15) whose existence seemed beyond a care of human lives andhuman needs. No longer were men Gods chosen and beloved, but, on thecontrary, they seemed no more noble than the countless scores of otherlife which had roamed the planet and passed into extinction. Tennysonwrites:O life as futile, then as frail!O for thy voice to soothe and bless!What hope of answer, or redress?Behind the veil, behind the veil (56.25-28). He feels, here, all too well the possibility of our own cosmicinsignificance. The one hope that remains for Tennyson lives in the thought thatevolution might actually be Gods divine plan for humanity. If we have,in fact, developed to our present state from a lower form, then who isto say that development has ceased? Might we not be evolving evercloser to Gods image and divinity itself, leaving behind theSatyr-shape (35.22) and ape-like visage of our ancestors? The factthat we love, as Tennyson mentioned before, separates us from animals. To support this idea, Tennyson delves into his relationship with ArthurHallam, a figure linking humanitys present condition to the superiorrace yet to come. In poem sixty-four, Tennyson speaks of Hallam,describing him with the words:And moving up from high to higher,Becomes on Fortunes crowning slopeThe pillar of a peoples hope,The center of a worlds desire (64.13-16). In subsequent sections, he speaks of the divinity present in Hallam,seeming to compare him at times even to Jesus, as in poem eighty-four,where he writes, I see thee sitting crowned with good (84.5), and,later, in unit eighty-seven, we saw / The God within him light hisface, / And seem to lift the form, and glow / In azure orbitsheavenly-wise (87.35-37). Hallam, Tennyson suggests, would have been alink not only between the present race and that which is to come, butalso between a world in turmoil and the God who will restore it topeace. This notion of the division between chaotic nature and anordered divinity is metaphorically expressed through images of thespirit leaving the body (47.6-7), the body, of course, being thephysical entity prone to sickness and weariness, and the spirit as thetranscendent aspect which shall someday be reunited with those in Heaven(47.9-16). He speaks of the coming of the thousand years of peace (106.28),presumably when the higher race is realized and all institutions havebeen reformed for the common love of good (106.24). It is not yettime, though, for this race to find fruition. He speaks of Hallam asThe herald of a higher race (118.14), suggesting that his friend wasmerely a glimpse of what is yet to come. Humanity must yet Moveupward, working out the beast, And let the ape and tiger die(118.27-28). In other words, a nature now brutal and cold, careless oflife, will someday become, High nature amorous of the good(109.10-11). These words suggest a slow process, not to be accomplishedin the life of merely one man, no matter how great he may be. Tennysonseems comforted by the contemplation of the golden age to come, though,saying, And all is well, though faith and form / Be sundered in thenight of fear (127.1-2). Through his contemplation, Tennyson seems tohave renewed his faith that nature has not been abandoned by God, thoughscience would have us believe it so. Finally, after addressing these doubts raised by science, Tennysonturns his sights to the Utilitarian attack on religion. In poem 124, heexplains that one cannot come to God through reason, but must felldivinity. He writes:I found Him not in world or sun, Or eagles wing, or insects eye,Nor through the questions men may try,The petty cobwebs we have spun (124.4-7). Instead, Tennyson rediscovers his faith through the emotion, saying Ihave felt (124.16). This statement harkens back to the passages inwhich Tennyson speaks of love as the convincing factor that we are notalone, for without God, love would be an excessive and unnecessarydimension, and thus would have no reason to exist at all in amechanistic universe.. His love for Hallam, and the hope that they willsomeday meet again, is thus the tie which holds Tennyson to his faith. Through Hallam, whom Tennyson says, Oerlookst the tumult for afar(127.19), he knows all is well (127.20). With the epilogue, the private, intellectual wars of In Memoriamconclude peacefully. Tennyson describes the wedding day of his sisterand suggests that the child resulting from the union will be yet acloser link / Betwixt us and the crowning raceNo longer half-akin tobrute (127-28, 133). Category: English

Chinese Patient Culture Towards Pain

Question: Discuss about the Chinese Patient Culture Towards Pain. Answer: Introduction: Pain, basically, involves an unpleasant condition occurred physically due to some injury or an illness. Currently, it is verified that social, cultural and psychological aspects not only influence pain but may also disturb the management of patient having pain.Studies suggest that societal and cultural influences manipulate the attitudes towards the medication of pain or expectations towards other treatment processes. At times, such behavioral aspects may cause hurdle in effective pain treatment. So, medical professionals always need to address cultural beliefs and values while treating health related problems like pain as perceptions related to illness and their management vary across societies and cultures (Ping Malcolm, 2013). In Chinese culture, illness is thought to be an outcome of internal imbalances and pathogenic factors. It is considered that health can be maintained and ensured if there would be an internal as well as external harmony. Internal harmony is influenced by psychological and pathological factors whereas ecological factors influence external harmony.Based on internal and external harmony, yin and yang is a key health paradigm that explains the Chinese patient psychological and cultural aspects towards pain (Ping Malcolm, 2013). According to this conceptual framework, there is a mutual connection between these contrasting experiences. A healthy individual experiences balance in yin- yang whereas an imbalance in yin- yang takes place when one event is lacking behind while affecting the other. This is how Chinese culture categorizes pain and illness. An attack like cold causes yin energy to exceed which will act as a hindrance in yang energy causing energy impasse which will further trigge r physical distress and pains. Nowadays, for the management of pain, Traditional Chinese Medicine more concentrates on acupuncture other than pain killers or analgesic.It is widely documented that the treatment process has eased the pains of pregnancy, post surgery pains and toothaches etc with minimum possible side effects when compared to medications (China Culture Tour, 2015). The effectiveness of the treatment is also proved and well documented through scientific evidences. Due to less possible side effects, patients prefer to go for such treatment option other than medicines. Moreover, Traditional Chinese Medicine also offers herbal treatments to relieve pains (China Culture Tour, 2015). However, whatever the condition of the patient is going on and treatment is being considered, doctors and nurses need to be patient at one end while bearing the pain of the patient at the other. References Ping, H., Malcolm, H. (2013). Behaviours and Beliefs about Pain and Treatment among Chinese Immigrants and New Zealand Europeans. The New Zealand Medical Journal, 126 (1370). https://www.nzma.org.nz/journal/read-the-journal/all-issues/2010-2019/2013/vol-126-no-1370/article-ho China Culture Tour. (2015). Traditional Chinese Medicine. Retrieved from https://www.chinaculturetour.com/culture/traditional-medicines.htm