Father Admitted In Hospital Quotes

Genie In 1970 a child called Genie was admitted to a children’s hospital in Los Angeles. She was thirteen years old and had spent most of her life tied to a chair in a small closed room. Her father was intolerant of any kind of noise and had beaten the child whenever she made a sound. There had been no radio or television, and Genie’s only other human contact was with her mother who was forbidden to spend more than a few minutes with the child to feed her. Genie had spent her whole life in a state of physical, sensory, social and emotional deprivation. As might be expected, Genie was unable to use language when she was first brought into care. However, within a short period of time, she began to respond to the speech of others, to try to imitate sound and to communicate. Her syntax remained very simple. However, the fact that she went on to develop an ability to speak and understand a fairly large number of English words provides some evidence against the notion that language cannot be acquired at all after the critical period.

All invitations must proceed from heaven perhaps; perhaps it is futile for men to initiate their own unity, they do but widen the gulfs between them by the attempt. So at all events thought old Mr. Graysford and young Mr. Sorley, the devoted missionaries who lived out beyond the slaughterhouses, always travelled third on the railways, and never came to the club. In our Father's house are many mansions, they taught, and there alone will the incompatible multitudes of mankind be welcomed and soothed. Not one shall be turned away by the servants on that verandah, be he black or white, not one shall be kept standing who approaches with a loving heart. And why should the divine hospitality cease here? Consider, with all reverence, the monkeys. May there not be a mansion for the monkeys also? Old Mr. Graysford said No, but young Mr. Sorley, who was advanced, said Yes; he saw no reason why monkeys should not have their collateral share of bliss, and he had sympathetic discussions about them with his Hindu friends. And the jackals? Jackals were indeed less to Mr. Sorley's mind but he admitted that the mercy of God, being infinite, may well embrace all mammals. And the wasps? He became uneasy during the descent to wasps, and was apt to change the conversation. And oranges, cactuses, crystals and mud? and the bacteria inside Mr. Sorley? No, no, this is going too far. We must exclude someone from our gathering, or we shall be left with nothing.

The slippers in the story mean that everything you see and do and touch, every seed you sow, or don't sow, becomes part of your destiny...I met Hema in the septic ward at Government General Hospital in India, in Madras, and that brought me to this continent. Because of that, I got the biggest gift of my life - to be a father to you two. Because of that, I operated on General Mebratu, who became my friend. Because he was my friend, I went to prison. Because I was a doctor, I helped to save him, and they let me out. Because I saved him, they could hang him...You see what I am saying? I never knew my father, and so I thought he was irrelevant to me. My sister felt his absence so strongly that it made her sour, and so no matter what she has, or will ever have, it won't be enough. I made up for his absence by hoarding knowledge, skills, seeking praise. What I finally understood in Kerchele is that neither my sister nor I realized that my father's absence is our slippers. In order to start to get rid of your slippers, you have to admit they are yours, and if you do, then they will get rid of themselves. The key to your happiness is to own your slippers, own who you are, own how you look, own your family, own the talents you have, and own the ones you don't. If you keep saying your slippers aren't yours, then you'll die searching, you'll die bitter, always feeling you were promised more. Not only our actions, but also our omissions, become our destiny.

Oh, John, you’re a great father, but you don’t understand kids. I’ve worked in hospitals with kids like Jennifer. Kids that were terminal. They had it figured out long before their parents could admit it to themselves.” “She is not terminal,” he snarled, glaring at Makala angrily. She said nothing. “Damn you, no.” He was humiliated by the tears that suddenly clouded his vision. He struggled to choke back the sobs that now overwhelmed him.

J. M. W. Turner is regarded by many as Britain’s greatest artist, whose works have become iconic symbols of the Romantic art movement. He became known as ‘the painter of light’, due to his increasing interest in brilliant colours and the contrast between light and dark in his many landscapes and seascapes. Turner was born on 23 April 1775 in London. His father, William Turner (1745-1829), was a barber and wig maker and his mother, Mary Marshall, came from a family of butchers. In 1785, his mother suffered from severe mental illness and was admitted first to St Luke's Hospital for Lunatics in Old Street in 1799 and then Bethlem Hospital in 1800, where she died four years later.

Back in New York, my dad refused to admit that he had a wife, much less a daughter on the way. This fantasy came to an end when he picked up his mail to find a postcard from a grinning woman, with a swelling belly, firing off automatic weapons with a group of equally happy Uzbek men. The caption read, 'Enjoying the afternoon with your daughter!' On July 19, exactly four weeks before I was born, my father opened the door to find a woman wearing a burka, the traditional dress of Iran. When my mother finally went into labor at St. Luke's-Roosevelt Hospital, my dad was finally forced to venture outside his circle of comfort. Having done so—and meeting me—he realized it wasn't so bad out there.

You’ve already said that,” Alex says. “Why should I go?” “You’re the only person I have,” I say. “And I want us all to be together. It will be good for us.” “Oh, so now I’m back in the picture again.” “Alex. Something bigger than you is occurring right now. I’m sorry about your unhappy childhood.” She glares at me in that special way of hers and Joanie’s that makes me feel worthless and foul-smelling. “So we’ll tell Scottie we’re going on a vacation while Mom is in the hospital?” “It’s for a day or two,” I say. “Scottie’s been in the hospital every day for almost a month now. She needs a break. It’s not good for her. I’d like you to be in charge of answering any questions she may have. She looks up to you. She’ll hang on whatever you say.” I’m hoping a leadership role, a specific chore, will make Alex act like an adult and treat Scottie well. “Can you do that?” She shrugs. “If you can’t handle things, let me know. I’ll help. I’m here for you.” Alex laughs. I wonder if there are parents who can say things to their kids like “I love you” or “I’m here for you” without being laughed at. I have to admit it’s a bit uncomfortable. Affection, in general, is unpleasant to me. “What if Mom doesn’t make it for two days?” “She will,” I say. “I’ll tell her what we’re doing.” Alex looks uncomfortable with this idea, that what I’ll say will make her mother want to live. “I’m bringing Sid,” she says. “If he doesn’t come, then I’m not going.” I’m about to protest, but I see the look in her eyes and know this is yet another battle that I’m bound to lose. Something about this guy is helping her. And Scottie seems to like him. He can keep her distracted. He can work for me. “Okay,” I say. “Deal.

They had this course you had to take, Oral Expression. That I flunked. 'Why?' 'Oh, I don't know.' I didn't feel much like going into it. I was still feeling sort of dizzy or something, and I had a helluva headache all of a sudden. I really did. But you could tell he was interested, so I told him a little bit about it. 'It's this course where each boy in class has to get up in class and make a speech. You know. Spontaneous and all. And if the boy digresses at all, you're supposed to yell "Digression!" at him as fast as you can. It just about drove me crazy. I got an F in it.' 'Why?' 'Oh, I don't know. That digression business got on my nerves. I don't know. The trouble with me is, I like it when somebody digresses. It's more interesting and all.' 'You don't care to have somebody stick to the point when he tells you something?' 'Oh, sure! I like somebody to stick to the point and all. But I don't like them to stick too much to the point. I don't know. I guess I don't like it when somebody sticks to the point all the time. The boys that got the best marks in Oral Expression were the ones that stuck to the point all the time—I admit it. But there was this one boy, Richard Kinsella. He didn't stick to the point too much, and they were always yelling "Digression!" at him. It was terrible, because in the first place, he was a very nervous guy—I mean he was a very nervous guy—and his lips were always shaking whenever it was his time to make a speech, and you could hardly hear him if you were sitting way in the back of the room. When his lips sort of quit shaking a little bit, though, I liked his speeches better than anybody else's. He practically flunked the course, though, too. He got a D plus because they kept yelling "Digression!" at him all the time. For instance, he made this speech about this farm his father bought in Vermont. They kept yelling "Digression!" at him the whole time he was making it, and this teacher, Mr. Vinson, gave him an F on it because he hadn't told what kind of animals and vegetables and stuff grew on the farm and all. What he did was, Richard Kinsella, he'd start telling you all about that stuff—then all of a sudden he'd start telling you about this letter his mother got from his uncle, and how his uncle got polio and all when he was forty-two years old, and how he wouldn't let anybody come to see him in the hospital because he didn't want anybody to see him with a brace on. It didn't have much to do with the farm—I admit it—but it was nice. It's nice when somebody tells you about their uncle. Especially when they start out telling you about their father's farm and then all of a sudden get more interested in their uncle. I mean it's dirty to keep yelling "Digression!" at him when he's all nice and excited... I don't know. It's hard to explain.' I didn't feel too much like trying, either. For one thing, I had this terrific headache all of a sudden. I wished to God old Mrs. Antolini would come in with the coffee. That's something that annoys hell out of me—I mean if somebody says the coffee's all ready and it isn't.

One year later the society claimed victory in another case which again did not fit within the parameters of the syndrome, nor did the court find on the issue. Fiona Reay, a 33 year old care assistant, accused her father of systematic sexual abuse during her childhood. The facts of her childhood were not in dispute: she had run away from home on a number of occasions and there was evidence that she had never been enrolled in secondary school. Her father said it was because she was ‘young and stupid’. He had physically assaulted Fiona on a number of occasions, one of which occurred when she was sixteen. The police had been called to the house by her boyfriend; after he had dropped her home, he heard her screaming as her father beat her with a dog chain. As before there was no evidence of repression of memory in this case. Fiona Reay had been telling the same story to different health professionals for years. Her medical records document her consistent reference to family problems from the age of 14. She finally made a clear statement in 1982 when she asked a gynaecologist if her need for a hysterectomy could be related to the fact that she had been sexually abused by her father. Five years later she was admitted to psychiatric hospital stating that one of the precipitant factors causing her breakdown had been an unexpected visit from her father. She found him stroking her daughter. There had been no therapy, no regression and no hypnosis prior to the allegations being made public. The jury took 27 minutes to find Fiona Reay’s father not guilty of rape and indecent assault. As before, the court did not hear evidence from expert witnesses stating that Fiona was suffering from false memory syndrome. The only suggestion of this was by the defence counsel, Toby Hed­worth. In his closing remarks he referred to the ‘worrying phenomenon of people coming to believe in phantom memories’. The next case which was claimed as a triumph for false memory was heard in March 1995. A father was aquitted of raping his daughter. The claims of the BFMS followed the familiar pattern of not fitting within the parameters of false memory at all. The daughter made the allegations to staff members whom she had befriended during her stay in psychiatric hospital. As before there was no evidence of memory repression or recovery during therapy and again the case failed due to lack of corrobo­rating evidence. Yet the society picked up on the defence solicitor’s statements that the daughter was a prone to ‘fantasise’ about sexual matters and had been sexually promiscuous with other patients in the hospital. ~ Trouble and Strife, Issues 37-43

A decade earlier, her seventy-four-year-old father, Jack Block, a professor emeritus of psychology at the University of California at Berkeley, was admitted to a San Francisco hospital with symptoms from what proved to be a mass growing in the spinal cord of his neck. She flew out to see him. The neurosurgeon said that the procedure to remove the mass carried a 20 percent chance of leaving him quadriplegic, paralyzed from the neck down. But without it he had a 100 percent chance of becoming quadriplegic. The evening before surgery, father and daughter chatted about friends and family, trying to keep their minds off what was to come, and then she left for the night. Halfway across the Bay Bridge, she recalled, “I realized, ‘Oh, my God, I don’t know what he really wants.’” He’d made her his health care proxy, but they had talked about such situations only superficially. So she turned the car around. Going back in “was really uncomfortable,” she said. It made no difference that she was an expert in end-of-life discussions. “I just felt awful having the conversation with my dad.” But she went through her list. She told him, “‘ I need to understand how much you’re willing to go through to have a shot at being alive and what level of being alive is tolerable to you.’ We had this quite agonizing conversation where he said—and this totally shocked me—‘ Well, if I’m able to eat chocolate ice cream and watch football on TV, then I’m willing to stay alive. I’m willing to go through a lot of pain if I have a shot at that.’” “I would never have expected him to say that,

When her father mentioned their old house, tears sprang to her eyes. In a way it was helpful to be in a place her mother had never seen. It was one of the last conversations she had had with her mother, telling her about Adam's new job, which back then was only a remote possibility, as they rode together to the hospital. "Don't go," her mother had said from the front seat. "It's too far away. I'll never see you again." Six hours after saying this, her mother was dead. Ruma suddenly wanted to ask her father, as she'd wanted to ask so many times, if he missed her mother, if he'd ever wept for her death. But she'd never asked, and he'd never admitted whether he'd felt or done those things.

The early Christians took this story and used it as the backdrop for the doctrine of ‘The Trinity.’ For me, though, this myth has nothing to do with the belief in the father, son, and holy spirit. Rublev’s hospitality icon is important to me because by receiving the three strangers, Abraham and Sarah further their own narrative. The story of the strangers gets intertwined with Abraham and Sarah and they learn something new about themselves. This icon is a reminder to me to be welcoming and hospitable to strangers. It helps me remember that every stranger has a story. I kept this myth in mind, when a group of young Mormons came walking down the street and knocked on my door. I offered for them to come in and eat. Did I become Mormon? No. I did have them over three times to understand them and learn what it was like to be Mormon and to be them personally. Does this mean that you should let every stranger in your house because it says that Abraham did? No, definitely do not do that. Just like I get to choose what to get out of a myth, I get to choose when to apply it. I am admittedly a nerd and like to discuss beliefs and theology. I like to learn about people and different ways to think and live. This comes with an openness to new people in certain situations. Being open and hospitable to new people and ideas can help you understand yourself and other people. It can further your narrative and expand your viewpoints.

I suspect he knew how ill he was but was afraid to admit it, either to his physician or himself. He was already hospitalized by the time I returned home, would never leave that bed, and only briefly regained consciousness in the weeks that followed. It’s the strange gift that cancer gives before it finishes its work: a few days, or even just a couple of hours, during which the patient is offered clarity and a chance to say goodbye. My father spent some of this time drawing a map of the hospital and its surroundings on the back of a cigarette packet, the irony of plotting his escape with the aid of the instruments of his self-destruction entirely lost on him.