The author notes here how violence manifested itself through many ways in Juma’s life. One of these ways was violence with the social group he identified with. The street boys that Juma became a part of had to make violence a part of their culture in order to survive. Many street groups existed throughout cities because of the high number of boys being displaced from homes. Juma’s group in particular originally initiated him by beating and raping him, severe violence that was seemingly commonplace to their way of life. Since these violent tendencies are so common and the boys see it as a necessary way of life, I identified it as a cultural aspect of the group.

It would seem that the violence experienced by these boys was taught to them through the structural violence of the reprimanding they received in these cities. The sunga sunga would beat them and send them to prisons where they were once again beat and raped. Once released I would think that the boys would learn from these behaviors and translate it into their everyday lives on the streets. Their structure was failing them and teaching them to inflict violence into their daily lives.

This sentence shows just how much these drugs have consumed the users life. This person identifies their drug as being the sole source of pain in their life. Pain for them is no longer considered physical or mental, simply an absence or presence of the drug they use. This is allegorical to me in the way the drug seems to be a cover for any other pain the user may have been feeling before the drug. In order for them to have chosen to start the drug it seems that either an emotional pain or chronic physical pain was present. This person chose the drug to drown out the other pain they had in life which shows that their underlying pain was not being treated properly.

The biomedical model repeatedly touches on how these mothers with PND have a lack of support system or people to confide in. While this may be true, it seems as if whether these women have a "lack" of support system or not wouldn't make a difference in their life. Multiple mothers repeat that they see no point in confiding in anyone or letting anyone know what their issues are. This may be related to the fact that they have no one they would necessarily like to confide in or feel safe talking to, but it should be noted that these women have made up their own minds that they for some reason feel that there is no need to have emotional discussion with those around them.

This paragraph seems to contrast with a paragraph on the previous page where a mother describes her feelings towards the gender of her newborn baby. While this statement seems to show that a female child can negatively impact a mother and therefore cause PND, a mother that was interviewed is quoted saying "It (the child's gender) makes no difference to me because, after all, it's God's will". It seems like the problem here is not so much about how the woman feels about the baby being a girl but about how the people around her will respond to the gender. Here the problem is considered to be related to gender, but while this is the issue at hand in this particular instance, it seems the underlying root cause of the tension is the unsupportive family members, not how the mother views the child.

This sentence of Yosef describing life after the accident he witnessed is a good indicator that he has embodied the experience and truly let it impact his life. He imagines the accident when he walks around his house, he has trouble sleeping, it seems like it has become a daily part of his life. Based off of what he describes it seems like he can vividly relive the moment and this is negatively impacting his mental health. What sticks out most to me as an embodied term is when Yosef says he would prefer to forget it yet it stops him from doing such basic, necessary things as sleeping and concentrating. These basic parts of life are so important and yet this experience has changed them completely.

I disagree with the author's interpretation here of Rabbi Dov's interview. He refers to the Rabbi's problem with Yosef as having to do with personality but I think this is far from what the Rabbi truly has a problem with. Since he is a Rabbi, I would assume he ties everything in life and others lives around religion. It was easy for him to blame this problem solely on religious basis rather than medical, because this is simply how he has always viewed the world. Rather than actually mentioning much about Yosef's actual personality as the author says he does, I think Rabbi Dov mentions more of how Yosef is living Judaism, which I think differs from personality.

Illness has a way of not only transforming someones existing life but creating a new life in itself. New places are introduced to you, such as a hospital or treatment center. New people come into your lives to help you cope with the illness, such as those who may also be dealing with the same thing. How you think might change. For example, I have known many people who got ill and reflect on their lives and have a drastic change in religion. These branchings create a life that all revolves around the illness itself but is much more than a persons health.

I have never thought of sickness affecting the way we view time until this reading. Of course we all know of the saying"time flies", but this seems to become so much more real when someone has a sickness. Time on this each may be shortened due to the illness and even what you may do with your time could completely change depending on the impact of the illness. It would seem as though you no longer have a grasp on how you spend your own time and it could be out of your control.

The women in these interviews had to be taught how to use the computers then left to do an interview for almost an hour. These seems like a long time to sit and do an interview and there wasn't much reason as to why they would feel the need to be completely honest. If they felt uncomfortable with the new laptops they might also feel uncomfortable in doing the survey and this could be translated into the results.

These qualitative interviews most likely achieved good results based on the fact that they took into account who would be interviewing the women. The interviews set up with similarly aged women being the interviewees seem like the best option to me. The participants probably had an easier time opening up to a person they felt was similar to themselves.

These few sentences were very interesting to me. This made me reflect on the cultural aspect of tradition within a society. Depending on the society, people may feel uncomfortable about talking with a specific group about their sexual behavior. For example, depending on gender norms women may feel more comfortable talking to a female about their sexual behaviors than a male. The quantitative data collected here would help the researcher conduct a better qualitative study.

The scientists that contributed to this paper were comparing both qualitative and quantitative data in three different cases in order to justify their thinking that both of these methods of research will produce different outcomes. Quantitative data cannot produce what qualitative data can and vice versa. In studying the three cases it is important to use both qualitative and quantitative because both will give variances in data that can be compared and work together to create a bigger picture when it comes to the Swaziland women. Ruark and Fielding-Miller confirm this thinking by using the two methods and comparing their similarities and dissimilarities.