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The Annual Trip to the OB/GYN Office: Good Things for Women to Know

The Annual Gynological Exam: What to Expect
Soma Mandal
Features Columnist
Issue date: 10/4/06 Section: Features

Reprinted from Washington Square News

Dear Dr. Mandal: I have my first gynecological exam coming up, and I'm nervous. I don't know what to expect, and I've heard really horrible stories. Does it hurt? What should I anticipate? Can my doctor answer any questions I have?

Thanks,

Nervous in New York

Dear Nervous,

The gynecological exam (sometimes called "pelvic exam" or "annual exam") is very important because it allows your physician to make sure that your genitals and reproductive organs are healthy. During this visit, breast health and sexual health is addressed as well. The American College of Obstetricians and Gynecologists and the American Cancer Society recommends a gynecologic exam for any woman who is sexually active or over 21 years of age.

It may seem daunting for many women. Many stress over their first exams because they don't know what exactly the exam entails.

THE EXAM, STEP-BY-STEP

Once you are in the examination room, you will be given a gown and sheet to cover your torso. The doctor will ask general questions about your health and then do a brief external physical exam.

The doctor will examine your breasts for any lumps or any pain, then teach you how to do a monthly self-exam. Before beginning the pelvic exam, you will be asked to lie down and place each foot in a foot holders, called stirrups, at the end of the table. It helps to relax your knees and pelvic muscles to facilitate the exam.
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Shreya Mandal's picture



FRIDAY - Rosa Parks Restaurant Workers Ride!

From: saru jayaraman sarulove@yahoo.com

CONFIRMED Speakers Include: NY State Senator Bill Perkins, Ron Daniels,President of the Institute for the Black World, 21^st Century, Roger Toussant, President, Transit Workers? Union, Local 100, and New York City Councilmember Melissa Mark Vivirito!*

51 years ago, Rosa Parks refused to sit in the back of the bus or to accept racial segregation. On December 8, 2006, restaurant workers
refuse to accept racial segregation in New York City restaurants. Workers at Restaurant Daniel and the Fireman Hospitality Group who have
filed legal charges and lawsuits for discrimination say NO to racial segregation, and refuse to be invisible, just like Rosa Parks.

*CALL US AT 212-343-1771 *
*TO RESERVE YOUR SEAT ON THE BUS*
*OR JUST SHOW UP AT RESTAURANT DANIEL AT 6:30PM*
*5:30 Convene at Café Fiorello, 64th & Broadway (1 trn to 66th St.)*
*6-6:30pm Bus Ride*
*6:30-7:30pm - Rally at Restaurant Daniel, 65th & Park Ave. (F train
to 63rd /Lex, 6 train to 68th /Hunter College)*

Saru Jayaraman
Restaurant Opportunities Center of New York (ROC-NY)
99 Hudson St., 3rd Floor New York, NY 10013
P: 212-343-1771
F: 212-343-7217
www.rocny.org


Restaurant Opportunities Center of New York



International Hip Hop Artists Help Support Displaced Africans

On December 16, 2006, hip hop artists from all over the world will unite to improve the welfare of displaced Africans. Musicians from Brazil to Ghana, including Chosan and Wanlov the Kubolor will spit rhymes in their native tongues to promote the work of a non-profit organization called Nah We Yone, meaning “it belongs to us” in the Krio language. It was formed as a New York City based group to provide services to distressed communities within the African Diaspora.

Nah We Yone provides critical psychological and social support to Africans, crisis intervention to displaced individuals, children, and families, wellness, and culturally informed programming and education on immigration and detention of refugees. The ultimate mission of Nah We Yone is to foster independence and self-empowerment among African refugees and asylees living in the United States.

Groups such as Lava Gina, World Up, Fusicology, and Liberation Lab are sponsoring the hip hop event entitled, “Music as a Weapon Presents: Bling & Blood,” symbolizing the ongoing oppression of Africans in the African diamond trade. Bling & Blood is a free event at Lava Gina, New York City’s premier world music lounge located on 116 Avenue C, New York City. Doors open at 6:30pm. Any proceeds from the event will go directly to Nah We Yone.

For more info, go directly to www.nahweyone.org or www.lavagina.com


Lava Gina, World Up, Fusicology, Liberation Lab



World Up: Hip Hop Goes International!

Location

United States

Founded in 2004, World Up! is a non-profit organization dedicated to educating the public about international cultures, and issues that affect the global community through Hip Hop and its related musics. Through its ongoing events, educational programming, and annual music festival, World Up actively promotes and fosters diversity, cross-cultural understanding and social change through Hip Hop culture.

World Up! is run by a group of volunteers who come from diverse backgrounds and cultures but share a deep love for Hip Hop and how it is used as a tool for social and political change. It has a well established network of artists, DJs, Mc's, film makers, promoters, activists around the globe.

Get Involved! Join the movement!
www.worldup.org
info@worldup.org

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Dropping Only One Rock at a Time: Two Years after NY's Rockefeller Drug Law Reform Act

Location

United States

This month marks the two-year anniversary since the passage of New York’s Drug Law Reform Act of 2004 (DLRA). Two years ago, the New York legislature finally began reforming New York’s notorious Rockefeller Drug Laws. According the Drug Policy Alliance, the Rockefeller Drug Laws are "one of the harshest mandatory minimum sentencing schemes in the nation." A first step was taken towards any meaningful reform to the draconian and racist laws in the past 33 years. After the passage of the DLRA, legislative leaders said that they would continue to push for more reforms and create more rehabilitative alternatives to incarceration. Lawyers, concerned activists, families, and community based re-entry organizations anticipated that hundreds of people would be re-sentenced and released from prison quickly. However, this never happened.

The biggest impediment to meaningful drug law reform in New York was the terms of the DLRA that did not increase the judge’s decision making power to place those who struggle with addiction into rehabilitative treatment. Also, some district attorneys thwarted efforts for early release by proposing high sentences for those who were eligible for re-sentencing. Some outright opposed re-sentencing. And some would re-argue each case as if the person were up for trial rather than treat it as a sentencing proceeding governed by DLRA policy changes. A fair interpretation of DLRA allowed Rockefeller petitioners to demonstrate their improvement and rehabilitation. Those eligible for re-sentencing have the right to provide mitigating information including life histories, letters of support from community members, positive prison adjustment, and prospects for successful re-entry.
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Shreya Mandal's picture



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These new-found tensions which are present at all stages in the real nature of colonialism have their repercussions on the cultural plane. In literature, for example, there is relative over-production. From being a reply on a minor scale to the dominating power, the literature produced by natives becomes differentiated and makes itself into a will to particularism. The intelligentsia, which during the period of repression was essentially a consuming public, now themselves become producers. This literature at first chooses to confine itself to the tragic and poetic style; but later on novels, short stories and essays are attempted. It is as if a kind of internal organisation or law of expression existed which wills that poetic expression become less frequent in proportion as the objectives and the methods of the struggle for liberation become more precise. Themes are completely altered; in fact, we find less and less of bitter, hopeless recrimination and less also of that violent, resounding, florid writing which on the whole serves to reassure the occupying power. The colonialists have in former times encouraged these modes of expression and made their existence possible. Stinging denunciations, the exposing of distressing conditions and passions which find their outlet in expression are in fact assimilated by the occupying power in a cathartic process. To aid such processes is in a certain sense to avoid their dramatisation and to clear the atmosphere. But such a situation can only be transitory. In fact, the progress of national consciousness among the people modifies and gives precision to the literary utterances of the native intellectual. The continued cohesion of the people constitutes for the intellectual an invitation to go farther than his cry of protest. The lament first makes the indictment; then it makes an appeal. In the period that follows, the words of command are heard. The crystallisation of the national consciousness will both disrupt literary styles and themes, and also create a completely new public. While at the beginning the native intellectual used to produce his work to be read exclusively by the oppressor, whether with the intention of charming him or of denouncing him through ethnical or subjectivist means, now the native writer progressively takes on the habit of addressing his own people.

— Frantz Fanon

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