Millie McCoy and Christine McCoy (July 11, 1851 – October 8, 1912) were American conjoined twins who went by the stage names "The Carolina Twins", "The Two-Headed Nightingale" and "The Eighth Wonder of the World". The Twins traveled throughout the world performing song and dance for entertainment.

Joseph Banda and Luka Banda (born January 23, 1997, in Lusaka, Zambia) are twin brothers who used to be conjoined. They were born joined at the back of the skull and faced in opposite directions. In 1997, Dr. Ben Carson led a team of 50 Zambian and South African specialists to separate the 11-month-old twins in a 22-hour operation. They did not share any organs, but shared intricate blood vessels that flowed into each other's brains. In 2001, the twins were fitted with artificial skulls to permanently close their heads, and are neurologically normal. In an interview, Dr. Carson stated about the operation:

They are residing in a low-cost/high-density area of Lusaka called Chilenje South.

The fear of spiders can be treated by any of the general techniques suggested for specific phobias. The first line of treatment is systematic desensitization – also known as exposure therapy – which was first described by South African psychiatrist Joseph Wolpe. Before engaging in systematic desensitization it is common to train the individual with arachnophobia in relaxation techniques, which will help keep the patient calm. Systematic desensitization can be done in vivo (with live spiders) or by getting the individual to imagine situations involving spiders, then modelling interaction with spiders for the person affected and eventually interacting with real spiders. This technique can be effective in just one session.

Recent advances in technology have enabled the use of virtual or augmented reality spiders for use in therapy. These techniques have proven to be effective.

Samuel Taylor Coleridge (21 October 1772–25 July 1834) was an English poet, critic, and philosopher who was, along with his friend William Wordsworth, one of the founders of the Romantic Movement in England and one of the Lake Poets. He wrote the poems "The Rime of the Ancient Mariner" and "Kubla Khan", as well as the prose "Biographia Literaria".

Coleridge was widely known to have been a regular user of opium as a relaxant, analgesic, antidepressant, and treatment for numerous health concerns. "Kubla Khan" was apparently written under the drug's influence, but the degree to which he used the drug as a creative enhancement is not clear. Although Coleridge largely kept his addiction as hidden as possible from those close to him, it became public knowledge with the 1822 publication of "Confessions of an English Opium Eater" by his close friend Thomas de Quincey. The "Confessions" painted a rather negative picture of Coleridge and his reputation suffered accordingly.

Where Coleridge first developed his opium habit is an issue of some scholarly dispute but it clearly dates from a fairly youthful period in his life. Coleridge’s own explanation is clearly laid out in a letter to Joseph Cottle;

However, most scholars agree that Coleridge had resorted to the use of Laudanum (the tincture form of opium) before this date, particularly during times of nervousness and stress. Because Laudanum was widely available and widely used as an analgesic as well as a general sedative, many people were given the drug for all sorts of medical and nervous complaints. Coleridge was probably given the drug numerous times in his youth during several bouts of rheumatic illness. Small medicinal dosages seldom lead to full-blown addiction but for Coleridge, who experienced the painful return of the symptoms many times in his life, it surely introduced him to the use of the drug much earlier than his story to Cottle admits.

Regardless of when and where Coleridge’s opium addiction began, it is clear that the more reliant on the drug he became, the more his work suffered, the less he was able to focus and concentrate, and the more strained his relations became. In fact, it is arguable that any analysis of Coleridge’s life must be done against the constant background of opium usage. But as important as the issue of opium is in Coleridge’s life, it is never a straightforward issue because he often hid it from public and familial view and at other times he exaggerated its importance to his work. In the 1816 publication of his major ‘opium’ poems Coleridge purposely drew a connection between his creative work and his opium usage. Desperate for some financial success with his poetry, Coleridge intentionally attempted to portray himself as a dreamy opium eater because he, perhaps rightly, believed that it would draw a morbid fascination to his work. Opium played an interesting role in the public image of Romantic literature. There was, for a long time, a kind of cult glamorization of the drug and a morose allure to stories of its usage for respectable members of the bourgeoisie who were titillated by such taboo subjects. It was with this in mind that Coleridge generated an image of himself as dreamy poet who created drug induced fantasies.

This dreamy image of himself began even before he was widely known to have been addicted to opium. In one of a series of biographical letters written to his friend Thomas Poole, Coleridge painted this picture of himself, a picture that would always endure. Coleridge writes:

This slothful image was one that endured even with some of Coleridge’s close friends and may have been consciously created by Coleridge in the earlier part of his career in order to draw attention away from his addiction. It was only later that Coleridge perceived an advantage to drawing attention not to himself as simply a slothful scholar but a dreamy opium eater.

The most popular story that connects Coleridge’s work with his opium usage was told by Coleridge in his well-known preface to the poem Kubla Khan. Coleridge wrote:

The sleep of this story is said by Coleridge to be a sleep of opium, and Kubla Khan may be read as an early poetic description of this drug experience. The fact that the poem is generally regarded as one of Coleridge's best is one of the reasons for the continuing interest and debate about the role that opium may have played in his creative output, and in Romanticism in general.

Coleridge, in his lucid moments, understood the problems with which he struggled better than most. In an 1814 letter to his friend John Morgan, Coleridge wrote about his difficulties.

In some respects, Coleridge's life bears a resemblance to that of a modern opiate addict. Unfortunately, as much as Coleridge had some grasp of his addictions and its results, as well as an unusually sharp sense of how this addiction might be treated, many of his closest friends and peers did not understand. The people who might have served him best, like Southey and Wordsworth, were far too willing to maintain his image as slothful and selfish; this despite the professional help that he constantly bestowed upon them. Men like Robert Southey, naturally conservative in outlook were not forward looking enough to comprehend the possibility of Coleridge’s addiction being a largely physical dependence, despite the fact that Coleridge himself, as well as a growing number of professionals like his friend Gillman, were aware of the physical aspect of drug reliance. On more than one occasion Coleridge pointed to the fact that physical restraint might eventually lead to a cure, and on several occasions under the treatment of Dr. Gillman, he was led thus to the edge of freedom from the drug on which he had formed such a dependence. Southey wrote from the position of moral indignation and explicitly denied the physical aspect of the drug issue. Southey wrote to Cottle:

Radiation, most commonly in the form of X-rays, is used frequently in society in order to produce positive outcomes. The primary use of radiation in healthcare is in the use of radiography for radiographic examination or procedure, and in the use of radiotherapy in the treatment of cancerous conditions. Radiophobia can be a fear which patients experience before and after either of these procedures, it is therefore the responsibility of the healthcare professional at the time, often a Radiographer or Radiation Therapist, to reassure the patients about the stochastic and deterministic effects of radiation on human physiology. Advising patients and other irradiated persons of the various radiation protection measures that are enforced, including the use of lead-rubber aprons, dosimetry and Automatic Exposure Control (AEC) is a common method of informing and reassuring radiophobia sufferers.

Similarly, in industrial radiography there is the possibility of persons to experience radiophobia when radiophobia sufferers are near industrial radiographic equipment.

A specific fear of clowns has sometimes been discussed in terms of a specific phobia. The term "" is a neologism coined in the context of informal ""-phobia" lists".

The term is not listed in the World Health Organisation's ICD-10 nor in the American Psychiatric Association's DSM-5 categorization of disorders.

The most common methods for the treatment of specific phobias are systematic desensitization and in vivo or exposure therapy.

Survivor guilt (or survivor's guilt; also called survivor syndrome or survivor's syndrome) is a mental condition that occurs when a person believes they have done something wrong by surviving a traumatic event when others did not. It may be found among survivors of murder, terrorism, combat, natural disasters, epidemics, among the friends and family of those who have died by suicide, and in non-mortal situation. The experience and manifestation of survivor's guilt will depend on an individual's psychological profile. When the "Diagnostic and Statistical Manual of Mental Disorders IV" (DSM-IV) was published, survivor guilt was removed as a recognized specific diagnosis, and redefined as a significant symptom of post traumatic stress disorder (PTSD).

Radiophobia is an obsessive fear of ionizing radiation, in particular, fear of X-rays. While in some cases radiation may be harmful (i.e. radiation-induced cancer, and acute radiation syndrome), the effects of poor information, understanding, or a traumatic experience may cause unnecessary or even irrational fear. The term is also used in a non-medical sense to describe the opposition to the use of nuclear technology (i.e. nuclear power) arising from concerns disproportionately greater than actual risks would merit.

Treatment is surgical with attention to form and volume. Surgery usually takes place before the age of one since it has been reported that the intellectual outcome is better.

Systematic desensitization therapy was introduced by Joseph Wolpe in 1958 and employs relaxation techniques with imagined situations. In a controlled environment, usually the therapist's office, the patient will be instructed to visualize a threatening situation (i.e., being in the same room with a dog). After determining the patient's anxiety level, the therapist then coaches the patient in breathing exercises and relaxation techniques to reduce their anxiety to a normal level. The therapy continues until the imagined situation no longer provokes an anxious response.

This method was use in the above-mentioned study done by Drs. Hoffmann and Human whereby twelve female students at the Arcadia campus of Technikon Pretoria College in South Africa were found to possess symptoms of cynophobia. These twelve students were provided with systematic desensitization therapy one hour per week for five to seven weeks; after eight months, the students were contacted again to evaluate the effectiveness of the therapy. Final results indicated the study was fairly successful with 75% of the participants showing significant improvement eight months after the study.

However, in his book, "Virtual Reality Therapy for Anxiety Disorders", Dr. Wiederhold questions the effectiveness of systematic desensitization as the intensity of the perceived threat is reliant on the patient's imagination and could therefore produce a false response in regards to the patient's level of anxiety. His research into recent technological developments has made it possible to integrate virtual reality into systematic desensitization therapy in order to accurately recreate the threatening situation. At the time of publication, there had been no studies done to determine its effectiveness.

Anti-Catholicism (also referred to as Catholicophobia or Catholico- phobia) is hostility towards Catholics or opposition to the Catholic Church, its clergy and its adherents.

After the Protestant Reformation and until at least the late 20th Century, the majority of Protestant states (especially the United Kingdom and the United States) made anti-Catholicism and opposition to the Pope and Catholic rituals major political themes, with anti-Catholic sentiment at times leading to violence and religious discrimination against Catholic individuals (often derogatorily referred to in Anglophone Protestant countries as "papists" or "Romanists"). Historically, Catholics in Protestant countries were frequently suspected of conspiring against the state in furtherance of papal interests or to establish a political hegemony under the "Papacy", with Protestants sometimes questioning Catholic individuals' loyalty to the state and suspecting Catholics of ultimately maintaining loyalty to the Vatican rather than maintaining loyalty to their domiciled countries. In majority Protestant countries with large scale immigration, such as the United States and Australia, suspicion or discrimination of Catholic immigrants often overlapped or conflated with nativism, xenophobia, and ethnocentric or racist sentiments (i.e. anti-Italianism, anti-Irish sentiment, Hispanophobia, anti-Quebec sentiment, anti-Polish sentiment).

In the Early modern period, in the face of rising secular powers in Europe, the Catholic Church struggled to maintain its traditional religious and political role in primarily Catholic nations. As a result of these struggles, there arose in some majority Catholic countries a hostile attitude towards the considerable political, social, spiritual and religious power of the Pope and the clergy in the form of anti-clericalism.

Aposthia is a rare congenital condition in humans, in which the foreskin of the penis is missing.

Toward the end of the nineteenth century, E. S. Talbot claimed that aposthia among Jews was evidence for the now-discredited Lamarckian theory of evolution. In his work, ""The Variation of Animals and Plants under Domestication"", Charles Darwin also mentioned cases of "born circumcised" babies as "conclusive evidence" for the now-discredited blending inheritance.

It is likely that the cases he described were actually hypospadias, a condition in which the urinary meatus is on the underside of the penis. Neither condition has been shown to have a higher frequency in Jews or Muslims.

Otherkin are a subculture who socially and spiritually identify as partially or entirely non-human. Some of them surmise that they are, either spiritually or genetically, not human; however, this claim is unsubstantiated. This is explained by some members of the otherkin community as possible through reincarnation, having a non-human soul, ancestry, or symbolic metaphor. Some scholars categorize this identity claim as "religious", because it is largely based on supernatural beliefs. Adherents more typically deny the religiosity of otherkinism, referring to it instead as simply a congenital condition, or a metaphysical state of being.

A form of surgery is the so-called fronto-supraorbital advancement and remodelling. Firstly, the supraorbital bar is remodelled by a wired greenstick fracture to straighten it. Secondly, the supraorbital bar is moved 2 cm. forward and fixed only to the frontal process of the zygoma without fixation to the cranium. Lastly, the frontal bone is divided into two, rotated and attached to the supraorbital bar causing a nude area (craniectomy) between the parietal bone and frontal bone. Bone will eventually regenerate since the dura mater lies underneath (the dura mater has osteogenic capabilities). This results in an advancement and straightening of the forehead.

Otherkin largely identify as mythical creatures, with others identifying as creatures from fantasy or popular culture. Examples include: angels, demons, dragons, goats, elves, fairies, sprites, aliens, and cartoon characters. Many otherkin believe in the existence of a multitude of parallel universes, and their belief in the existence of supernatural or sapient non-human beings is grounded in that idea.

With regards to their online communities, otherkin largely function without formal authority structures, and mostly focus on support and information gathering, often dividing into more specific groups based on kintype. There are occasional offline gatherings, but the otherkin network is mostly an online phenomenon.

Some otherkin (such as elvenkin) state they are allergic to iron (and products of modern technology), while others (such as dragonkin) state that having no allergies is a sign of otherkin condition. Some otherkin also claim to be especially empathic and attuned to nature. Some state to be able to shapeshift mentally or astrally, meaning that they experience the sense of being in their particular form while not actually changing physically.

The therian and vampire subcultures are related to the otherkin community, and are considered part of it by most otherkin, but are culturally and historically distinct movements of their own, despite some overlap in membership.

Millie and Christine (the "Carolina Twins") were born in Columbus County, North Carolina on July 11, 1851, to Jacob and Monemia McKoy who were slaves of blacksmith, Jabez McKay. The McKay farm was near the town of Whiteville. Prior to the sisters' birth, their mother had borne seven other children, five boys and two girls, all of ordinary size and form. The twins were conjoined at the lower spine and stood at an approximately 90-degree angle to each other.

The twins were first sold at 10 months of age to South Carolinian John C. Pervis. Pervis and McKay reached an agreement where Pervis exhibited the girls for pay and then paid a percentage to McKay. Fourteen months after the original sale, they were sold to a showman, Brower, who had the backing of a wealthy merchant named Joseph Pearson Smith. Brower first exhibited the twins at North Carolina's first state fair, held in 1853. They were constantly being called "Freaks of Nature". The North Carolina state fair was a success for Brower and The Carolina Twins; however, Brower's fortune changed over the next months. Brower was conned by a Texas adventurer, who offered land worth an estimated forty-five thousand dollars as a purchase price for the twins. Brower accepted, sent the twins on to the Texan, and then waited several days for the deeds before realizing that he had been swindled. Brower returned to North Carolina to relate the loss to Joseph Pearson Smith. Since Brower was left destitute, Smith was given the promissory note and was now the owner of The Carolina Twins. Millie and Christine were handled by several managers before being reclaimed by Smith in Britain in 1857.

On 1 January 1863 the Emancipation Proclamation ended their slave status and they were no longer anyone's property. Before their emancipation, the girls had been showcased in fairs and freak shows in several U.S. cities and even Montreal, Canada.

Smith traveled to Britain to collect the girls and brought with him their mother, Monemia, from whom they had been separated. He and his wife provided the twins with an education and taught them to speak five languages, dance, play music, and sing. During their time in Britain, they met Queen Victoria. For the rest of the century, the twins enjoyed a successful career as "The Two-Headed Nightingale", and appeared with the Barnum circus. In 1869, a biography on the twins, titled "History and Medical Description of the Two-Headed Girl", was sold during their public appearances. Joanne Fish Martell, former court reporter, discovered a memoir written by the girls at the age of 17 and with that and other sources, created her book "Millie-Christine: Fearfully and Wonderfully Made", which was published in 2000. The twins' motto was "As God decreed, we agreed," and they strove to turn impediments into assets. As toddlers, they were clumsy and fell down quite frequently. They eventually developed a sideways walk that turned into a crowd-pleasing dance style. They were able to master keyboard duets with one soprano and one alto voice, and learned to harmonize.

When they were in their 30's, the twins moved back to the farm where they were born, which their father had bought from Jabez McKay and left to them.

On October 8, 1912, Millie and Christine died at age 61 of tuberculosis; Christine died 12 hours after her sister. They were buried in unmarked graves but in 1969 they were moved to a cemetery in Whiteville.

Patients must have early consultation with craniofacial and orthopaedic surgeons, when craniofacial, clubfoot, or hand correction is indicated to improve function or aesthetics. Operative measures should be pursued cautiously, with avoidance of radical measures and careful consideration of the abnormal muscle physiology in Freeman–Sheldon syndrome. Unfortunately, many surgical procedures have suboptimal outcomes, secondary to the myopathy of the syndrome.

When operative measures are to be undertaken, they should be planned for as early in life as is feasible, in consideration of the tendency for fragile health. Early interventions hold the possibility to minimise developmental delays and negate the necessity of relearning basic functions.

Due to the abnormal muscle physiology in Freeman–Sheldon syndrome, therapeutic measures may have unfavourable outcomes. Difficult endotracheal intubations and vein access complicate operative decisions in many DA2A patients, and malignant hyperthermia (MH) may affect individuals with FSS, as well. Cruickshanks et al. (1999) reports uneventful use of non-MH-triggering agents. Reports have been published about spina bifida occulta in anaesthesia management and cervical kyphoscoliosis in intubations.

Patients and their parents must receive psychotherapy, which should include marriage counselling. Mitigation of lasting psychological problems, including depression secondary to chronic illness and posttraumatic stress disorder (PTSD), can be very successfully addressed with early interventions. This care may come from the family physician, or other attending physician, whoever is more appropriate; specialist care is generally not required. Lewis and Vitulano (2003) note several studies suggesting predisposal for psychopathology in paediatric patients with chronic illness. Esch (2002) advocates preventive psychiatry supports to facilitate balance of positive and negative stressors associated with chronic physical pathology. Patients with FSS should have pre-emptive and ongoing mixed cognitive therapy-psychodynamic psychotherapy for patients with FSS and cognitive-behavioural therapy (CBT), if begun after onset of obvious pathology.

Adler (1995) cautioned the failure of modern medicine to implement the biopsychosocial model, which incorporates all aspects of a patient’s experience in a scientific approach into the clinical picture, often results in chronically-ill patients deferring to non-traditional and alternative forms of therapy, seeking to be understood as a whole, not a part, which may be problematic among patients with FSS.

Furthermore, neuropsychiatry, physiological, and imaging studies have shown PTSD and depression to be physical syndromes, in many respects, as they are psychiatric ones in demonstrating limbic system physiological and anatomy disturbances. Attendant PTSD hyperarousal symptoms, which additionally increase physiological stress, may play a part in leading to frequent MH-like hyperpyrexia and speculate on its influence on underlying myopathology of FSS in other ways. PTSD may also bring about developmental delays or developmental stagnation, especially in paediatric patients.

With psychodynamic psychotherapy, psychopharmacotherapy may need to be considered. Electroconvulsive therapy (ECT) is advised against, in light of abnormal myophysiology, with predisposal to MH.

Controlled prescription drug classes which are commonly diverted include:

- Benzodiazepines – including diazepam, temazepam, clonazepam, and alprazolam – prescription anxiolytics and sedatives

- Opioids – including morphine, hydrocodone, oxycodone and codeine – prescription pain medications

- Stimulants – amphetamine, methylphenidate, and modafinil – prescribed to treat ADHD and narcolepsy

- Z-drugs – including zolpidem (Ambien), Eszopiclone (Lunesta) – prescription sleep medications

According to the United States Department of Justice, "Most pharmaceuticals abused in the United States are diverted by doctor shopping, forged prescriptions, theft and, increasingly, via the Internet." To reduce the occurrence of pharmaceutical diversion by doctor shopping and prescription fraud, almost all states have established prescription monitoring programs (PMPs) that facilitate the collection, analysis, and reporting of information regarding pharmaceutical drug prescriptions.

In the "Space To Care" study aimed at improving hospital design for children, researchers from the University of Sheffield polled 250 children regarding their opinions on décor for a forthcoming hospital redesign; all 250 children, whose ages ranged between four and sixteen, reported that they disliked clowns as part of hospital décor. Many of them, including some older children, stated in the poll that they, in fact, actively feared clowns. In other studies playing with therapeutic clowns reduced anxiety in children and improved healing in children with respiratory illness.

The Truman Show delusion, informally known as Truman syndrome, is a type of delusion in which the person believes that their lives are staged reality shows, or that they are being watched on cameras. The term was coined in 2008 by brothers Joel Gold and Ian Gold, a psychiatrist and a neurophilosopher, respectively, after the film "The Truman Show".

The Truman Show delusion is not officially recognized nor listed in the "Diagnostic and Statistical Manual of the American Psychiatric Association".

Drug diversion is a medical and legal concept involving the transfer of any legally prescribed controlled substance from the individual for whom it was prescribed to another person for any illicit use. The definition varies slightly among different jurisdictions, but the transfer of a controlled substance alone usually does not constitute a diversion, since certain controlled substances that are prescribed to a child are intended to be administered by an adult, as directed by a medical professional. The term comes from the "diverting" of the drugs from their original licit medical purpose. In some jurisdictions, drug diversion programs are available to first time offenders of diversion drug laws, which "divert" offenders from the criminal justice system to a program of education and rehabilitation.

Arachnophobia is the fear of spiders and other arachnids such as scorpions.

In April 1816 Coleridge's friend and physician, Joseph Adams, put him in touch with a Highgate doctor named James Gillman with the intention of placing Coleridge in his full-time care and effect a cure to his addiction problems. Although Gillman initially had no intention of taking this stranger into his household, he was so charmed by the poet on their first meeting that he agreed to take him in and attempt a cure. Coleridge spent most of the rest of his life in the Gillman house with only brief periods away. James Gillman was ahead of his time as a physician of addiction and although he was never able to entirely stop Coleridge’s intake of opium, he managed to bring it under greater control for many years. It is surely to Gillman’s treatment and friendship that we owe much of Coleridge’s later prose works, particularly his Biographia Literaria, Lay Sermons, and Opus Maximum.

Coleridge virtually became a member of the Gillman family and even accompanied them on annual vacations. On a number of occasions when Coleridge was away from the Gillman household, he fell back into excessive opium use. Each time Gillman managed to step in and return Coleridge to his home and to controlled, less harmful opium dosages. The pharmacy where the poet obtained his prescribed supply (and sometimes, an illicit addition to it) still exists in the High Street, though moved a few dozen yards from the original premises. Gillman later became one of the great champions of Coleridge’s reputation and commonly defended his friend in polite society and in print with one of the earliest biographies of Coleridge.

Coleridge’s reputation was somewhat restored during his years at Highgate and in his lucid periods he became a kind of elder-statesman of the literary establishment and was visited by many of the period’s most important writers and thinkers. Despite Gillman’s care, however, Coleridge was overcome with respiratory problems and enlargement of the heart. Coleridge died at the age of 61.