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.

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.

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:

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.

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.

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.

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.

Via a photo shown on a Facebook page, the mother of a child previously diagnosed with this condition recognised the symptoms and reported them to the family involved, resulting in an immediate diagnosis that medical professionals had overlooked in all earlier consultations.

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.

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.

The highest rate of neurological problems of single suture synostosis are seen in patients with trigonocephaly. Surgery is performed generally before the age of one because of claims of better intellectual outcome. Seemingly surgery does not influence the high incidence of neurodevelopment problems in patients with metopic synostosis. Neurological disorders such as ADHD, ASD, ODD and CD are seen in patients with trigonocephaly. These disorders are usually also associated with decreased IQ. The presence of ADHD, ASD and ODD is higher in cases with an IQ below 85. This is not the case with CD which showed an insignificant increase at an IQ below 85.

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.

A gunshot wound (GSW) is a form of physical trauma sustained from the discharge of arms or munitions. The most common forms of ballistic trauma stem from firearms used in armed conflicts, civilian sporting, recreational pursuits and criminal activity. Ballistic trauma can be fatal or cause long-term consequences.

The 1858 Bradford sweets poisoning was the arsenic poisoning of more than 200 people in Bradford, England, when sweets accidentally made with arsenic were sold from a market stall. Twenty-one victims died as a result. The event contributed to the passage of the Pharmacy Act 1868 in the United Kingdom and legislation regulating the adulteration of foodstuffs.

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

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.

The degree of tissue disruption caused by a projectile is related to the size of the temporary versus permanent cavity it creates as it passes through tissue. The extent of cavitation, in turn, is related to the following characteristics of the projectile:

- Kinetic energy: KE = 1/2"mv" (where "m" is mass and "v" is velocity). This helps to explain why wounds produced by missiles of higher mass and/or higher velocity produce greater tissue disruption than missiles of lower mass and velocity.

- Impulse: IMP = "mv". The impulse is working in a couple with kinetic energy, featuring the same characteristics

- Yaw

- Deformation

- Fragmentation

The immediate damaging effect of a gunshot wound is typically severe bleeding, and with it the potential for hypovolemic shock, a condition characterized by inadequate delivery of oxygen to vital organs. In the case of traumatic hypovolemic shock, this failure of adequate oxygen delivery is due to blood loss, as blood is the means of delivering oxygen to the body's constituent parts. Devastating effects can result when a bullet strikes a vital organ such as the heart or lungs, or damages a component of the central nervous system such as the spine or brain.

Common causes of death following gunshot injury include exsanguination, hypoxia caused by pneumothorax, catastrophic injury to the heart and larger blood vessels, and damage to the brain or central nervous system. Additionally, gunshot wounds typically involve a large degree of nearby tissue disruption and destruction due to the physical effects of the projectile. Non-fatal gunshot wounds frequently have severe and long-lasting effects, typically some form of major disfigurement and/or permanent disability.

Gunshot injuries can vary widely from case to case since the location of the injury can be in any part of the body, with wide variations in entry point. Also, the path and possible fragmentation of the bullet within the body is unpredictable. The study of the dynamics of bullets in gunshot injuries is called terminal ballistics.

As a rule, all gunshot wounds are considered medical emergencies that require immediate treatment. Hospitals are generally required to report all gunshot wounds to police.

Survivor guilt was first identified during the 1960s. Several therapists recognized similar if not identical conditions among Holocaust survivors. Similar signs and symptoms have been recognized in survivors of traumatic situations including combat, natural disasters, terrorist attacks, air-crashes and wide-ranging job layoffs. A variant form has been found among rescue and emergency services personnel who blame themselves for doing too little to help those in danger, and among therapists, who may feel a form of guilt in the face of their patients' suffering.

Stephen Joseph, a psychologist at the University of Warwick, has studied the survivors of the capsizing of the MS "Herald of Free Enterprise" which killed 193 of the 459 passengers. His studies showed that 60 percent of the survivors suffered from survivor guilt. Joseph went on to say: "There were three types: first, there was guilt about staying alive while others died; second, there was guilt about the things they failed to do – these people often suffered post-traumatic 'intrusions' as they relived the event again and again; third, there were feelings of guilt about what they did do, such as scrambling over others to escape. These people usually wanted to avoid thinking about the catastrophe. They didn't want to be reminded of what really happened.

Sufferers sometimes blame themselves for the deaths of others, including those who died while rescuing the survivor or whom the survivor tried unsuccessfully to save.