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‘This is Suzy.’ ‘Suzy, it’s Donna. There’s a Mr. Smith here to see you. He says he doesn’t have an appointment, but said you’d see him.’ Donna lowered her voice and whispered, ‘Girl, I think it’s that guy that’s been trying to call you for the last few days. You want me to call security or what?’ ‘No, no, don’t do that. It’s okay. Just hold him there please. I’ll come out to greet him. Just give me a few minutes. Don’t let him come back here under any circumstances, okay?’ ‘No worries Suze. I’ll keep him here.’ She slammed the phone down. ‘FUCK. FUCK. FUCK. What the fuck am I going to do?’ she thought to herself. She sat glued to her chair. Her mind was racing a hundred miles an hour. She didn’t know what to do. She felt like puking up her lunch. She knew she couldn’t continue to avoid the issue. She got up from her desk and walked into the restroom. She slowly breathed in and out trying to calm her racing heart. She leaned over the sink and looked up into the mirror staring at. I suppose that's happening already.The Linnean had a paper on Australian ethnomedicine a few years ago [V. 21 • No. 4 • October 2005]. It was good but there was so much that I knew wasn't quite right. As I recalled, it said something like:Traditional tribal healers, called 'Nungungi' in some language groups of Central Australia, are identified as such whilst still young children and are given special education in the healing arts. Medical ethnobotany is currently practised widely by Aboriginal Australians and is a living profession. In littoral, coastal and inland communities, a sick individual will consult a family member and use local ethnobotanical remedies as the usual and normal method of treating disease symptoms. If these persist, the patient usually then consults a local healer. In the central arid regions of Australia, such healers are called "Nungungi". Their professional knowledge is extensive. In parallel Australian cities of the twenty-first century, some 60 percent of.
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