In this paper I explore the link between research into contemporary alternative medical practices (CAM) and activism. It is based on my recent research (2004-2007) which dealt with the interrelatedness and coexistence of biomedical and non-biomedical systems in the city of Zagreb. The process of adoption and introduction of CAM to Western European countries started some twenty years ago and in Zagreb the process was evident after the fall of communism. My research started with patients and their attitudes towards illness, health, well-being and suffering, factors that determined their choice of therapies and healers. However, hearing stories of people's experiences of CAM propelled me into the role of therapist as listener and, through attending to the silence surrounding the use of CAM in a relatively hostile society, the role of anthropologist as activist. Through the process of understanding and interpreting sensitive cultural practices, I explore whether anthropologists are uniquely placed to actively protect the rights of people to whom they owe their science.
A Croatian Example
Le goût du sec
This text touches on the consumption of dry or dried products from the point of view of valorization and dessication as a norm of the “good”. Dried foods are also those which can circulate in the intra- and extranational migratory contexts thus allowing the commonality of sharing in absence. They also allow us to establish a clear distinction between human foods and demonic foods. And at last, they are the only ones to possess healing powers in the universe of therapeutic rituals linked to alimentation.
Ce texte propose d'aborder la consommation des produits secs et/ou séchés dans une perspective de valorisation de la dessiccation comme norme du « bon ». Les nourritures séchées sont aussi celles qui peuvent circuler dans le contexte migratoire intra et extranational permettant le partage au travers de la commensalité des absents. Elles permettent d'établir une nette distinction entre nourritures humaines et nourritures démoniaques. Enfin, elles seules possèdent des pouvoirs de guérison dans l'univers des rituels thérapeutiques liés à l'alimentation.
Alexandra Délano Alonso, Abou Farman, Anne McNevin, and Miriam Ticktin
Movement Sanctuary Is … An experiment Training for the not-yet Taken, not given A threshold An interruption A corridor Imagination Healing Autonomy Refuge Presence Solidarity Courage Dignity Non-innocent Shared fate
An Ethnographic Study with Chronic Cancer Patients from a Coastal Village in Northern Norway
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therapeutic and positive for their health when dealing with illness ( Gesler 1992 ; Williams 2007 ). Other studies have shown how CCPs experience significant healing dimensions of engaging with landscapes that are familiar to them and how it influences their
are organizers. We are freedom fighters. We are feminists. We are healers. This is not anything new, for centuries it has been so” (1994: 11 emphasis in original). From the words of Sioux activist Zitkala-Sa (1901) over a century ago, through to the
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Tone Seppola-Edvardsen and Mette Bech Risør
new ways of handling the situation. Hinton et al. argue that when a script is invoked that increases ‘a sense of efficacy and promotes positive engagement in life process’ it can be a step in a process of healing (ibid.). The aim of this article is to
Fatima Khan, Claudia Mitchell, and Marni Sommer
, experiences, and challenges. Jackie went on to do important work on healing classrooms with Rebecca Winthrop and other IRC colleagues. She called for us to focus on teacher development and support, based on who teachers are, including their strengths and
Henglien Lisa Chen and David Orr
described as a ‘spiritual healing centre for mental disorder’ in West Java, showing a squatting, naked man rubbing furiously at his head, shackled feet chained in the corner of a room, and a prostrate man whose back is being rubbed raw in the course of
Sharon A. Kowalsky
toward healing and reconciliation. Schwartz and Takševa conclude that transnational comparisons of wartime rape raise awareness of the treatment of survivors and the need to integrate their narratives into official discourse and memory. As always, this
Clinicians on the Frontlines of the COVID-19 Pandemic
show my face, whereas now I'm covered in a face mask, I have a gown from head to toe; I have to wear gloves all the time. I can't even touch them, which doesn't give you the same kind of healing presence. Quinn, the ER doctor from Rhode Island, also