. Yet, social scientists have long observed the nature of this relationship to be asymmetric in its power. Within the dominant system of Western medicine, referred to as biomedicine, the physician is expected to apply scientific data to diagnose and
An Exploration of the Physician–Patient Relationship during the COVID-19 Pandemic
More than a state ideology, the concept of 'Revolution' holds multiple meanings for Cubans. A historic moment, the government, the country, the people—Revolution is any one of these and all of them at once. How, then, do people experience a permanent Revolution in their daily lives? The interactions between biomedicine, alternative health practices, and the syncretic system of beliefs known as Santería have important implications for the socialist project of the Revolution. As a central concern of Revolution, health provides a particularly clear example of the interaction between revolutionary ideology and practice. This distinction elucidates the epistemological and experiential complexity of Revolution, providing the Cuban state with a powerful signifier that allows it to adapt to situations of crisis, continuously reinvent itself, and be in a permanent state of Revolution.
Some Reflections on Biomedical Culture, Futurity and Finitude
Drawing on my experience with gay men in London who, despite COVID-19-related public health guidelines, continue to meet up and congregate so as to engage in a myriad of sexual (and non-sexual) practices, this article grapples with how an insistence on pre-pandemic intimacies of bodily interactions during a pandemic might prompt us to reconsider our relationship with biomedicine. While these covidiots’ experiments with mortality in the form of dance parties, orgies and casual hook-ups may not be ethically exemplary, this article argues that they are at the very least ethically interesting because they serve as lures through which our other intimacies with temporality, futurity and finitude may be reconsidered.
New Conception Models for a Recursive Anthropology?
Drawing on fieldwork in U.K. stem cell labs, where early human development is modelled in vitro using cell culture systems, and cultured cell lines are used to make new diagnostic tools, this article explores a new meaning for the phrase 'conception model'. In the London labs where the author has conducted fieldwork since the 1990s are many examples of how human reproductive cells are being used to manufacture and 'road test' new diagnostic tools. This article explores the recursion involved in modelling early development 'in man' (as opposed to mouse, axolotl or sea urchin), and develops anthropological analyses of living human cell systems grown in Petri dishes that are aimed at illuminating the causes of human pathology. It is argued that several different levels of recursive modelling occur via 'in vitro anthropos', and that these cellular models introduce a useful perspective on the debate over 'reflexive' anthropology, and the more recent turn to a 'recursive' anthropology. However, different kinds of difference are at stake in these two projects. Using cell culture modelling practices, and the 'conception model' offered by dish life as an analytic vantage point, the article offers a 'looped' view to illustrate what the 'recursive turn' might look like, or reveal, as an ethnographic project. In contrast to the 'loopy' view of much reflexive anthropology, fieldwork through the looking glass, including the explicit turn to a recursive anthropology, is argued to be both an empirically robust and a conceptually creative practice.
Hannah Landecker, Charis Thompson, and Sarah Franklin
What’s in the Dish? Comments on Franklin’s In Vitro Anthropos Hannah Landecker
Conceptual Clarity for Conception Frameworks: Comments on Franklin’s In Vitro Anthropos Charis Thompson
Reply Sarah Franklin
The C-section at the Intersection of Pronatalism and Ethnicity in Turkey
In this article, I investigate the politicisation of the Caesarean-section (C-section) in Turkey as an anti-natalist procedure. In 2012, the Turkish state began to implement a series of interventions to lower the high rates of birth by C-section, which culminated in an attempted ban on elective C-section. In a previously unseen way, I argue that this intervention was based on the logic that because women are not medically recommended to undergo several C-sections, this surgical procedure limits the number of children a woman can give birth to, causing a concomitant decrease in population growth rates. This article traces the ways in which pronatalist discourses and interventions become meaningful in the medical setting by addressing the politicisation of C-sections. It examines how the C-section reflects a particular population discourse, which is marked by a moral language that stigmatises the fertility of Kurdish women.
Jonathan G. Katz
, traditional healing and birthing practices are often practiced in conjunction with biomedicine, or as Josep Lluís Mateo Deiste puts it, “traditional medicine co-exists with official bio-medicine [ sic ] in what we might call a scenario of multiple therapeutic
Black Trans and Queer Women’s Digital Media Production
and health presented in popular and medical culture. My research connects the messages within the seemingly objective realm of biomedicine to the social contexts in which they emerge and are shared. By highlighting two examples where I see these
Maria Bucur, Alexandra Ghit, Ayşe Durakbaşa, Ivana Pantelić, Rochelle Goldberg Ruthchild, Elizabeth A. Wood, Anna Müller, Galina Goncharova, Zorana Antonijević, Katarzyna Sierakowska, Andrea Feldman, Maria Kokkinou, Alexandra Zavos, Marija M. Bulatović, Siobhán Hearne, and Rayna Gavrilova
publichnostta: Socialno-institucionalni prostranstva na biomedicinskite discursi v Bulgaria (1878–1939) ([Ab]normality and access to publicity: Social-institutional spaces of biomedicine discourses in Bulgaria [1878–1939]), Sofia: St. Kliment Ohridski
” indigenous midwives and supplant “traditional” practices was developed. Katz stresses that the efforts of Légey (and other European female doctors) undermined the role of indigenous midwives and contributed to the view that biomedicine and indigenous medical