Science, Technology and Medicine in Colonial India

Arnold, David

doi:10.1017/chol9780521563192

Cited by 249 publications

(33 citation statements)

References 124 publications

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“…20 Homeopathy was introduced to India as early as 1810. After the WWII, effectively supported and managed by the Indian government, this foreign therapy took root in India.…”

Section: Resultsmentioning

confidence: 99%

Hong Kong homeopathy: How it arrived and how it connected with Chinese medicine

Fan

2010

Homeopathy

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Translated as 'Shunshi Liaofa' in Mandarin, homeopathy received considerable attention from local physicians, thanks to Dr Heribert Schmidt who shared his views on the similarities between this western medical therapy and Chinese medicine during his visit to Hong Kong in 1954. Considered widely as non-scientific and superstitious, Chinese medicine was pushed to the periphery during the 1950s. On the contrary, adopted by western advanced countries, homeopathy was generally regarded as scientific and reliable. Schmidt's acknowledgement of the scientific roots of Chinese medicine excited many traditional therapists. The purpose of this paper is to trace the history of how homeopathy was introduced to Hong Kong and discuss its relationship with scientification of Chinese medicine.

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“…20 Homeopathy was introduced to India as early as 1810. After the WWII, effectively supported and managed by the Indian government, this foreign therapy took root in India.…”

Section: Resultsmentioning

confidence: 99%

Hong Kong homeopathy: How it arrived and how it connected with Chinese medicine

Fan

2010

Homeopathy

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“…Ils s'efforcent non seulement d'étudier les changements que produisent la FIV et la congélation des embryons (Bateman, 2009;Thompson, 2005;Collard et Kashmeri, 2011;Roberts, 2007;Franklin et Roberts, 2001;Becker, 2000), mais ils montrent aussi que ces techniques touchent de manière croissante la vie des personnes à travers le monde (Anderson et Hecht, 2002;Arnold, 2000;Hayden, 2003;Inhorn, 2003;Roberts, 2007). Bateman et Salem (1998), notamment, ont montré que la sortie de l'embryon hors du corps de la femme et la congélation prolongée, non seulement modifiaient le contexte et l'équilibre des relations se construisant autour de cet être, mais entrainaient aussi une augmentation de l'importance de la place des soignants.…”

Section: La Question Spécifique Des Techniques De Procréation Et Des unclassified

L’embryon humain en AMP, éléments pour une approche relationnelle

Giraud

2014

efg

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L’analyse socio-anthropologique de la parenté en assistance médicale à la procréation (AMP) présuppose, qu’on le sache ou non, de donner un certain statut à l’embryon. Cependant, ce statut reste encore largement un point aveugle du débat des sciences sociales. L’anthropologie a beaucoup analysé la façon dont les techniques, et en particulier l’échographie, ont contribué à l’image de l’embryon comme « isolat », séparé en particulier du corps féminin dans lequel il était autrefois enclos et enfoui (Strathern, 1992). L’AMP, avec la congélation et la fécondation in vitro, a encore accentué cette représentation. Cependant, l’observation ethnographique des pratiques d’AMP révèle que l’embryon est en réalité toujours pris dans des réseaux relationnels (Thompson, 2005). Relations, d’une part, à des professionnels qui ont à un certain moment, du fait de leur statut, le pouvoir de sélectionner, détruire ou conserver cet embryon. D’autre part, et surtout, en référence à la parenté, à l’ensemble des personnes impliquées dans la procréation, l’engendrement ou la filiation, et qui de ce fait ont elles aussi un ensemble de pouvoirs et de devoirs à l’égard de cet embryon. Cet article s’appuie sur une enquête par entretiens semi-directifs auprès de 70 professionnels de l’AMP et a pour objectif d’analyser l’embryon en AMP grâce à une approche relationnelle inspirée de l’héritage maussien en matière d’analyse du genre et de la parenté (Théry, 2007). Cette approche permet de décrire autrement la scène de l’AMP et de comprendre comment l’embryon alterne entre diverses positions – entre enfant potentiel et pur matériau organique – selon le système de relations instituées dans lequel il se trouve inscrit. Notre hypothèse est qu’une telle approche éclaire de façons nouvelles les dilemmes parfois aigus des « parents » confrontés à l’embryon congelé hors projet et aux quatre grandes options prévues par la loi française : garder, donner à la recherche, « donner » à un autre couple ou détruire.Social anthropological analysis of family relations in assisted reproduction lends a certain status to the embryo, whether we realize it or not. Still, this status remains a weak point in social sciences discourse. Extensive anthropological analysis has been dedicated to how certain technology, especially ultrasound, has contributed to the image of the embryo as an “isolate”— a separate entity from the woman’s body in which it was formerly enclosed and embedded (Strathern, 1992). Assisted reproductive technology (ART), including cryopreservation and in vitro fertilization, has further accentuated this representation. However, ethnographic observation of ART practices reveals that the embryo is still a part of networks of relations (Thompson, 2005). On the one hand, the embryo is related to professionals who, at a given time, because of their status, have the power to select, destroy, or preserve it. On the other hand, and more importantly, it has family relations to all the people involved in its genetic reproduction, gestation, and social parenting, ...

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“…From its early beginnings and for many centuries, some of the scientifi c and technological knowledge produced in India was trendsetting and infl uenced the development of science in many regions of the world, including the West (cf. Arnold, 2000;Baber, 1996;Chakkarath, 2010). Though for the ethnocentric reasons mentioned above, ancient and medieval Western scholars quite rarely acknowledged the quality of Indian intellectuality and scientifi c merits, Chinese and Arab scholars did so readily (Sen, 2005).…”

Section: Colonialism Colonial Education and The Import Of Western Pmentioning

confidence: 99%

Stereotypes in social psychology: The “West-East“ differentiation as a reflection of western traditions of thought

Chakkarath

2010

Psychol Stud

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Notwithstanding the fact that stereotypes and ethnocentrism constitute central topics of social psychology a cultural psychological question has almost been completely neglected in the discipline's refl ections on its own scientifi c endeavors: How has Western psychology's construction of the "Indian" and the "Eastern psyche" been infl uenced by stereotypes that are embedded in culture-specifi c traditions of European scholarly and non-scholarly thinking? The problems tackled in this article are related to current social and cross-cultural psychological perspectives on the Indian context. In addition, they are related to social and cross-cultural psychological contributions to the well-established differentiation between the "West" and the "East," which many psychologists have become used to and which are the foundation of current psychological theories about so-called "West-East differences."

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Science, Technology and Medicine in Colonial India

Cited by 249 publications

References 124 publications

Hong Kong homeopathy: How it arrived and how it connected with Chinese medicine

Hong Kong homeopathy: How it arrived and how it connected with Chinese medicine

L’embryon humain en AMP, éléments pour une approche relationnelle

Stereotypes in social psychology: The “West-East“ differentiation as a reflection of western traditions of thought

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