The Recruitment of Nahua Curers: Role Conflict and Gender

Huber, Brad R.

doi:10.2307/3773755

Cited by 16 publications

(2 citation statements)

References 23 publications

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“…However, healing in the popular sector has been largely ignored, with a notable exception being Elois Ann Berlin and Brent Berlin (1996). Additionally, there is usually more than one type of folk healer in a medical system (Huber 1990; Metzger & Willams 1963), and some folk healers use only naturalistic treatments. For example, in highland Bolivia, Qollahuaya folk healers are regarded as experts on (naturalistic) herbal medicine (Bastien 1982).…”

Section: A History Of the Ethnomedical Approach In Medical Anthropologymentioning

confidence: 99%

The interface between medical anthropology and medical ethnobiology

Waldstein

Adams

2006

Royal Anthropological Inst

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Medical anthropology is concerned with both the causes and consequences of human sickness, and its various theoretical orientations can be grouped into four major approaches: medical ecology, critical medical anthropology, interpretative medical anthropology, and ethnomedicine. While medical anthropologists of all theoretical persuasions have examined why people get sick, the analysis and understanding of patterns of treatment has been largely confined to ethnomedicine. Historically, more emphasis has been placed on the personalistic or supernatural aspects of ethnomedical systems than on naturalistic or empirical components. While this focus has produced valuable insights into the role of ritual and belief in healing, it has led to the impression that traditional medicine is primarily symbolic. Moreover, it ignores the theoretical bases of traditional healing strategies and the practical means by which most of the world heals itself, namely plants. Recently there has been more interest in the empirical character of ethnomedical systems, and in this paper we consider the role that medical ethnobiology has played in this shift of focus. We begin with a brief history of medical anthropology to illuminate why naturalistic medicine was neglected for so long. We then review exemplary research in two areas of medical ethnobiology -ethnophysiology and medical ethnobotany -that address the study of naturalistic aspects of medical systems. We conclude with suggestions for future research at the interface between medical ethnobiology and medical anthropology that will contribute to both fields.Medical anthropology is the study of the causes and consequences of sickness 1 in human beings, and its diverse theoretical orientations can be grouped into four major approaches: the medical ecology/biocultural approach, the political economy/critical medical anthropology approach, the interpretative or postmodern approach, and the ethnomedical approach. Medical ecology encompasses the contributions of biological anthropology to the understanding of human disease. An ecological perspective is employed to analyse the interaction of populations, pathogens, and environments at the core of disease processes (Armelagos, Leatherman, Ryan & Sibley : ; McElroy & Townsend : ). In contrast, critical medical anthropology is concerned primarily with political and economic factors in health and disease (Baer : ; Singer, Valentín, Baer & Jian : -), while interpretative medical anthropology focuses on metaphorical conceptions of the body and shows the social, political, and individual

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Section: A History Of the Ethnomedical Approach In Medical Anthropologymentioning

confidence: 99%

The interface between medical anthropology and medical ethnobiology

Waldstein

Adams

2006

Royal Anthropological Inst

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“…Notably among the Chuckchee tribes of Siberia, some neophyte shamans underwent androgyny (Halifax, 1979), and many go off into the wilderness for a time (Halifax, 1979). Other experiences of the shaman-elect reported in the literature included supernatural and quasi-supernormal events like being struck by lightning or bitten by a spider; frightening encounters with supernatural beings; dreams and visions involving sacred, supernatural or symbolically significant entities, such as serpents or spirits; or spiritual journeys through metaphysical realms that might involve death, dismemberment, and reconstitution (Eliade, 1964;Elkin, 1977;Halifax, 1982Halifax, , 1979Huber, 1990;Kleinman, 1980;Krippner, 1991;Lewis, 1989;Reid, 1983;Vitebsky, 2000).…”

Section: Literature Reviewmentioning

confidence: 99%

Sacred Journeys of Nurse Healers

Hemsley

Glass

2006

J Holist Nurs

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This article reports on a hermeneutic phenomenological investigation of the transformational and extraordinary experiences, or sacred journeys, of 11 nurse healers. The study was guided by Watson's conceptual model. An overarching theme, "walking two worlds," was identified, along with five essential themes: belonging and connecting, opening to spirit, summoning, wounding and healing journey, and living as a healer. The importance of these phenomenologically uncovered holistic understandings to the teaching, practice, administration, knowledge development, and theoretical evolvement of nursing is argued.

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The Nahua1

Huber¹

2004

Encyclopedia of Medical Anthropology

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The Recruitment of Nahua Curers: Role Conflict and Gender

Cited by 16 publications

References 23 publications

The interface between medical anthropology and medical ethnobiology

The interface between medical anthropology and medical ethnobiology

Sacred Journeys of Nurse Healers

The Nahua1

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