Analysis of Medical Anthropology by Veena Bhasin - Article Example

Medical Anthropology A Review Affiliation the purpose of article The incoming report will investigate an article, MedicalAnthropology by Veena Bhasin. The article affirms that social and cultural aspects of health and disease have significant implications for the medical industry. The article further articulates that anthropology is considered as a bicultural discipline whose practitioners are considered with the biological and social-cultural aspects of disease and health. The article further advocates for etiological and epidemiological of a society’s worldview projects values based on the society perception and treatment of disease. The article further provides medical practitioners with a detailed way of approaching human disease. Supportively, Achar et al., (2010, p. 6) believe that the human disease has provided anthropologists with an important domain for the investigation of cultural relativity. As well, the article seeks to improve our understanding on the way, at which psychosocial and cultural affect the incidence of disease and healing. Likewise, the article seeks to change the conception of disease and illness as a cross-cultural study of medicine and medical practice. However, the article does not criticize diagnosis as an unimportant mode of medical activity. Medical activity remains to be a crucial aspect of cultural, medical anthropology. Reflectively, the article proves that medical anthropology exemplifies a holistic idea of the parent discipline. It is clear from the article that cultural practices have become dependent variables being derived in biomedical models of the disease. In relation to etiology, the article affirms social values have influenced the beliefs and practices of illness and treatment in primitive societies. Responsively, the article proves that cultural patterns and social, religious beliefs, morality, economy and social values of the medical beliefs are found together to form the health-cultural of a community. The article quotes the Indian society where practices related to illness are, for the most part, inseparable from the domain of religious beliefs and practices. From the article is clear that the relationship with the gods and ancestral spirits plays a decisive role in the occurrence of diseases in a society. Descriptively, a harmonic relationship with the supernatural factors often ensures that protection from diseases and other calamities is paramount. People make periodical offerings and worship to the deities, and most of the annual ancestral propitiation ceremonies are considered as ventures to ensure proper health of the community. Rightly, the article proves that medicine is part of cultural, like art, values, religion, economy and morals. Hence, researchers, for example, Wang (2010, p. 786) advises that in order to understand the medical system of a people, it is advisable to understand the culture of the people. The article further proves that various method and healing techniques oriented by the ethnic group results in scientific experiments. In fact, most of these cultures understand that expressive ritual patterns of behavior should be prevalent in simpler, technologically to primitive cultures. Hemmings (2010, p. 92) further believes that such simple communities have no scientifically proven method to tackle the adverse situation of epidemics, famine or disease. For that reason, they have to depend upon empirical knowledge and methods that are expressive and symbolic. The article argues that given the tribal people often lead their life in a hostile in a hostile environment filled with a number of adversities, it is clear that they evolve in a formula to adjust themselves to the actual or potential dangers to their habitat. Hence, according to the article, a magical rite provides a way of coping with the situation of misfortune or danger, where there are no other means of dealing with the problem. In any case, illness episodes are good examples where man finds himself in a difficult and insecure situation. Discuss the theory From the article, it is clear that field has two main aspects that are complex material objects, tools, techniques, and social ideas and values. The knowledge on these two aspects of the medicine relates to other fields of social life, for example, magic, law or religion. Theoretically, the article proves that health and disease are measures of the effectiveness of human groups combining biological and cultural resources to adapt to the environments. Furthermore, the article investigates mystical causation theories of disease. This includes theories of animistic causation and theories of magical causation. Comparatively, the article proves that theories of mystical causation, which are divided into four specific types of causation, for instance, ominous sensations, fate, mystical retribution, and contagion. Significantly, the article attempts to divide the theories of animistic causation into two different categories, for instance, witchcraft and sorcery. Supportively, Chue et al., (2010, p. 882) in one of his lecturers, proves that medical system ensures that the underlying notion of disease causation is crucial for determining diagnosis and treatment of the disease. The Iguape have three levels of causation for diseases. An important notion is that diseases can be caused by negative feelings other people presumed with the evil eye of sorcery. In addition, the article justifies that from within oneself, the disease can be caused by fright, dissatisfaction, phobia, nostalgia, paranoia or sadness. As well, there is an imbalance between the individual and his physical environment and the consumption of things considered too hot or too cold. In addition, their diseases are caused by psychological, the second as natural, and supernatural needs. The article further proves that tribal communities follow a distinct way of life, for instance, they entertain their own cultural values, possess viable mechanism to adapt to different environments and have various techniques to cope with the diseases affecting them. The article also proves that almost all faces of tribal life change given the factors that alien cultures of the socio-political atmosphere of the country accelerates the process of change. The article proves tribal factors of the ethnomedicine influences modern medicine of the respective communities. In particular, the article examines the number of studies rising due to the attention to the tribal beliefs and practices related to the diseases, the concept of etiology and methods of treatment. Hence, according to article, sophistication and organization ethnographic accounts for social and political systems, as well as religious systems, description of that body of beliefs and practices called medicine lags behind. From the article, it is clear there existing theoretical studies are sketchy and often with lots of gaps. The article justifies that the present theoretical study contributes as much data as possible through ethnomedical description. Therapeutic practices in ethnomedicine address themselves to supernatural and empirical theories of disease causation. Reider (2005, p. 361) proves that primitive medicine is magic medicine. For that reason, as far as supernatural causes are involved, therapeutic regimes are based on the countervailing supernatural powers or events. Theoretically, the article justifies that the healer attempts to recover the soul lost by a human or supernatural agent. In this case, the intrusion of disease or disease-causing spirit is treated with extraction or exorcism and disease that come as a punishment for breach of taboo. A crucial theory that the article pursues is spiritism. Justifiably, there exists a body of beliefs and concepts with regard to the nature of the disease and its treatment. As previously noted, cultural patterns, religious beliefs, morality, economy and social values and medical beliefs are found together to form the health culture of a community. The helplessness of these groups against the intervention and interference of evil spirit in his day-to-day life forces one to resort to magical rituals, sacrificial measures and propitiatory. Theoretically, their beliefs for supernaturalism are reinforced by their poverty and illiteracy. In order for the healing process to take effect, different kinds of offering are made to each in response to the respective supernatural deity. For example, how a supernatural deity corresponded with a disease in the Dhimars society. The list is as follows, Sitala Deity causes smallpox, and to her are offered coconuts, betelnuts, and cloves. Parvati causes headache, to her she is offered hom. Mari-mata causes cholera, to her are offered coconuts. Theoretically, when such offerings are made the spiritists is required to trance and call the name of the patient and enters into conversation with the spirit that caused the illness. The spiritists later demand to the spirit to vacate the body of the patient. Bhasin further quotes that practitioners who release victims from the spells pass the prayers on to the next generation. The spirit is also located by feeling the pulse of the patient and by examining the fingers one by one, beginning with the thumb. The spirit is also located by feeling the pulse of the patient and by examining the fingers one by one, beginning with the thumb. Although spirit common methods of diagnosing evil spirit were superstitious, the practices are largely theoretical than factual. The Dhimars believe that if spirits cause a disease, medical treatment will not be effective given that influence on the evil spirit is removed. The process of spirit healing is performed not by applying anything nor by administering any medicine, but by reciting mantras (incantations) or by entering into a trance, or some form of taviz prepared by the reciting mantras. As well, it is clear that once a spirit cures a Dhimar, he feels lively very full of vigor, joy, zeal and tension free. Hence, according to the article, the spiritist plays an important role in the life of the native. Reflectively, the sphere of medical care, the article justifies that the phenomenon of spirit mediumship is of special importance, and the beneficial aspect of spirit mediumship has important implications especially when it was regarded as auspicious and very much different from the nefarious activities associated with sorcery. In any case, the community seeks the help of spirit media who diagnose their illnesses and misfortunes and offer them acceptable solutions. Convincingly, disease occurs in all societies, and every culture is one way or other makes provisions for understanding the occurrence of illness, hence developing ways for coping with it. The medical system is the set of beliefs concerning the causes of illness and the ways in which illness is handled and prevented. Krause (2010, p. 219) believes that the function of medicine is not only as curing illness and alleviating distress, but also as assisting in social control in the society. There are three key tasks. Firstly, in order to understand how particular symptoms or diseases occur either in individuals or among groups of individuals. As well, the article proves that medicine is mandated in recognizing, curing and promoting living conditions in human populations that eliminate hazards to health, hence preventing the disease. Likewise, the medical activity requires an understanding of cultural and social pressures that influence an individual recognition that he needs helps. From the article it is clear that the basic orientation presented here, is that views much of human activity particularly the activity surrounding illness, such activities are seen as aspects of and reactions to situations in which persons are actively struggling to control their environment and life situation. The behavior of those who deal with and care for the ill must view as taking place within the context of their own adaptive needs and the constraints impinging on their work. Backed by these theories, one will note that the major contribution of cultural anthropology to the study of health, disease and illness is the application of the concept of culture to the health field. In any case, the behavior of those who deal with and care for the ill must be viewed as taking place within the context of their own adaptive needs and the constraints affecting their work. Methods used The article uses qualitative research to communicate its innate goals. From the article, it is clear that stories are presented in a systematic approach. The article is properly prepared for genuine engagement, respectful presentation, and thoughtful analysis. The research further retains contextual perspective as it tries to enroll a greater instinct of ethno-medicine. Qualitative research not only places its work in a larger context, but also gets up close and personal. Bhasin brings together the larger context through the integration of individual thoughts. In particular, the narrative of inquiry of chapters contains excellent examples of ethno-medicine investigation. As well, the exploration of stories requires an examination of the whole story is composed of its parts. The story contributes to the meanings that derive its parts from. As well, the researcher could have engaged in the qualitative approaches since it provided avenues to engage a meaningful, productive and authentic way with practitioners. Justifiably, the researcher could not have conducted primary researchers on native groups. However, the use of semi-structured interview approach draw out managers about their perceptions of the formulation process related to the justification of the ethno-medicine. Each specific approach aims of its own way of learning from others. Narrative inquiry adds focus and depth to interviewing by taking deliberate steps to develop a more holistic perspective. For that reason, the researcher uses stories to incorporate the flow of time, and the complexity of the relationship and group and relative institutional dynamics. Hence, the ethnographic approaches add value to the narrative observation and engagement. The case study further involved observation and analysis of the roles that documents play in the dynamics of the situation, which provides a kind of triangulation on the information and insights gained. As noted, there is no recipe for any particular qualitative research approach. From the article, it is clear that the researcher is more familiar with the multidisciplinary conversation about qualitative research. As well, the researcher is aware that given its professional state, health services should involve approaches that incorporate others perspectives. In order to bring out ideas more comprehensively, the article uses incremental approaches collectively. Given that the incremental approach is a non-hierarchical approach with a distinct non-adaptive time window, the researcher compares different factors in order to come up with a vivid justification of ethno-medicine. As well, the research has added improvements and additional contribution to the field of the ethno-medicine. After going through the article, one stands a better advantage to understand the field. One would, therefore, argue that the article enables one to draw first tracing on methods being advocated. Reflectively, the article responds to the course development of this semester, even though it does not conduct primary research as other articles have done. However, the study of the article is important given that ethno-medicine has gained significant influence in the developing world. This country has continued volunteering philanthropic mission to provide aid to affected countries. A close philanthropic mission is the ongoing Liberia and Sierra Leona mission to eradicate Ebola. There is significant evidence by Campbell (2010, p. 49) that justifies that communities in this countries have been using ethno-medicine as a primary source of curing. However, managing complex diseases such Ebola requires an abrupt clinical intervention. Notably, as much as, some societies have endeavored to provide ethno-medicine to their residents, the shortcomings in this form of treatment are unbecoming. Although it is important to have spiritual guidance in healing, it is not advisable to ignore clinical interventions. There is much evidence, which helps understand how certain diseases occur. From the course readings, one will not fail to acknowledge the importance of an advance medical system at the expense of ethno-medicine. For instance, through ethno-medicine there is no documented proof that citizens in Sierra Leone or Liberia have cured the disease. However, through collective clinical procedures there is proof that Ebola is a manageable disease. However, we would like to comply with Bhasin findings. Briefly, how clinical interventions have continued ignoring the importance of the ethnomedicine. As noted, ethnomedicine is more important in generating theories of illness and not in finding responses. Bhasin case illustrates the relative influence of ethnomedical and sociopolitical factors in shaping clinical decision-making. It is clear that partial knowledge of the patient explanatory model did not derive from direct doctor-patient communication, but rather combined information from a private conversation with the patient with information based on her personal knowledge of the cultural context. The spiritists has done more sharing and understanding with the patient. It is clear that the spiritist has power to introduce selected ethnomedical information into dialog with the spirit, hence, if properly retrieved that information can provide appropriate clinical management. References Achar, S., N, R., & B, S. (2010). Ethno-Medico-Botanical Knowledge of Khare-vokkaliga Community in Uttara Kannada District of Karnataka, India. Journal of Complementary and Integrative Medicine, 4-8. Bhasin, V. (2007). Medical Anthropology: A Review. Department of Anthropology, University of Delhi, Delhi. Campbell, A. (2002). Acupuncture, expertise and cross-cultural medicine. Acupuncture in Medicine, 49-50. Chue, C., Townend, J., Steeds, R., & Ferro, C. (2010). Arterial stiffness in chronic kidney disease: Causes and consequences. Heart, 817-823. Hemmings, C. (2005). Rethinking Medical Anthropology: How Anthropology is Failing Medicine. Anthropology & Medicine, 91-103. Krause, I. (2010). Culture, subject, psyche. Dialogues in psychoanalysis and anthropology, edited by Anthony Molino. Anthropology & Medicine, 219-224. Reider, B. (2005). The Magic Touch. American Journal of Sports Medicine, 361-361. Wang, K. (2010). Introduction of Medical School: How Should We Re-design Our Medical Education System in 2010? JOURNAL OF THE KOREAN MEDICAL ASSOCIATION, 786-786. Read More