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Originally published in 1981, this book explores the issue of how a society understands human illness in the absence of a germ theory. This is done through an interpretation of the illness categories and healing practices of the Sakhalin Ainu, a hunting and gathering people resettled in Japan. The text illustrates how illnesses relate to the Ainu view of the universe and how their medical system is intimately interwoven with their moral cosmology and social networks. Even such minor ailments as headaches and boils are meticulously classified to mirror the classifications of such basic perceptual structures as space and time. With the Ainu medical system as an example, this book probes questions central to research in symbolic, medical and linguistic anthropology, structuralism, and the anthropology of women.
In the last few years there has been a great revival of interest in culture-bound psychiatric syndromes. A spate of new papers has been published on well known and less familiar syndromes, and there have been a number of attempts to put some order into the field of inquiry. In a review of the literature on culture-bound syndromes up to 1969 Yap made certain suggestions for organizing thinking about them which for the most part have not received general acceptance (see Carr, this volume, p. 199). Through the seventies new descriptive and conceptual work was scarce, but in the last few years books and papers discussing the field were authored or edited by Tseng and McDermott (1981), AI-Issa (1982), Friedman and Faguet (1982) and Murphy (1982). In 1983 Favazza summarized his understanding of the state of current thinking for the fourth edition of the Comprehensive Textbook of Psychiatry, and a symposium on culture-bound syndromes was organized by Kenny for the Eighth International Congress of Anthropology and Ethnology. The strong est impression to emerge from all this recent work is that there is no substantive consensus, and that the very concept, "culture-bound syndrome" could well use some serious reconsideration. As the role of culture-specific beliefs and prac tices in all affliction has come to be increasingly recognized it has become less and less clear what sets the culture-bound syndromes apart.
The cultural practices and cultural meaning of health care in urban Japan.
Volumes in the Trends in Linguistics. Documentation series focus on the presentation of linguistic data. The series addresses the sustained interest in linguistic descriptions, dictionaries, grammars and editions of under-described and hitherto undocumented languages. All world-regions and time periods are represented.
Volumes in the Trends in Linguistics. Documentation series focus on the presentation of linguistic data. The series addresses the sustained interest in linguistic descriptions, dictionaries, grammars and editions of under-described and hitherto undocumented languages. All world-regions and time periods are represented.
"Establishing a theoretical base and framework for future studies in this new field of 'medical evolution,' the book is important and will be read and referred back to for years to come."--Frederick L. Dunn, University of California, San Francisco "Establishing a theoretical base and framework for future studies in this new field of 'medical evolution,' the book is important and will be read and referred back to for years to come."--Frederick L. Dunn, University of California, San Francisco
Evolution of Sickness and Healing is a theoretical work on the grand scale, an original synthesis of many disciplines in social studies of medicine. Looking at human sickness and healing through the lens of evolutionary theory, Horacio Fàbrega, Jr. presents not only the vulnerability to disease and injury but also the need to show and communicate sickness and to seek and provide healing as innate biological traits grounded in evolution. This linking of sickness and healing, as inseparable facets of a unique human adaptation developed during the evolution of the hominid line, offers a new vantage point from which to examine the institution of medicine. To show how this complex, integrated adaptation for sickness and healing lies at the root of medicine, and how it is expressed culturally in relation to the changing historical contingencies of human societies, Fàbrega traces the characteristics of sickness and healing through the early and later stages of social evolution. Besides offering a new conceptual structure and a methodology for analyzing medicine in evolutionary terms, he shows the relevance of this approach and its implications for the social sciences and for medical policy. Health scientists and medical practitioners, along with medical historians, economists, anthropologists, and sociologists, now have the opportunity to consider every essential aspect of medicine within an integrated framework. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1997.
These essays on Meiji Japan, written by scholars from nine nations, reflect a determination to destabilize existing paradigms in the social sciences and humanities, in favor of a multiplicity of perspectives that privilege subjectivity and the inclusion of non-elite groups.
The central purpose of this book is to help change the terms of the debate on animism, a classic theme in anthropology. It combines some of the finest ethnographic material currently available (including firsthand research on the Chachi of Ecuador) with an unusually broad geographic scope (the Americas, Asia, and Africa). Edward B. Tylor originally defined animism as the first phase in the development of religion. The heyday of cultural evolutionism may be over, but his basic conception is commonly assumed to remain valid in at least one respect: there is still a broad consensus that everything is alive within animism, or at least that more things are alive than a modern scientific observer would allow for (e.g., clouds, rivers, mountains) It is considered self-evident that animism is based on a kind of exaggeration: its adherents are presumed to impute life to this, that and the other in a remarkably generous manner. Against the prevailing consensus, this book argues that if animism has one outstanding feature, it is its peculiar restrictiveness. Animistic notions of life are astonishingly uniform across the globe, insofar as they are restricted rather than exaggerated. In the modern Western cosmology, life overlaps with the animate. Within animism, however, life is always conditional, and therefore tends to be limited to one’s kin, one’s pets and perhaps the plants in one’s garden. Thus it emerges that "our" modern biological concept of life is stranger than generally thought.