Medical Anthropology最新文献

US government quality measures prioritize pharmaceuticalization and care coordination to promote patient treatment adherence. How these measures affect outpatient mental health service delivery and patient-provider communication where psychiatrists and nonphysicians collaborate is understudied. Analyzing 500 hours of participant-observation, 117 appointments, and 98 interviews with 45 new patients and providers, I show that psychiatrists and social workers coordinated care by encouraging medications and seeing two mental health providers as the default treatment, irrespective of patient preferences. Ethnographic perspectives crucially account for models of service delivery and provider behaviors in researching treatment adherence.

Health technologies to monitor glucose values are an important part of daily diabetes self-care. Based on 12 months of fieldwork in Denmark with 14 people with type 2 diabetes, I explore people's experience of living with Continuous Glucose Monitoring. This new technology automatically measures glucose levels throughout the day but is not yet common in type 2 diabetes treatment in Denmark. In this article, I capture the social shaping of Continuous Glucose Monitoring, employing the concept of time. I show how adoption of the technology is embedded in a form of biographical time. This refers to people's use of the technology linked to their stories about themselves. Drawing on a notion of habitus, people's embodied past experiences and future prospects come to shape its use, I propose. My main claim is that while people with diabetes implement the technology into their lives in unique ways, adapting it to their circumstances and social conditions, practice of Continuous Glucose Monitoring reproduce social structures. This is evinced, I argue, in people's tinkering with the technology and the frames of reference used to inform it. I introduce the term "tinkering in time", highlighting the introduction of new health technology within the frame of lived human time.

Yoga-informed sound bath providers orchestrate vibrations from singing bowls, chimes, gongs, and other simple instruments to promote client well-being - sometimes in ways that create a trauma trap. Drawing on immersive research with sound bath providers and receivers in California, USA, I explore how these ritual performances feed on and fuel narratives regarding trauma, stress, and dysregulation, diverting attention from structural and cultural factors creating said disharmony. Beyond thereby ensuring a market, they can perpetuate a trauma-informed self-identification and subjectivity that harmonizes with the American work ethic, diminishes nonproductive sensual enjoyment, promotes self-care over community care, undermines resilience, and amplifies suffering.

In this article, we explore the perspectives of commercial gestational surrogates in California, USA. Women who gestate for others reveal themselves as important agents in the process of giving meaning and cultural legitimacy to their practice, thus demonstrating their capacity to act in their own interest and resignify their work in their own terms. To them, surrogacy is more than wage labor. They assert the importance of their experience as a source of professional skills, downplaying its monetary value and placing it within favorable moral frameworks, thus finding cultural legitimacy. In doing so, they bridge the divide between traditional female reproductive work (unpaid emotional, relational, and care work) and productive work (paid professional work in the public sphere). They achieve this without subverting the underlying values of western kinship. The results shed light on employability and entrepreneurship of surrogates in the fertility industry of California.

Drawing on ethnographic fieldwork in a Northern Cypriot clinic, I examine how practices of secrecy function as strategic tools for invisibilization in the lived realities of Turkish egg donors engaged in an illicit, gendered, and stigmatized form of reproductive labor, both within and across national borders. Combining feminist studies of reproductive labor with an analysis of secrecy, stigma, and dirty work, I adopt a notion of secrecy as an embodied social practice to explore ethnographically how secrecy is integral to the bioavailability of Turkish egg donors. Secret practices enable these young women to intimately navigate gendered moral, health, socio-legal, and financial concerns within the challenging wider context of restrictive reproductive biopolitics, a legally ambigious cross-border biomedical market, fragile socio-economic conditions, and a heteropatriarchal sexual culture in Turkey. For Turkish egg donors, who opt for strategic invisibilization, moral and financial concerns sometimes override health and legal considerations. Secrecy sustains this transnational bioeconomy while simultaneously concealing its exploitative harms and risks.

Pregnancy is a processual dialectic that involves continual acts of tactical, responsive, and creative accommodation by pregnant women. This article is a phenomenological investigation of pregnancy experience of working-class women in Manila. In it, I provide an outline of "accommodation:" acts which vary according to the political ecology of procreation in which they are enmeshed, and which are particularly evident in unexpected or unplanned pregnancies. Accommodation constitutes the core act in which the mother-to-be is engaged as the protagonist of procreation, transforming the character of unexpected pregnancy from uncertain and troubled to stable and even joyous as acts of accommodation restore bodily integrity.

Medical anthropologists working in interdisciplinary teams often articulate expertise with respect to ethnography. Yet increasingly, health scientists utilize ethnographic methods. Through a comparative review of health ethnographies, and autoethnographic observations from interdisciplinary research, we find that anthropological ethnographies and health science ethnographies are founded on different epistemic sensibilities. Differences center on temporalities of research, writing processes, sites of social intervention, uses of theory, and analytic processes. Understanding what distinguishes anthropological ethnography from health science ethnography enables medical anthropologists - who sometimes straddle these two ethnographic modes - to better articulate their epistemic positionality and facilitate interdisciplinary research collaborations.

We explore the temporalities that shape and alleviate serious health-related suffering among those with chronic and terminal conditions in Kerala, India. Drawing on ethnographic fieldwork between 2009 and 2019, we examine the entanglements between waiting for care within dominant institutions and the community organizing that palliates this waiting. Specifically, people navigate multiple medical institutions, experience loneliness and abandonment, loss of autonomy, and delays and denials of recognition as they wait for care. Community palliative care organizations offering free, routine, home-based care provide samadhanam (peace of mind) and swatantrayam (self-determination) in lifeworlds mired with chronic waiting. We document how community care sustains an alternative politics of shared time, untethered from marketized notions of efficiency and productivity toward profits. In so doing, we cast in high relief community healthcare imaginaries that alleviate serious health-related suffering and reconfigure Global North-centric perspectives.

COVID-19 testing programs in the UK often called on people to test to "protect others." In this article we explore motivations to test and the relationships to "others" involved in an asymptomatic testing program at a Scottish university. We show that participants engaged with testing as a relational technology, through which they navigated multiple overlapping responsibilities to kin, colleagues, flatmates, strangers, and to more diffuse publics. We argue that the success of testing as a technique of governance depends not only on the production of disciplined selves, but also on the program's capacity to align interpersonal and public scales of responsibility.

In Denmark, people are expected to take responsibility for their health, not least as their bodies age and they experience signs of physical or mental decline. Drawing on fieldwork among older Danes, I illustrate that an excessive focus on health gives rise to social and structural controversies and disparities, linking ideas of healthy behavior at the individual level with the societal framing of disease and aging. I argue that this emphasis contributes to the unwarranted diagnosis of bodily variations that naturally occur in the aging process, a phenomenon referred to as overdiagnosis, adding to a broader medicalization of old age.