Medical Anthropology Quarterly最新文献

Selective abortion of female fetuses is a widespread, illegal, and profoundly consequential form of family planning in contemporary India. In Gujarat state, public health campaigns against the practice rely on narratives exhibiting the hallmarks of melodrama: good–evil binaries, stock characters, emotional provocations, simplistic diagnoses, and inevitable triumphs. As biopolitical truths, such narratives resonate ethically and emotionally for people. By individualizing blame, obscuring structure, circumscribing discourse, and legitimizing authority, such narratives also exert many classic biopolitical effects. But they do not necessarily transform subjectivity or behavior, as biopower is often assumed to. Anti-sex selection messaging illustrates how moralistic, sentimentalized interventions against potentially harmful practices can provoke strong responses without changing actions. In highlighting resonance as a relevant biopolitical limit, the not-quite-paradoxes of Gujarati public health narratives—encapsulation without accuracy, regulation without discipline, authority without efficacy, participation without transformation—suggest one approach for analyzing the governance of life without falling into determinism.

Since the 1990s, preimplantation tests within in vitro fertilization have promised to enhance the selection of embryos for uterine implantation. However, alongside ethical controversies, these diagnostic techniques often identify a high rate of mosaic embryos—those containing a mix of cells deemed normal and abnormal—creating one of the largest technical challenges related to the testing. These cases raise dilemmas for professionals in assisted reproduction and, more intensely, create challenges for individuals whose embryos are identified as mosaic. This article examines the experiences of a woman who decides to implant a mosaic embryo, focusing on her strategies for managing technical uncertainties and evaluating the embryo's potential. It highlights the essential role that online forums play in this process and examines how users utilize these platforms to gain insights and navigate the complex decisions involved with new biomedical technologies.

Following the recommendation of the WHO in the mid-2000s, the Ugandan government banned traditional birth attendants (TBAs) and encouraged all women to give birth in biomedical clinics. Yet in rural Luuka district, about half of women still give birth at home or with the assistance of lay providers. This article examines women's healthcare behavior to better understand decisions that are characterized as irrational by officials, in particular women's choices to delay care, move between providers, and defer health decisions to others. Building on anthropological interest in the relationality of care, this article explores how women compel the care of others, especially under conditions of healthcare scarcity and in contexts outside clinical settings. A focus on the gendered nature of kin-based care provides insight into how acts often characterized as irrational can be modes of action for women in ways that exceed a policy focus on healthcare choice and autonomy.

Pain can be a pervasive feature of cancer, particularly in regions such as India, where the disease is rarely detected in its early stages. Yet over recent decades, morphine, a “gold standard” pain medicine, has been rarely used in India. This article draws on anthropological discussions of clinical disclosure in Indian cancer care to complicate assertions that this is because pain is missed or ignored by healthcare workers. Instead, in a context where the disclosing of prognoses is partial and indirect, I argue that morphine has gained a communicative function. Typically withheld until the “end of life”, the drug has come to be read as a death sentence. It has become an analgesic and a prognosis. It is an object that talks in situations where direct communication is often avoided.