Anthropology & Medicine最新文献

Colonial thinking runs deep in psychiatry. Recent anti-racist statements from the APA and RCPsych are to be welcomed. However, we argue that if it is to really tackle deep-seated racism and decolonise its curriculum, the discipline will need to critically interrogate the origins of some of its fundamental assumptions, values and priorities. This will not be an easy task. By its very nature, the quest to decolonise is fraught with contradictions and difficulties. However, we make the case that this moment presents an opportunity for psychiatry to engage positively with other forms of critical reflection on structures of power/knowledge in the field of mental health. We propose a number of paths along which progress might be made.

This paper presents the preliminary results of a one and a half-year ethnographic study conducted in Victoria, British Columbia, Canada. The research focused on participants' experiences of their bodies in the context of yoga as a health practice-specifically how they conceptualised their musculoskeletal bodies in this practice through ideas of systems, fragments, and materiality. It argues that participants' larger narratives about health and healthy bodies inform how yoga as a health practice is embedded in discourses of body work where yoga, health, and particular notions of bodily-ness become a project for the transformation of the self into a particular idea of what a body is or should be.

Yoga is widely regarded as beneficial for physical and emotional health, and as a safe ancillary intervention for managing a range of psychological conditions. Evidence of injury, harm, and abuse in yoga traditions is difficult to square with this emphasis on healing. Drawing mainly from on online memoirs by long-term practitioners of Ashtanga yoga, this paper examines the relationship between suffering and healing in yoga, showing how long-term abuse can be perpetuated and injury sustained in a system widely understood and labelled by its practitioners as therapeutic. The paper argues that elements of healing and harm are present in the rituals of practice, the concepts that support it, and the power structure of the Ashtanga system. The system's organizational dynamics together with a therapeutic discourse that links suffering to its transcendence enabled the same kinds of abuse and trauma that Ashtanga yoga is purported to heal. The analysis raises questions about the overarching narrative of yoga as safe and healthy, and about the connections between healing and harm within therapeutic traditions.

Using ethnographic data from Providence County, Rhode Island, this paper explores yoga as a bodywork practice that is part of everyday health and wellbeing routines in middle class households. In this context, participants define their bodywork practices as individual activities that answer health and wellbeing needs, but notably discuss bodywork in terms of their everyday social experience. Along with other bodywork activities, yoga emerges as a shared social practice that links participants to their partners, children, and other intimates, facilitating a sense of togetherness by allowing time and space for autonomy. By giving atmospheric and sensory attention to the ethnographic data, the paper further reveals how domestic intimacy is cultivated via the generation of bodily heat and positive energies and that yoga may tacitly facilitate such atmospheres. In this way, yoga can help households meet an American need for self-development and autonomy while still facilitating a far more enduring human need for intimate connection. Ultimately yoga is characterized as a pragmatic bodywork practice that blends self-development and social intimacy through shared energetic encounters.

Drawing on participant observation and interviews in two yoga studios in the highly socially stratified city of Marseille, France, this paper explores the understandings of yoga as a health practice that emerge at the intersections between yoga styles and their social contexts of consumption. Its insights emerge from the comparison of three modern yoga styles that were developed for Western English-speaking cultural contexts - Iyengar, Bikram and Forrest - and which differ in form but also in the chronology of their emergence on the global yoga market and that of their reception in France. These three yoga styles are also branded through contrasting mythologies of transformational healing, and the aim of this paper is to explore how a brand conceptualization of yoga as a health practice relates to or resonates with the embodied experiences of practitioners, and to the socio-cultural contexts in which practitioners and their practices are embedded. The paper contributes a new case study to the global yoga scholarship and to a poorly studied French yoga scene, but more importantly, it cross-examines the discourses through which a yoga style is branded, the way it is transmitted, and the social context and social positioning of the individuals who practice it. Combining perspectives on the body, narrative and rituals, it identifies how yoga healing is construed in relation to gender, ethnicity and class and the points of consensus and dissent that emerge from the encounters between French social bodies and exogenous yoga styles.

Yoga is sometimes interpreted as medical therapy and the evidence from biomedical research indicates that it can be useful in a broad range of health conditions. Yoga, however, can also be pursued as a process-oriented contemplative practice. This article draws on participant observation-based research with yoga practitioners at two hospitals, one in Pondicherry, India, and one in Fukui, Japan. It explores how patients and their families at these healthcare institutions are invited to move without anticipating an outcome and to cultivate attitudes such as contentment and non-violence. Taking cues from research participants' approaches to yoga as a skill and from anthropological understandings of skill, yoga is considered here as a capacity of moving with awareness. A skill-based approach allows practitioners to try out yogic techniques according to their personal abilities and needs. The analysis suggests that, in the contexts discussed, yoga practitioners pursue wellbeing not as an individual therapeutic goal but as mutual explorative learning.

This paper explores the capacity of yoga narratives and practices to contribute to and relate ideas about health. It adds theoretically to existing literature on yoga by introducing the concept of the 'health imaginary' as an analytic lens for considering yoga discourses in late modern times, where personal health care and spiritual ambitions are once again becoming blurred. With this perspective, the paper provides a thorough analysis of how yoga postures (asanas) are conceived to work therapeutically, in yoga's recent history and in present-day yoga therapy. Taking case studies from India and Germany, it is shown empirically how the application of asanas is rationalized differently in specific geographical and therapeutic environments - particularly regarding the presumed theory of the body. Thus, the concept of the health imaginary not only provides analytic space to explore the implicit logics and goals of healing in different contexts, but also offers clues about the distinct social, cultural/religious, and local influences that draw people into yoga and contribute to its selective appropriation across the globe.

This paper explores how poor health outcomes in the HIV/AIDS and opioid epidemics in the United States are undergirded by iatrogenesis. Data are drawn from two projects in Southern California: one among men who have sex with men (MSM) engaging with pre-exposure prophylaxis to HIV (PrEP) and the other in a public hospital system encountering patients with chronic pain and opioid use disorder (OUD). Ethnographic evidence demonstrates how efforts to minimize risk via PrEP and opioid prescription regulation paradoxically generate new forms of risk. Biomedical risk management paradigms engaged across the paper's two ethnographic field sites hinge on the production and governance of deserving patienthood, which is defined by providers and experienced by patients through moral judgments about risk underlying both increased surveillance and abandonment. This paper argues that the logic of deservingness disconnects clinical evaluations of risk from patients' lived, intersectional experiences of race, class, gender, and sexuality. This paper's analysis thus re-locates patients in the context of broader historical and sociopolitical trajectories to highlight how notions of clinical risk designed to protect patients can in fact imperil them. Misalignment between official, clinical constructions of risk and the embodied experience of risk borne by patients produces iatrogenesis.

Canada's program to examine, transfer and treat Indigenous and Inuit peoples with tuberculosis in Indian Hospitals (ca. 1936 and 1969) has generally been framed by official narratives of population health, benevolence, and care. However, letters written by Inuit patients in Indian hospitals and their kin, and which were addressed to government officials and translated by government employees, challenge this assumption. By focusing on the harmful effects of the segregation and long-term detainment of Inuit peoples away from their communities, the letters theorize TB treatment as multiply harmful and iatrogenic. The letters also showcase how Inuit peoples resisted Indian Hospital treatment and articulated the need for care and treatment to occur within a network of intimate relations, rather than in distant sanatoriums.