Examines Hmong American concepts of health, illness and healing, and looks at the Hmong American experience with conventional medicine. In this, it identifies factors that either obstruct or enable healthcare delivery to the Hmong.
America's healthcare system in the twenty-first century faces a variety of pressures and challenges, not the least of which is that posed by the increasingly multicultural nature of American society itself. Large numbers among the Hmong, immigrants from the landlocked Asian nation of Laos, continue to prefer their own ancient medical traditions. That these Hmong Americans should continue to adhere to a tradition of folk medicine, rather than embrace the modern healthcare system of America, poses questions that must be answered. This book takes up the task of examining Hmong American concepts of health, illness and healing, and looks at the Hmong American experience with conventional medicine. In so doing, it identifies factors that either obstruct or enable healthcare delivery to the Hmong, specifically a target sample of Hmong Americans resident in Colorado. Drawing upon scientific methods of data collection, the research reveals attitudes currently held by a group of American citizens toward health and medicine which run the gamut from the very modern to those which have prevailed in the highlands of Southeast Asia for centuries.
Healing by Heart is a book of stories--stories of people's search for culturally responsive health care from U.S. providers. It offers resources to providers and institutions committed to delivering culturally responsive health care, paying special attention to building successful relationships with traditional Hmong patients and families. It makes available extensive information about the health-related beliefs, practices, and values of the Hmong people, including photographs of traditional healing methods. Ranging in age from young infants to older adults, the patients in the stories present a wide range of health problems. The clinicians are from family practice, internal medicine, pediatrics, emergency medicine, surgery, obstetrics-gynecology, psychiatry/psychology, and hospice. Each of the fourteen case stories is accompanied by discussion questions as well as two or three commentaries. The commentaries--written by patients, family members, shaman, Western clinicians (including Hmong physicians, nurses, and social workers), medical anthropologists, health care ethicists, social workers, psychologists, and clergy--are rich in personal reflections on cross-cultural health care experiences. Readers are rewarded with a combination of perspectives, including those of Hmong authors who have not previously published in English and scholars with years of professional experience working with the Hmong in Laos, Thailand, and the United States. The editors offer a model for delivering culturally responsive health care with special attention to matters of cross-cultural health care ethics. The model identifies questions health care providers can focus on as they seek to understand the health-related moral commitments and practices prevalent in the cultural groups they serve, ethical questions that arise frequently and with great poignancy in cross-cultural health care relationships, and points to consider when a patient's treatment wish challenges the provider's professional integrity. By sharing stories of suffering, confusion, and success, Healing by Heart couples an accessible method of learning about others with concrete recommendations about how to enhance cross-cultural health care relationships.
Winner of the National Book Critics Circle Award for Nonfiction, this brilliantly reported and beautifully crafted book explores the clash between a medical center in California and a Laotian refugee family over their care of a child.
America's healthcare system in the twenty-first century faces a variety of pressures and challenges, not the least of which is that posed by the increasingly multicultural nature of American society itself. Large numbers among the Hmong, immigrants from the landlocked Asian nation of Laos, continue to prefer their own ancient medical traditions. That these Hmong Americans should continue to adhere to a tradition of folk medicine, rather than embrace the modern healthcare system of America, poses questions that must be answered. This book takes up the task of examining Hmong American concepts of health, illness and healing, and looks at the Hmong American experience with conventional medicine. In so doing, it identifies factors that either obstruct or enable healthcare delivery to the Hmong, specifically a target sample of Hmong Americans resident in Colorado. Drawing upon scientific methods of data collection, the research reveals attitudes currently held by a group of American citizens toward health and medicine which run the gamut from the very modern to those which have prevailed in the highlands of Southeast Asia for centuries.
An illuminating account of how early medicine in Greece and China perceived the human body Winner of the William H. Welch Medal, American Association for the History of Medicine The true structure and workings of the human body are, we casually assume, everywhere the same, a universal reality. But when we look into the past, our sense of reality wavers: accounts of the body in diverse medical traditions often seem to describe mutually alien, almost unrelated worlds. How can perceptions of something as basic and intimate as the body differ so? In this book, Shigehisa Kuriyama explores this fundamental question, elucidating the fascinating contrasts between the human body described in classical Greek medicine and the body as envisaged by physicians in ancient China. Revealing how perceptions of the body and conceptions of personhood are intimately linked, his comparative inquiry invites us, indeed compels us, to reassess our own habits of feeling and perceiving.
Provides information on food practices for 15 cultures. Each chapter focuses on a particular culture, including such factors as diabetes risk factors; traditional foods, dishes and meal plans; special holiday foods; traditional health beliefs; current food practices, and more. Culturally appropriate counselling recommendations are also discussed.
Belief in possession, including from demonic forces, has ancient roots and continues into the modern world, especially among certain communities. This has been shown in books, movies, places of worship, and in the therapy office. This book traces the global history of possession and looks at ways contemporary mental health professionals can help a person who believes themselves to be possessed. Written especially for clinicians, but interesting to a wide variety of readers, this book uses a variety of disciplines, including cultural studies, psychology, and personal experiences, to try and understand the phenomenon from as wide a perspective as possible, including interviews with exorcists from various backgrounds. Both believers and sceptics will find this to be a fascinating study of a controversial topic.
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.