Research into 'colonial' or 'imperial' medicine has made considerable progress in recent years, whilst the study of what is usually referred to as 'indigenous' or 'folk' medicine in colonized societies has received much less attention. This book redresses the balance by bringing together current critical research into medical pluralism during the last two centuries. It includes a rich selection of historical, anthropological and sociological case-studies that cover many different parts of the globe, ranging from New Zealand to Africa, China, South Asia, Europe and the USA.
This book brings together current critical research into medical pluralism during the last two centuries. It includes a rich selection of historical, anthropological and sociological case studies.
This book analyzes the diverse facets of the social history of health and medicine in colonial India. It explores a unique set of themes that capture the diversities of India, such as public health, medical institutions, mental illness and the politics and economics of colonialism. Based on inter-disciplinary research, the contributions offer valuable insight into topics that have recently received increased scholarly attention, including the use of opiates and the role of advertising in driving medical markets. The contributors, both established and emerging scholars in the field, incorporate sources ranging from palm leaf manuscripts to archival materials. This book will be of interest to scholars of history, especially the history of medicine and the history of colonialism and imperialism, sociology, social anthropology, cultural theory, and South Asian Studies, as well as to health workers and NGOs.
The Healing Tradition argues that Western medicine is fundamentally flawed because it fails to provide a healing environment for both individuals and society, and indicates potential ways to correct this through an integration model of medical humanities. All health professionals and those with an interest in medical humanities will find this book valuable reading.
In three sections, the Oxford Handbook of the History of Medicine celebrates the richness and variety of medical history around the world. It explore medical developments and trends in writing history according to period, place, and theme.
There is considerable interest now in the contemporary lives of the so-called traditional medicines of South Asia and beyond. "Doctoring Traditions, "which examines Ayurveda in British India, particularly Bengal, roughly from the 1860s to the 1930s, is a welcome departure even within the available work in the area. For in it the author subtly interrogates the therapeutic changes that created modern Ayurveda. He does so by exploring how Ayurvedic ideas about the body changed dramatically in the modern period and by breaking with the oft-repeated but scantily examined belief that changes in Ayurvedic understandings of the body were due to the introduction of cadaveric dissections and Western anatomical knowledge. "Doctoring Traditions" argues that the actual motor of change were a number of small technologies that were absorbed into Ayurvedic practice at the time, including thermometers and microscopes. In each of its five core chapters the book details how the adoption of a small technology set in motion a dramatic refiguration of the body. This book will be required reading for historians both of medicine and South Asia.
David Livingstone’s Zambesi expedition marked the beginning of an ongoing series of medical exchanges between the British and Malawians. This book explores these entangled histories by placing medicine in the frameworks of mobilities and networks that extended across Southern Africa and beyond. It provides a new approach to the study of medicine and empire. Drawing on a range of written and oral sources, the book argues that mobility was a crucial aspect of intertwined medical cultures that shared a search for therapy in changing conditions. Mobile individuals, ideas and materials played key roles in medical networks that involved both professionals and laypeople. These networks connected colonial medicine with Protestant Christianity and migrant labour. The book will be of value to scholars and students of history and anthropology of colonialism and medicine, as well as a wider readership interested in the plural search for health in Africa and globally.
In August 2004, South Africa officially sought to legally recognize the practice of traditional healers. Largely in response to the HIV/AIDS pandemic, and limited both by the number of practitioners and by patients’ access to treatment, biomedical practitioners looked toward the country’s traditional healers as important agents in the development of medical education and treatment. This collaboration has not been easy. The two medical cultures embrace different ideas about the body and the origin of illness, but they do share a history of commercial and ideological competition and different relations to state power. Healing Traditions: African Medicine, Cultural Exchange, and Competition in South Africa, 1820–1948 provides a long-overdue historical perspective to these interactions and an understanding that is vital for the development of medical strategies to effectively deal with South Africa’s healthcare challenges. Between 1820 and 1948 traditional healers in Natal, South Africa, transformed themselves from politically powerful men and women who challenged colonial rule and law into successful entrepreneurs who competed for turf and patients with white biomedical doctors and pharmacists. To understand what is “traditional” about traditional medicine, Flint argues that we must consider the cultural actors and processes not commonly associated with African therapeutics: white biomedical practitioners, Indian healers, and the implementing of white rule. Carefully crafted, well written, and powerfully argued, Flint’s analysis of the ways that indigenous medical knowledge and therapeutic practices were forged, contested, and transformed over two centuries is highly illuminating, as is her demonstration that many “traditional” practices changed over time. Her discussion of African and Indian medical encounters opens up a whole new way of thinking about the social basis of health and healing in South Africa. This important book will be core reading for classes and future scholarship on health and healing in Africa.
The history of medicine in non-European countries has often been characterized by the study of their native "traditional" medicine, such as (Galenico-)Islamic medicine, and Ayurvedic or Chinese medicine. Modern medicine in these countries, on the other hand, has usually been viewed as a Western corpus of knowledge and institution, juxtaposing or replacing the native medicine but without any organic relation with the local context. By discarding categories like Islamic, Indian, or Chinese medicine as the myths invented by modern (Western) historiography in the aftermath of the colonial and post colonial periods, the book proposes to bridge the gap between Western and 'non-Western' medicines, opening a new perspective in medical historiography in which 'modern medicine' becomes an integral part of the history of medicine in non-European countries. Through essays and case studies of medical modernization, this volume particularly calls into question the categorization of ‘Western’ and ‘non-Western’ medicine and challenges the idea that modern medicine could only be developed in its Western birthplace and then imported to and practised as such to the rest of the world. Against the concept of a ‘project’ of modernization at the heart of the history of modern medicine in non-Western countries, the chapters of this book describe ‘processes’ of medical development by highlighting the active involvement of local elements. The book’s emphasis is thus on the ‘modernization’ or ‘construction’ of modern medicine rather that on the diffusion of ‘modern medicine’ as an ontological entity beyond the West.
