Ayurveda: A multilectic interpretation

Towards an ethnography of Indian homeopathy

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Towards an ethnography of Indian homeopathy

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Modern Ayurveda in Transnational Context

“…Nordstrom (1988), in her study of Ayurveda in Sri Lanka, demonstrates furthermore that Ayurveda is much more than a medical system in this society. As a tradition deeply embedded in the everyday life and conceptual universe of Sri Lankans, she argues, it provides the basis for addressing a range of social, epistemological and ontological issues in everyday contexts (Nordstrom 1989). Her study corroborates the earlier findings of Obeyesekere (1976a) who too shows how Ayurvedic ideas extend well beyond medicine into the everyday conceptual and practical universe of lay Sinhalese in Sri Lanka 5…”

Feminization and Marginalization?

“…The near invisibility of women professional healers in medical anthropology has limited our understanding of the gender dimensions of professional non‐Western medicine and science and has confined our models of the relationship among social change, gender, and health to informal female healers in a variety of communities (Huber and Sandstrom 2001; Jeffrey et al 1989; Jordan 1983; Kaufert and O’Neill 1993; Laderman 1983, 2001; McClain 1995), and to male professional and informal healers in South Asian medical anthropology (Burghart 1984; Desjarlais 1992; Durkin 1988; Kakar 1982; Leslie and Young 1992; Macdonald 1975; Maskarinec 1995; Nichter 1980, 1981, 2001; Nordstrom 1989; Obeyesekere 1992; Parker 1988; Stone 1976, 1986; Trawick 1992; Zysk 1991). In Nepal, where traditional medical practitioners such as shamans and midwives have been identified as bridges between the people and the state's modern messages of health care (Pigg 1992), we might ask about Ayurveda's parallel role and, in particular, its female practitioners.…”

Towards an ethnography of Indian homeopathy

“……”

Modern Ayurveda in Transnational Context

“…Nordstrom (1988), in her study of Ayurveda in Sri Lanka, demonstrates furthermore that Ayurveda is much more than a medical system in this society. As a tradition deeply embedded in the everyday life and conceptual universe of Sri Lankans, she argues, it provides the basis for addressing a range of social, epistemological and ontological issues in everyday contexts (Nordstrom 1989). Her study corroborates the earlier findings of Obeyesekere (1976a) who too shows how Ayurvedic ideas extend well beyond medicine into the everyday conceptual and practical universe of lay Sinhalese in Sri Lanka 5…”

Feminization and Marginalization?

“…The near invisibility of women professional healers in medical anthropology has limited our understanding of the gender dimensions of professional non‐Western medicine and science and has confined our models of the relationship among social change, gender, and health to informal female healers in a variety of communities (Huber and Sandstrom 2001; Jeffrey et al 1989; Jordan 1983; Kaufert and O’Neill 1993; Laderman 1983, 2001; McClain 1995), and to male professional and informal healers in South Asian medical anthropology (Burghart 1984; Desjarlais 1992; Durkin 1988; Kakar 1982; Leslie and Young 1992; Macdonald 1975; Maskarinec 1995; Nichter 1980, 1981, 2001; Nordstrom 1989; Obeyesekere 1992; Parker 1988; Stone 1976, 1986; Trawick 1992; Zysk 1991). In Nepal, where traditional medical practitioners such as shamans and midwives have been identified as bridges between the people and the state's modern messages of health care (Pigg 1992), we might ask about Ayurveda's parallel role and, in particular, its female practitioners.…”

Towards an ethnography of Indian homeopathy

“……”

Modern Ayurveda in Transnational Context

“…Nordstrom (1988), in her study of Ayurveda in Sri Lanka, demonstrates furthermore that Ayurveda is much more than a medical system in this society. As a tradition deeply embedded in the everyday life and conceptual universe of Sri Lankans, she argues, it provides the basis for addressing a range of social, epistemological and ontological issues in everyday contexts (Nordstrom 1989). Her study corroborates the earlier findings of Obeyesekere (1976a) who too shows how Ayurvedic ideas extend well beyond medicine into the everyday conceptual and practical universe of lay Sinhalese in Sri Lanka 5…”

Feminization and Marginalization?

“…The near invisibility of women professional healers in medical anthropology has limited our understanding of the gender dimensions of professional non‐Western medicine and science and has confined our models of the relationship among social change, gender, and health to informal female healers in a variety of communities (Huber and Sandstrom 2001; Jeffrey et al 1989; Jordan 1983; Kaufert and O’Neill 1993; Laderman 1983, 2001; McClain 1995), and to male professional and informal healers in South Asian medical anthropology (Burghart 1984; Desjarlais 1992; Durkin 1988; Kakar 1982; Leslie and Young 1992; Macdonald 1975; Maskarinec 1995; Nichter 1980, 1981, 2001; Nordstrom 1989; Obeyesekere 1992; Parker 1988; Stone 1976, 1986; Trawick 1992; Zysk 1991). In Nepal, where traditional medical practitioners such as shamans and midwives have been identified as bridges between the people and the state's modern messages of health care (Pigg 1992), we might ask about Ayurveda's parallel role and, in particular, its female practitioners.…”