Dava, Daktar, and Dua: Anthropology of practiced medicine in India

Quantitative ethnobotany of traditional Siddha medical practitioners from Radhapuram taluk of Tirunelveli District, Tamil Nadu, India

“…Women's work participation as a traditional medical practitioner was very low as indicated by high male-female ratio and it remains almost a male-exclusive domain. The same fact was also documented in some previous works with traditional medical practitioners in India (Ramesh and Hyma, 1981;Khare, 1996). A study carried out by Mati and De Boer (2011) in Kurdish markets indicated that women occupied a major part of consumers while men occupied major portion of sellers of traditional medicine.…”

Injection practices of healthcare professionals in a Tertiary Care Hospital

“…In India, therapeutic injections are provided not only by trained allopathic healthcare practitioners such as doctors, nurses but also by non-allopathic practitioners including traditional healers who are not qualified or authorized to do so [28][29][30][31][32][33]. Thus problem of unsafe injections in India can be successfully addressed, if strategies for improving practices especially to cover allopathic and traditional healers who are not necessarily trained or authorized to administer these should be developed and implemented.…”

Gaddis’ Folk Medicine: A Source of Healing

“…It includes patients, their care providers and healers for yielding sustained curing and healing practices, skills and understanding. 'Practiced medicine' as explained by Khare (1996) is "an operative cross cultural analytical concept" which can be used in the studies of medicine in India. Practiced medicine in India allows us to see better how India manages not only multiple traditional and modern medical approaches, languages, therapeutic regimens, and material medica, but it also leads us to a sustained moral, social and material criticism from within.…”