Deconstructing culture-bound syndromes

Incorporating an intersectional gender approach to improve access to maternal and child health screening services

“…One of the biggest challenges in the implementation of health programs is the complexity of the concepts of health and disease in culturally diverse contexts [42]. Therefore, the success or failure of an intervention is largely dependent on its cultural appropriateness, that is, on its capacity to consider the particularities of the target group, its acceptance within the community, and its sustainability [20,43].…”

Incorporating an intersectional gender approach to improve access to maternal and child health screening services

“…One of the biggest challenges in the implementation of health programs is the complexity of the concepts of health and disease in culturally diverse contexts [42]. Therefore, the success or failure of an intervention is largely dependent on its cultural appropriateness, that is, on its capacity to consider the particularities of the target group, its acceptance within the community, and its sustainability [20,43].…”

The Phenomenology of Ritualized and Repeated Behaviors in Nonclinical Populations in the United States.

“…It has been argued by various anthropologists and sociologists (e.g., Gordon, 1990; Karp, 1985; Low, 1985; Prince, 1985) that syndromes and illnesses previously regarded as disease based and therefore universal might be culturally specific, or culturally interpreted ( Low, 1985). “The manifestation of [a] disorder and its treatment reflects the methodological concerns of the discipline and its reliance on signs and behavior as indicators of social and cultural processes” ( Low, 1985, p. 188).…”

Reflections on tamazai, a Tuareg idiom of suffering

“…The difference in this respect recalls Karp's (1985) distinction between the "ordinary" and "extraordinary" dimension of experience: among Tuareg, the difference between "ordinary" and "extraordinary" persons and behavior in altered bodily states is a difference in degree rather than in kind. But this is not atypical among Tuareg, and does not confer socially marginal status.…”

“…With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them. With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them.…”

Incorporating an intersectional gender approach to improve access to maternal and child health screening services

“…One of the biggest challenges in the implementation of health programs is the complexity of the concepts of health and disease in culturally diverse contexts [42]. Therefore, the success or failure of an intervention is largely dependent on its cultural appropriateness, that is, on its capacity to consider the particularities of the target group, its acceptance within the community, and its sustainability [20,43].…”

The Phenomenology of Ritualized and Repeated Behaviors in Nonclinical Populations in the United States.

“…It has been argued by various anthropologists and sociologists (e.g., Gordon, 1990; Karp, 1985; Low, 1985; Prince, 1985) that syndromes and illnesses previously regarded as disease based and therefore universal might be culturally specific, or culturally interpreted ( Low, 1985). “The manifestation of [a] disorder and its treatment reflects the methodological concerns of the discipline and its reliance on signs and behavior as indicators of social and cultural processes” ( Low, 1985, p. 188).…”

Reflections on tamazai, a Tuareg idiom of suffering

“…The difference in this respect recalls Karp's (1985) distinction between the "ordinary" and "extraordinary" dimension of experience: among Tuareg, the difference between "ordinary" and "extraordinary" persons and behavior in altered bodily states is a difference in degree rather than in kind. But this is not atypical among Tuareg, and does not confer socially marginal status.…”

“…With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them. With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them.…”

Incorporating an intersectional gender approach to improve access to maternal and child health screening services

“…One of the biggest challenges in the implementation of health programs is the complexity of the concepts of health and disease in culturally diverse contexts [42]. Therefore, the success or failure of an intervention is largely dependent on its cultural appropriateness, that is, on its capacity to consider the particularities of the target group, its acceptance within the community, and its sustainability [20,43].…”

The Phenomenology of Ritualized and Repeated Behaviors in Nonclinical Populations in the United States.

“…It has been argued by various anthropologists and sociologists (e.g., Gordon, 1990; Karp, 1985; Low, 1985; Prince, 1985) that syndromes and illnesses previously regarded as disease based and therefore universal might be culturally specific, or culturally interpreted ( Low, 1985). “The manifestation of [a] disorder and its treatment reflects the methodological concerns of the discipline and its reliance on signs and behavior as indicators of social and cultural processes” ( Low, 1985, p. 188).…”

Reflections on tamazai, a Tuareg idiom of suffering

“…The difference in this respect recalls Karp's (1985) distinction between the "ordinary" and "extraordinary" dimension of experience: among Tuareg, the difference between "ordinary" and "extraordinary" persons and behavior in altered bodily states is a difference in degree rather than in kind. But this is not atypical among Tuareg, and does not confer socially marginal status.…”

“…With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them. With a few, recent exceptions (Crapanzano and Garrison 1977;Lambek 1981:70;Kapferer 1982;Karp 1985:222;Boddy 1989;Stoller 1989), the integration of these processes has not been sufficiently considered in the literature, l A number of works (Devereux 1956;Kenny 1985;Karp 1985;Lambek 1981;Kapferer 1982) contain critical commentaries on assessments of altered bodily states exhibited across cultures, highlighting the tension between epidemiological and semiotic schools of thought on them.…”