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This study evaluates medical pluralism among 1.5 generation Indian American immigrants. 1.5 generation Indian Americans (N=16) were surveyed regarding their engagement in complementary and alternative medical systems (CAM), how immigration affected that, and reasons for and for not continuing the use of CAM. Results indicated most 1.5 Indian immigrants currently engage in CAM, given that their parents also engage in CAM. The top reasons respondents indicated continued engagement in CAM was that it has no side effects and is preventative. Reasons for not practicing CAM included feeling out of place, not living with parents or not believing in CAM. After immigration, most participants decreased or stopped their engagement in CAM. More women than men continued to practice CAM after immigration. From the results, it was concluded that CAM is still important to 1.5 generation Indian immigrants.
ContributorsMurugesh, Subhiksha (Author) / Stotts, Rhian (Thesis director) / Mubayi, Anuj (Committee member) / School of Human Evolution & Social Change (Contributor) / School of Life Sciences (Contributor) / Barrett, The Honors College (Contributor)
Created2020-05
Description
Over the past three decades, medical anthropology research, published within both public health and anthropological journals, demonstrates both the prevalence of traditional folk medicine in Latino populations in the United States and the potential difficulty of negotiating these beliefs and practices with clinical, western biomedicine. I bring attention to what might be a narrative of divergent values that occurs in Latino communities in the United States. A well-documented source (Pachter, 1994) of this clash is the culturally pervasive use of folk medicine in Latino layperson populations seeking biomedical care in the Unites States (U.S.). Numerous studies (Padilla, 2001; Koss 1972) suggest that a significant portion of Latinos in the continental United States call upon folk knowledge to diagnose, reinterpret, and treat illness. The Puerto Rican population seems to be no exception, though few studies are specific to native-born Puerto Ricans living in Puerto Rico, where the issue of access to quality public health care becomes increasingly problematic. In this honors undergraduate thesis project, I conduct a review of the literature that bridges anthropology and public health research and proceed to describe a study I conducted on Culebra Island, Puerto Rico in May of 2015. The study aims to determine whether patient satisfaction can be linked to being treated by a physician hailing from a similar cultural background, or if an irredeemable disparity between patient and provider present a roadblock to health outcomes. I found that the Puerto Rican physicians are receptive to folk illness (symptoms) and consider folk therapy as part of the treatment regimen. The physicians make patients feel understood, which might improve treatment adherence and thus health outcomes. Still, respondents demonstrated that there is high patient trust in the biomedical model by emphasizing the use of conventional medications in tandem with the folk therapy. Nevertheless, the health care provider's disposition in regards to folk knowledge and modalities are important but does not present a roadblock to optimal care and health outcomes as much as access, available services or clinic resources.
ContributorsVanasse-Torres, Elena Georgina (Author) / Maupin, Jonathan (Thesis director) / Maienschein, Jane (Thesis director) / MartÃÂnez, AirÃÂn (Committee member) / School of Life Sciences (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05
Description
In the preface to his 1852 Dictionary of Domestic Medicine and Household Surgery, Spencer Thompson wrote: "But health will fail, either in old or young, and accidents will happen, in spite of the most careful precaution." With this concise statement, Thompson summarized the universal human desire to combat illness, injury, and hurt with action and knowledge. The more efficient ability to spread ideas and technology in nineteenth-century Britain led to increased production and use of home remedy books. Although women traditionally represented the agents of remedy and care within the domestic sphere (centuries prior to the nineteenth century), a struggle between the supposed inherent nurturing capabilities of womanhood and the professional medical realm occurred within the rhetoric of the home remedy genre during this period. Cultural mores allowed and pushed women to take up duties of nursing in the home, regardless of advice given by male physicians like Thomas John Graham, W.B. Kesteven, and Ralph Gooding. Despite remedy book physician-authors' attempts to dictate appropriate medical care in the home through the writing of home remedy books, British women read, interpreted, and used home remedy books in ways that undermined medical control.
ContributorsJacobson, Emily (Author) / Green, Monica (Thesis advisor) / Szuter, Christine (Thesis advisor) / Warren-Findley, Jannelle (Committee member) / Arizona State University (Publisher)
Created2011
Description
The worldviews and associated healing traditions of West and West Central sub-Saharan Africans and their Afro-Mexican descendants influenced the development of curanderismo, the traditional healing system of Mexico and the Southwest United States. Previous research on curanderismo, e.g. Colson (1976), Foster (1987), Ortiz de Montellano (1990), and Treviño (2001), generally emphasizes the cultural contributions of Spanish and Mesoamerican peoples to curanderismo; however, little research focuses on the cultural contributions of blacks in colonial Mexico.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
ContributorsVilla, Jesús C (Author) / Astor-Aguilera, Miguel (Thesis advisor) / Maupin, Jonathan (Committee member) / Moore, Moses M (Committee member) / Arizona State University (Publisher)
Created2016