Conceptions of the body are central not only to substantive work in medical anthropology, but also to the philosophical underpinnings of the entire discipline of anthropology, where Western assumptions about the mind and body, the individual and society, affect both theoretical viewpoints and research paradigms. These same conceptions also influence ways in which health care is planned and delivered in Western societies. In this article we advocate the deconstruction of received concepts about the body and begin this process by examining three perspectives from which the body may be viewed: (1) as a phenomenally experienced individual body-self; (2) as a social body, a natural symbol for thinking about relationships among nature, society, and culture; and (3) as a body politic, an artifact of social and political control. After discussing ways in which anthropologists, other social scientists, and people from various cultures have conceptualized the body, we propose the study of emotions as an area of inquiry that holds promise for providing a new approach to the subject.

The Mindful Body: A Prolegomenon to Future Work in Medical Anthropology

www.mobilehealthmap.org 617‐442‐3200 New research shows that mobile health clinics improve health outcomes for hard to reach populations in cost‐effective and culturally competent ways . A Harvard Medical School study determined that for every dollar invested in a mobile health clinic, the US healthcare system saves $30 on average. Mobile health clinics, which offer a range of services from preventive screenings to asthma treatment, leverage their mobility to treat people in the convenience of their own communities. For example, a mobile health clinic in Baltimore, MD, has documented savings of $3,500 per child seen due to reduced asthma‐related hospitalizations. The estimated 2,000 mobile health clinics across the country are providing similarly cost‐effective access to healthcare for a wide range of populations. Many successful mobile health clinics cite their ability to foster trusting relationships. Qualitative research in such mobile health clinics has found that patients value the informal, familiar environment in a convenient location, with staff who “are easy to talk to,” and that the staff’s “marriage of professional and personal discourses” provides patients the space to disclose information themselves. A communications academic argued that mobile health clinics’ unique use of space is important in facilitating these relationships. Mobile health clinics park in the heart of the community in familiar spaces, like shopping centers or bus stations, which lend themselves to the local community atmosphere.

Unequal Treatment: Confronting Racial and Ethnic Disparities in Health Care

basic research and clinical data in an attempt to derive a cohesive model which explains the behavioral effects of the drug. Johnson is an experimental psychologist, and his work underlies many of the chapters which suggest that lithium decreases the behavioral response to novel external stimuli. He then utilizes this foundation to propose a cognitive model for lithium's anti-manic action, its inhibition of violent impulsivity, and its prophylactic effects in recurrent depression. Previous formulations which were clinically based, such as that of Mabel Blake Cohen and her associates, stressed the primacy of depression and noted the \"manic defense\" as an attempt to ward off intolerable depression. In direct contrast, Johnson views mania as the primary disturbance in bipolar disorder. He considers depression in bipolar disease as an over-zealous homeostatic inhibitory responsf to a maniaassociated cognitive overload. Consistent with this, he believes, lit lum exerts its anti-manic effect by decreasing cognitive processing in a manner analogous to his animal studies. Johnson also suggests that lithium exerts its prophylactic effect in recurrent depressions by treating subclinical mania. These concepts are supported by the work of Johnson's associate, Kukopulos, to whom the book is dedicated. The bulk of the research which describes the cognitive disturbance in mania is complex, however, and uncomfortably open to multiple interpretations. Recognized as a preliminary effort, Johnson's formulation may help to guide further research. Although Johnson clearly traces lithium actions through a broad range of subjects, his discussion of the neurophysiological aspects of this drug is notably spotty. In particular, Johnson ignores the work of Svensson, DeMontigny, Aghajanian, and others who suggest that serotonergic systems may play an important role in the antidepressant actions of lithium. As a result, he fails to discuss one of the most important current uses of lithium: as an agent used in conjunction with antidepressant medications to increase treatment response in medication-resistant forms of depression. Lithium augmentation of antidepressant medication also challenges the formulation presented by Johnson. This formulation suggests that lithium should have no therapeutic value in patients, such as those with endogenous depression, who already \"under-process\" cognitive information. The omission of lithium augmentation in depression is clearly unfortunate in this text. Overall, this volume demonstrates the benefits of a single-authored text. It it clearly organized and readable. The bibliography is also broad and useful. In this book, Johnson primarily addresses a research audience, and his model seems designed to stimulate thought rather than to improve clinical technique. In this capacity, his book will be of most interest to behavioral psychologists. Other books, focusing purely on clinical data, may be more useful to clinicians. Nevertheless, the clear organization, the large bibliography, and the thoughtful presentation may make this text a useful addition to a clinical library as well.

The Body in Pain: The Making and Unmaking of the World.

Acknowledgements Introduction 1. Readings and responses 2. Preface to the 1st edition 3. Introduction to the 1st edition 4. Interactive artifacts 5. Plans 6. Situated actions 7. Communicative resources 8. Case and methods 9. Human-machine communication 10. Conclusion to the 1st edition 11. Plans, scripts and other ordering devices 12. Agencies at the interface 13. Figuring the human in AI and robotics 14. Demystifications and re-enchantments of the human-like machine 15. Reconfigurations Notes References.

Human-Machine Reconfigurations: Plans and Situated Actions

The biological existence of human beings has become political in novel ways. The object, target and stake of this new 'vital' politics are human life itself. The contemporary state does not 'nationalize' the corporeality of its subjects into a body politic on which it works en masse, in relation to the body politics of other states competing in similar terms. Biopolitics addresses human existence at the molecular level: it is waged about molecules, amongst molecules, and where the molecules themselves are at stake. Human beings in contemporary Western culture are increasingly coming to understand themselves in somatic terms – corporeality has become of the most important sites for ethical judgements and techniques. Biopolitics was inextricably bound up with the rise of the life sciences, the human sciences, clinical medicine. It has given birth to techniques, technologies, experts and apparatuses for the care and administration of the life of each and all, from town planning to health services.

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The Politics of Life Itself

Plea for acceptance: school refusal syndrome in Japan.

O the past half-century, the development and refinement of the technology of tissue and organ transplantation has enabled us to make routine use of human bodies as therapeutic tools. Appropriation of human cadavers and body parts for medical purposes has a long history that commenced in classical Greece. This history is not a savory one—very often, vivisection of criminals or marginalized people was involved. As late as the mid-19th century, in both Europe and North America, bodies obtained for medical dissection were frequently procured through foul means, and a disproportionate number were bodies of the poor or of minority peoples (Richardson, 1988). It was not until the first part of the 20th century that medical knowledge advanced sufficiently that blood could be transfused, and then, later, solid organs were transplanted, bringing about a confusion of body boundaries and mingling of body parts never before possible. Some rather crude experimentation with organ transplants in the early years revealed that body parts cannot be grafted at random and biological rules of blood and tissue typing must be adhered to faithfully. Solid organs, more often than not, are never fully accepted by recipient bodies, so that lifelong use of immunosuppressants is necessary. Despite this difficulty, organ transplants have been routinized with apparent ease and become part of the health care systems of virtually all countries in the world able to support the necessary technology. This suggests that the majority of health care professionals and policy makers assume that making use of organs obtained from willing donors, whether living or dead at the time of procurement, is a rational, worthwhile, and relatively unproblematic endeavor. After nearly 12 years of research on this subject, my position is very supportive of organ transplants, aside from those occasions when excessive zeal on the part of

Human Body Parts as Therapeutic Tools: Contradictory Discourses and Transformed Subjectivities:

This article shows how the concept of 'brain death' was created in order that the routinization of solid organ transplantation could take place. The concept permitted individuals diagnosed as brain-dead but whose respiration and heartbeat continued through technological assistance to be counted as no longer alive, and therefore organs could be retrieved from them without legal reprisals. It is shown how, because the condition of brain-dead bodies is ambiguous--they are at once dead and alive--discursive practices must be put to work in both medicine and law to justify their status as dead. Despite an apparent consensus within the medical world about the concept of brain death, disagreement remains among various countries about how best to make the diagnosis. Moreover, professionals working with brain-dead patients draw on a Cartesian split between mind and body in order to allow themselves to count such patients as dead; this maneuver is justified because the minds of brain-dead patients no longer functio...

Inventing a new death and making it believable.

The paper opens with a discussion about the recognition of "whole-brain death" as the end of life in North America in order to perform solid organ transplants. This situation is contrasted with Japan, where, despite no financial or technological restrictions, brain death is not recognized, and transplants from brain-dead bodies cannot be performed. The Japanese cultural debate over the past twenty-five years about the "brain-death problem" is presented, followed by an analysis of Japanese attitudes towards technological intervention into what is taken to be the "natural" domain, together with a discussion of current Japanese attitudes towards death. This debate is interpreted as one aspect of a search for moral order in contemporary Japan, revealing ambivalence about self and other, Japan and the West, and tradition and modernity.

Contesting the natural in Japan: moral dilemmas and technologies of dying.

Discourse in EuroAmerica in connection with menopause is selectively naturalized, with specific consequences for practice, deflecting attention away from non-biological aspects of ageing. The medicalized discourse of North America is compared with that of contemporary Japan, where emphasis is focused predominantly on social rather than biological change. Following Latour and Haraway, it is argued that culture and nature are not dichotomous. Further, both biology and culture are contingent. `Local biologies', that is, subjective experience constituted from culturally informed knowledge, expectations and practices, are in part shaped by physical sensations and symptoms, that differ quantitatively in Japan and North America. This difference influences - but does not determine - the production of discourse and medical responses to this stage of the life cycle. Situated cultural practices of creating culture/nature boundaries are sites for moral and political disputes, which in turn influence subjective experi...

Margaret Lock

Papers

Plea for acceptance: school refusal syndrome in Japan.

Human Body Parts as Therapeutic Tools: Contradictory Discourses and Transformed Subjectivities:

Inventing a new death and making it believable.

Contesting the natural in Japan: moral dilemmas and technologies of dying.

Anomalous Ageing: Managing the Postmenopausal Body: