By Stacey A. Langwick
This refined and strong ethnography examines African therapeutic and its dating to scientific technological know-how. Stacey A. Langwick investigates the practices of healers in Tanzania who confront the main intractable health problems within the quarter, together with AIDS and malaria. She finds how healers generate new cures and form the our bodies in their sufferers as they tackle devils and parasites, anti-witchcraft medication, and baby immunization. Transcending the dualisms among culture and technological know-how, tradition and nature, trust and information, Langwick tells a brand new tale in regards to the materiality of therapeutic and postcolonial politics. this crucial paintings bridges postcolonial idea, technological know-how, public health and wellbeing, and anthropology.
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Extra resources for Bodies, Politics, and African Healing: The Matter of Maladies in Tanzania
Contemporary practitioners on the plateau strive to influence the institutional relations that are bringing them into existence as modern traditional healers and traditional birth attendants. Part 2 considers those experts commonly referred to as traditional both by the state and by the practitioners themselves. I investigate how healers (chapter 4) and traditional birth attendants (chapter 5) develop their expertise. Caught in the opposition of the witch and the doctor, the traditional healer and birth attendant capture changing notions of those practices known as healing and expose the limitations of the official category of traditional medicine.
This important crop is the primary way the plateau has inserted itself into the national economy. Yet, the impact of cashews on the local wealth is circumscribed. Although individual farmers grow and sell raw cashews, the majority of the transport companies are based in Dar es Salaam and the majority of the buyers are from India. At one time, the government built and attempted to manage cashew processing plants. One still sits vacant in Newala. It operated from 1976 to 1978. I rented one of the workers’ residences from the Cashew Nut Board of Tanzania during my fieldwork.
They mediate between two or more powerful ways of enacting bodies, medicine, and threats to life and well-being (Hess 1994). ws/blogs/ChrisRedfield Orientations 17 are co-produced, as are the experts and forms of expertise related to these types of knowledge. 21 This book pursues the ways that arguments about the interdependence of modern and traditional knowledge challenge accounts of the encounter between diverse therapeutic practices, objects, experts, and medicine in Tanzania. In so doing, it joins work that historicizes how therapies are compared (Adams 2001; Langford 2002), considers how treatments are coordinated (Scheid 2002), analyzes how scientific knowledge about traditional medicine emerges (Adams 2002; Hayden 2003), and chronicles how bodies, threats to bodies, and the medicine used to treat bodies change over time (Farquhar 2002; Livingston 2005; Lock 1993a, 1993b, 2002).