Medical Anthropology

Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.

It is sometimes argued that the non-therapeutic, non-consensual alteration of children’s genitals should be discussed in two separate ethical discourses: one for girls (in which such alterations should be termed ‘female genital mutilation’ or FGM), and one for boys (in which such alterations should be termed ‘male circumcision’). In this article, I call into question the moral and empirical basis for such a distinction, and argue that all children—whether female, male, or intersex—should be free from having parts of their genitals removed unless there is a pressing medical indication.

"Representations", N. 129, Winter 2015.

The essay analyzes the project of maintaining the body of V. I. Lenin in the Mausoleum in Moscow for the past ninety years, focusing on the unique biological science that developed around this project, and the unexpected political role this body has performed.

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

Parent are important personality and has great influence in child life. They have active role in child life. Parent have unique attitude, behavior, believe, values and family background and these characteristics varies from parent to parent. Parent in this world behave in different way for rearing their children. Specific attitudes and behaviors which parent show are parenting style and these styles have importance in child life. This article focuses on review of three parenting style presented by Baumrind and their influence on child education and psychological well being. After reviewing literature authors come to know about positive influence of Authoritative parenting style in life domain of child. Review of research literature suggests that Authoritative parenting style can promote through training and media campaign.

Recent research suggests that romantic love may be literally addictive. Although the exact nature of the relationship between love and addiction has been described in inconsistent terms throughout the literature, we offer a framework that distinguishes between a narrow view and a broad view of love addiction. The narrow view counts only the most extreme, harmful forms of love or love-related behaviors as being potentially addictive in nature. The broad view, by contrast, counts even basic social attachment as being on a spectrum of addictive motivations, underwritten by similar neurochemical processes as more conventional addictions. We argue that on either understanding of love-as-addiction, treatment decisions should hinge on considerations of harm and well-being rather than on definitions of disease. Implications for the ethical use of anti-love biotechnology are considered.

As the use of qualitative inquiry increases within the field of social work, researchers must consider the issue of establishing rigor in qualitative research. This article presents research procedures used in a study of autoethnographies that were written regarding the experience of being Jewish. In this project, the researchers utilized reflexivity, audit trail, triangulation by observer, peer debriefing, member check and prolonged engagement in order to manage the threats to trustworthiness as discussed by Padgett (1998). Implications of the project suggest that research procedures utilized by qualitative researchers to establish rigor are an important way to increase our confidence that the voice of the participants is heard, therefore fitting the mission of the social work profession.

In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.

Laboratory Safety Rules
Observations and study of structure of microbes
Microbial physiology: growth  and metabolism
Bacterial genetics and molecular biology
Environment microbilogy
Medical microbiology & immunology
Control of microbial activities
Reagents
Stains
Media
Buffers and Solutions

In December of 2014, an anonymous working group under the United States’ Centers for Disease Control and Prevention (CDC) issued a draft of the first-ever federal recommendations regarding male circumcision. In accordance with the American Academy of Pediatrics’ circumcision policy from 2012 - but in contrast to the more recent 2015 policy from the Canadian Paediatric Society as well as prior policies (still in force) from medical associations in Europe and Australasia - the CDC suggested that the benefits of the surgery outweigh the risks. In this article, we provide a brief scientific and conceptual analysis of the CDC’s assessment of benefit vs. risk, and argue that it deserves a closer look. Although we set aside the burgeoning bioethical debate surrounding the moral permissibility of performing non-therapeutic circumcisions on healthy minors, we argue that, from a scientific and medical perspective, current evidence suggests that such circumcision is not an appropriate public health measure for developed countries such as the United States.

At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.

RESUMEN:
La psicología analítica es la obra de Carl Gustav Jung y sus seguidores. También conocida como psicología de los complejos, el término aparece oficialmente en 1913 para designar una ampliación del psicoanálisis, razón por la cual se la tiene tanto por una escuela de psicoanálisis como por una tendencia de la psicología profunda, según la expresión de Bleuler para caracterizar a toda psicología que parta de la hipótesis de la existencia de una psique inconsciente.
Carl Gustav Jung (1875-1961) era un joven psiquiatra ya reconocido por la profesión cuando asumió la defensa de la obra de Freud, tanto en los foros psiquiátricos como en su propia obra, iniciada en 1902. Su estrecha colaboración desde 1907 se rompería en 1913 a instancias de Freud, para quien los desarrollos Junguianos del psicoanálisis no resultaban acordes con su propia teoría. Atrás quedarán los años en los que Jung fue el presidente de la Asociación Psicoanalítica Internacional desde su fundación en 1910 hasta el inicio de la primera Guerra Mundial. Una época en la que se constituye y alcanza una dimensión internacional (Europa y Estados Unidos) el movimiento psicoanalítico nacido en Viena alrededor de Freud a partir de 1900.
Entre el inmenso legado de Carl Jung, aquel que ha pasado a la historia por sus teorías y métodos revolucionarios en el mundo de la psicología, hay un tema que sobresale y ha sido su herencia más duradera: La Teoría de los Arquetipos.
Jung busca e investiga a los arquetipos en las doctrinas de las tribus primitivas, en las doctrinas secretas esotéricas, en las religiones, en los mitos y leyendas, en los símbolos del Tarot, en las imágenes de la Alquimia y muy especialmente en los sueños, en los que se apoya para la psicoterapia.
Hay que empezar por decir que Jung pensaba que no venimos al mundo como una tabula rasa, no venimos ‘en blanco’ como planteaba Freud, el ser humano según Jung, ya nace con información y ciertas creencias: “no existe una sola idea o concepción esencial que no posea antecedentes históricos”. Estos antecedentes históricos llegan a nosotros inconscientemente, y otros los vamos aprendiendo por medio de mitos, leyendas y la experiencia.
Es fácil identificar diferentes tipos de patrones de conducta en los mitos y leyendas de las culturas antiguas, todas tienden a tener un mismo héroe y trama, tienden, básicamente, a repetirse. Esta continua repetición de historias con los mismos personajes y el mismo guión es lo que llamamos Arquetipos.
Dr. ADOLFO VÁSQUEZ ROCCA

Resumen:
El presente artículo se propone dar cuenta del elusivo fenómeno de la conciencia desde la original perspectiva de la neurofenomenología de Francisco Varela, quien a partir de nociones tales como neuroplasticidad, enacción y emergencia, explica, cómo ocurren los procesos cerebrales que fundan la conciencia y la “unidad” de la vivencia. Describiendo como la conciencia aparece en el vivir encarnado: en la regulación con el cuerpo entero; en sus relaciones sensorio-motoras con el mundo y en una red ínter-subjetiva de acciones y de lenguaje.
Palabras clave: Neurociencias, biología cultural, ciencias cognitivas, cuerpo, mundo, ética, enacción, saber-cómo.
Dr. Adolfo Vásquez Rocca

This essay focuses on a paradoxical transformation that happened within Soviet ideological discourse at the very end of perestroika, around 1990-91. The Party's attempts to revitalize Soviet ideology by returning to the original word of Lenin unexpectedly produced the opposite result. The unquestionable external Truth from which Soviet ideological discourse drew its legitimacy-and that had always been identical with Lenin's wordsuddenly could no longer be known. This shift launched a rapid unraveling of the Soviet communist project. At the center of this unexpected transformation was the search for the true Lenin-a kind of Lenin that Soviet party theorists, bureaucrats, historians, and scientists hoped was still hidden in the midst of his unpublished texts and unknown facts of his biology, life, and death.

The 'born this way' movement for sexual orientation minority rights is premised on the view that sexual orientation is something that can neither be chosen nor changed. Indeed, current sexual orientation change efforts (SOCE) appear to be both harmful and ineffective. But what if 'high-tech conversion therapies' (HCT) are invented in the future that are effective at changing sexual orientation? The conceptual basis for the movement would collapse. In this chapter, we argue that the threat of HCT should be taken seriously, motivating a change in tactics for proponents of sexual orientation minority rights. We also discuss some of the practical-ethical and public-policy issues surrounding HCT, in case the technology is one day developed.

The current text locates the anthropological study of roads within the wider context of studies on mobility and modernity. Besides introducing the articles of this special issue of Mobilities on roads and anthropology, this introduction also addresses some of the broader theoretical and epistemological implications of the anthropological perspective on roads, space, time and (im)mobility

The (latest) crisis in confidence in social psychology has generated much heated discussion about the importance of replication, including how it should be carried out as well as interpreted by scholars in the field. For example, what does it mean if a replication attempt “fails”—does it mean that the original results, or the theory that predicted them, have been falsified? And how should “failed” replications affect our belief in the validity of the original research? In this paper, we consider the replication debate from a historical and philosophical perspective, and provide a conceptual analysis of both replication and falsification as they pertain to this important discussion. Along the way, we highlight the importance of auxiliary assumptions (for both testing theories and attempting replications), and introduce a Bayesian framework for assessing “failed” replications in terms of how they should affect our confidence in original findings.

In  what  sense  do  we  speak  of  the planetary university? This  essay  belongs  to  a  more  comprehensive, still  unpublished reflection  that the authors have been developing over  the  past  years  while teaching  and  doing  research in Italy  and  abroad. However,  the essay  delineates  neither  the  situation  of  single  academic institutions, nor  a  general picture obtained by induction starting  from a variety of observational data. Rather,  it  attempts  to clarify,  in  the  specific  situation in which the authors  operate,  the powers  that  act  upon  teaching  and  research  once  they  let  themselves  be  informed  by  the laws  of  the  earth  turned  into  a  planet, that is,  in the words  of  common  language, by the new order of the globalized earth.

The history of modern yoga is rooted in the history of alchemy and the practice of magic in medieval India. 1 In physiological terms it is also intimately linked to tantric ideas concerning the immobilisation of semen. However, modern yoga as a form of practice which emphasises physical fitness, wellness and holistic health, emerged more directly out of the early twentieth-century yoga renaissance. Leading figures such as Shri Yogendra and Swami Kuvalyananda sought to purge yoga practices such as asana, kriya and pranayama of all things esoteric, mystical and magical and establish practice on the basis of pragmatic, rational, scientific principles. They did this within a framework of what can be called secularised spiritualism. Since the early part of the last century yoga has been popularised, systematised and routinised on these terms, as reflected in countless schools founded by teachers with various degrees of training and experience, as well as in thousands of popular, scientific and academic publications. In all of these schools and publications-both more and less spiritual and philosophical-there is, it will be argued, a degree of profound ambivalence if not explicit contradiction between a secularised, 'sanitised' scientific ideal of medicalised practice, and the 'other history' of sex, magic, and alchemy. This 'other history' both undermines and authorises the idea of yoga as medicine, and, it will be argued, the tension between pragmatic rationalism and esoteric magic makes yoga powerful.

Questo manuale è il prodotto finale del progetto “T-SHaRE - Transcultural Skills for Health and CaRE” n°504666-LLP-1-2009-1-IT-LMP, realizzato nell’ambito del Programma LLP - Leonardo da Vinci - Multilateral Projects for Development of Innovation, conclusosi nell’Aprile del 2012. Il sito del progetto è www.tshare.eu.
Il presente progetto è finanziato con il sostegno della Commissione europea. Gli autori sono i soli responsabili di questa pubblicazione e la Commissione declina ogni responsabilità sull’uso che potrà essere fatto delle informazioni in essa contenute.
I contenuti di questo libro sono pubblicati secondo i termini della licenza Creative Commons by-nc-nd. Attribuzione-Non commerciale-Non opere derivate 3.0 Unported (http:// creativecommons.org/licenses/by-nc-nd/3.0): è dunque consentito copiare, distribuire e trasmettere questo lavoro e condividerlo con altri, a condizione che vengano citati gli autori e che si rimandi correttamente a loro, ma non è permesso modificarlo in alcun modo o farne un uso commerciale.

RESUMEN
El presente artículo se propone dar cuenta del elusivo fenómeno de la conciencia desde la original perspectiva de la neurofenomenología de Francisco Varela, quien a partir de nociones tales como neuroplasticidad, enacción y emergencia, explica, cómo ocurren los procesos cerebrales que fundan la conciencia y la “unidad” de la vivencia. Describiendo como la conciencia aparece en el vivir encarnado: en la regulación con el cuerpo entero; en sus relaciones sensorio-motoras con el mundo y en una red ínter-subjetiva de acciones y de lenguaje.
Dr. Adolfo Vásquez Rocca
Keywords:  Neurociencias, ciencias cognitivas, ética, yo, cuerpo, neuroplasticidad, enacción, acciones corporeizadas,  biología cultural,  saber-cómo.
Neuroscience, cognitive science, ethics, self, body, neuroplasticity, enaction, actions embodied experiences, cultural biology,  know-how.
-Francisco Varela: neurophenomenology, enactive approach to cognition, minds without me and the elusive phenomenon of consciousness.
DR. ADOLFO VÁSQUEZ ROCCA

The spectrum of practices termed “Female Genital Mutilation” (or FGM) by the World Health Organization is sometimes held up as a counterexample to moral relativism. Those who advance this line of thought suggest the practices are so harmful in terms of their physical and emotional consequences, as well as so problematic in terms of their sexist or oppressive implications, that they provide sufficient, rational grounds for the assertion of a universal moral claim—namely, that all forms of FGM are wrong, regardless of the cultural context. However, others point to cultural bias and moral double standards on the part of those who espouse this argument, and have begun to question the received interpretation of the relevant empirical data concerning FGM as well. In this article I assess the merits of these competing perspectives. I argue that each of them involves valid moral concerns that should be taken seriously in order to move the discussion forward. In doing so, I draw on the biomedical “enhancement” literature in order to develop a novel ethical framework for evaluating FGM (and related interventions—such as female genital “cosmetic” surgery and non-therapeutic male circumcision) that takes into account the genuine harms that are at stake in these procedures, but which does not suffer from being based on cultural or moral double standards.

of Thinking in terms of fields requires a conversion of one's entire usual vision of the social world, a vision interested only in those things which are visible ... In fact, just as the Newtonian theory of gravitation could be developed only by breakin g away from Cartesian realism, which refused to reco gnize any mode of physical action other than impact, direct contact, in the same wày, the notion of the field presupposes that one break away from the realist representation which leads one to reduce the effect of the milieu to the effect of the direct action that takes place in any interaction. It is the structure of the relations constitutive of the space of the field which determines the forms that can be assumed by the visible relations of interaction and the very content of the experience that agents may have of them. (Bourdieu, 1982:-4l; Bourdieu 1990c: 192) This work aims to introduce the reader to Pierre Bourdieu's theory of fields, to evaluate it critically and, through case studies, to test its implementation in the analysis of new objects. While the use of Bourdieu's concept of the habitus has given rise to countless discussions, the literature strangely remains more silent on the theory of fields, although it lies at the heart of his work. A series published by Editions du Seuil, started and initially edited by Bourdieu, includes a number of monographs that apply the theory of fields;r some journals have devoted whole issues to explicitly mobilizing the theory in order to study specific areas, and a growing number of works make use of it.

Back cover text: If the new fin de siècle marks a recurrence of the real, Bent Flyvbjerg’s Rationality and Power epitomizes that development and sets new standards for social and political inquiry. The Danish town of Aalborg is to Flyvbjerg what Florence was to Machiavelli: a laboratory for understanding the real workings of power, and for grasping what they mean to our more general concerns of social and political organization. Politics, administration, and planning are examined in ways that allow  a rare, in-depth understanding. The reader witnesses, firsthand, the classic and endless drama which defines what modernity and democracy are and can be.

Taken together, the works of Jurgen Habermas and Michel Foucault highlight an essential tension in modernity. This is the tension between the normative and the real, between what should be done and what is actually done. Understanding this tension is crucial to understanding modern democracy, what it is and what it could be. It has been argued that an effective way of making democracy stronger is to strengthen civil society. This article contains a comparative analysis of the central ideas of Habermas and Foucault as they pertain to the question of democracy and civil society. More specifically, the discourse ethics of Habermas is contrasted with the power analytics and ethics of Foucault evaluating their usefulness for those interested in understanding, and bringing about, democratic social change.

The moral enhancement (or bioenhancement) debate seems stuck in a dilemma. On the one hand, the more radical proposals, while certainly novel and interesting, seem unlikely to be feasible in practice, or if technically feasible then most likely imprudent. But on the other hand, the more “sensible” proposals – sensible in the sense of being both practically achievable and more plausibly ethically justifiable – can be rather hard to distinguish from both “traditional” forms of moral enhancement, such as non-drug-mediated social or moral education, and non-moral forms of bioenhancement, such as “smart drug” style cognitive enhancement. In this essay, I argue that bioethicists have paid insufficient attention to an alternative form of moral bioenhancement—or at least a likely candidate—that falls somewhere between these two extremes, namely the (appropriately qualified) use of certain psychedelic drugs.

"The mega-site of Valencina is currently a major focus of interest for the study of Copper Age Iberia. Remarkable megalithic monuments such as La Pastora, Montelirio or Structure 10.042-10.049 at PP4-Montelirio are found alongside hundreds of other features, including pits and large-sized ditches, some of which have yielded evidence of exotic material craftsmanship without parallels in Iberian Late Prehistory which also suggests long-distance contacts. Part of the flourishing experienced by Valencina in the 3rd millennium BC can be explained by its specific geographic location at the mouth of the Guadalquivir river, facing a marine gulf surrounded by lands of high agricultural potential. Other reasons, however, must have accounted for Valencina's growth as a mega-site, including particularly demographic and economic ones. In order to better understand the demographic and subsistence patterns of the communities that lived and/or frequented Valencina, we analysed 29 human and 7 faunal samples for δ 18 O and δ 13 C isotope analyses. The sampling strategy followed is based on a combination of bone and dental tissues. In addition an intra-tooth study was also carried out to observe intra-individual seasonal changes. Overall, this evidence contributes to the study of diet and mobility patterns, which can in turn provide insights of the demography and economy of the communities that used this mega-site. "

This paper reflects about an anthropological perspective, namely cultural relativism on female genital mutilation and its implications for human rights. It discuses concepts like female genital mutilation, culture, cultural relativism, ethical relativism and compares different theoretical perspectives dealing with the matter.

At present for a genuinely cultural theory of embodiment the first step should be to bring together cognitive linguistic and anthropological discourses on embodiment. The specific strength of cognitive linguistics is its analytic tool of embodied image schemas. However, a cultural approach requires moving towards a more contextadaptive analysis, as expressed in my notion of situated image schemas. The specific strength of the anthropology of the body, in particular cultural phenomenology, is a contextually situated, qualitative and performative approach that views embodiment as being-in-the-world. Based on both theoretical strands, I will argue that cognitive theory should widen its purview (a) by looking at the integral relation between embodied intentionality, agency and human selves, as well as the cultural nature of the preconceptual; (b) by exploring “shared” or “distributed embodiment” between agents; and (c) by modeling the body-discourse relation bi-directionally, including how discursive imagery is implanted into body awareness.

Recent studies are showing that lymph stasis causes cancer by reducing immune function. This article draws on these studies to further explain how constriction from tight bras results in lymphatic impairment in the breasts and an increased incidence of breast cancer.

In 2012, the politician Todd Akin caused a firestorm by suggesting, in the context of an argument about the moral permissibility of abortion, that some forms of rape were “legitimate” (i.e., carried out with great force or violence). This seemed to imply that other forms of rape must be “illegitimate” (i.e., carried out with less force or violence). In response, several commentators emphasized that rape is a “heinous crime” and that there are “no varying degrees of rape.” While the intention of these commentators was clear, I argue that they may—inadvertently—have played into the very stereotype of rape (implicitly) endorsed by Akin. Such a response, I claim, actually obscures a range of sexual harms, including some that may not rise to the level of being a crime. I also offer some thoughts on the moral psychology behind anti-abortion arguments of the kind advanced by Akin.

‘This is a very important book. Taken together, the collected papers present a rich picture of the vital role played by peasant women around the world. They are struggling to preserve, in the face of modern agribusiness, the agricultural wisdom of the past and the diversity of plants that have been used for both food and medicine. It is vital that decision makers, especially in the developing world, heed the knowledge of these women who understand so well the art of a sustainable lifestyle. Women and Plants must be in the library of every individual who cares about the future of our planet.’
Jane Goodall

The Centers for Disease Control and Prevention (CDC) has announced a set of provisional guidelines concerning male circumcision, in which they suggest that the benefits of the surgery outweigh the risks. In this brief comment, I highlight a few of the key scientific and ethical issues worth considering in interpreting the CDC recommendations.

Cultural Perspectives on Mental Wellbeing is an
empowering read for those of us who have had
anomalous experiences and are looking for ways to
raise awareness beyond the biomedical model. It
should also be eye opening for those trained in the
biomedical paradigm who are coming to the
realization that ‘psychosis’ is not the only way to
view anomalous human experiences and there is
more potential for healing to occur if we take into
account a variety of spiritual and cultural
perspectives.

What are the effects of circumcision  on sexual function and experience? And what does sex—in the sense related to gender—have to do with the ethics of circumcision? Jacobs and Arora (2015) give short shrift to the first of these questions; and they do not seem to have considered the second. In this commentary, I explore the relationship between sex (in both senses) and infant male circumcision, and draw some conclusions about the ongoing debate regarding this controversial practice.

In many cultural anthropological studies, “traditional” uses of the hallucinogenic brew ayahuasca among various groups in the Amazon rainforest have been subject to investigation. Findings from such research are sometimes juxtaposed with so-called modern or internationalized uses of the same compound. Although the positions of ayahuasca tourists, “apprentice shamans,” or famous indigenous protagonists have been studied seldom, even if thoroughly, there is still another important perspective hitherto almost untouched, which will be addressed in this chapter: the natives’ point of view regarding the transition from alleged “traditional” to “modern” uses of the substance.