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<p>This paper focuses on what people in Saga, a village on the periphery of Niamey, the capital of Niger, do in the face of illness. With limited economic assets and in a context of medical</p><p>pluralism, to which therapeutic alternatives do they turn? And what factors are determinant in the choice that they make? Saga is an old village, which has become increasingly integrated into the expanding urban community of Niamey. It can be described as a semi-urban area in</p><p>which elements of both rural and urban Niger are present. The therapeutic field in Saga is, as in all of Niger, characterised by medical pluralism. A number of therapeutic alternatives exist side by side. They range from ‘western’ or hospital medicine provided by the local public dispensary, the private confessional dispensary and by the unlicensed sale of medicine by ambulant vendors to ‘traditional’ treatments, such as Islamic medicine practised by marabouts and ‘traditional’ healing using herbal remedies and spirit possession rituals. This paper is about the various institutions and actors of ‘modern’ medicine in Saga, namely on the public dispensary, on the confessional dispensary and on the informal sale of pharmaceuticals. To better understand the quest for therapy in Saga this paper focuses on everyday practices of</p><p>therapy seeking, on the actual and everyday choices people make in the face of illness.Special attention is paid to the therapeutic alternatives and to the relation between therapy seeker and therapy provider in what may be called the therapeutic encounter. It is argued that socio-economic factors as well as social relations, personal experiences and perceptions of trust are central to the therapeutic recourse taken. Furthermore, it is suggested that the ‘quest for therapy’ can and should be seen as a ‘quest for relief’.</p>

The “miracle” success of transplant technology, alongside the commercialization of health care, and the increasing polarization between rich and poor have created the conditions for an illegal but thriving trade in human body parts. Based on 15 months of challenging fieldwork, my research examines the ethics of the organ bazaar, particularly the experiences of 33 kidney sellers living in Bangladesh. On the underground bazaar, not only human kidneys but also livers and corneas are advertised for sale. Recipients, sellers, and brokers regularly post newspaper advertisements to buy and sell organs. The average price for a kidney is US $1,500 in Bangladesh, a country where 78% of people live on less than $2 a day. My research examines serious ethical questions, such as these: Is it right to purchase an organ, even if the organ sought provides longevity? Is the sale of one’s organ a justifiable means of fighting poverty? These questions allow me to examine the ethics of harvesting organs, particularly from the bodies of impoverished people. Narrating the victims’ deeply moving testimonies, my ethnography reveals how organ buyers (both recipients and brokers) tricked and pressured Bangladeshi poor into selling their kidneys. In the end, these sellers were brutally deprived and deceived, and their suffering was extreme. In the post-vending period, sellers’ health, economic, and social conditions significantly deteriorated, yet none of them received the promised post-operative care—not even one appointment. My research therefore concludes that organ commodification is serious structural violence against the poor, at the terrible cost of harm and suffering to them. Examining the organ market proposition, I argue that the resulting violence and injustice against the poor provide a hefty reason to rebut this trade. Bangladeshi kidney sellers also stood up against organ commodification, speaking out about their suffering, and about various detrimental and unethical outcomes incurred in this deal. My research aims to offer insights to bioethics and to broaden the debate on human rights by exposing how technological advancement, structural violence, and grinding poverty intersect in the violation of justice to the poor, turning them into “living cadavers.”

Based on a year of ethnographic fieldwork, this dissertation explores the inextricable relationship of the ordinary and extraordinary which characterizes the lives of U.S. soldiers severely injured in Iraq and Afghanistan and rehabilitating at Walter Reed Army Medical Center in Washington D.C. in 2007-2008. Living among their fellows and families at Walter Reed, the precariousness which marks injured soldiers’ bodies and lives takes on a feeling of ordinariness. And though these injured soldiers and their families do not quite coalesce into a community, their shared experience of being in common with each other—of sharing Walter Reed’s particular and precarious ordinary—helps make life there bearable. Through a poetics of the extra/ordinary I explore how injured soldiers’ ordinariness bristles against inescapable invocations of patriotic sacrifice; the ways soldiers’ everyday movements are marked by being post-traumatic; and the reconfigurations of intimate social relations and masculinity such experiences occasion and out of which the possibilities and limits of a future life emerge. I show that in this moment of life—one which unfolds in a space saturated with narratives of heroic patriotic sacrifice and histories of war and the remaking of men—ordinariness becomes central to injured soldiers’ current experiences and also to the future selves and social configurations they are oriented towards. I demonstrate how injured soldiers’ lives are also always attached to something that exceeds the ordinary; that they are extra/ordinary. But I argue that such extra/ordinariness is an amplification of life’s less notable uncertainties; that all lives are extra/ordinary. Against the over-determining frames of heroism and trauma within which U.S. soldiers are figured, especially in post-9/11 America, I argue that injured U.S. soldiers’ experiences are neither simply knowable, nor unimaginable but recognizable as specifically tethered to, commensurable with, and distinguished from, more ‘ordinary’ others.

The “miracle” success of transplant technology, alongside the commercialization of health care, and the increasing polarization between rich and poor have created the conditions for an illegal but thriving trade in human body parts. Based on 15 months of challenging fieldwork, my research examines the ethics of the organ bazaar, particularly the experiences of 33 kidney sellers living in Bangladesh. On the underground bazaar, not only human kidneys but also livers and corneas are advertised for sale. Recipients, sellers, and brokers regularly post newspaper advertisements to buy and sell organs. The average price for a kidney is US $1,500 in Bangladesh, a country where 78% of people live on less than $2 a day. My research examines serious ethical questions, such as these: Is it right to purchase an organ, even if the organ sought provides longevity? Is the sale of one’s organ a justifiable means of fighting poverty? These questions allow me to examine the ethics of harvesting organs, particularly from the bodies of impoverished people. Narrating the victims’ deeply moving testimonies, my ethnography reveals how organ buyers (both recipients and brokers) tricked and pressured Bangladeshi poor into selling their kidneys. In the end, these sellers were brutally deprived and deceived, and their suffering was extreme. In the post-vending period, sellers’ health, economic, and social conditions significantly deteriorated, yet none of them received the promised post-operative care—not even one appointment. My research therefore concludes that organ commodification is serious structural violence against the poor, at the terrible cost of harm and suffering to them. Examining the organ market proposition, I argue that the resulting violence and injustice against the poor provide a hefty reason to rebut this trade. Bangladeshi kidney sellers also stood up against organ commodification, speaking out about their suffering, and about various detrimental and unethical outcomes incurred in this deal. My research aims to offer insights to bioethics and to broaden the debate on human rights by exposing how technological advancement, structural violence, and grinding poverty intersect in the violation of justice to the poor, turning them into “living cadavers.”

Based on a year of ethnographic fieldwork, this dissertation explores the inextricable relationship of the ordinary and extraordinary which characterizes the lives of U.S. soldiers severely injured in Iraq and Afghanistan and rehabilitating at Walter Reed Army Medical Center in Washington D.C. in 2007-2008. Living among their fellows and families at Walter Reed, the precariousness which marks injured soldiers’ bodies and lives takes on a feeling of ordinariness. And though these injured soldiers and their families do not quite coalesce into a community, their shared experience of being in common with each other—of sharing Walter Reed’s particular and precarious ordinary—helps make life there bearable. Through a poetics of the extra/ordinary I explore how injured soldiers’ ordinariness bristles against inescapable invocations of patriotic sacrifice; the ways soldiers’ everyday movements are marked by being post-traumatic; and the reconfigurations of intimate social relations and masculinity such experiences occasion and out of which the possibilities and limits of a future life emerge. I show that in this moment of life—one which unfolds in a space saturated with narratives of heroic patriotic sacrifice and histories of war and the remaking of men—ordinariness becomes central to injured soldiers’ current experiences and also to the future selves and social configurations they are oriented towards. I demonstrate how injured soldiers’ lives are also always attached to something that exceeds the ordinary; that they are extra/ordinary. But I argue that such extra/ordinariness is an amplification of life’s less notable uncertainties; that all lives are extra/ordinary. Against the over-determining frames of heroism and trauma within which U.S. soldiers are figured, especially in post-9/11 America, I argue that injured U.S. soldiers’ experiences are neither simply knowable, nor unimaginable but recognizable as specifically tethered to, commensurable with, and distinguished from, more ‘ordinary’ others.

The doctoral dissertation “Waterbirth and Russian-American Exchange: From the Iron Curtain to Facebook” presents the social history of the Russian waterbirth movement, from the Cold War epoch to the present. One of the first ethnographies to examine Russian-American cultural exchange, this study fills a number of gaps in both Russian and American cultural history, bringing together the issues of religion, science, gender, body politics and the state. By drawing on interviews with Russian and American birth practitioners, as well as participant observation of the birthing practices on both continents, I seek to define their agendas for the development of alternative ideologies and practices, as well as their specific effects, experienced on both global and local scales. In particular, I attempt to problematize the conventional narratives of globalization and biomedicalization, presenting “local” cultures either as passive victims of the dominant Western agent or rebels exercising futile resistance. Despite the turbulent effects of Western intervention into the Russian value system and everyday practices, the local culture of Russia proved capable of producing, promoting, and communicating to the world particular models and schemes that proved to be viable, went global, and affected the vision of the body and self in the Western world. By examining the case of the waterbirth movement, the project seeks to enrich current understanding of the information flows between Russia and the West. By looking at Russian and American utopian projects, which center on science, nature, tradition and globalization, and carefully tracing their sources, origins, mutual impacts and conflicts, we can get a better understanding of the formation and distribution of authoritative knowledge on global and local levels. An empirical study of this specific set of problems is expected to stimulate a valuable insight into the mechanisms governing the relationships between social orders, complex transnational identity formation, and global/local knowledge production in late modern societies.

Although the majority of state prison systems have made the move away from segregated housing for HIV positive inmates, a few still continue this practice. The purpose of this study was to learn more about the experiences of women who have carried the double stigma of being HIV positive prisoners who were segregated within the prison system because of their illness. Drawing on interviews with HIV positive women who served time in a segregated facility and are now released, I was able to explore how double stigma and segregation affect identity and daily life. By asking these women questions about their experiences as inmates who were further segregated because of their HIV status, I call attention to the strong association between power, authoritative knowledge, and policy.

This thesis uses a critical medical anthropology approach to explore healthcare professionals’ perspectives of Hansen’s disease (HD) patients’ treatment-seeking experiences in the United States. During semi-structured interviews my eight informants discussed challenges patients face when seeking treatment. The number one challenge discussed was that of knowledge gaps among healthcare professionals which influence misconceptions of HD being highly contagious and dangerous. Such misconceptions negatively influence patients’ treatment from start to finish. My informants discussed their understandings of, and roles in minimizing challenges for their patients.

The results of this study indicate that two groups of mothers share a relatively similar socioeconomic status, knowledge of health and hygiene, and have similar health-seeking behaviors. The mothers' lack of knowledge and their local view of illnesses seemed to embody questionable newborn care related to breastfeeding practices and oil applications to newborns. Three psychosocial factors that appeared to contribute to the mother's health-seeking behaviors were attitudinal factors (this consisted of favorable or unfavorable perceptions toward services based on the mother's prior experiences or familiarity with service), social pressures (opinions from others and the mother's competing responsibilities), and self-efficacies accessibility, availability, and affordability). In addition, the external factor of poverty in the slum settlements was also a significant factor which determined the mother's health seeking behaviors. The implications of these findings are discussed in further detail, which are then followed by a set of recommendations for future health interventions designed to reduce the risk of sepsis neonatorum in urban communities. This study underscores the benefits of integrating the perspectives of anthropology and public health to further the understanding of the neonatal health problem. Finally, the need for future studies is addressed as it is necessary to further understand the existing local practices and beliefs in relation to the risks of sepsis neonatorum.