Thesis (Ph. D.)--Carleton University, 1993. / Includes bibliographical references (leaves 308-326).

Thesis (Ph. D.)--University of Washington, 2001. / Vita. Includes bibliographical references (leaves 319-338).

Thesis (Ph. D.)--Georgetown University, 1993. / Includes bibliographical references (leaves 371-387).

Thesis (Ph. D.)--University of California, Berkeley, 1992. / Includes bibliographical references.

Thesis (Ph. D.)--University of Michigan, 1987. / Includes bibliographical references.

Thesis (Ph. D.)--Stanford University, 2000. / Includes bibliographical references (leaves 228-241).

Thesis (Ph.D.)--Ohio University, August, 2005. / Includes bibliographical references (leaves 300-334)

This thesis examines from a medical anthropological viewpoint how the practice of the newly imported complementary and alternative medicine (CAM) has been transplanted, received and transformed in Japan. More specifically, I focus on homeopathy, which was introduced into Japan in the late 1990s. To address the research question, I focus on the practice of homeopathy from the anthropological viewpoint. The adoption of any new form of medicine is influenced by the prevailing medical, social and cultural context. So, how and why was homeopathy introduced into Japan the late 1990s? I explore this question by focusing on three aspects of the reception of homeopathy in Japan: (1) the institutionalisation of the homeopathy, including the formation of associations of practitioners and homeopathic colleges; (2) the translation of the theory and practice of homeopathy by the practitioners into a culturally acceptable form; (3) the utilisation and consumption of homeopathy by the patients, their families and self-prescribers. Over eighteen months of fieldwork in Japan led me to focus on these three elements of homeopathic practice. Regarding the theoretical framework, this mainly explores medical pluralism and the health care system in Japan from an anthropological perspective, and the globalisation and transmission of medicine. I argue that the success of homeopathy in Japan was largely thanks to the transmission strategies set by the founders of the colleges for lay homeopaths. Mothers in particular, concerned by worries over family health care, were drawn by this approach. Furthermore I also argue that this group not only be' self-help groups, creating thereby a strong tie with the lay homeopaths. I argue that mothers gained a sense of the empowerment through homeopathy. Within the Japanese health care system it was the popular sector that received and developed homeopathy.

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Univ., Diss.--Trier, 2003. / Literaturverz. S. 163 - 182.