AnthroCog 211

Medical Anthropology

Name: Edward Dean Mark C. Abalo Date: October 26, 2021

Summative Assessment 2
Instructions:
Answer the following questions provided accordingly.

PART 1: (60pts)

1. In this article, what are the important points does Robbins wants to emphasize
when it comes traditional indigenous healing? How does it relate with the
conflicts of lands, relationship to nature and their spirituality? Describe and
elaborate.

Source:
Robbins, J. A., Dewar, J. (2011). Traditional Indigenous Approaches to Healing and
the modern welfare of Traditional Knowledge, Spirituality and Lands: A critical
reflection on practices and policies taken from the Canadian Indigenous Example. The
International Indigenous Policy Journal, 2(4). Retrieved from:
http://ir.lib.uwo.ca/iipj/vol2/iss4/2 DOI: 10.18584/iipj.2011.2.4.2 (20pts)

To begin with, Robbins examines traditional indigenous healing concerning its

actuality (reality) and temporality (encompasses past and present) concerning the
conflict of lands, relationship with nature, and spirituality. As I have read the article, I
now discuss my understanding of Robbins' important points regarding traditional
indigenous healing.

Robbins commenced by elucidating the recent definition and discussion

regarding traditional indigenous healing. He posed that there are several complexities
in defining it in an absolute, holistic sense. This includes the a) flow of history through
oral traditions. It complicates because of the lack of non-existent works of literature or
documents that could validate its emergence. This could lead to numerous changes
over time depending on its circumstances and environment b) Languages of the
indigenous people are not only different but diverse; it also depends on where they
are located. For Instance, here in the Philippines, specifically in Mindanao, there are
Atas in Bukidnon that is relatively different from Luzon and Visayan Atas in language;
there are slight to significant differences. Going back to the original context, how much
more in diverse Canadian Aboriginals. Therefore, this implies the complexity of
understanding traditional indigenous healing, an oral tradition integrated with various
indigenous languages. It would require a lot of time and effort, or even further
discussions to understand indigenous knowledge at some point c) The response and
attitude of indigenous peoples on what outsiders call their healing method as
'traditional' because, according to them, they did not perceive it as traditional in any
way. It emerged from the British colonial concept in which made indigenous people
uncomfortable and disliked it at all. With that said, it explicitly denotes that it is not an
indigenous concept but a eurocentric notion. Furthermore, indigenous people who
practice healing represent it only as 'medicine.' Case in point, I think Robbins
unpacked the underlying issue regarding traditional indigenous healing, that a
bourgeois idea infiltrates indigenous knowledge. As an anthropologist, the term
traditional is even problematic, especially if it involves indigenous people because it

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implies that they are not capable of changes, backward people, and the like. Moreover,
another significant point by Robbins is that indigenous traditional healing is that it is
not made in isolation that it involves a commune of people, similar thoughts and
beliefs. It makes sense, owing to the fact that it cannot be established and persist until
these modern times with just an individual. A 'community of thought and mind'
encompasses people and involves the environment, land, and planet.

Drawing from that thought, this leads us to the relationship between indigenous
traditional healing with conflicts on lands, relationship to nature, and their spirituality.
There is an emphasis on Indigenous traditional healing that focuses on the connection
between the planet and human beings. One example from the article, according to
Arvol Looking Horse, indigenous health systems "perceives the earth as a source of
life rather than a resource" (Looking Horse, 2009). We can see a metaphysical,
cosmological belief that surrounds the idea. In addition, the earth's health is
significantly connected to human health. The diversity of this connection could be
manifested through intricate relationships to the land. Indigenous land and languages
are the two key elements that are foundational for indigenous knowledge systems.
Factors such as loss of land, resource mining, urbanization, and the like have resulted
in traditional healing significantly influenced contemporary expressions of Indigenous
knowledge systems and spiritualties. Due to large-scale industrial development
projects, there is a significant need to protect and defend natural healing spaces (such
as sacred sites used by indigenous communities). (p. 8) Ultimately, Indigenous
traditional healing recognizes the significance of balance in the relationship to oneself,
family, community, nation, earth, and the universe. I think that this statement also
resembles the indigenous people in the Philippines, specifically in Mindanao, called
Cultural Environmentalism, a rhetoric in which people defend their ancestral lands
against the exploitation of the State and private corporations that want to 'develop'
their lands. However, it is essential to note that this relationship is not rooted in an
abstract sense but the reality of authentic relationships. (p. 12) In other words, as a
foundation, Indigenous access and control over land are central to Indigenous
knowledge and the protection and use of Indigenous healing methodologies. Even in
contemporary times, grassroots indigenous peoples are being persecuted for
maintaining their connection to the vital 'medicine base' of land and territory. (p. 10)
Examples are found all across Indigenous regions. Indigenous people worldwide
invested their life, identity, time, and effort trying to protect such natural healing
spaces. In Canada, while Indigenous ceremonies and healing traditions are no longer
outlawed, many Indigenous communities are still persecuted or perceived negatively
by governments and corporations attempting to defend their relationship to the land.
(p. 9) I think this statement is relevant to red-tagging and sensing their resistance as
prone to terrorism or treason against the State. Fighting for land rights is very delicate
because it involves complicated and complex origins and discussions that could
undermine their assertion in protecting their land from exploitation. With these being
said, I think the greatest desire of indigenous people is to protect and preserve the
environment that emerges from traditional ideas that reinforces the persistence of
healthy relationships to the land.

In conclusion, Robbins furthered his arguments in the element of language and

looked at the past and present of indigenous traditional healing policy. It is an exciting
future that waits for the indigenous people that outsiders are meant not to pressure
and persecute their relationship with their lands. As anthropologists, we can help by
documenting, studying, and writing on their behalf, expressing their narratives despite
the complexity of oral tradition and language barriers to elucidate the authentic

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indigenous definition and perspective concerning indigenous healing. Lastly, I express
appreciation to the indigenous people that they became an inspiration for me to protect
the land and environment continually. Even though I am not into environmental issues,
they caught my attention and interest to advocate and analyze more on their behalf
the necessary and appropriate measures that could maintain the balance of the
relationship between humans and land.

2. Inhorn defined women’s health through the 12 messages based on

ethnographies. Among these 12, prioritize 5 messages that are very significant
to your understanding and explain it should be prioritized.

Source:
Inhorn, Marcia C. 2006. “Defining Women's Health: A Dozen Messages from More
than 150 Ethnographies” Medical Anthropology Quarterly. 20, 3: 345-378 (20pts)

To begin with, I would like to commend and express appreciation for Inhorn's
work on defining women's health in multiple, diverse lenses. I also think that it is
significant learning I have obtained that women's health is still in shambles or a state
of flux, to some extent. Even in these modern times, we expect more significant
opportunities and equality to alleviate women's health in many aspects. Yet, there are
still challenges and hegemonies existing that resist its emergence, especially in the
world of medicine. I think this work of Inhorn represents a feminist approach to
advocate women's health in an anthropological framework for us to be familiar with
and educate women's health conditions influenced by social, cultural, political, and
religious patriarchy that we ought to be aware of and call out for. With that said, I
discuss which of the dozen messages by Inhorn, I think of which five messages are
very significant of my understanding of women's health.

First, the power to define women's health, because this message

significantly opened my understanding of defining women's health. I should not only
rely on the medical, physiological influences on women's health. It is said in the article
the most women rarely define their health problems in the same manner that the
western biomedical community defines them. Inhorn points out the gap in the
biomedical community that I think is not necessarily wrong in any way but that it is
lacking in looking and defining women's health. In other words, the biomedical
community somehow limits or neglects numerous essential aspects that could also
manipulate women's health in any way. It is important to note that what one is
influenced with, whether directly or indirectly, could be included to be defined. This
must be prioritized because this may be the turning point or the general idea that all
should be known. This could lead to infinite possibilities to adjust and improve
women's health to look on purely scientific and medical jargon and a more holistic,
inclusive definition.

Second, the reproductive essentialization of women's lives, with this

message also caught my interest and opened a whole spectrum of understanding on
women's lives and identity because it is still related to women's health when we talk
about women's lives. I want to highlight and dissect the terms reproductive
essentialization and women's lives. In the article, it is explicitly explained that women
are essentialized as 'reproducers' of human beings. I think that notion is a classical
objectification of women. It implicitly limits and encapsulates women's existence and
identity. Defining women as only reproducers imply discrimination. This
essentialization also neglects the men's capabilities to reproduce to some extent,

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owing to the fact that reproduction happens without the other. It is a unity of the
opposites. Why is this only pressed on women? This only creates gender division, and
this should be called out. This message significantly taught me to look beyond that
representation of women. I think this should be prioritized to educate both men (not to
belittle women) and women (to promote self-worth). In this manner, the stereotype and
discrimination among women open the possibility of mitigating it on a macro-scale.

Third, the importance of women's 'local moral worlds,' I think that this
message should be prioritized because there is a need for us to know and understand
the conditions and dilemmas faced by women in general, especially on how they
preserved their bodies in health that concerns ethical and moral considerations. It is
commendable that Arthur Klein coined that term to conceptualize that specific
phenomenon that could be applicable in all cases but women in this context. The
article provided several examples and circumstances that are included in this 'local
moral worlds,' but I would like to add some uncommon cases. For instance, what do
women and their families in the Jew, Muslim, or other highly conservative religions feel
and perceive if their menstrual cycle becomes irregular? What do they perceive on
artificial insemination? How about using protection, e.g., contraceptive pills and
condoms? Even abortion concerns responsibilities and a tough medical choice
between the mother and the child? Those are a few thoughts I had in mind when I
read this message. This caught my interest and an opportunity to open up their voice
and give us significant insights and understanding on how these affect women's
health.

Fourth, the State intervenes in women's health. This message should be

prioritized because this institution's role is as significant as its impact on the people,
specifically women. Not only does the State is known for its surveillance and control
of its people, but it also can impose regulations that could either directly or indirectly
implement rules and platforms for women's health. Not to mention that it could alleviate
or increase the burden for it to some extent. Moreover, the State has a significant role
that women's health should be as prioritized as to other issues they want to address,
but it seems neglected at some point. This message could help us call out the State's
response on women's health and provide laws and initiatives that could promote
women's health. For example, increased budget on health insurance, lower prices on
women's products, contraceptives should be as accessible as condoms, police, or
military mobilization that would safeguard women against domestic violence. With this
said, if we integrate women's health and State, it is also recommended the
participation of women in State to represent their sector and have that power to
strengthen Feminism. The opportunity is in everyone's hands to advocate and promote
women's health in the more significant institutions.

Fifth, the importance of understanding women's subjectivities. This

message should also be prioritized because we must emphasize women's voices and
insights regarding women's health. They are the subject of the topic itself; they are the
embodiment of the issue. Every person who does not belong in womanhood should
not have the more say and louder voice within the subject. It is important to note their
subjectivities because that is the only viable, valid, and primary resource to draw on if
we want to understand women's health appropriately fully. If we insist on our
perspectives and insights into women's health, it would be biased, incomplete, and
ethnocentric. Therefore, there is a need to consider women's narratives on women's
health for us to secede patriarchy and promote partiality to some extent. It is also a

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great deal to let women talk for them not to feel neglected and inferior, instead to feel
valued and create possibilities for a greater understanding of women's health.

In my conclusion, Inhorn's work made a significant contribution in elucidating

women's health for people who are not familiar with women's health. She used more
or less one hundred fifty ethnographies to strengthen her arguments, i.e., the
messages on women's health, and emphasized the great benefit of ethnography on
exposing and unpacking the underlying issues that are somehow difficult to discuss
even in these modern times. The five messages that I prioritized do not mean that it is
more important than the other messages, instead only reflects my understanding and
learning integrated with my position regarding the topic. Hence, all those messages
are important. I only highlighted the messages that caught my attention and interest
in defining women's health. I also anticipate gradual changes in perception and
definition of women's health for the better over time. Lastly, the most significant thing
is that most of us, if not all, should transcend beyond the limited, patriarchal,
stereotypical and discriminatory perception and women's health. We ought to build
bridges and not walls.

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PART 2 (40pts)

• What are the most important learnings in this journey of Medical Anthropology?

For me, as a student of anthropology and an aspiring anthropologist, Medical

Anthropology as my cognate in this semester helped me in so many ways. I learned
anthropological concepts and approaches in the medical context, but it also helped
me grow as a person. This discipline opened my eyes as part of the needs of humanity
that we should not only perceive medicine through our ethnocentric lens but also be
aware and grasp to continually comprehend others' medicine.

Medical Anthropology, in the broadest sense, is an anthropological cognate and

a sub-discipline of anthropology that deals with studying and understanding medical
concepts and practices integrated with an anthropological approach in the world of
medicine. This concerns the cosmopolitan Western Biomedicine and outside of it,
which are considered complementary or alternative medicine, e.g., Ayurveda,
Chinese, Traditional/Folk Medicine, etc. Within this one semester, I have many
significant learnings and memories created and shared through the presentations,
self-assessments, and discussions about the topics discussed. But I want to
emphasize my most significant learnings in this journey of Medical Anthropology. First,
I was amazed at how broad Medical Anthropology is. Although it is considered a sub-
discipline of Anthropology, I learned about its different definitions, purposes, and
orientations. I also explored the various systems of illnesses and healings theoretically
and practically in a cross-cultural manner. I also learned about folk and indigenous
medicine on how they integrate their religious beliefs on the physical aspect. With that
said, I was once skeptical and stereotypical outside Western Biomedicine but, I was
liberated and became aware and more interested in learning outside cosmopolitan
medicine through this discipline. I also pondered the Ayurveda and Chinese Medicine
which are somewhat familiar to me, still, I knew what it was about to some extent.
They go beyond what is physical, and material could comprehend. They had
significant influence coming from their philosophy, which makes it universal because
it makes sense. In contrast to the reaping benefits of medicine, I have also learned the
dark history, challenges, and gaps of the emergence of medicine. It is somehow used
for colonial ideologies. It is undeniable that medicine is imperfect. There is still room
for improvement and learning in many ways and aspects. There are still mysteries
behind the inner working of our body that are not yet or could not be comprehended
through science and our limited minds. I also learned the reality of medicine that which
is about illness and healing, but there are existing social, political, economic aspects
that influence it. Through this journey, I was taught and trained to question and inquire
about the hierarchical power relations within the medical context. I also learned the
gender and race complexities that are a significant issue around medicine where there
are still inequalities and inequities that are needed to be addressed urgently. I also
learned the health maltreatment and violence around the world that is justified as
cultural rhetoric. For instance, Female Genital Mutilation (FGM) is prevalent in India,
the Middle East, and remote areas around the globe, where there is a clear human
rights violation but is not applicable because of the collective consciousness of the
people and the concept of Cultural Relativism. With all these being said, these are
some of the learnings that I have in Medical Anthropology, and it is a priceless and
memorable experience to belong in this discipline.

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 In my conclusion, I have learned to what an anthropologist be, not only to
observe and write about theories and ideas but also to participate and advocate for
Universal Healthcare among medical workers and patients and also to promote and
educate all people concerning the Complementary and Alternative Medicine for them
to open their eyes and minds and not to be ethnocentric medically. Lastly, I learned
that there is a burden and need to discuss and address the issues, problems,
challenges, and stereotypes in the medical or healing industry.

• What potential studies would you consider pursuing in a medical anthropology

framework and why?

As an aspiring anthropologist, one must have the desire and burden to observe,
participate, and write what one has interacted with and is involved with. One has to
advocate for the marginalized and neglected community sector in an anthropological
manner, whether it be in economics, politics, gender, race, etc. One must question
and criticize everything odd, illogical, irrational, inhumane, insensible, unjustifiable,
and unfair work or system that may directly or indirectly exploit people, especially
those who belong to the underprivileged, marginalized, minority sector of the
community. Through the framework of Medical Anthropology, it is manifested that
Anthropology is the most scientific of all humanities and the most humanistic of all
sciences at the same time.

If I have the opportunity to conduct research, considering it to pursue in a

Medical Anthropology framework, the potential studies I think I would consider would
involve more on qualitative approach rather than on quantitative approach. In all
honesty, I have so many potential studies in mind, this only comes from the questions
I formulate to the circumstances I observed in general, but I would like to narrow this
in a Medical Anthropology framework. I have several examples and reasons why I
would consider it as a potential study. First, I want to conduct an exploratory and
explanatory study about the lived experiences and coping mechanisms of the
adolescent youth concerning their mental health during the pandemic lockdown
because I want to assess and examine how our youth continually lived throughout the
pandemic lockdown despite the strong restrictions and protocols. In line with this, I
also want to enlighten and break through mental health stigma in this study. I want to
transcend the stereotypes among the pandemic-challenged young people and also an
opportunity to open up themselves. At the same time, their identities are concealed,
or they do not have the feeling of being exposed. I aim to clear out and enlighten the
readers with a more realistic, empirical, and comprehensive study with this study.
Second, I want to go back to my study and make a replicated with updated, and recent
information regarding the lived experiences and water quality of Cabantian Residents
because I want to explore and assess the government’s response after years of
complaints and promises concerning the improvement of Cabantian area. With that, I
would be able to strengthen and improve my study through the concept of the political
economy of health and also expose the problem which most Davaoeños are not aware
of, which could help us advocate against water quality and water-borne diseases such
as amoeba, skin diseases, etc. which could resonate both in environmental and health
concerns. Third, I want to formulate my theory through a case study that could be
relevant to all or most cases in the context of Medical Anthropology, not because I
want to exalt myself but only to conceptualize but to make sense of a certain
phenomenon in our surroundings at the same time, also, to contribute to the body of
knowledge and have a significant influence in 21st-century Anthropology. I also want
to explore and grasp more about indigenous healing in remote areas. It would be a

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great opportunity to share it with others and educate them about its emergence,
existence, and purpose. It is also a great interest of me to investigate the faith healers
with their patients concerning their narratives and conceptualize it.

In sum, I anticipate that those potential studies will be put in to work in the near
future. I hope that I can be a hardworking and influential anthropologist who focuses
on the comprehensive understanding of the diverse culture and perceptions about
health and illnesses. My greatest aim is to break down the stigma and transcend
beyond the stereotypes of what everyone perceives regarding health wellness and
illness outside Western Biomedicine.

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