Polynesia consists of thousands of islands located in the southern part of the Pacific Ocean. It is

The bio-medical model of ill health has been at the forefront of western medicine since the end of the eighteenth century and grew stronger with the progress in modern science. This model underpinned the medical training of doctors. Traditionally medicine had relied on folk remedies passed down from generations and ill health was surrounded in superstition and religious lore with sin and evil spirits as the culprit and root of ill health. The emergence of scientific thinking questioned the traditional religious view of the world and is linked to the progress in medical practice and the rise of the biomedical model. Social and historical events and circumstances were an important factor in its development as explanations about disease

Although the Christian church was very involved with public health, it wasn’t the only church embracing science. In fact, medicine and public

healthy people did all they could to avoid the sick? Doctors refused to see patients; priests

On the other hand, western medicine doctors diagnose the problem by observing the physical symptoms, screening the blood, and perform various other medical techniques that rely on advanced medical education and training. Doctors are concerned with the physical symptoms and disregard the “soul” which in turn conflicts with the Hmong culture because they believe in souls and higher mental processes. Fadiman’s proved that the central argument was the collision between the Hmong culture and the physical disease treatment of western medicine.

“The power of community to create health is far greater than any physician, clinic, or hospital.” (Mark Hyman). In the Elizabethan Era, most of society was poverty-stricken, which drove communities to improvise to help the sick as real doctors and physicians were too expensive. Barbers and wise women rose to the occasion of helping the sick, although they did not have much medical knowledge. Medical knowledge was also lacked in professional doctors and physicians as their knowledge revolved around their religion, leaving the sick in the mercy of misconceptions. During the 16th century, society suffered from lack of medical knowledge and ignorance to the benefit of sanitation, resulting in misconceptions of faulty doctors that brought expansion of diseases and death.

“In the Spirit Catches You and You Fall Down”, Anne Fadiman explores the subject of cross cultural misunderstanding. This she effectively portrays using Lia, a Hmong, her medical history, the misunderstandings created by obstacles of communication, the religious background, the battle with modernized medical science and cultural anachronisms. Handling an epileptic child, in a strange land in a manner very unlike the shamanistic animism they were accustomed to, generated many problems for her parents. The author dwells on the radically different cultures to highlight the necessity for medical communities to have an understanding of the immigrants when treating them.

Polynesian (Greek: ‘poly’ = many, ‘nēsoi’ = islands) is the predominant culture of the South Pacific region. Of many Polynesian cultures, the most famous is Hawaiian. Polynesian traditions evolved differently on other islands over the centuries, due to the isolation imposed by great distances between them.

In this case study on cross cultural medicinal beliefs and practices, Anne Fadiman addresses the rift between Hmong spiritual and medicinal customs and the culture of American biomedicine by telling the story of a young Hmong child, Lia Lee. Lia’s journey started when she was three months old and she suffered her first of many epileptic seizures. Over the next few months she continued to suffer from her seizures and made at least three emergency room visits. Like most cases of epilepsy, the cause of her grand mal seizures was unknown, however, her parents, Nao Kao and Foua Lee, believed it to be the result of her elder sister slamming the door and scaring Lia awake, allowing a dab, or evil spirit, to steal her soul. After her first visit to the Merced Community Medical Center, it became clear that the language barrier would not allow for an accurate patient history to be recorded. As Lia’s condition worsened, this barrier would further prevent the Lee’s from understanding exactly what was happening to their daughter as well as follow the treatment the doctors were implementing. This eventually lead to the doctor’s believing that Nao Kao and Foua

Before logical thought was regularly applied to functions of the human body, people made sense of daily misfortunes by attributing them to the moods and wills of the gods. In the minds of the Greek, afflictions were the result of disobedience and to live in good health was a blessing that only divine intervention could provide (History of Medicine 1). Asclepius, the Greek god of medicine and healing, was often the one called upon in times of need. Asclepian temples were constructed in Greece and in the surrounding areas, and these sites of worship also became the centers of healing; Ill Grecians undertook lengthy pilgrimages to the temples in hopes that the God’s supposed restorative powers could ameliorate their tribulations (Greek Medicine 1). An orator at that time, Aeschines reported his encounter with godly healing by praising Asclepius: “No longer counting upon mortal skill, I placed all my hope in divinity. I came, Asclepius, into your sacred wood and I was cured in three of a wound I had in my head for a year” (Palatine Anthology 13). When cures were not left up to the divine, the rituals to rid a body of disease were primitive and mainly consisted of attempts to expel demons (Longrigg 14-16). Although the idea that sickness and religion are intertwined is

Health is known as a state where an individual is socially, mentally and emotionally stable without the presence of any illness, disease or infirmity (Carson, 2007). Jenny, an indigenous woman is 34 weeks pregnant, she has been complaining about her abdominal pains and after seeing the flying doctor, she was asked to fly back with him as she might be in an early labour. Jenny is concerned about her family; she wonders how they will manage without her. Her mother-in-law lives with her sister-in-law and she wonders if she will be able to come and help as her mother has a diabetic leg ulcer and needs treatment so cannot travel. This essay will discuss about the health issues before colonization and after colonization, Jenny’s

In the time period between 1500 and 1800 there were changes in medical theory and philosophy, and while the ideas firmly established at the beginning and end of this period seem quite different on the surface, there are similarities. This is due to new theories incorporating pillars from previously accepted ideas and practices. Major points to take note of in this period are: the extent of improvement in quantity and the quality of medical care, the shifting relationship between theology and medical practice, and how the credibility of ancient medical theory changed.

This fine book describes an impactful disaster. It has no legends or reprobates. However, it has a wealth of guiltless enduring, and it has a good. Fadiman advocates for specialists to consider their patients' stories about their illness and to attempt to utilize a model of collaboration as opposed to compulsion. For instance, Foua disclosed to Fadiman that she felt it was essential to utilize both Western pharmaceutical and religious approach. The Hmong trust that occasionally individuals get debilitated because of something that happens to their spirit, or because they experience a malicious soul called a touch. Such diseases require otherworldly recuperating, which can be rendered less compelling by pharmaceutical. Foua felt that the specialists wouldn't give them a chance to give only a little solution since they didn't comprehend about the spirit. Had they done as such, they may have possessed the capacity to participate in the social bargain, welcoming a tvix neeb to work close by the specialists who may have possessed the capacity to persuade the family that the measure of solution endorsed was useful. Lia's previous healing facility has since effectively received comparative practices.

Many different forms of medicine are currently practiced in the world. In fact, as our text states, “in all cultures, some people have become recognized as having special abilities to treat and diagnose health problems.” (Miller 107) Without argument, phytomedicinal and supernatural healers are two forms of medical treatment that have been around for longer than any other, regardless of culture. It has been estimated that shamanism has been practiced for over ten thousand years (Tyson 3). Native American and Celtic healers are often known as shamans.

As accounted by many, “Traditional healers often act, in part, as an intermediary between the visible and invisible worlds; between the living and the dead or ancestors, sometimes to determine which spirits are at work and how to bring the sick person back into harmony with their ancestors” (Abdullahi ¶ 3). This provides the emotional and spiritual depth of traditional medical practitioners, as they truly make an effort to connect patients to their community even if they are severely ill (Abdullahi ¶ 3). Finally, the Igbo tribe held many secret societies, including instruction in medicine, that held both secular and religious functions and allowed inducted community members to learn about its origins (“Cults and Rituals” 284). This further establishes their connection of religion to medicine, as secret societies may teach medicine to members in a religious setting. Therefore, when Igbo medical practitioners practiced medicine before colonization, they incorporated many aspects of their religion, including, but not limited to, sorcery and divination, as they have for many years.

For the modern generation Polynesians, specifically Hawaiians, they have appeared to demonstrate abnormal physical and psychological deficits that may be explained by a propagated form of cultural wounding. The summarized research evaluates how Pacific Islanders, such as Native Hawaiians, are conflicted between their values from cultural and spiritual elements and the existential realities of life in Western Society.The extent of this