Suchergebnisse

Based on fieldwork conducted among the Buddhist population living in Rakhine State, Myanmar, between 2005 and 2011, this article elucidates how people deal with health and illness and related uncertainties by relying on a multiplicity of conceptions and practices associated with Buddhism, astrology, spirit cults, as well as indigenous and Western medicine. This article unpacks this plurality to show how different components contribute to the healing process in complementary and yet hierarchical ways which hold to a nexus of political, social, medical, economic, cosmological, biological, and environmental factors. It also questions the boundaries between the religious and medical, Buddhist and non-Buddhist, worldly and otherworldly, and natural and supernatural.

AbstractIn the aftermath of independence, obtained in 1948, the Burmese government launched a project to valorize and promote traditional medicine which comprised the institutionalization and standardization of the teaching, practice, and production of medicines. The government justified this project by asserting the importance of protecting and improving—in terms of both quality and accessibility—this precious national heritage. Having contributed to the maintenance of people's health for centuries, it was nevertheless under threat of vanishing because of the dominance of biomedicine and because traditionally it had been passed down through a plurality of lineages using an esoteric language. Although recognizing the official motivation behind this project, this article suggests that it was also motivated by the need to unify and 'Burmanize' the country in the name of nation-building. Indeed, constructing a medicine that could compete with biomedicine, if not overtake it, would help in marking the country's distance and autonomy vis-a-vis the West. Spreading a standardized medicine, largely based on the Burman tradition, across the country would help eliminate inter-ethnic differences as well as the esoteric elements inherent in traditional medicine that were perceived as a potential threat to the state's authority. While claiming to protect a national heritage, the state was in fact crafting a new heritage that complied with a specific image of the nation—a unified modern Buddhist nation—in order to help it attain its political goals. The article also discusses to what extent this project has been successful by examining the limits of its implementations and the response of healers and manufacturers.

Based on fieldwork conducted among the Buddhist population living in Rakhine State, Myanmar, between 2005 and 2011, this article elucidates how people deal with health and illness and related uncertainties by relying on a multiplicity of conceptions and practices associated with Buddhism, astrology, spirit cults, as well as indigenous and Western medicine. This article unpacks this plurality to show how different components contribute to the healing process in complementary and yet hierarchical ways which hold to a nexus of political, social, medical, economic, cosmological, biological, and environmental factors. It also questions the boundaries between the religious and medical, Buddhist and non-Buddhist, worldly and otherworldly, and natural and supernatural. (J Southeast Asian Stud/GIGA)

'Gold ash' (shway pya), a substance Burmese alchemists produce through a complex process of the combination and burning of metals, is considered by many Burmese as the most potent medical ingredient existing in the country. In this article, I explore the factors underpinning its exceptional potency. Grounding my analysis on ethnography conducted in Myanmar since 2004, and more specifically on the case study of Master U Shein (1926-2014), the most well-known alchemist of the country, I illustrate the multiple facets of gold medicine's potency and show how they emerged from the dialogue between the substance and the layers of meanings it has come to acquire by its existence within a specific social and political space. In particular, I show how gold medicine has come to occupy a controversial position given that it both contrasts with the biomedical paradigm and is perceived as a threat to state power. I argue that although this controversial position limits its growth, it also provides it with a specific political power, which, alongside the medical and spiritual power traditionally attributed to it, allows it to circulate in that inimical space. I also show that such resilience has been aided by the blurriness and weakness of the regulatory system as well as the great inadequacy and inaccessibility of the biomedical system.

This edited volume presents the latest research on the intersection of religion and medicine in Asia. It features chapters by internationally known scholars, who bring to bear a range of methodological and geographic expertise on this topic. The book's central question is to what extent 'religion' and 'medicine' have overlapped or interrelated in various Asian societies. Collectively, the contributions explore a number of related issues, such as: which societies separated out religious from medical concerns, at which times and in what ways? Where have medicine and religion converged, and how has such knowledge been defined by scholars and cultural actors? Are 'religion' and 'medicine' the best terms by which scholars can grapple with knowledge about the sacred and the self, destiny and disease?