友谊与对社区的欺骗:医学、边境、沙特阿拉伯、也门

IF 1.9 1区 社会学 Q1 ANTHROPOLOGY
ASHWAK SAM HAUTER
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引用次数: 0

摘要

这篇文章探讨了战争边缘也门和沙特阿拉伯边境地区地缘政治和医学的心理-精神交叉。它以吉达的一家沙特阿拉伯医院为背景,考察了在地区动荡和伊斯兰化生物医学护理的局限性下,患者对“精神、身体和精神健康”的需求和医生对“精神健康”(afiya)的尝试。我回顾了一位也门移民/难民因持续黄疸在沙特阿拉伯住院的案例,奥马尔,他谈到了他迫在眉睫的恐惧,即如果他的生物医学护理请求被拒绝,他的自我/灵魂会“崩溃”,他渴望得到一位也门土著治疗师的护理。奇怪的是,他对灵魂/自我崩溃的恐惧超过了徒步穿越沙漠军事边界的恐惧。根据灵魂/自我和心理的理论,我探索了灵魂断裂是如何成为后殖民时代和战争时期痛苦的象征的,在它的唤起中凝结着睦邻友好的结束、社区的磨损和共同血统的破裂:从自己的地区和更广泛的穆斯林社区流亡出来的可怜的也门人。
本文章由计算机程序翻译,如有差异,请以英文原文为准。

FRIGHT AND THE FRAYING OF COMMUNITY: Medicine, Borders, Saudi Arabia, Yemen

FRIGHT AND THE FRAYING OF COMMUNITY: Medicine, Borders, Saudi Arabia, Yemen

This article addresses the psycho-spiritual intersection of geopolitics and medicine in the borderlands between Yemen and Saudi Arabia, at the margins of war. Set in a Saudi Arabian Hospital in Jeddah, it examines patients’ demand for and physicians’ attempt to secure ‘afiya (psychic, physical, and spiritual well-being) amid regional upheaval and the limits of Islamicized biomedical care. I reflect on the case of a Yemeni migrant/refugee hospitalized in Saudi Arabia for a persistent jaundice, Omar, who speaks of his looming fear that his self/soul would “break” if his request for biomedical care were to be rejected, and who longs to be in the care of a Yemeni indigenous healer. Strangely, then, his fright at the break of the soul/self exceeds the fear he felt crossing a desert military border on foot. Drawing on theories of the soul/self and the psyche, I explore how soul-fracture becomes a figure of postcolonial and wartime affliction, congealing in its evocation the end of neighborly hospitality, the fraying of community, and the breaking of a shared lineage: the abject Yemeni, exiled from their own region and the broader Muslim community.

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来源期刊
Cultural Anthropology
Cultural Anthropology ANTHROPOLOGY-
CiteScore
4.80
自引率
0.00%
发文量
41
审稿时长
52 weeks
期刊介绍: Cultural Anthropology publishes ethnographic writing informed by a wide array of theoretical perspectives, innovative in form and content, and focused on both traditional and emerging topics. It also welcomes essays concerned with ethnographic methods and research design in historical perspective, and with ways cultural analysis can address broader public audiences and interests.
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