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This paper explores the capacity of yoga narratives and practices to contribute to and relate ideas about health. It adds theoretically to existing literature on yoga by introducing the concept of the 'health imaginary' as an analytic lens for considering yoga discourses in late modern times, where personal health care and spiritual ambitions are once again becoming blurred. With this perspective, the paper provides a thorough analysis of how yoga postures (asanas) are conceived to work therapeutically, in yoga's recent history and in present-day yoga therapy. Taking case studies from India and Germany, it is shown empirically how the application of asanas is rationalized differently in specific geographical and therapeutic environments – particularly regarding the presumed theory of the body. Thus, the concept of the health imaginary not only provides analytic space to explore the implicit logics and goals of healing in different contexts, but also offers clues about the distinct social, cultural/religious, and local influences that draw people into yoga and contribute to its selective appropriation across the globe. [ABSTRACT FROM AUTHOR]

This paper focuses on the diversity in patients' experience of biomedicine and contrasts it with the normative view characteristic of health professionals. Ethnographic fieldwork among Polish migrant women in London, Barcelona and Berlin included interviews about their experiences with local healthcare and health professionals. Themes drawn from the narratives are differences between the cities in terms of communication between patients and health professionals, respect for patients' choices and dignity, attitudes to pregnancy and birth (different levels of medicalization), and paediatric care. It is argued that patients continuously negotiate among their own views and expectations based on previous experiences and knowledge from personal communication; internet forums and publications; and the offer of medical services in the countries of their settlement. Patients experience pluralism of therapeutic traditions within and outside bio-medicine. In turn, representatives of bio-medicine are rarely aware of other medical practices and beliefs and this leads to various misunderstandings. By highlighting the pluralism of medical practices in European countries and the increasing mobility of patients, this case study has useful implications for medical anthropologists and health professionals in a broader Western context, such as raising sensitivity to different communication strategies and a diversity of curing traditions and expectations. [ABSTRACT FROM AUTHOR]

Blood transfusions belong to standard and commonly utilised biomedical procedures. Jehovah's Witnesses' transfusion refusals are often referred to in bioethical and medical textbooks. Members of this globally active religious organisation do not, however, challenge biomedical diagnosis and treatment as such. A result of both their trust in and their interpretation of the Bible, they question only this medical treatment. In spite of the global presence of this religious community and its uniformly practised teachings, including those pertaining to blood, experiences and choices of Jehovah's Witness patients have been understudied. Drawing on a nine-month fieldwork with Jehovah's Witnesses and physicians in Germany (mainly in Berlin) between 2010 and 2012, the paper addresses treatment choices made by Witness patients and their relationship with physicians. In light of the long tradition of 'medical heterodoxy' established in German culture and society, Germany constitutes an ideal point of departure for such a study. By utilising the concept of 'medical landscape' it is argued that Jehovah's Witnesses in my field site find themselves at the intersection of different medical landscapes: in the 'immediate' surroundings of the German healthcare system that is open to different 'treatment modalities', and that of the United States, which favours biomedicine. The paper also argues that Jehovah's Witnesses' position towards blood transfusions can further be used as a lens to shed light on the German (bio)medical landscape itself. [ABSTRACT FROM AUTHOR]

This paper gives an overview of the historical and theoretical developments of Ethnomedizin in Germany, Austria and Switzerland. It demonstrates the richness of this interdisciplinary field at the interface of anthropology, medicine and public health, and provides the unique perspectives of some of its founders from the 1970s onwards. [ABSTRACT FROM AUTHOR]

This paper examines the twin German institutions of the Kur (spa), and the 'lay' licensed healing practitioner or Heilpraktiker. Through an ethnography of a Heilpraktiker and his Ayurvedic spa in a small catholic village in Germany, where patients arrive in person or as body parts by post, it examines the poly-therapeutics of the practitioner, who seems to combine in his being a dizzy array of diagnostic and therapeutic possibilities. It argues that the while the Ayurvedic spa can be seen as a kind of variation of the traditional German Kur, the Heilpraktiker's poly-therapy has to draw upon the special nature of the practice of medicine in Germany, symbolised in part by the very figure of the Heilpraktiker. It attempts to show that the practitioner's panoply of therapies is partly a symptom of an epistemic impasse at the heart of biomedicine, leading patients on an itinerant quest toward different therapeutic locales, such as the Kur, or to different therapeutic possibilities, such as the ones offered by the Heilpraktiker. But while the Kur and the Heilpraktiker would be either fringe or alternative in the Anglo-American world, in Germany the Kur is part of orthodox medicine, and the Heilpraktiker is a legal entity; and the two together re-draw and make fuzzy what elsewhere seem to be clearly drawn boundaries between medicine and the spa, between pleasure and therapy, and medicine and alternative medicine. [ABSTRACT FROM AUTHOR]

This paper explores the institutional and everyday conditions that define ‘deportability’ as a lived experience at the social margin. Focusing on Germany as a paradigmatic case for the new immigration and deportation policies of the new Europe, it investigates state rationales through which certain bodies are produced as ‘deportable’ and takes a specific look at the role of medicine in this matter. The first part of the text traces a genealogy of various forms of medical intervention. Based on ethnographic fieldwork carried out from September 2003 to April 2005 in an institutional setting in Frankfurt/Main, the main focus of the discussion is the situation of traumatized refugees and asylum seekers, for whom German asylum and immigration law reserves special conditions. The second part investigates how the issue of deportability is negotiated by Punjabis in Germany's Rhein-Main area. It can be discerned from both perspectives—state-centred as well as community-centred—that the body of the migrant has become a locus of otherness and bearer of debts in relation to the state. And yet the margin acquires significantly different meanings when approached through an ethnography of migrant communities and localities, for it is here that, as a social context and particular form, the margin is both a lived reality and site of intervention. [ABSTRACT FROM AUTHOR]

Taking the observation of disciplining and controlling everyday practices of methadone substitution as a point of departure, this paper explores the question of what exactly is so threatening or dangerous about heroin and heroin users. Drawing on the work of Michel Foucault and Judith Butler, the main argument of this article is that the danger of heroin use is a discursive construction in accordance with bio-power. On the one hand, the juridical governance of heroin dependence is shifting from punishment to therapy, and biomedical discourses proclaim the substitution of a moral notion of heroin dependence by a disease model. Nevertheless, in the context of the anxiety associated with HIV, heroin remains the dangerous drug par excellence, and heroin users are constructed as 'abject others', unable to subordinate to certain social norms. As a reaction to such injurious ascriptions, I argue, applicants to the methadone programme in their life stories intensely narrate a desire for normalization, which I read as a desire to emerge from the realm of the abject. Both the danger and the pleasure associated with heroin use are bound to fundamental processes of subject formation, which are often ignored in biomedical and anthropological discourses. [ABSTRACT FROM AUTHOR]