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Journal articles on the topic 'Religion and Medicine'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Dees, Sarah. "Before and Beyond the New Age: Historical Appropriation of Native American Medicine and Spirituality / Antes Y Más Allá De La Nueva Era: Apropiación Histórica De La Medicina Y La Espiritualidad De Los Nativos Americanos." American Religion 4, no. 2 (March 2023): 17–44. http://dx.doi.org/10.2979/amr.2023.a896071.

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Abstract: The appropriation of spiritual and medical practices has become a significant topic among scholars and practitioners of Native American religions. Scholars often focus on New Age religion as the primary realm in which the commodification and appropriation of Indigenous religious beliefs, practices, and objects has occurred. Since the 1960s, practitioners of New Age religion have drawn on an eclectic array of spiritual practices, including those originating in Native American communities, for inspiration. Yet the commodification and appropriation of Native American practices began well before the dawning of the New Age. This article examines "Indian medicine companies," US-based patent medicine companies that developed and marketed Native American-themed medicinal products to the American public in the late nineteenth century. Examining facets of material culture produced by Indian medicine companies reveals the extent to which these business enterprises, in addition to peddling remedies, sold racialized narratives about Native American religion, culture, and history. Resumen: La apropiación de prácticas espirituales y médicas se ha convertido en un tema importante entre los estudiosos y practicantes de las religiones indígenas americanas. Los estudiosos suelen centrarse en la religión de la Nueva Era como el principal ámbito en el que se ha producido la mercantilización y apropiación de creencias, prácticas y objetos religiosos indígenas. Desde la década de 1960, los practicantes de la religión de la Nueva Era se han inspirado en una variedad ecléctica de prácticas espirituales, incluidas las originarias de las comunidades indígenas americanas. Sin embargo, la mercantilización y apropiación de las prácticas de los nativos americanos comenzó mucho antes de los albores de la Nueva Era. Este artículo examina las "Indian medicine companies", empresas de patentes médicas con sede en Estados Unidos que desarrollaron y comercializaron productos medicinales de temática indígena para el público estadounidense a finales del siglo XIX. El examen de las facetas de la cultura material producida por las compañías de medicina india revela hasta qué punto estas empresas comerciales, además de vender remedios, vendían narrativas racializadas sobre la religión, la cultura y la historia de los nativos americanos.

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2

Lolas Stepke, Fernando. "Medicine, ethics, religion." Acta bioethica 24, no. 2 (December 2018): 275. http://dx.doi.org/10.4067/s1726-569x2018000200275.

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3

Kreisman, Steven. "Religion and Medicine." Southern Medical Journal 81, no. 12 (December 1988): 1598. http://dx.doi.org/10.1097/00007611-198812000-00039.

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4

Tucker, Jim B. "Religion and medicine." Lancet 353, no. 9166 (May 1999): 1803. http://dx.doi.org/10.1016/s0140-6736(05)75909-2.

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Roper, TA. "Religion and medicine." Lancet 353, no. 9166 (May 1999): 1803. http://dx.doi.org/10.1016/s0140-6736(05)75910-9.

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Rabin, Bruce S. "Religion and medicine." Lancet 353, no. 9166 (May 1999): 1803–4. http://dx.doi.org/10.1016/s0140-6736(05)75911-0.

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7

Keonig, Harold G. "Religion and medicine." Lancet 353, no. 9166 (May 1999): 1804. http://dx.doi.org/10.1016/s0140-6736(05)75912-2.

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8

Rodriguez, Pablo, and Wayne C. Shields. "Religion and medicine." Contraception 71, no. 4 (April 2005): 302–3. http://dx.doi.org/10.1016/j.contraception.2004.12.016.

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9

Sandweiss, Donald A. "Medicine and Religion." JAMA 297, no. 1 (January 3, 2007): 94. http://dx.doi.org/10.1001/jama.297.1.96.

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10

Rosner, Fred. "Religion and Medicine." Archives of Internal Medicine 161, no. 15 (August 13, 2001): 1811. http://dx.doi.org/10.1001/archinte.161.15.1811.

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11

Koinm, Albert J., Ole Peter Grell, and Andrew Cunningham. "Religio Medici: Medicine and Religion in Seventeenth-Century England." Sixteenth Century Journal 29, no. 1 (1998): 275. http://dx.doi.org/10.2307/2544494.

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12

McVaugh, Michael R., Ole Peter Grell, and Andrew Cunningham. "Religio Medici: Medicine and Religion in Seventeenth-Century England." Albion: A Quarterly Journal Concerned with British Studies 30, no. 2 (1998): 298. http://dx.doi.org/10.2307/4053555.

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13

Eichelman, Burr. "Religion, Spirituality, and Medicine." American Journal of Psychiatry 164, no. 12 (December 2007): 1774–75. http://dx.doi.org/10.1176/appi.ajp.2007.07091483.

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14

Dunn, Michael. "Whither religion in medicine?" Journal of Medical Ethics 45, no. 11 (October 25, 2019): 691–92. http://dx.doi.org/10.1136/medethics-2019-105892.

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15

&NA;. "MEDICINE AND RELIGION COURSE." Critical Care Nursing Quarterly 10, no. 2 (September 1987): 91. http://dx.doi.org/10.1097/00002727-198709000-00018.

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16

Sloan, RP, E. Bagiella, and T. Powell. "Religion, spirituality, and medicine." Lancet 353, no. 9153 (February 1999): 664–67. http://dx.doi.org/10.1016/s0140-6736(98)07376-0.

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17

Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (May 1, 2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.

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18

Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (June 7, 2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.

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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>

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19

Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence by their husbands; how religion would work for them in order to make some pastoral implication from Korean context and seek some alternative pastoral theological suggestions. Like the double bind functions of religion, religious concerns can become roadblocks or healing resources for those dealing with experiences of domestic violence. If religion has both positive and negative functions for women experiencing violence, the purpose of this article is to enhance the positive functions and prevent the harmful functions by providing some alternatives. As an example, I introduce the theology of the cross. The symbol of the cross can be harmful when it could become a pressure for Christian women to endure their suffering. However, if it could show the way to the resurrection of women by overcoming violence, it could be a theology that saves many Korean Christian women suffering abuse.

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20

Principe, Lawrence M. ""Religio Medici": Medicine and Religion in Seventeenth-Century England." Bulletin of the History of Medicine 72, no. 3 (1998): 547–48. http://dx.doi.org/10.1353/bhm.1998.0129.

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21

Piscitello, Gina M., and Shannon Martin. "Spirituality, Religion, and Medicine Education for Internal Medicine Residents." American Journal of Hospice and Palliative Medicine® 37, no. 4 (August 28, 2019): 272–77. http://dx.doi.org/10.1177/1049909119872752.

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Purpose: Spirituality and religion affect patient health. This topic is often not included in medical resident education. We aimed to evaluate resident knowledge, attitudes, and skill regarding spirituality, religion, and medicine and to develop, implement, and evaluate a curriculum to improve these measures. Methods: Internal medicine residents at a large, urban academic center were surveyed to determine their baseline knowledge, attitudes, and skill regarding spirituality and religion (37.4% response rate, n = 46/123). A lecture and discussion-based curriculum was implemented over 1 year, followed by another survey (41.4% response rate, n = 51/123); χ2 statistic was used to compare pre- and postsurveys to evaluate the curriculum. Results: Baseline resident attitudes toward spirituality, religion, and medicine were high with most agreeing chaplains are valuable in patient care (93.5%) and that patient spiritual and religious beliefs can affect health (93.5%). Resident self-reported knowledge and skill were low with few knowing the training chaplains receive (4.3%) or reporting competence taking a spiritual history (15.2%). After the curriculum, resident self-reported knowledge increased regarding the role of chaplains (56.5%-80.4%, P = .011) and the training chaplains receive (4.3%-27.5%, P = .002). No significant postcurriculum change was seen in attitudes or skill. Conclusions: Most internal medicine residents have positive attitudes toward spirituality, religion, and medicine. They do not have adequate knowledge or skill to care for patients in this area, however. Implementation of a curriculum in spirituality, religion, and medicine improved resident self-reported knowledge. Future work should focus on revising the curriculum to better improve resident knowledge and skill.

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22

Cruse, Audrey. "Roman Medicine: Science or Religion?" Bulletin of the John Rylands Library 89 (September 2013): 223–52. http://dx.doi.org/10.7227/bjrl.89.s.12.

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In ancient Greece and Rome magical and religious healing continued to be practised at the same time as a burgeoning of research and learning in the natural sciences was promoting a seemingly more rational and scientific approach to medicine. Was there, then, a dichotomy in medical treatment or was the situation more complex? This paper draws on historical textual sources as well as archaeological research in examining the question in more detail. Some early texts, such as the Egyptian papyri from about 2,600 bc and the Hippocratic Corpus from the third and fourth centuries bc, contain an intriguing mixture of scientific and religious material. Archaeological evidence from, for example, sites of healing sanctuaries from ancient times, show medical prescriptions used as part of votive offerings and religious inscriptions on surgical instruments, while physicians were prominent among donators to shrines. Other archaeological finds such as the contents of rubbish tips, buried hoards, sepulchral deposits and stray artefacts from occupation levels, have also added to the archive of medical material available for discussion. The paper concludes that such intertwinings of religion and science were not only common in Roman medicine but, in fact, continue into the present time.

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23

Stotland, Nada L. "When Religion Collides With Medicine." American Journal of Psychiatry 156, no. 2 (February 1, 1999): 304–7. http://dx.doi.org/10.1176/ajp.156.2.304.

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24

Goldberg, Benjamin. "Religion, Medicine, Politics, and Practice." Journal of Early Modern Studies 10, no. 2 (2021): 133–44. http://dx.doi.org/10.5840/jems202110217.

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25

Meador, Keith G. "Religion in Medicine and Health." Perspectives in Biology and Medicine 64, no. 4 (2021): 577–86. http://dx.doi.org/10.1353/pbm.2021.0042.

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26

Grabenstein, John D. "Where Medicine and Religion Intersect." Annals of Pharmacotherapy 37, no. 9 (September 2003): 1338–39. http://dx.doi.org/10.1345/aph.1d196.

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27

Fox, Vicki. "Caught between religion and medicine." AORN Journal 52, no. 1 (July 1990): 131–46. http://dx.doi.org/10.1016/s0001-2092(07)67296-2.

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28

Nott, P. J. "Partnership of medicine and religion." BMJ 297, no. 6664 (December 24, 1988): 1680–81. http://dx.doi.org/10.1136/bmj.297.6664.1680.

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29

Koenig, Harold G. "Religion and Medicine IV: Religion, Physical Health, and Clinical Implications." International Journal of Psychiatry in Medicine 31, no. 3 (September 2001): 321–36. http://dx.doi.org/10.2190/x28k-gday-75qv-g69n.

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30

Koenig, Harold G. "Religion and Medicine II: Religion, Mental Health, and Related Behaviors." International Journal of Psychiatry in Medicine 31, no. 1 (March 2001): 97–109. http://dx.doi.org/10.2190/bk1b-18tr-x1nn-36gg.

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In this second in a series of articles on religion and medicine, I focus on the relationship between religion and mental health. This discussion is based on a comprehensive and systematic review of a century of research examining religion's relationship to mental health, social support, substance abuse, and other behaviors affecting mental or social functioning. This review includes over 630 separate data-based reports that focus on religion and well-being, hope and optimism, meaning and purpose, depression, suicide, anxiety, psychosis, social support and marital stability, alcohol and drug abuse, cigarette smoking, extra-marital sexual behaviors, and delinquency. Reasons for the associations found are discussed and conclusions drawn in light of the findings.

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31

Borkowska, Katarzyna. "Historia medycyny na pograniczu dziedzin. Rozważania na marginesie książki Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia, red. S. Konarska-Zimnicka, L. Kostuch i B. Wojciechowska, Kielce 2019." Kwartalnik Historii Nauki i Techniki, no. 4 (2020): 135–43. http://dx.doi.org/10.4467/0023589xkhnt.20.032.12865.

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History of Medicine at the Intersection of Disciplines. Reflections on the Margins of Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion], ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019 The article discusses the status of the history of medicine at the intersection of disciplines, with reference to the edited volume: Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion] (ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019). The author focuses on the ancient idea of the unity of body and soul to draw attention to the dependence of medical practices on cultural conditions, using the example of the recipe for headache from Plato’s Charmides and the articles in Medicina, antiqua mediaevalis et moderna.

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32

Kim, Daniel, Farr Curlin, Kelly Wolenberg, and Daniel Sulmasy. "Religion in Organized Medicine: The AMA’s Committee and Department of Medicine and Religion, 1961–1974." Perspectives in Biology and Medicine 57, no. 3 (2014): 393–414. http://dx.doi.org/10.1353/pbm.2014.0025.

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33

Herlius, Ferry, and Donna Rumiris Sitorus. "Perkembangan Relasi Negara dan Agama Paska Reformasi Konstitusi." Media Iuris 5, no. 3 (October 31, 2022): 429–48. http://dx.doi.org/10.20473/mi.v5i3.36810.

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AbstractSpeaking of the number of religions in Indonesia, juridically, since the past until now Indonesia has not designated one particular religion as a state religion nor does it make Indonesia a religious state. The position taken by the Indonesian state is in line with the theory and conception of a symbiotic state, it can be seen with the emergence of laws that meet the needs of all religions in Indonesia. This paper will discuss the relationship between religion and the state in historical currents, as well as the guarantee of religious freedom in positive law and international conventions. The method used in discussing this matter is a normative research method, with primary legal materials consisting of laws and regulations and secondary legal materials consisting of literature literature. The approach used is a statute approach and a conceptual approach. The results showed that religion and state in Indonesia have a dynamic pattern from the beginning of independence to the present. The relationship of religion and the state, has a symbiotic pattern of mutualism. The state needs religion as a source of morality for the administration of the state and the social system of society, religion needs the state to facilitate worship and certain religious needs of each religion. Keywords: Relation; State and Religioin; Amandement Constitution. AbstrakBicara banyaknya agama di Indonesia, secara yuridis, sejak dahulu hingga saat ini Indonesia tidak menetapkan satu agama tertentu menjadi agama negara dan juga tidak menjadikan Indonesia sebagai negara agama. Posisi yang diambil negara Indonesia sejalan dengan teori dan konsepsi negara simbiotik, hal itu terlihat dengan munculnya undang-undang yang memenuhi kebutuhan seluruh agama di Indonesia. Tulisan ini akan membahas mengenai relasi agama dan negara dalam arus sejarah, serta jaminan kebebasan beragama dalam hukum positif dan konvensi internasional. Metode yang digunakan dalam membahas hal tersebut adalah metode penelitian normatif, dengan bahan hukum primer yang terdiri dari peraturan perundang-undangan dan bahan hukum sekunder yang terdiri dari literatur kepustakaan. Pendekatan yang digunakan adalah pendekatan peraturan perundang-undangan dan pendekatan konseptual. Hasil penelitian menunjukkan bahwa agama dan negara di Indonesia memiliki pola yang dinamis sejak awal kemerdekaan hingga saat ini. Relasi agama dan negara, memiliki pola simbiosis mutualisme. Negara membutuhkan agama sebagai sumber moralitas bagi penyelenggaraan negara dan tata sosial kemasyrakatan, agama membutuhkan negara untuk memfasilitasi peribadatan dan kebutuhan keagaamaan tertentu dari tiap-tiap agama. Kata Kunci: Relasi; Negara dan Agama; Amandemen Konstitusi.

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34

Shakeel, Samia, Shakeel Ahmed, and Imran Ahmad Sajid. "Interfaith Collaboration: The Case of PCWR-FF in Contextualizing Postmodern Realities in Pakistan." Pakistan Journal of Applied Social Sciences 14, no. 2 (September 8, 2023): 21–39. http://dx.doi.org/10.46568/pjass.v14i2.739.

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Religious and faith-based organizations are extremely important for interfaith harmony. With a sizable Muslim population, Pakistan is a multi-cultural, multi-ethnic, and multi-religious country. Numerous other religions exist, including Buddhism, Christianity, Hinduism, and Sikhism. The non-Muslim Kalashi minority also resides in Khyber Pakhtunkhwa. From a modernist perspective, the religious affairs in the country were static in the sense that every Religion was confined to its sphere of influence and dialogue as a process of understanding was outside of this equation. In this study, we examine how a postmodern perspective takes shape in Pakistan in the increasing role of those interfaith organizations that believe in religio-cultural harmony and plurality. The Pakistan Council of World Religions-Faith Friends (PCWR-FF) is one platform that encourages dialogue, tolerance, and global collaboration among followers of different faiths. This study shows that all religious leaders concur with most postmodern ideas, including collectivism, equality, pluralism, and interfaith cooperation. The followers of each Religion are keenly conscious of the followers of the other religions. Religious leaders are encouraged by PCWR-FF to adopt postmodern concepts. It gives followers of many faiths a place to gather, converse, and understand one another. Hence, Pakistan has become more tolerant of other religions.

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35

Васильєва, Ірина, Сергій Шевченко, and Оксана Романюк. "“Philosophy of Religion and Medicine in the Post-secular Age”: Review of the 2nd International Scientific and Practical Conference." Idei, no. 1(15)-2(16 (November 30, 2020): 114–24. http://dx.doi.org/10.34017/1313-9703-2020-1(15)-2(16)-114-124.

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June 11-12, 2020 at the O. Bogomolets National Medical University online hosted the II International Scientific and Practical Conference "Philosophy of Religion and Medicine in the Post-Secular Age" (In memory of St. Luke (V. F. Voino-Yasenetskyi). The basic department in the organization of the event was the Department of Philosophy, Bioethics and History of Medicine. The directions of the conference participants' work remained traditional and focused on: Questions of religion and medicine in life and work of St. Luke (V. F. Voino-Yasenetskyi); Methodological and historical aspects of the relationships between religion and medicine in contemporary society; Human health in the context of philosophy, religion and medicine; Religion and clinical medicine; Actual problems of biomedical ethics in contemporary religious discourse; Religion as a social and spiritual determinant of individual and public health; Philosophy of religion and medicine: current challengesю. Along with NMU named after OO Bogomolets co-organizers of the conference were: Department of Religious Studies of the G. S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine; Personality Development Center "HUMANUS", Plovdiv (Bulgaria); Institute of Social Medicine and Medical Ethics at Faculty of Medicine, Comenius University in Bratislava (Slovakia).

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Fitriani, Fitriani. "PERKEMBANGAN AGAMA SIKH DI KOTA MEDAN SUMATERA UTARA." Studia Sosia Religia 5, no. 2 (July 7, 2023): 88. http://dx.doi.org/10.51900/ssr.v5i2.15230.

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<em><span>Freedom of religion in Indonesia is a right that must be owned by the Indonesian nation. Apart from the six recognized religions in Indonesia, the Sikh religion is one of them. The Punjabi people who follow the Sikh religion are part of the ethnic diversity found in Indonesia, especially in the city of Medan. Although the Sikh religion is not an official religion, it is still accepted and growing in Indonesia, especially in the city of Medan, North Sumatra. In the development of religious studies, the Sikh religion is included in the top ten religions in the world. However, the importance of this study is studied, seeing that its development is still able to maintain its existence among the Muslim minority. This type of research is field research using a religious history approach, trying to see the process of development that occurred in the Sikh religion. The results of these findings show that the spread of the Sikh religion in Indonesia can be said to be growing with an increasing number of adherents. evidenced by several buildings of houses of worship for the Sikh religion, namely Gurdwara Shree at several points in Medan City including, Gurdwara Perbhandak on Jalan Teuku Umar, Gurdwara Shree Guru Tegh Bahadur area on Jalan Polonia and Gurdwara Shree Guru Nanak Dev Ji on Jalan Karya Murni. Factors causing the Sikh religion to continue to grow are because the Sikh religion does not recognize caste which results in social inequality for its adherents. Moreover, the Sikh religion is able to live side by side in the midst of the majority.</span></em>

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37

Mohinder Singh, Darpan Kaur, and Shaunak Ajinkya. "Spirituality and Religion in Modern Medicine." Indian Journal of Psychological Medicine 34, no. 4 (October 2012): 399–402. http://dx.doi.org/10.4103/0253-7176.108234.

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38

Falola, Toyin, and George E. Simpson. "Yoruba Religion and Medicine in Ibadan." Journal of Religion in Africa 23, no. 4 (November 1993): 382. http://dx.doi.org/10.2307/1581003.

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39

Reich, G. A. "Religion and Medicine To the Editor." Southern Medical Journal 82, no. 5 (May 1989): 670. http://dx.doi.org/10.1097/00007611-198905000-00039.

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40

Kessler, C., M. Wischnewsky, A. Michalsen, C. Eisenmann, and J. Melzer. "Ayurveda: Between Religion, Spirituality, and Medicine." Evidence-Based Complementary and Alternative Medicine 2013 (2013): 1–11. http://dx.doi.org/10.1155/2013/952432.

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41

Helm, Jürgen. "Medicine and Religion in Enlightenment Europe." Early Science and Medicine 14, no. 4 (2009): 593–96. http://dx.doi.org/10.1163/157338209x433651.

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42

Marshall, P. "Medicine and Religion in Enlightenment Europe." Social History of Medicine 22, no. 2 (June 3, 2009): 393–95. http://dx.doi.org/10.1093/shm/hkp016.

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43

Grodin, Michael A., Daniel M. Merrigan, Laurel Arthur Burton, and Herbert C. Tobin. "Religion, Medicine and Public Health Policy:." Journal of Health Care Chaplaincy 3, no. 1 (August 23, 1990): 73–80. http://dx.doi.org/10.1300/j080v03n01_08.

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44

Cooke, Christopher Hamel. "The Institute of Religion and Medicine." Contact 89, no. 1 (January 1986): 11–14. http://dx.doi.org/10.1080/13520806.1986.11759591.

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45

Rassoulian, Anahita, Charles Seidman, and Henriette Löffler-Stastka. "Transcendence, religion and spirituality in medicine." Medicine 95, no. 38 (September 2016): e4953. http://dx.doi.org/10.1097/md.0000000000004953.

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46

Skrivanic, Peter. "Medicine and Religion are Not-Two." Studies in Religion/Sciences Religieuses 47, no. 2 (November 24, 2017): 201–22. http://dx.doi.org/10.1177/0008429817733140.

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This paper considers the relationship between religion, medicine and the secular by paying attention to the sensory dimensions of knowledge practices in shiatsu, a Japanese manual therapy. Strongly shaped by the secularist ethos of the postwar US occupation, shiatsu in Japan has been rationalized according to biomedical models. Yet a reaction to this development would see the emergence of “Zen Shiatsu”: a shiatsu style emphasizing meditation and compassionate touch as foundational acts of medical assessment, and one that would migrate successfully to American shores. Ethnographic engagements with contemporary North American practitioners of Zen Shiatsu illustrate how their sensory economies of knowledge enable expressions of subjectivity that trouble the visualistic and objectivist dimensions of biomedical knowledge that are crucial to maintaining the boundary between biomedicine and its others.

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Hall, Rev Daniel E., Farr Curlin, and Harold G. Koenig. "When clinical medicine collides with religion." Lancet 362 (December 2003): s28—s29. http://dx.doi.org/10.1016/s0140-6736(03)15065-9.

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Arond, David E. "Eye on Religion: Buddhism and Medicine." Southern Medical Journal 99, no. 12 (December 2006): 1450–51. http://dx.doi.org/10.1097/01.smj.0000251408.01142.a4.

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Friedman, Richard A. "Psychoanalysis as medicine, psychoanalysis as religion." Journal of Religion and Health 34, no. 1 (March 1995): 61–66. http://dx.doi.org/10.1007/bf02248639.

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Dormois, John C. "The Intersection of Medicine and Religion." Narrative Inquiry in Bioethics 4, no. 3 (2014): 196–99. http://dx.doi.org/10.1353/nib.2014.0067.

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