Lupton′s newest edition of Medicine as Culture is more relevant than ever. Trudy Rudge, Professor of Nursing, University of Sydney A welcome update of a text that has become a mainstay of the medical sociologist′s library. Alan Radley, Emeritus Professor of Social Psychology, Loughborough University Medicine as Culture introduces students to a broad range of cross-disciplinary theoretical perspectives, using examples that emphasize bodies and visual images. Lupton′s core contrast between lay perspectives on illness and medical power is a useful beginning point for courses teaching health and illness from a socio-cultural perspective. Arthur Frank, Department of Sociology, University of Calgary Medicine as Culture is unlike any other sociological text on health and medicine. It combines perspectives drawn from a wide variety of disciplines including sociology, anthropology, social history, cultural geography, and media and cultural studies. The book explores the ways in which medicine and health care are sociocultural constructions, ranging from popular media and elite cultural representations of illness to the power dynamics of the doctor-patient relationship. The Third Edition has been updated to cover new areas of interest, including: - studies of space and place in relation to the body - actor-network theory as it is applied in research related to medicine - The internet and social media and how they contribute to lay health knowledge and patient support - complementary and alternative medicine - obesity and fat politics. Contextualising introductions and discussion points in every chapter makes Medicine as Culture, Third Edition a rigorous yet accessible text for students. Deborah Lupton is an independent sociologist and Honorary Associate in the Department of Sociology and Social Policy, University of Sydney.

Culture, Health and Illness is an introduction to the role of cultural and social factors in health and disease, showing how an understanding of these factors can improve medical care and health education. The book demonstrates how different cultural, social or ethnic groups explain the causes of ill health, the types of treatment they believe in, and to whom they would turn if they were ill. It discusses the relationship of these beliefs and practices to the instance of certain diseases, both physical and psychological. This new edition has been extended and modernised with new material added to every chapter. In addition, there is a new chapter on 'new research methods in medical anthropology', and the book in now illustrated where appropriate. Anyone intending to follow a career in medicine, allied health, nursing or counselling will benefit from reading this book at an early stage in their career.

DIVShows how narratives of contagion structure communities of belonging and how the lessons of these narratives are incorporated into sociological theories of cultural transmission and community formation./div

In the United States, some populations suffer from far greater disparities in health than others. Those disparities are caused not only by fundamental differences in health status across segments of the population, but also because of inequities in factors that impact health status, so-called determinants of health. Only part of an individual's health status depends on his or her behavior and choice; community-wide problems like poverty, unemployment, poor education, inadequate housing, poor public transportation, interpersonal violence, and decaying neighborhoods also contribute to health inequities, as well as the historic and ongoing interplay of structures, policies, and norms that shape lives. When these factors are not optimal in a community, it does not mean they are intractable: such inequities can be mitigated by social policies that can shape health in powerful ways. Communities in Action: Pathways to Health Equity seeks to delineate the causes of and the solutions to health inequities in the United States. This report focuses on what communities can do to promote health equity, what actions are needed by the many and varied stakeholders that are part of communities or support them, as well as the root causes and structural barriers that need to be overcome.

In the last few years there has been a great revival of interest in culture-bound psychiatric syndromes. A spate of new papers has been published on well known and less familiar syndromes, and there have been a number of attempts to put some order into the field of inquiry. In a review of the literature on culture-bound syndromes up to 1969 Yap made certain suggestions for organizing thinking about them which for the most part have not received general acceptance (see Carr, this volume, p. 199). Through the seventies new descriptive and conceptual work was scarce, but in the last few years books and papers discussing the field were authored or edited by Tseng and McDermott (1981), AI-Issa (1982), Friedman and Faguet (1982) and Murphy (1982). In 1983 Favazza summarized his understanding of the state of current thinking for the fourth edition of the Comprehensive Textbook of Psychiatry, and a symposium on culture-bound syndromes was organized by Kenny for the Eighth International Congress of Anthropology and Ethnology. The strong est impression to emerge from all this recent work is that there is no substantive consensus, and that the very concept, "culture-bound syndrome" could well use some serious reconsideration. As the role of culture-specific beliefs and prac tices in all affliction has come to be increasingly recognized it has become less and less clear what sets the culture-bound syndromes apart.

We become ill in ways our parents and grandparents did not, with diseases unheard of and treatments undreamed of by them. Illness has changed in the postmodern era—roughly the period since World War II—as dramatically as technology, transportation, and the texture of everyday life. Exploring these changes, David B. Morris tells the fascinating story, or stories, of what goes into making the postmodern experience of illness different, perhaps unique. Even as he decries the overuse and misuse of the term "postmodern," Morris shows how brightly ideas of illness, health, and postmodernism illuminate one another in late-twentieth-century culture. Modern medicine traditionally separates disease—an objectively verified disorder—from illness—a patient's subjective experience. Postmodern medicine, Morris says, can make no such clean distinction; instead, it demands a biocultural model, situating illness at the crossroads of biology and culture. Maladies such as chronic fatigue syndrome and post-traumatic stress disorder signal our awareness that there are biocultural ways of being sick. The biocultural vision of illness not only blurs old boundaries but also offers a new and infinitely promising arena for investigating both biology and culture. In many ways Illness and Culture in the Postmodern Age leads us to understand our experience of the world differently.