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"It is tempting for a medical social scientist to enumerate the cultural beliefs concerning thecause and workings of epilepsy, then compare these with beliefs in other societies. People of course reason about illness, and culture provides the logic of that rationality. I have resisted, however, focusing on the structure of reasoning. The transformation of these narratives and the modes of aesthetic response associated with stories into "beliefs" or "explanation" would be extremely misleading."

"I began this chapter with questions about the relation of "fainting" to "epilepsy" in Turkish culture provoked by Meliha Hanim' s stories about her illness. Through the course of our research it became clear that epilepsy belongs in popular discourse to the larger domain of "fainting." This should come as no surprise, not only because fainting is less stigmatizing than epilepsy in Turkish culture."

"Emine was silent. Her story was told exclusively by those around her."

It allows us to do our job during hazard events without worrying and potentially affecting the lives of patients because of financial liabilities.

Most of the argument is developed through the  Medecins Sans Frontieres (MSF) essays and reactions to the compilation. Laws, humanitarian efforts, and wars are also studied.

The main point was to discuss the controversy between these two, very different, safety and education zones for Nuclear disasters

Miriam Ticktin is an associate professor of Anthropology at The New School for Social Research and Co-Director of Zolberg Institute for Migration and Mobility. her main areas of interest include immigration and politics that interact with universal humanitarinism. Her work is related to some of the topics we cover, such as at-risk groups and mobility post-disaster, as well as current potential new health stresses on the world due to politics and immigration.

I was most interested by how hard the doctors worked beyond the medical stuff to care for the patients. Whether it is making sure they have somewhere warm to be discharged to or keeping them long enough that they can get the medicaltions they need, they really do more than medicine.

This study looks at the connection between structural violence (social arrangements that put individuals and populations in harms way) to the spread of HIV/AIDs in America and abroad. Instead of looking at HIV/AIDs as a disease that is spread due to an individual’s lifestyle and decisions, it approaches the disease as something that aggregates disproportionately in impoverished communities. This same methodology is applied to the prevalence of pediatric aids in Rwanda, looking at which mothers have access to the appropriate healthcare equipment and why.

The article is a conglomeration of findings during two research workshops in 2014 and 2015. There are also many outside articles referenced on the subject. Finally experiences from those in the field are used to understand the difficulties.

Andrew Lakoff is a cultural anthropologist at University of Southern California. He studies social theory and medical anthropology.

Stephen Collier is a doctor of philosophy, derpartment of Anthropology, at the University of California Berkeley. He also studies social theory and social policy.

Both have studied policies on medical aid and global health.

Some othe rpublications:

"Vaccine Politics and the Management of Public Reason"

"Global Health Security and the Pathogenic Imaginary"

"Real-Time Biopolitics: The Actuary and the Sentinel in Global Public Health"

"Vital Systems Security: Reflexive Biopolitics and the Government of Emergency"