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Cadres and Kin: Making a Socialist Village in West China, 1921–1991.
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Cadres and Kin: Making a Socialist Village in West China, 1921-1991
Furthermore, while the since the CCP took power in In addition to its "land-to- CCP revolution has aimed to eradicate the structures of the "Old the-tiller reforms" p. In ad- "new forms of community organization" p. Through and urban residents. This life history provides a comprehensive People Are Not the Same: Leprosy and Identity in Twenti- view of the kinds of behaviors routinely directed toward and en- eth-Century Mali.
Eric Silla. Portsmouth, NH: Heinemann, dured by leprosy patients and although this life is that of just one WILSON ious, and economic influences on perceptions of leprosy etiol- University of Victoria ogy, approaches to leprosy treatment based on those percep- tions, and various methods for dealing with leprosy patients. These range from mobile clinics that encourage treatment on an 'Teople are not the same," the author tells us, is a Bambaraex- outreach basis, allowing leprosy patients to remain in their pression evoked by leprosy patients in Mali to legitimate differ- homes over institutions, where all individuals suffering from ences in their individual treatment in their families and commu- contagious disease, including leprosy, were forcibly quaran- nities.
Cadres and Kin: Making a Socialist Village in West China, by Ruf, Gregory A
Metaphorically, then, patients explain differences in their tined. In the case of leprosy patients, leprosaria often followed experiences as adjustments in their "overall identity changed prison-like policies for patient containment, treatment, and pun- over time and varied from individual to individual, community ishment in cases of noncompliance.
Silla follows the evolution to community" p. Based on my research in South Asia and of approaches to leprosy treatment from traditional healing, my reading of the experiences of leprosy patients in other cul- through injections of chaulmoogra oil, to the introduction of tures including North America, I would suggest that this meta- sulfone-based antibiotics in What emerges from this dis- phor also aptly delineates differences in the ways in which lep- cussion is the interplay between traditional and Western ap- rosy experience is culturally constructed within and between proaches, government and church policy, continued stigmatiza- cultures.
Here then, Silla's work addresses the seeming contra- tion, and reinforced "othering" of leprosy patients as a group. That is not to say that leprosy patients arc valued This book is an interesting and unusual read, in the sense that or welcomed in Mali, as Silla also demonstrates.
Nevertheless, there are relatively few volumes that address the social situation they are tolerated in many communities; they remain in their of leprosy patients, especially from their perspective. The book homes and families, a "difference" not often noted in other jacket proclaims that "by privileging African voices in the expe- places.
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His ness and treatment in Africa, both before and following Euro- study reveals them instead as vibrant historical actors. Identity conceptualization and stigmatiza- ironically, a substantial number of the quotations found tion constitute concomitant processes of the leprosy illness throughout the book are taken from mission and historical re- experience.
He characterizes his approach as "patient-cen- cords, diaries of the White Sisters, and government surveys. This approach tively few direct quotations from her. Silla explains this as adis- frees Silla to "look beyond the narrow sphere of healing and con- tillation of "anecdotes, observations, and reflections into a sider the broader social implications of illness.
A ofillnessinMali" p. Archival sources supplement data col- word-for-word transcription.. Never- veal the effect of European institutions and medical belief on the theless, as an anthropologist I long for a far greater repre- treatment of leprosy patients. Where are they in this "patient-centered rosy, Silla presents a life history of one leprosy patient, a approach"? The life history begins with her betrothal at In the end, Silla tells us that although leprosy patients have a very young age to her sister's intended fiance, who on discov- found solidarity among themselves, they have not achieved so- ering patches a first telltale sign of leprosy on the sister's fore- cial equality.
Even the International Leprosy Day celebration head refused to marry her and asked for Saran instead.
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The text held on the grounds of the Institut Marchoux in January to follows her through various experiences, including: marriage to mark the beginning of the end—that is, the eradication of lep- her intended husband's younger brother by the time she is ready rosy by modern chemotherapy—served only to demonstrate the to marry the husband is elderly and no longer interested , ap- continuing segregation and inability of biomedicine to solve the pearance of a red patch on her forehead, diagnosis and treatment ills of social leprosy.
Finally in the postscript, we learn that lep- by a traditional healer, ostracism, return to the compound of her rosy remains a challenge in Mali and that patients continue to mother and incidentally her sister , continuing social isolation, "confront the limits of their social power" p. We learn that.
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