By Domingo Martinez
A lyrical and genuine booklet that recounts the tale of a border-town kinfolk in Brownsville, Texas within the 1980's, as each one family member desperately attempts to assimilate and break out lifestyles at the border to develop into "real" americans, even on the rate in their shared relations historical past. this can be rather un-mined territory within the memoir style that provides in-depth perception right into a formerly unexplored nook of the United States.
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Additional resources for Boy Kings of Texas: A Memoir
Janzen, John M. Ngoma: Discourses of Healing in Central and Southern Africa. Berkeley: University of California Press, 1992. Janzen, John M. ’In Ancient Healing: Unlocking the Mysteries of Health and Healing Through the Ages. Lincolnwood, Illinois: Publications I n t e r n a t i o n a l , 1997, pp. 322–338. Janzen, John M. ’ In The Quest for Fruition through Ngoma, Rijk van Dijk. Ria Reis and Marja Spierenburg, eds. Oxford: James Currey, 2000, pp. 155–168. Janzen, John M. and Steven Feierman, eds.
In Mozambique, a AFRICAN MEDICINE 21 doctor theoretically serves about 10,000 people. In practice, coverage is even less. Most doctors live in larger cities, while most rural Africans are lucky if they live within 5–10 kilometers of a clinic staffed by a minimally trained nurse, where medicines may or may not be available. It is widely accepted that at least 80% of Africans rely on traditional healers for much or all of their health care. This had led some that work in public health to think that healers ought to play a role in curbing the spread of infectious disease.
DIVINATION: DIFFERENTIATING WHAT “JUST HAPPENS” FROM “AGENCY-CAUSED” MISFORTUNE As important as practical medicines is the pervasive concern that Kongo therapy managers spoke of as “something else going on” (Janzen, 1978). There AFRICAN MEDICINE 7 is a shift from pragmatic to ritualized therapy that occurs because the misfortune or affliction is perceived to be fraught with anxiety and fear of pollution by both human and superhuman conflict (Prins, 1981). This shift amounts to a purposeful amplification in practical care with affective symbols referring to the human dimension, to spirits, and to efforts to manipulate them.