Reading Cultural Studies of Medicine

This article introduces cultural studies of medicine to medical humanities readers. Rather than offer extended definitions of cultural studies of medicine or provide a detailed history of the domain, I have organized this introduction around a close reading and review of three recently published texts in the field. These three texts, dealing respectively with “cyborg” technology, AIDS, and the medical “management” of sexual identity problems, represent excellent examples of the opportunities and possibilities of applying cultural studies approaches to medical topics. After working through these texts (and the semiotic “theories” which animate them), I devote my conclusion to a broader consideration of the role of cultural studies of medicine for both medical practice and medical humanities scholarship.     

I am ... , I have ... , I suffer from ... : A Linguist Reflects on the Language of Illness and Disease

Part personal documentary, part exercise in medical semantics, this essay brings the analytical tools of a linguist and the human perspective of a patient receiving treatment in the American health care system to bear on the language we use—for the most part unconsciously—to talk about illness and disease. Topics to be explored include linguistic ramifications of the illness/disease distinction; referring expressions for health disorders; the “linguistic construction” of disease (what's in a name?); the “translation” of biomedical information from the specialists' dialect into everyday idiom; and the metaphoric/symbolic dimension of body-parts and their afflictions.     

Needs and Nonviolent Communication in the Religious Studies Classroom

Religious studies classrooms are microcosms of the public square in bringing together individuals of diverse identities and ideological commitments. As such, these classrooms create the necessity and opportunity to foster effective modes of conversation. In this essay, I argue that communication attuned to shared human needs – among them needs for safety, respect, and belonging – offers a transformative response to the potential self‐silencing and peer‐conflict to which religious studies classrooms are prone. I develop this claim with reference to the research on teaching religious studies conducted by Barbara Walvoord and the pedagogy of theologian and Swarthmore University President Rebecca Chopp in formulating an “ethics of conversation” with her students. Building on this foundation, I make a case for developing an “ethos of conversation” in the religious studies classroom based on psychologist and peace activist Marshall Rosenberg's method of “nonviolent communication.” While addressing the roles of conflict and toleration in the classroom through the perspectives of Alasdair MacIntyre and Jeffrey Stout, I argue that Rosenberg's approach to communication is a powerful asset to education that models constructive engagement in the macrocosm of civic life.     

The interaction of cognitive styles and classroom environment in determining first-graders' behavior

This study investigates the importance of two “person” variables, reflection impulsivity and divergent thinking, and one “situation” variable, the classroom climate of first-grade classrooms, for the classroom adaptation of first-graders. Three types of classrooms differing in classroom climate were selected: open, intermediate, and traditional. Subjects were the children (n = 189) in these classrooms. Classroom adaptation variables included self concept, school attendance, and teacher ratings of classroom behavior, overall academic rank, and personal preference. Both main effect and interactional relationships between “person” and “situation” variables and classroom adaptation were hypothesized. Classroom environment was found to affect degree of classroom disturbance manifested by the children with students in open classrooms exhibiting most and students in the intermediate classrooms exhibiting least. Boys in the open classrooms had higher achievement anxiety and lower teacher preference ratings than boys in traditional or intermediate classrooms. Reflective children obtained higher ratings as self-reliant learners and, for boys, reflection was related to low classroom disturbance and high achievement anxiety. Interactional relationships between classroom environment and reflection-impulsivity were also found for boys. Divergent thinking was not related to classroom adjustment for boys. Girls high in divergent thinking were higher in school involvement and achievement anxiety and more preferred by teachers.     

Vernacularizing Jñāndev: Hagiography and the Process of Vernacularization

The process of vernacularization involves more than literary language, but also invokes social ethics and an investment in the idioms of everyday life. Vernacularization can reach beyond texts to enact its force upon biographies as well, altering the ethics and quotidian memory of sacred figures. The paper examines how texts and biographical memory identified with the medieval Marathi “saint” (sant) Jñāndev (about thirteenth century) underwent a process of vernacularization that altered the social ethics of texts associated with Jñāndev and with the public memory of the saint himself. In particular, issues of caste and gender as subjects of the process of vernacularization are discussed, and especially in the context of producing bhakti publics—social spheres of devotion—that merge with the Vārkarī religious tradition in Maharashtra.     

Hospitable Kinship in Theological Education: Cross‐Cultural Perspectives on Teaching and Learning as Gift Exchange

Abstract. Using an autobiographical approach for pedagogical reflection, the author raises questions about how to include “hospitable kinship” and “gift exchange” in teaching and learning. Her experience with a Zimbabwean community circle of hospitable kinship has prompted her to consider how this method of community formation might be employed in classroom situations. Definitions for hospitable kinship and gift exchange are woven throughout the narrative. Attention to the role of the teacher as host is provided as well. The essay prompts readers to turn their attention toward specific strategies that will aid in the formation of classroom community.     

Tell Me a Story of Jesus: Teaching as Storytelling and Four Recent Short Histories of Christianity

Abstract. Offering a review of four short introductory books on Christianity, this essay discusses how introductory textbooks, and introductory religion courses more generally, are like storytelling. Books by Lindberg, Tomkins, Norris, and Woodhead are reviewed with an emphasis on their classroom use. These books share several things in common – most notably, each is a “short,” popular text. Dealing with the topic of Christianity in abbreviated form presents certain challenges and possibilities in the task of teaching. After examining these short histories, the essay reflects on several questions that emerge: When should we use textbooks in college classrooms? What are the goals that teachers have in the use of textbooks? How do textbooks define the subject matter of a course? And finally, how do teachers use texts to aid in telling a story in the classroom?     

Kierkegaard,Despair and the Possibility of Education: Teaching Existentialism Existentially

Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay out the four qualities that we propose characterize “existentialist” teaching practices: an emphasis on teaching over learning and on the “how” over the what; the cultivation of newness as well as capacities for resistance. Reflecting on the significance of existentialism for classroom dynamics, we conclude by examining the tensions between existentialist commitments to freedom and prevailing trends in higher education. This essay raises questions about the emancipatory potential of existentialist philosophies, especially in the context of undergraduate classrooms.     

Begin with a Text: Teaching the Poetics of Medicine

This paper suggests that the purpose of humanities teaching within medical education should be primarily to teach and promote the informed, attentive, critical, and precise reading of the multiple texts that constitute medicine as a discursive field—in short, a poetics of medicine. This claim is illustrated by reconsidering Margaret Edson’s play Wit, not as it is often used in medical education, as a cautionary tale about unprofessional behavior or as a way to inculcate “humanistic skills,” but as an analysis of the relationships between texts and feelings—or cognition and emotion, or science and art. This reading is illustrated by comparing the poetics of Wit with those of two other texts representing ovarian cancer: a scientific paper in Oncology and a clinical case conference in JAMA.     

Innovation Through Tradition: Rediscovering the “Humanist” in the Medical Humanities

Throughout its fifty-year history, the role of the medical humanist and even the name “medical humanities” has remained raw, dynamic and contested. What do we mean when we call ourselves “humanists” and our practice “medical humanities?” To address these questions, we turn to the concept of origin narratives. After explaining the value of these stories, we focus on one particularly rich origin narrative of the medical humanities by telling the story of how a group of educators, ethicists, and scholars struggling to define their relatively new field rediscovered the studia humanitatis, a Renaissance curriculum for learning and teaching. Our origin narrative is composed of two intertwined stories—the history of the studia humanitatis itself and the story of the scholars who rediscovered it. We argue that as an origin narrative the studia humanitatis grounds the medical humanities as both an engaged moral practice and pedagogical project. In the latter part of the paper, we use this origin narrative to show how medical humanists working in translational science can use their understanding of their historical roots to do meaningful work in the world.     

“Never Again War”

This essay addresses the complexities of the Roman Catholic position on war by evaluating recent documentary evidence, attending to the contemporary challenges of terrorism and humanitarian interventions. It presents two arguments. First, attending to traditional Catholic resources for assessing war, papal criticism of recent military action, and debates about a recent shift in Catholic just war logic, this essay argues that Catholic teaching on war has undergone a repositioning in a pacifist direction. Second, it contends that recent critiques of this shift in position by scholars such as George Weigel and James Turner Johnson, however, are wrong to categorize this a “functional pacifism.” Though a development from within just war theory and pacifist reasoning, the Church's new stance does not operate as a type of pacifism, allowing too many possibilities for justified armed conflict to be labeled as “functional” pacifism. The essay concludes by examining the traditional Catholic theological commitments that place limits on any movement toward pacifism, precluding even a functionally pacifist position.     

HEAVENLY SEMANTICS: SOME LITERARY-CRITICAL APPROACHES TO SCRIPTURAL REASONING

This essay i) shows how certain key virtues of the practice of Scriptural Reasoning (SR) offer correctives to a mode of western rationality that regards itself as “supra‐traditional” and universally valid; and ii) illuminates those virtues with the help of literary theory which shares SR's concern with how texts and their interpretation affect possibilities for human life in any given context. It identifies four “marks” of SR (particularity, provisionality, sociality and surprise) and works with three conversation partners who use literary theory (Hans Urs von Balthasar, Mikhail Bakhtin and John Beer), to offer a positive account of SR's traditioned, critically imaginative character.     

Marking Twain

The first of the following two narratives is a personal reflection by the instructor of “Narrative Approaches to Bioethics,” an elective in the PhD program at the Albert Gnaegi Center for Health Care Ethics at Saint Louis University. The author argues that perhaps the primary goal of medical ethics education should be to show how to construct plausible and defensible interpretations of human experience and sensibly resolve the problems that these happenings occasion. To that end, the author engaged the sympathetic reading capacities of his students by “thwarting” their expectations for medicalized case studies to “dissect” and instead chose works that invited careful readings of morally-complex literary works. One such reading was Huckleberry Finn, which the class read on the book’s 100^th anniversary. Huckleberry Finn chronicles Huck’s search for truth, goodness and justice on the Mississippi River–a location the class explored on a field trip. The second narrative is the personal reflection of one of the students in this class and attests to the moral pedagogical power of Huck Finn. He relates the insights gleaned from a particular passage where Huck confronts moralistic dogmas.     

Teaching Comparative Religious Ethics: A Review Essay

Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy (exceptions include Lovin and Reynolds; Juergensmeyer; Twiss). The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, Regina Wolfe and Christine Gudorf, and Sumner Twiss and Bruce Grelle. In the essay I note the strengths and weaknesses of each text, with special attention given to how the texts might work in the classroom. I then argue that the different texts reflect different understandings of the goal of teaching comparative religious ethics, and I make these goals explicit in order to help teachers decide how they might approach the teaching in this growing field.     

ON MAKING A CULTURAL TURN IN RELIGIOUS ETHICS

This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to “otherness,” asymmetries of power, the end of value‐neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a “cultural turn” for future work in religious ethics.     

A “new rhetoric” for a “new dialectic”: Prolegomena to a responsible public argument

This essay offers, as a counterpart to pragma-dialectical argument, a “new rhetoric” produced in the situated discourse of a public forum when a community addresses matters of common urgency and undertakes informed action. Such a rhetoric takes the principles of discourse ethics as its informing dialectic by identifying an interlocutor as one who is obligatedboth to argue effectively,and also to hold open, even reinforce, norms of communicative reason. Implications concerning the study of fallacies and theethos obligations of communicative reasoning are discussed.     

The Bhakta and the Sage: An Intertextual Dialogue

Comparing the Bhagavad Gītā and the Buddhist essay “Prajñā is Not-knowing” (Panruo Wuzhi 般若無知) yields interesting insights. The texts have similar dialogical structures and discuss complex philosophical matters. Rhetorically, both texts weave together quotations and allusions from other texts, make liberal use of paradox, and have decidedly spiritual intentions. Their differences, though, remain striking. They emerge from distinct circumstances and their original languages (Sanskrit, Chinese) differ markedly. Stylistically, “Prajñā” is more intellectual and less devotional, espousing a distinctly “this worldly” ideal; by contrast, the Gītā is more dramatic. While espousing “this worldly” ideals, the Gītā is more inclusive and thus more accessible to a broad audience; on the contrary, “Prajñā” has a subtler effect, its “dark” qualities appealing to a more select group. Therefore, while these texts are not “the same,” reading across their convergences and divergences can lead to a deeper understanding of mysticism and cross-cultural spirituality.