Table of contents for I choose life : contemporary medical and religious practices in the Navajo world / Maureen Trudelle Schwarz.

Bibliographic record and links to related information available from the Library of Congress catalog.

Note: Contents data are machine generated based on pre-publication provided by the publisher. Contents may have variations from the printed book or be incomplete or contain other coding.

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Preface											000
Chapter One: Groundings								000
Chapter Two: Christianity, Biomedicine, and the Native American Church		000
Chapter Three: The Politics and Language of Well-Being				000
Chapter Four: Sources of Pathosis							000
Chapter Five: The Exchange of Life Substances					000
Chapter Six: Surgery and Disposal of Body Parts					000
Chapter Seven: Transplants								000
Chapter Eight: Closing Thoughts							000
Appendix: List of Consultants							000
Notes 										000
Glossary										000
Bibliography										000
Index 000
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This project resulted from a personal interest in medical and religious forms of identity coupled with a long-standing personal advocacy for Native people and their rights. My first and foremost goals as a scholar are to foreground Native voices whenever possible and to present Native views with respect. This position of advocacy skews my choice of topics for study toward issues of direct concern to Native Americans. Accordingly, this project was selected because the Navajo people have a growing problem with diabetes. As a result of diabetes-caused complications, the Navajo have the highest lower extremity amputation rates of any group of people in the world. End Stage Renal Disease is also rampant among their population; kidney transplantation is the optimal treatment therapy. These are critical health causes for the Navajo Nation.
 This project focuses on the ways Navajo people accommodate biomedical technologies such as blood transfusion, transplant, cardiopulmonary resuscitation (CPR), and surgeries like amputation within the context of medical and religious pluralism. Most specifically, I look at how Navajo individuals use notions about the body to reinforce collective identity and resist colonization. As a whole, the research and analysis involved in this work build upon my previous work. My first book considered Navajo cultural constructions of personhood, with special emphasis on manipulations of the body in ceremonial contexts; my second major fieldwork-based project focused on the life courses of Navajo women who are ceremonial practitioners.
 Field research for this project was conducted during 2004 and 2005. As with my previous research, prior to starting an interview I asked every person with whom I consulted to complete, sign, and date a consent form specifically developed to comply with Navajo Nation Historic Preservation Department requirements. Among other things, these documents ask consultants to indicate whether they want their names used in any future publications. Most of the people with whom I consulted indicated that they wanted to be given credit for their contributions and asked that their names be used in future publications. In accordance with their wishes, the actual name of every consultant who chose this option is used throughout the text. Those who chose not to have their names cited were asked to select a fictitious name by which they are referred to in the text. There is one notable exception to this policy. In my discussion of organ donation I substituted ?anonymous elder? for the name of a consultant to prevent undue embarrassment.
 Research for this project was supported by the Appleby-Mosher Fund at Syracuse University, a National Endowment for the Humanities Summer Stipend #FT-53166-05, and funds from the Maxwell School of Citizenship and Public Affairs at Syracuse University. Throughout the time I have been a guest among the Navajo, my research has been aided in countless ways by dozens of Navajo people. While not everyone can be named here, I want to thank them all for their generosity to me and my family. Special thanks to Mae Ann Bekis of T??tsoh, Arizona, and Amelda Sandoval Shay of Lukachukai, Arizona, for their consistent support and encouragement; also to Dr. Wesley Thomas of Dine College, Tsaile, Arizona, for friendship, unconditional support, and help with translations. Thanks to Ellen Rothman, a physician at the Kayenta Indian Health Service Clinic, who, after taking an interest in this project, generously arranged for me to interview her associates in that community. Thanks to the College of Arts and Sciences Dean?s Office at Syracuse University for leave time during the 20052006 academic year, which afforded me the time to analyze material and draft the manuscript. I also thank the series editors at the University of Oklahoma Press, as well as the anonymous readers who gave painstaking attention to the manuscript draft. The book was greatly strengthened through the incorporation of your many detailed recommendations for corrections and revisions. Lastly, thanks to my spouse and children--Greg, Ragen, Adam, Ryan, and Kim. Ah?hee' shiy?zh? to each of you for your continued unconditional love and support.
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?I Choose Life?

Library of Congress Subject Headings for this publication:

Navajo Indians -- Medicine.
Navajo Indians -- Religion.
Traditional medicine -- Southwest, New.
Christianity and other religions -- Shamanism.