Ian Whitmarsh - Böcker

Steadily increasing numbers of Americans have been diagnosed with asthma in recent years, attracting the attention of biomedical researchers, including those searching for a genetic link to the disease. The high rate of asthma among African American children has made race significant to this search for genetic predisposition. One of the primary sites for this research today is Barbados. The Caribbean nation is considered optimal because of its predominantly black population. At the same time, the government of Barbados has promoted the country for such research in an attempt to take part in the biomedical future.In Biomedical Ambiguity, Ian Whitmarsh describes how he followed a team of genetic researchers to Barbados, where he did fieldwork among not only the researchers but also government officials, medical professionals, and the families being tested. Whitmarsh reveals how state officials and medical professionals make the international biomedical research part of state care, bundling together categories of disease populations, biological race, and asthma. He points to state and industry perceptions of mothers as medical caretakers in genetic research that proves to be inextricable from contested practices around nation, race, and family.The reader's attention is drawn to the ambiguity in these practices, as researchers turn the plurality of ethnic identities and illness meanings into a science of asthma and race at the same time that medical practitioners and families make the opaque science significant to patient experience. Whitmarsh shows that the contradictions introduced by this "misunderstanding" paradoxically enable the research to move forward.

Steadily increasing numbers of Americans have been diagnosed with asthma in recent years, attracting the attention of biomedical researchers, including those searching for a genetic link to the disease. The high rate of asthma among African American children has made race significant to this search for genetic predisposition. One of the primary sites for this research today is Barbados. The Caribbean nation is considered optimal because of its predominantly black population. At the same time, the government of Barbados has promoted the country for such research in an attempt to take part in the biomedical future.In Biomedical Ambiguity, Ian Whitmarsh describes how he followed a team of genetic researchers to Barbados, where he did fieldwork among not only the researchers but also government officials, medical professionals, and the families being tested. Whitmarsh reveals how state officials and medical professionals make the international biomedical research part of state care, bundling together categories of disease populations, biological race, and asthma. He points to state and industry perceptions of mothers as medical caretakers in genetic research that proves to be inextricable from contested practices around nation, race, and family.The reader's attention is drawn to the ambiguity in these practices, as researchers turn the plurality of ethnic identities and illness meanings into a science of asthma and race at the same time that medical practitioners and families make the opaque science significant to patient experience. Whitmarsh shows that the contradictions introduced by this "misunderstanding" paradoxically enable the research to move forward.

The modern desire to care for our health, so obvious to its proponents, has its discontents. Secular medicine denounces the work of those who claim the protective powers of spirits or the Holy Spirit. In this contestation over what it means to care for oneself, Ian Whitmarsh offers an unorthodox thesis: the modern secular desire toward health is founded in a Protestant congregationalism that shapes its refusal of spirit manifestation, revelation, and the power of deities to shape the world. This proper healthy ethics and aesthetics is then taught to those who lack ""choice"" in their continuing to live through these ontologies.Whitmarsh explores these dynamics of power and spirit as they move across the Atlantic, from northern Europe to North America to the country of Trinidad and Tobago. Trinidad offers a broken mirror to the ostensibly secular global endeavor of the desire to be healthy. This mirror shows that the threat found in the spirits and practitioners of other religions, such as Pentecostal healing and orisha manifestation, reveals racialized Protestant commitments masked within a modern global ""secular"" care of the self.