This passage demonstrates a culture-specific aspect of violence done to Juma. Rather than spend the first 6 years of his life learning how to do thing such as read, write, or socialize, or learn right from wrong, instead Juma was forced onto his families farm and had to work on the land. This is violence in the sense that it harms Juma in more ways than one. In a sense, Juma is hurt by this because he is doing things that a person his age should not be doing, and is missing out on learning vital cognitive skills that all children should have during this time. Instead he was straining his body and was unable to attend school, and thus missed out on a chance of learning skills that would help get him out of the field when he would be older.

This is both a mythological and allegorical way of explaining pain. This person has clearly suffered enough within their own minds that they can now classify it as their own personal perception of hell. This perception comes from the withdrawal that they feel when they can't get the drugs they have become addicted to. This hell comes out because they are unable to do anything except for think about having the drug, wanting the drug, needing the drug - it consumes them to the point that it takes them to a horrible place, a place that is lower than any kind of metaphor for "low" can get, and that is the analogy of hell.

This section is a clear disconnect between biological explanatory framework. It is clear that the woman in this article is suffering from either post natal depression with a contributing factor of neglect from her husband (something fairly common amongst these women), regular depression, or something similar to all of these. A psychiatrist would be able to allow these women to understand that such emotions are not "natural" but a instead an "illness" and that they are allowed to seek treatment for feeling this way. Commonly, women in societies that treat them as second class citizens have trouble speaking up because they feel like they are not worth the trouble and nobody wants to hear it, causing their troubles to go untreated and leading to more and more issues down the road (alcoholism, drug use, an unhappy life).

I believe this section about oil massages clashes with biomedical framework. This woman gets backaches from working without resting after giving birth, and the idea that if somehow she manages to get an oil massage her problems would go away? The oil has little do with getting rid of aches and pain, mostly the rest and maybe loosening of a muscle during a real massage done by an experienced professional has to do with curing pain.

I don't seem to find any conclusion that the author has drawn to disagree with, but I love this "paradoxical connection" that he has made between therapists and rabbis, because it is entirely ironic that the people who preach to God have a hard time suspending their disbelief when something remotely "supernatural" may be occurring, rather than chalking it up to a "higher power" while therapists are willing to play along with their patients in order to make them feel more comfortable and maybe come to the conclusion that yes, they are experiencing something, and that the sooner they are able to get to the bottom of it, the sooner it will stop negatively effecting them.

This accident has affected Yosef so severely that he now embodies the feeling of being ruptured and helplessness. As evident by his inability to get over it (with adequate help) Yosef keeps going back to the idea that he is helpless when this woman visits him in his dream and at night, which is really (in my opinion) him just reliving the experience in his head and the guilt about not helping constantly swallowing him up, causing him to be unable to think about anything else in various moments throughout his day. I think that this PTSD has embodied him to the point where he will likely need therapy and will be unable to cope with this until he comes to grips with the idea that it is not actually his fault, (although the Rabbi doesn't help, as in earlier paragraphs the Rabbis has reported telling him that the only thing that is his fault is that Yosef has not studied medicine/ known first aid and was thusly not able to help the woman).

Here is a good example of how a doctor embodying a patient helps him to understand how to better treat the patient (past the point of using the scientific method). Understanding that the patient is someone that has needs, whether it be pain relieving or psychological, a doctor is better when they can embody the patient experience and give them the responses and treatment they are looking for.

I believe this section is a good demonstration of how a body has "social meaning". The author is trying to explain how the often times, people are not able to be their true selves (within their body) and are forced into societal and political constructs, which are often times very different from how they are on the inside. For example, to be a "self in charge" of the body is really demonstrating the body as a moving peace of machinery, and someone, more importantly the self is piloting it.

This definition of illness is, paraphrased, a loss of identity. I can see how this is the case. A person who trains their whole life to do something or play a sport, and then one day an illness befalls them and they are no longer able to take part in that activity, and as a result they lose the sense of self, and the sense of belongingness. They lose their identity because of this illness (sickness) whether it is a break or a tear of something, or a biomedical based disease, the loss of identity is something that a sickness can be known as.

A new definition, narrative as illness. This is a new concept to me which I do not currently understand. Is this when a person talks them self through a sickness, which is also the sickness? No idea. Seems interesting though.

Another definition for illness/sickness is a "disruption of ongoing life" -which is an interesting concept, because sickness does not just refer to the biology of the disease but the affect it has on interfering with someones daily life. Often times an illness leads to the inability to go to work (blocking it) all together.

The author demonstrates an example of how qualitative and quantitative methods can bring about different data. The purpose of this article is to show this - that people are more likely to have the real data come out when they are involved in a qualitative study rather than a quantitative study, and it is up to the ethnographer to determine how to make sure that no matter the type of study, the truth comes out, rather than the "socially acceptable" answer. I believe this is one of the biggest issues ethnographers have to overcome - and that is to be able to gain enough trust from their interviewees to not have skewed data. Also, In depth interviews are likely more persuasive than focus group interviews.

In regards to culture, it seems that in Malawi, there is a social stigma that comes with adolescent girls having sex, if they are unwilling to report such behavior in face to face interviews or ACASI. It seems like the quantitative research is not effective in accurately gathering results from such ethnographic groups, which choose to only open up to more empathetic interviewers (similar to qualitative).

The authors would like to answer why qualitative interview methodologies gather different results than quantitative interviews methodologies, and in what way bias (in regards to the type of study being done affects the researcher and research subject) plays a role in data gathering. This is important because it will allow for a more appropriate centralized methodology to be found in order to not have data improperly skewed in the future simply due to methodology choice.