By Melania Calestani
This quantity is a special contribution to the exploration of a brand new viewpoint within the examine of healthiness, which attempts to beat the quantification bias via growing an account of ‘the sturdy lifestyles’ in a particular position. instead of numbers, this examine makes a speciality of neighborhood narratives, emphasising the pressing have to contain a much wider diversity of methodological techniques whilst attractive with wellbeing and fitness.
The quantity demonstrates throughout the Bolivian case examine the price of qualitative examine for healthiness reports. It indicates the aptitude to combine primary quantitative info with qualitative results, akin to these rising via ethnography. it's geared toward teachers, researchers and scholars in well-being/quality of existence experiences, in addition to audiences within the non-profit, governmental and coverage within the non-profit, governmental and coverage sectors. The ebook offers new views in attaining greater signs of health and quality-of-life.
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Extra resources for An Anthropological Journey into Well-Being: Insights from Bolivia
However, even in this case, it would always be important to understand the meanings hidden behind the explicit choices people make, and to throw light on the interconnection between economics and culture. Why is it, for example, that people want to eat food A instead of food B, if it can be shown that both are equally nutritious and even that food B is less expensive? The answer must be found in an analysis of the cultural aspects of the society in question, not in an analysis of ‘rational choice’ and maximisation of value in any simple sense (Appadurai 1986; Miller 1995; Sahlins 1972).
Nature, culture and gender: a critique. In C. MacComack & M. ), Nature, culture and gender (pp. 1–24). Cambridge: Cambridge University Press. Mamani Bernabé, V. (2000). Identidad y Espiritualidad de la Mujer Aymara. La Paz: Serie. TNT. Mintz, S. , & Wolf, E. R. (1977 ). An analysis of ritual co-parenthood (compadrazgo)’. In S. W. Schmidt, J. C. Scott, C. Lande, & L. 1–15). Berkley: University of California Press. Nash, J. (1979). We eat the mines and the mines eat us. New York: Columbia University Press.
The products from Ventilla were usually bought, while the ones from Amachuma were part of local production. Normally, younger generations would be expected to leave Amachuma to go to the city to work. However, in the case of the Choques, the opposite was true: the older generations left Amachuma to live and work in Ventilla. Selling is considered to be a ‘lighter’ job and this is why it is left to elderly people or women. In addition, I suspected that Ernesto’s parents also moved to Ventilla because of Don Juan’s health, to be close to hospitals and health centres.