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It is well recognized that much of the world's medical care is in the hands of laypeople. In pluralistic medical settings, laypeople choose what to do first, second, third, and fourth from a variety ...of treatment options. In retrospect, laypeople's choices can be represented as an ordered series of health-related behaviors. A systematic analysis of such sequential data provides insights into caregivers' patterns of resort and suggests a tentative theory for how laypeople make medical choices.
This study examines sequences of health-related behaviors from a small, Kom-speaking village in Cameroon. Local residents consider seven health actions, including: delaying initial treatment, using various home remedies or pharmaceuticals, going to a government clinic or a Catholic hospital, and consulting a private nurse or a traditional healer. Researchers visited 88 randomly selected compounds on a weekly basis over a 5-month period. Data were collected on the treatments associated with 429 nonchronic episodes.
Analysis of the treatment sequences suggests that residents customarily use delay of treatments as a tactic in the decision-making process. Caregivers were more likely to use home-based treatments and to use them earlier in the treatment sequences than they were to seek treatment from outside the compound. When seeking assistance, caregivers often used traditional healers as a conduit to other outside options. Laypeople used a limited number of unique treatment sequences and avoided the repetition of treatment modalities.
Caregivers act as if they were following three basic tenets. They minimize uncertainty by identifying illness types that require particular health actions and by delaying action. they minimize the cost of care by first resorting to treatments that are less expensive and easier to administer or by reducing the number of treatments tried. And laypeople maximize treatment variety in the hopes of finding at least one treatment that helps stop the illness.
L’étude consacrée à Haroéris a été réalisée à partir d’un corpus de plus de 500 documents mentionnant le dieu. Son objectif est de mettre en lumière les différents aspects de sa personnalité ainsi ...que ses fonctions dans les mythes et rituels constituant la théologie des temples. Le résultat ne saurait être complet en raison de la disparition d’une part importante des monuments dédiés au dieu. Seul l’un de ses trois temples majeurs subsiste aujourd’hui. La documentation conservée couvre une période allant du Moyen Empire à l’époque romaine (env. 1900 av.-300 ap. J.-C.). Elle offre ainsi l’opportunité d’analyser les origines d’Haroéris et l’évolution de sa théologie. Le dieu a été vraisemblablement créé au début du Moyen Empire. À cette époque, il reçoit un culte dans une ville du Delta proche d’Héliopolis d’après son nom de 1r-wr-Ra l’identifiant au dieu créateur Rê. Cette forme d’Haroéris est abandonnée au début du Nouvel Empire lorsqu’apparaît la nouvelle forme du dieu « Haroéris-Mekhenty(en)irty », attestée jusqu’à l’époque romaine. Son assimilation à l’ancien dieu létopolitain Mekhenty(en)irty résulte sans doute de son arrivée à Létopolis, présentée dans les sources tardives comme son principal lieu de culte. Haroéris possède également un sanctuaire à Kom Ombo et à Qous. À Kom Ombo, il partage son temple avec le dieu-crocodile Sobek. Toutefois, il joue le rôle principal dans les mythes locaux (combat primordial contre les ennemis de Rê ; retour de la Déesse Lointaine). Le temple de Qous est dédié à la naissance du dieu mis au monde par Héqet-Nout. Haroéris y joue également le rôle de protecteur de la famille osirienne.
The study devoted to Haroeris was carried out from a corpus of more than 500 sources which quote the god. Its aim is to highlight the various characteristics of his personality and his duties in the myths and rituals which make up the theology of temples. The result is not complete because of the loss of a significant portion of monuments dedicated to the god. Only one of his three major temples remains today. The preserved documents cover a period from the Middle Kingdom to the Roman period (ca. 1900 BC-300 AD). It gives the opportunity to analyze the origins and the evolution of Haroeris’ theology. The god was probably created at the beginning of the Middle Kingdom. At that time, he is worshiped in a city of the Delta near Heliopolis according to his name 1r-wr-Ra which identity him with the creator god Ra. This feature of Haroeris is abandoned at the beginning of the New Kingdom when appears the new form of the god named “Haroeris-Mekhenty(en)irty” and attested until the Roman period. The assimilation of Haroeris to the old Letopolitan god Mekhenty(en)irty is probably due to his arrival at Letopolis which is considered to be the main place of his worship in late sources. Haroeris also has a sanctuary in Kom Ombo and Qus. In Kom Ombo, he shares his temple with the crocodile-god Sobek. However, he plays the main role in the local myths (primordial fighting against the enemies of Ra; return of the Faraway Goddess). The temple of Qus is dedicated to the birth of the god delivered by Heqet-Nut. Haroeris also plays the role of protector of the osirian family. KEYWORDS
Provider: - Institution: - Data provided by Europeana Collections- WM 48- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public ...Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Provider: - Institution: - Data provided by Europeana Collections- WM 48- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public ...Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Provider: - Institution: - Data provided by Europeana Collections- F 1930/4.2- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal ...Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Provider: - Institution: - Data provided by Europeana Collections- Dit porseleinen kommetje werd gemaakt in de ateliers van Royal Boch en draagt het motief 'Copenhague'.- All metadata published by ...Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
kom
Meroitische Periode ; 1e-2e eeuw A.D. 1-200 n.Chr.
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