Waxler N E
Cult Med Psychiatry. 1984 Jun;8(2):187-205. doi: 10.1007/BF00054615.
In Sri Lanka, as in India, two formally structured systems of medical service exist side-by-side. While Western-style biomedicine is believed to be useful, Ayurvedic medicine is also well established and commonly used. Underlying one explanation for the existence of plural medical systems is the idea that traditional and Western systems of medicine provide unique treatments for distinct problems, and patients having certain characteristics select them accordingly. A brief review of several studies in Sri Lanka suggest, however, that Western and Ayurvedic physicians practice medicine in similar ways, are selected for treatment of very similar symptoms, and from the patient's point of view are often indistinguishable from each other. A second structural explanation rests on the fact that, as institutions, Western and Ayurvedic medicine have effectively divided up territory and jobs to the satisfaction of each; this division allows for upward mobility, through medicine, for young people from different segments of society. Thus these medical systems persist, not because each provides something unique for patients, but because they provide access to status and power for the physicians themselves.
在斯里兰卡,和印度一样,两种正式构建的医疗服务体系并存。虽然西式生物医学被认为有用,但阿育吠陀医学也已确立并被广泛使用。对于多元医疗体系存在的一种解释是,传统医学体系和西方医学体系针对不同问题提供独特的治疗方法,具有某些特征的患者会相应地选择它们。然而,对斯里兰卡几项研究的简要回顾表明,西医和阿育吠陀医学医生的行医方式相似,被选择治疗的症状非常相似,而且从患者的角度来看,他们往往难以区分。第二种结构上的解释基于这样一个事实,即作为机构,西医和阿育吠陀医学有效地划分了领域和工作,令双方都满意;这种划分使得来自社会不同阶层的年轻人能够通过医学实现向上流动。因此,这些医疗体系得以持续存在,并非因为它们各自为患者提供了独特的东西,而是因为它们为医生自身提供了获得地位和权力的途径。