Dalia Magaña’s Building Confianza demonstrates that effective doctor-patient communication in Spanish requires that practitioners not only have knowledge of Spanish but also have transcultural knowledge of Latino/a values and language use. Using linguistic analysis to study real-time doctor-patient interactions, Magaña probes the role of interpersonal language and transcultural competency in improving patient-centered health care with Spanish-speaking Latino/as, highlighting successful examples of how Latino/a cultural constructs of confianza (trust), familismo (family-orientation), personalismo (friendliness), respeto (respect), and simpatía (kindness) can be deployed in medical interactions. She proposes that transcultural interactions entail knowing patients’ cultural values and being mindful about creating an interpersonal connection with patients through small talk, humor, self-disclosure, politeness, and informal language, including language switching and culturally appropriate use of colloquialisms. By explicitly articulating discourse strategies doctors can use in communicating with Spanish-speaking patients, Building Confianza will aid both students and providers in connecting to communities of Spanish speakers in health care contexts and advancing transcultural competence.

In Incommunicable, Charles L. Briggs examines the long-standing presumptions that medical discourse translates easily across geographic, racial, and class boundaries. Bringing linguistic and medical anthropology into conversation with Black and decolonial theory, he theorizes the failure in health communication as incommunicability, which negatively affects all patients, doctors, and healthcare providers. Briggs draws on W. E. B. Du Bois and the work of three philosopher-physicians—John Locke, Frantz Fanon, and Georges Canguilhem—to show how cultural models of communication and health have historically racialized people of color as being incapable of communicating rationally and understanding biomedical concepts. He outlines incommunicability through a study of COVID-19 discourse, in which health professionals defined the disease based on scientific medical knowledge in ways that reduced varieties of nonprofessional knowledge about COVID-19 to “misinformation” and “conspiracy theories.” This dismissal of nonprofessional knowledge led to a failure of communication that eroded trust in medical expertise. Building on efforts by social movements and coalitions of health professionals and patients to craft more just and equitable futures, Briggs helps imagine health systems and healthcare discourses beyond the oppressive weight of communicability and the stigma of incommunicability.

Naming the Local uncovers how Koreans domesticated foreign medical novelties on their own terms, while simultaneously modifying the Korea-specific expressions of illness and wellness to make them accessible to the wider network of scholars and audiences.

Due to Korea’s geopolitical position and the intrinsic tension of medicine’s efforts to balance the local and the universal, Soyung Suh argues that Koreans’ attempts to officially document indigenous categories in a particular linguistic form required constant negotiation of their own conceptual boundaries against the Chinese, Japanese, and American authorities that had largely shaped the medical knowledge grid. The birth, decline, and afterlife of five terminologies—materia medica, the geography of the medical tradition, the body, medical commodities, and illness—illuminate an irresolvable dualism at the heart of the Korean endeavor to name the indigenous attributes of medicine.

By tracing Korean-educated agents’ efforts to articulate the vernacular nomenclature of medicine over time, this book examines the limitations and possibilities of creating a mode of “Koreanness” in medicine—and the Korean manifestation of cultural and national identities.