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When cross-cultural studies focus on disease, patients, practitioners, or healing without locating them in particular health care systems, they seriously distort social reality.
…bodies and illnesses can never be studied independently from their cultural context. Corporeality – including that of the diseased body – is not merely a given; it is a cultural symbol, and it is produced and generated as such.
Healing stands at the heart of the gospel story developed and told within the Markan community. Stories of healing, exorcisms and summary references to these activities occur in all the chapters recounting Jesus’ Galilean ministry, that is, from chapters 1–10, except for chapter 4 in which Jesus is presented as a teacher of parables. Later in the gospel, this healing activity is taken up by others when a woman pours healing ointment over the head of Jesus as he faces into the rigors of condemnation and death (14.3-9) and Mary Magdalene and Mary the mother of James and Salome go to the tomb to anoint the body of Jesus (16.1). There is reference also in Mark 6.13 to the Twelve who are sent out two by two casting out demons and anointing with oil those who were sick and healing them (6.13) but the gospel's recipients (hearers and/or readers) are not given any explicit stories of their healing activity.
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