and in the face of death’. Yet he notices how medical words and interventions work in strikingly ‘religious’ ways to express and recreate people's belief in science and biomedicine as an ‘ultimate truth’. However, van der Geest's study is by no means an attempt to belittle the therapeutic efficacy of biomedicine. Rather, he aims to show how the work of magic and religious sacraments need to be considered in order for the proper mechanics of biomedical recovery to be understood (see also Nathan and Stengers 2018 ).
My analysis here takes