By expanding the geographical scope of the history of violence and war, this volume challenges both Western and state-centric narratives of the decline of violence and its relationship to modernity. It highlights instead similarities across early modernity in terms of representations, legitimations, applications of, and motivations for violence. It seeks to integrate methodologies of the study of violence into the history of war, thereby extending the historical significance of both fields of research. Thirteen case studies outline the myriad ways in which large-scale violence was understood and used by states and non-state actors throughout the early modern period across Africa, Asia, the Americas, the Atlantic, and Europe, demonstrating that it was far more complex than would be suggested by simple narratives of conquest and resistance. Moreover, key features of imperial violence apply equally to large-scale violence within societies. As the authors argue, violence was a continuum, ranging from small-scale, local actions to full-blown war. The latter was privileged legally and increasingly associated with states during early modernity, but its legitimacy was frequently contested and many of its violent forms, such as raiding and destruction of buildings and crops, could be found in activities not officially classed as war.
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Presenting himself as an exposer of false beliefs, for whom Spanish society at the time was crying out, Benedictine Father Benito Feijoo warned his contemporaries about the great number of falsely possessed wandering around the country. From his perspective, the proliferation of fake possessed people constituted one of the most serious deceptions, and also one of the most widely accepted by the masses. When Feijoo wrote his treatise on the falsely possessed, a significant work was being disseminated with the express approval of the Benedictine: El mundo engañado por los falsos médicos The world deceived by false doctors. In the middle of the eighteenth century, Feijoo's worth did not stem from his scientific knowledge or his cogent arguments, nor even his unstinting fight against what he considered to be superstition, but in his open and experimental approach to new kinds of understanding.
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Migrant architects of the NHS
South Asian doctors and the reinvention of British general practice (1940s– 1980s)
The NHS is traditionally viewed as a typically British institution; a symbol of national identity. It has however always been dependent on a migrant workforce whose role has until recently received little attention from historians. Migrant Architects draws on 45 oral history interviews (40 with South Asian GPs who worked through this period) and extensive archival research to offer a radical reappraisal of how the National Health Service was made.
This book is the first history of the first generation of South Asian doctors who became GPs in the National Health Service. Their story is key to understanding the post-war history of British general practice and therefore the development of a British healthcare system where GPs play essential roles in controlling access to hospitals and providing care in community settings.
Imperial legacies, professional discrimination and an exodus of British-trained doctors combined to direct a large proportion of migrant doctors towards work as GPs in industrial areas. In some parts of Britain they made up more than half of the GP workforce. This book documents the structural dependency of British general practice on South Asian doctors. It also focuses on the agency of migrant practitioners and their transformative roles in British society and medicine.
This book explores the experiences of the sick poor between the 1750s and through the so-called crisis of the Old Poor Law ending in the 1830s. It provides a comprehensive and colourful overview of the nature, scale and negotiation of medical welfare. At its core stand the words and lives of the poor themselves, reconstructed in painstaking detail to show that medical welfare became a totemic issue for parochial authorities by the 1830s. The book suggests that the Old Poor Law confronted a rising tide of sickness by the early nineteenth century. While there are spectacular instances of parsimony and neglect in response to rising need, in most places and at most times, parish officers seem to have felt moral obligations to the sick. Indeed, we might construct their responses as considerate and generous. To some extent this reflected Christian paternalism but also other factors such as a growing sense that illness, even illness among the poor, was and should be remediable and a shared territory of negotiation between paupers, advocates and officials. The result was a canvas of medical welfare with extraordinary depth. By the 1820s, more of the ill-health of ordinary people was captured by the poor law and being doctored or sojourning in an institution became part of pauper and parochial expectation. These trends are brought to vivid life in the words of the poor and their advocates, such that the book genuinely offers a re-interpretation of the Old Poor Law from the bottom up.