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initiative of the French-speaking and Dutch-speaking sections of the Royal Academy. The academy had already split in 1938, and at the end of the 1960s the universities of Brussels and Leuven were also divided in two separate institutions. Despite this division along linguistic lines, the national curriculum in medicine was largely preserved, but more detailed research about possible
). 15 Third, the innovative character of the Tanzanian programme lay less in strictly medical practices but in what can be summarized as operational improvements such as drug provision, reporting, transport facilities and the like. India: the reconfiguration of a national programme The history of India's National Tuberculosis Program (NTP), from its inception in the 1960s until its replacement by a DOTS-based Revised National Tuberculosis Control Program (RNTCP), has been recounted by N. Brimnes ( 2016
remained so during the 1960s and 1970s, with researchers often devoting considerable effort to seeking out and cultivating affected families (see, inter alia, Comfort, 2012 : 97–129; Gaudillière, 2000 ; Lindee, 2005 ; Nukaga, 2002 ). As well as following the inheritance of genetic disorders from one generation to the next, medical geneticists were also keen to map the location of the causal gene variants onto the human chromosomes. Gene-mapping techniques had been developed from the 1920s by geneticists working in the laboratory with experimental
evermore.’ 84 It was in dealing ‘for evermore’ that Brentwood became a key institution in processing ‘human waste’. The gendered regime of Brentwood mirrored broader social changes during its existence, although institutional arrangements rested heavily on the character of key individuals, notably the Warden. From the 1940s until the 1960s mothers and all their children under seven
have been issued not to be a gross transgression of their intrinsic values and their central morality.16 The rhetoric regarding sexual deviants during the 1950s and 1960s created a favourable social and political context for these treatments. Without judgement, this resulted in a set of actions that, on reflection, were ethically unjustified, brutal and harmful to the patients receiving them. What was lacking at the time was a culture in which nurses possessed the knowledge base and selfefficacy to voice their concerns and to question those in authority. It is
perceived the African anticolonial activism in search for better and humane treatment as part of women’s struggle. Christine Mawema, who at times attended political rallies alongside her husband, 13 suggested in her views that differences were emerging between the older generation of women and the younger ones. Thus, on one hand, the generation of the 1950s and 1960s, as represented by Mawema, viewed their grandmothers and mothers as defined by their confinement to the kitchen and the domestic space. On the other hand, the dare (men’s court) is a male space, with any
than in a stigmatised population?’177 There is evidence to suggest that there was a lesbian nurse subculture within some mental hospitals.178 However, there is a dearth of literature that discusses the sub-culture of homosexual male nurses in mental hospitals. Indeed, Prebble found that homosexual male nurses were not as visible as lesbian nurses in the psychiatric nursing community of New Zealand in the 1960s, and that the dominant culture on the male nursing side was ‘blokey’ and, on the whole, not supportive of sexual difference.179 Conversely, despite the culture
be the bedrock of all Japanese vaccination policy. The following provides another example of foreign influences on Japan's approach to vaccination policy-making in the 1960s and beyond. The polio vaccine: emergency measures The history of polio vaccine manufacturing in Japan began in 1958 when an investigating committee for infectious disease prevention recommended domestic production of IPV (inactivated polio vaccine) and
2 Therapeutic work and mental illness in America, c. 1830–1970 Ben Harris This chapter looks at patient labour in the United States from the birth of the asylum to the start of its demise in the 1960s. The focus is on the Northeastern states, where separate psychiatric hospitals originated in the 1840s and multiplied over the next half century. The story told here comes from histories of individual hospitals and histories of psychiatry, supplemented by the medical and popular literature on mental illness, and accounts written by former patients. These show
but significant proportion of the deaf population these negative perceptions are at odds with the way they see themselves. These deaf people see their deafness in much more positive terms and regard themselves as members of a vibrant deaf community, based on shared language and a common culture. As deaf clubs are seen as the homes of the deaf community and deaf culture, it is important to clarify what is meant by the terms ‘deaf community’ and ‘deaf culture’ as they are used within this book. Various models have been constructed since the 1960s that attempt to