relationship between the colonial state and the Roman CatholicChurch.
This was possible because of the ambivalence in governmental policies
regarding the management of the Batavia asylum. The vast majority of
the sufferers in the asylum were a special category of slaves; they were
unproductive. Since the slaves only cost the government money, it was
unwilling to invest resources in the asylum. For instance, although the
asylum was established in 1824, medical services were only provided
in the 1850s. To provide support and sustenance for the sufferers
were rarely known outside very
circumscribed places of devotion. The French CatholicChurch did
not encourage these expressions of popular worship, considering
them dubious practices and even attempting to suppress them.9 But
it was to no avail, so strong was the popular attachment to these
minor local saints. Disorders of the guts provoked extreme anxiety:
people particularly feared the infantile diarrhoea that struck very
young children every summer and dehydrated them; a woman in
childbirth could encounter terrible difficulties if her pelvis proved
to be too
development of more considered and ethically informed laws, policies and
DONNELLY 9780719099465 PRINT.indd 5
Ethical and legal debates in Irish healthcare
Barrington, R. (2002) ‘Terrible beauty or Celtic mouse? The research agenda in
Ireland’, New Hibernia Review, 6: 138.
Hesketh, T. (1990) The Second Partitioning of Ireland?: The Abortion Referendum
of 1983. Dublin: Brandsma Books.
Inglis, T. (1998) Moral Monopoly: The Rise and Fall of the CatholicChurch in
Modern Ireland, 2nd edn. Dublin: University College Press.
example of public–
private partnership going far beyond the cooperation of the colonial state
and the Roman CatholicChurch in Batavia. Wulfingh agreed to take in
any leprosy sufferer in Majella sent there by the government. He also
agreed that non-Catholic patients would not be addressed on religious
issues. In return, he would receive 100 guilders per year for each patient.51
Reorganizing leprosy care, 1890–1900155
In July 1896, the Medical Committee inspected Majella and concluded that the situation was satisfactory and that there was no danger of leprosy
workers—be they doctors, nurses or administrators—who returned to
work in the NHS.
Undertaking such a task in the context of the NHS could contribute to highlighting the importance of asking such questions about
the impact of migration on the mainstream in other contexts. How
for instance have Irish priests and Polish worshippers shaped the
development of the CatholicChurch in Britain? What part have
migrant fruit pickers played in the development of British agriculture? How has low paid migrant labour contributed to making
London the city that it
, influential merchants and traders, representatives of the Church of Ireland and the Roman CatholicChurch, and after
1838, poor law guardians. In 1852 the lunacy inspectors were appointed
ex-officio governors of all asylums. Larcom insisted that the inspectors were
‘a medium of communication’ between local asylum boards and parliament
while ‘the real control of each asylum rests in its board of governors.’99
However, it is clear that the inspectors took part in proceedings of ordinary business at meetings and this caused tension.100 The arrangement
was later altered and the
. Its origins as a nation-state lay in the 1830
revolt of the southern parts of the United Kingdom of the Netherlands
against the policies of King William I. The new state was built upon a
political compromise between an upcoming industrial bourgeoisie and
the CatholicChurch. Both shared a profound distrust of state intervention. To prevent the state (or the monarch) from interfering in their
respective economic and religious programs, profound liberal freedoms
were included in the new and highly progressive constitution of 1831.
This spirit of liberalism also helped
A feminist analysis of the Neary and Halappanavar cases
The second part of the chapter highlighted how clinical decision-making in
relation to women’s reproductive choices can be infused by Catholic ideology–
this time through the ambiguity and interpretation of Irish laws on the permissibility of abortion. It also pointed to the marginalisation of the views, values
and preferences of pregnant women in decisions that impact on their lives and
the excessive obligations that pregnant women in Ireland are legally required
to meet compared with other people.
While it is clear that the CatholicChurch
Examining Ireland’s failure to regulate embryonic stem cell research
the CatholicChurch who teach that the
embryo must be protected from conception (Congregation for the Doctrine of
the Faith, 2008). Under such doctrines, it is professed that humans are made in
God’s image and this extends to the embryo. It is irrelevant that an increased
understanding of the developmental process of an embryo has shown that
the embryo does not in fact resemble a human being, as it is believed that ‘no
amount of embryological investigation could conceivably crack what is held to
be an awesome mystery’ (Evans, 1996: 31).
Others who favour the
, 25:2 (1983), 339–374; P. P. Boyle and C. Ó Gráda, ‘Fertility
Trends, Excess Mortality and the Great Irish Famine’, Demography, 23:4 (1986),
543–562; R. Breen, ‘Dowry Payments and the Irish Case’, Comparative Studies in
Society and History, 26:2 (1984), 280–296; T. Inglis, Moral Monopoly: The Rise and Fall
of the CatholicChurch in Ireland (Dublin: University College Dublin Press, 1998).
35 P. E. Prestwich, ‘Family Strategies and Medical Power: Voluntary Committal in a
Parisian Asylum, 1876–1914’, Journal of Social History, 27 (1993–1994), 799–818.