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travail obligatoire – STO) in Germany. Some 75,000 French-resident Jews were murdered in the Holocaust; thousands more spent time in concentration camps or in hiding. The postwar recovery was initially slow to filter through to households, with hardships and cold winters persisting into the later 1940s. Against this backdrop, the Communist Party, imbued with the moral authority of the Resistance, became a major political force. The war meanwhile disrupted France’s institutions, including all of those with significance for Dolto
the pre-1914 context, were slower to respond. 15 Six of the SPP’s founders had not been born in France. Three – Eugénie Sokolnicka, Sophie Morgenstern and Rudolph Loewenstein – were Jews born in Poland. Raymond de Saussure and Charles Odier were Swiss. René Laforgue, from Alsace, had for much of his life been a German citizen, and during World War I had been a doctor in the Kaiser’s army on the Eastern Front. There were four women in the early group: Sokolnicka, Morgenstern, Françoise Minkowska and Marie
of Child Psychoanalysis (London: Routledge, 1998), see pp. 40–60 (in the English translation) on Hug-Hellmuth. 32 Karen Adler, Jews and Gender in Liberation France (Cambridge: Cambridge University Press, 2003); Sylvie Chaperon, Les Années Beauvoir (1945–1970) (Paris: Fayard, 2000); Jackie Clarke, France in the Age of Organization: Factory, Home and Nation from the 1920s to Vichy (New York: Berghahn, 2011); Kelly Ricciardi Colvin, Gender and French Identity after the Second
(ed.), L’Antisémitisme de plume, 1940–1944: Études et documents (Paris: Berg, 1999), pp. 267–76. 34 See Tara Zahra, The Lost Children: Reconstructing Europe’s Families After World War II (Cambridge, MA: Harvard University Press, 2011), Ch. 5; Adler, Jews and Gender , Ch. 5; Greg Burgess, ‘The Demographers’ Moment: Georges Mauco, Immigration and Racial Selection in Liberation France, 1945–46’, French History and Civilization , 4 (2011), 167–77. 35
great many Jews, with worse countenance than their friend Pontius Pilate, in a bad tapestry hanging. In opposition to these non-believers, we have the very believing Roman Catholics; and to contrast with these ceremonious religionists, we have the quaint puritans, and rigid Presbyterians. I never saw a worse collection of human creatures in all my life. My comfort is, that as there are not many of them I ever saw before, I flatter myself there are few of them I shall ever see again. 65
Explaining how leprosy was considered in various historical settings by referring to categories of uncleanliness in antiquity, is problematic. The book historicizes how leprosy has been framed and addressed. It investigates the history of leprosy in Suriname, a plantation society where the vast majority of the population consisted of imported slaves from Africa. The relationship between the modern stigmatization and exclusion of people affected with leprosy, and the political tensions and racial fears originating in colonial slave society, exerting their influence until after the decolonization up to the present day. The book explores leprosy management on the black side of the medical market in the age of slavery as contrasted with the white side. The difference in perspectives on leprosy between African slaves and European masters contributed to the development of the 'Great Confinement' policies, and leprosy sufferers were sent to the Batavia leprosy asylum. Dutch debates about leprosy took place when the threat of a 'return' of leprosy to the Netherlands appeared to materialise. A symbiotic alliance for leprosy care that had formed between the colonial state and the Catholics earlier in the nineteenth century was renegotiated within the transforming landscape of Surinamese society to incorporate Protestants as well. By 1935, Dutch colonial medicine had dammed the growing danger of leprosy by using the modern policies of detection and treatment. Dutch doctors and public health officials tried to come to grips with the Afro-Surinamese belief in treef and its influence on the execution of public health policies.
This volume aims to disclose the political, social and cultural factors that influenced the sanitary measures against epidemics developed in the Mediterranean during the long nineteenth century. The contributions to the book provide new interdisciplinary insights to the booming field of ‘quarantine studies’ through a systematic use of the analytic categories of space, identity and power. The ultimate goal is to show the multidimensional nature of quarantine, the intimate links that sanitary administrations and institutions had with the territorial organization of states, international trade, the construction of national, colonial, religious and professional identities or the configuration of political regimes. The circum-Mediterranean geographical spread of the case studies contained in this volume illuminates the similarities and differences around and across this sea, on the southern and northern shores, in Arabic, Spanish, Portuguese, Greek, Italian, English and French-speaking domains. At the same time, it is highly interested in engaging in the global English-speaking community, offering a wide range of terms, sources, bibliography, interpretative tools and views produced and elaborated in various Mediterranean countries. The historical approach will be useful to recognize the secular tensions that still lie behind present-day issues such as the return of epidemics or the global flows of migrants and refugees.
This book explores whether early modern people cared about their health, and what did it mean to lead a healthy life in Italy and England. According to the Galenic-Hippocratic tradition, 'preservative' medicine was one of the three central pillars of the physician's art. Through a range of textual evidence, images and material artefacts, the book documents the profound impact which ideas about healthy living had on daily practices as well as on intellectual life and the material world in Italy and England. Staying healthy and health conservation was understood as depending on the careful management of the six 'Non-Naturals': the air one breathed, food and drink, excretions, sleep, exercise and repose, and the 'passions of the soul'. The book provides fresh evidence about the centrality of the Non-Naturals in relation to groups whose health has not yet been investigated in works about prevention: babies, women and convalescents. Pregnancy constituted a frequent physical state for many women of the early modern European aristocracy. The emphasis on motion and rest, cleansing the body, and improving the mental and spiritual states made a difference for the aristocratic woman's success in the trade of frequent pregnancy and childbirth. Preventive advice was not undifferentiated, nor simply articulated by individual complexion. Examining the roles of the Non-Naturals, the book provides a more holistic view of convalescent care. It also deals with the paradoxical nature of perceptions about the Neapolitan environment and the way in which its airs were seen to affect human bodies and health.
Metaphors and dehumanization 1 METAPHORS AND THE DEHUMANIZATION OF MARGINALIZED GROUPS 1 Why is one person, or animal, abused and not another? If this is understood, everything is understood. In the face of greatly mounting criticism, one Canadian official commented on the slaughter of 50,000 harp-seal pups each year in the Maritime Provinces: ‘If we could find a way to make pup seals look like alligators, our problems would be over.’ It was the job of Joseph Goebbels to make pup seals look like alligators and Jews and Poles look like subhumans.2 Metaphors
vulnerability. Recognising the defencelessness of arriving migrants, various groups, particularly in London, gathered at the ‘landing places of the riverside’ anxious to take advantage of the bewildered arrivals. In his memoirs Abraham Mundy, who was Secretary of the Poor Jews’ Temporary Shelter between 1897 and 1946, recalled and described the chief offenders: crimps of the worst type were abounding at every landing place, who took charge of the emigrants, presumably to conduct them with their baggage to friends or lodgings. They were, however, in many instances taken to