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Reorganizing leprosy care, 1890– 1900

Surinamese confinement policies and the necessity for an accommodation between the dominant Christian religious groups in the colony (Protestants and Catholics) and with the colonial state. A symbiotic alliance for leprosy care had formed between the colonial state and the Catholics earlier in the nineteenth century. However, at the end of the nineteenth century, this alliance was renegotiated within the transforming landscape of Surinamese society to incorporate Protestants as well. The reorganization of leprosy care in the colony was intended to establish a better

in Leprosy and colonialism
A feminist analysis of the Neary and Halappanavar cases

(eventually removed in 1973). In practice, these restrictions meant that many thousands of Irish women were, effectively, forced to have large families until the (restricted) legalisation of contraception in 1980. The Harding Clark Report indicates that the Catholic religious sisters, the Medical Missionaries of Mary (MMMs), who ran Our Lady of Lourdes Hospital until 1997, regularly appealed to Church laws and doctrine and consulted various clergymen on clinical issues that raised moral worries for them. On the matter of hysterectomies, they were, in fact, out of step with

in Ethical and legal debates in Irish healthcare

of dealing with this paradox in a religious culture that nurtured representations and cults of the body was to draw a clear line between the popular conception of women’s wombs and reproductive faculties on the one hand and that of the viscera and digestive faculties on the other. That some saints were charged with curing specific digestive and intestine afflictions is a manifestation of the ways in which the Catholic Church moralised bodily practices and beliefs by creating a realm of associations and analogies around the workings of the entrails as distinct from

in Bellies, bowels and entrails in the eighteenth century

2 Conscientious objection, harm reduction and abortion care Ruth Fletcher Introduction The scope of any legal right to refuse to provide abortion care merits particular consideration following the introduction of the Protection of Life During Pregnancy Act 2013 (PLDPA). Irish health scholarship and practice may benefit from an account of conscientious objection (CO) that clarifies when CO is legitimately engaged by a refusal to provide care and whether CO is limited given its potential effect as a barrier to women’s lawful access to abortion. This chapter

in Ethical and legal debates in Irish healthcare
The Irish perspective

– calm, discreet, self-sacrificing – were broadly the same in Ireland as in Britain. But there was one significant difference that further undermined the status of the Irish asylum nurse. When nursing became an acceptable vocation for women, it was less the respectable middle classes seeking independence who flocked to the profession, and rather more women in religious orders who flooded into hospitals and institutions for the sick. The firm hold that the Catholic Church would exert on Irish society only began in the post-Famine years: prior to 1850, society in general

in Mental health nursing

questioned. The asylums were for those sufferers whose families could not or wished not to keep them segregated at home. The Catholics and the Protestants took care of their co-​religionists who were subjected to strict religious discipline and forbidden to marry. Those who did not wish to adhere to this discipline (often Afro-​Surinamese, Hindu or Muslim male sufferers from lower social classes) and married patients went to the state asylum supervised by the colonial state. Unruly patients from other asylums were also sent to the state asylum. Here, Catholic and

in Leprosy and colonialism
The moron as an immoral sinner and an object of protection

class of children. It should come as no surprise that those members who were allowed to have intercourse with the young women of the community were normally the older males who controlled the pairings.18 American eugenicists frequently employed religious terminology to describe their goals. Albert Wiggam stated in 1923 that ‘[e]ugenics means a new religion, new objects of religious endeavor, a new moral code, a new kind of education to our youth, a new conception of many of life’s meanings, a new conception of the objectives of social and national life, a new social

in Framing the moron
British military nursing in the Crimean War

treated more acutely ill 23 Gentlemen’s wars 1.1  Koulali Hospital Ward 1856 patients and used supportive, as opposed to depleting, therapies the new hospital practice made the old nurses obsolete.4 The new ­medicine required reliable, clinically experienced nurses who could take responsibility for critically ill patients and carry out medical orders intelligently and with good judgement. By the 1850s some hospital nurses and some religious Sisters met these criteria but they formed a tiny minority of the nursing workforce. As a result, the hospital nurses whom the

in One hundred years of wartime nursing practices, 1854–1953
Protestant and Catholic bodies

Though women were not often mentioned, this was understood to be true for both sexes.83 The discussions surrounding how often it should be voided from the body generally came under the rubric of ‘evacuations’, sometimes that of exercise. Either way, it was rarely granted a separate chapter in Italian regimens and on the whole, Catholic authors tended to downplay discussions of venery, de-emphasising it and medicalising it. Boldo for example in 1575 lists in exhaustive detail the essential rules regarding when one could have coitus, at what time of day, in which season

in Conserving health in early modern culture
Abstract only

, at best, and the ­normative foundations for decisions remain largely unexplored. The stifling impact of religious ethos, in particular that of Catholicism, is often cited as an explanation for the lack of debate around ethical issues in healthcare in Ireland in the past (McDonnell and Allison, 2006). However, given the increasingly secularised nature of contemporary Irish society (Inglis, 1998), it is no longer feasible to attribute an ongoing lack of debate to this source. Moreover, simple stereotyping based on conceptions of Catholicism or secularism is largely

in Ethical and legal debates in Irish healthcare