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Reorganizing leprosy care, 1890– 1900
Stephen Snelders

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
Welfare, identity and Scottish prisoners-of-war in England, 1650–55
Chris R. Langley

wrath and chastisement. The Covenanting revolution of the 1640s created unprecedented space for political debate in Scotland.4 Scottish political and religious leaders maintained this trend by responding to Cromwell’s invasion in a similarly public way. Scottish clerics rethought their understandings of providence by concluding that the English Commonwealth’s victory at Dunbar was part of 211 The hidden human costs God’s design to chasten the ungrateful, yet nevertheless chosen, people of Scotland.5 The special relationship forged between England and Scotland in the

in Battle-scarred
Carol Helmstadter

Introduction The Sisters of Mercy, who made up twenty-three of the Roman Catholic Sisters, produced the largest number of highly efficient nurses in the British army hospitals. There were a number of reasons why the religious nurses were so outstanding. Sisterhoods had a special appeal to ladies who wished to make better use of their talents because they provided a way for competent women to respectably reject the doctrine of female subordination and break out of the domestic sphere. As religious Sisters, ladies

in Beyond Nightingale
The Batavia leprosy asylum in the age of slavery
Stephen Snelders

dwellings. Donders often treated open wounds by prayer while dressing the wound with this holy water. It was said that in this way he cured an Amerindian who had been bitten by a snake. He let the members of his congregation wear scapulars at religious services and taught them how to make the sign of the Cross, thus expelling evil spirits.65 On the other hand, Donders often took the sufferers’ side against the Protestant director of Batavia, Van der Hoop. Van der Hoop was reputed to freely hand out punishment for violations of the rules.66 The 1830 regulations for Batavia

in Leprosy and colonialism
Abstract only
Henry Wellings (1858)
Katherine Foxhall

, pillars ran the entire length of a dining room able to accommodate six hundred emigrants at long wooden benches. In the evening of 28 May, Henry preached to an impromptu congregation of fellow emigrants and wrote a letter to his mother. As it happened, the family spent less than two days in Birkenhead. At noon the following day, the Wellings boarded the David McIvor , with nearly four hundred other men, women, and children from all over Britain and Ireland. 4 The weather was fine and Henry was confident that he and his family were ‘all

in Health, medicine, and the sea
Abstract only
Examining Ireland’s failure to regulate embryonic stem cell research
Ciara Staunton

advancement in regenerative medicine, the fact that the embryo must be destroyed has resulted in embryonic stem cell research (ESCR) being described as the most contentious bioethical issue of recent times (Varmus, 2010). At the heart of the debate on ESCR is the status of the embryo. For some, ESCR can never be justified as an embryo is a human life and ESCR necessitates the destruction of human life (Congregation for the Doctrine of the Faith, 2008). Yet many disagree with this contention, arguing that defining human life has become much more difficult due to our

in Ethical and legal debates in Irish healthcare
Martin Atherton

between deaf and hearing people, and were promoters of its use. Sign language was recognised by many churchmen as being the most appropriate means of communication between deaf and hearing people, and it was used particularly in the missions’ religious work. For example, the majority of missions included the provision of interpreted church services for their deaf congregations. By providing access to religious services through sign language, the Missioners were able to fulfil one of their principal functions – the spiritual salvation of deaf people. The various

in Deafness, community and culture in Britain
Alun Withey

dynamic and overlapping spheres, including lay referral networks, religious beliefs and affiliation, literacy, language, popular illness narratives and so on. Equally, individual concepts of illness could vary greatly according to factors such as location and social status in Wales, making it difficult to assume a universal experience. For these reasons, a straightforward narrative of medical approaches, WITHEY 9780719085468 PRINT.indd 29 21/10/2011 08:22 Medical knowledge in early modern Wales merely identifying what people ‘believed’, would probably fail to

in Physick and the family
Stephen Snelders

219 9 Complex microcosms: asylums and treatments, 1900–​1950 By 1950, a new kind of leprosy asylum had entered the Western public imagination. No longer a place of horror, the modern leprosy asylum was a key example of the benefits of the work of colonial medicine and religious missions. It was a place of orderliness and cleanliness where sufferers could lead a meaningful existence and receive medical treatment with the prospect of returning to society. However, this public image was contested by a revisionist historiography in the 1990s and early 2000s.1 Here

in Leprosy and colonialism
The Irish perspective
Oonagh Walsh

educational standards were low and although they improved steadily as the decades advanced, they shared for the most part a common religious faith and cultural outlook that tended, especially in the later years of the century, towards the socially conservative.30 They were not, for the most part, the children of strong farmers, or the aspirational middle or lower-middle classes: those women were drawn towards hospital nursing or the Church. The heads of religious congregations in Ireland, as elsewhere, were usually from affluent backgrounds and well educated. For example

in Mental health nursing