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Medical culture and identity in provincial England, c.1760–1850
Author: Michael Brown

This book talks about late eighteenth- and early nineteenth-century English medical culture, a study of what it meant to be a doctor and how this changed over time. It presents a brief overview of the social, economic and cultural landscape of late eighteenth-century York. Medical culture and identity in late eighteenth-century York took shape within a social landscape shaped by the values of gentility, polite sociability and civic belonging. The book examines the role of intellectual liberality, demonstrating how public displays of polite and 'ornamental' learning were central to the performance of medico-gentility. It explores the incipient demise of this culture. Through a close reading of a scandal which enveloped the York Lunatic Asylum, it also explores the ways in which medical identities founded upon gentility and politeness were critically undermined by the political and social factionalism. The book looks at medical involvement in the provincial scientific movement, examining how local medical men positioned themselves relative to the so-called 'march of intellect', the cultural and ideological alignment between science and social reform. It continues this analysis in relation to the cholera epidemic of 1832 and other medico-political activities. The book considers how the professional dominion over healthcare was forged by the dual processes of inclusion and exclusion. It discusses the foundation of the Medical School in 1834 against the trial, in the same year, of a local salesman for James Morison's 'Universal Vegetable Medicine'.

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Politeness, sociability and the culture of medico-gentility
Michael Brown

eighteenth century as men such as Samuel Tuke, inspired by the public zeal of evangelical Christianity, began to involve themselves with philanthropic and socially reforming causes.32 York and the cultural politics of eighteenth-century medicine Medical culture and identity in late eighteenth-century York therefore took shape within a social landscape shaped by the values of gentility, polite sociability and civic belonging. It was also one in which interpersonal relationships were key. The medical ‘faculty’, as it was collectively known, was relatively small. At any one

in Performing medicine
Race and nation in twenty-first-century Britain

Nationalism has reasserted itself today as the political force of our times, remaking European politics wherever one looks. Britain is no exception, and in the midst of Brexit, it has even become a vanguard of nationalism's confident return to the mainstream. Brexit, in the course of generating a historically unique standard of sociopolitical uncertainty and constitutional intrigue, tore apart the two-party compact that had defined the parameters of political contestation for much of twentieth-century Britain. This book offers a wide-ranging picture of the different theoretical accounts relevant to addressing nationalism. It briefly repudiates the increasingly common attempts to read contemporary politics through the lens of populism. The book explores the assertion of 'muscular liberalism' and civic nationalism. It examines more traditional, conservative appeals to racialised notions of blood, territory, purity and tradition as a means of reclaiming the nation. The book also examines how neoliberalism, through its recourse to discourses of meritocracy, entrepreneurial self and individual will, alongside its exaltation of a 'points-system' approach to the ills of immigration, engineers its own unique rendition of the nationalist crisis. There are a number of important themes through which the process of liberal nationalism can be documented - what Arun Kundnani captured, simply and concisely, as the entrenchment of 'values racism'. These include the 'faux-feminist' demonisation of Muslims.

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Yann Martel’s lonely book club
Zalfa Feghali

peoples’, I have examined work originating from the US–​Mexico border, the queer white trash community in the US South, the Indigenous yet precarious position occupied by the Métis, the borders of languages, and from an immigrant Latino writer concerned with hybrid linguistic and historical identities. All the authors and texts under examination seek to craft new habita of civic belonging through an engagement with active readers. In these concluding notes, I have sought to theorise, however briefly, articulations of a new status of civic belonging, bearing in mind, of

in Crossing borders and queering citizenship
Zalfa Feghali

also emphasises this ‘barbwire’ existence (Borderlands pp. 24–​5). In telling personal histories of their seemingly separate communities, both Anzaldúa and Allison work towards healing and empowerment and theorise queer feminist sites at which the civic belonging they are denied as peripheral peoples can be realised. Personal community histories Born in 1942 on the US side of the US–​Mexico border, Anzaldúa and her family were migrant workers, constantly changing locations to find employment. When she was eight years old, Anzaldúa’s family ‘settled’ in Hargill, Texas

in Crossing borders and queering citizenship
Daniel Gorman

responsibilities, and was rooted in the nineteenth-century idea of citizenship as the expression of civic belonging. It meant above all an identification with the whole, which in late Victorian and Edwardian imperial ideology meant the organic imperial state. Such a thin civic citizenship was rendered obsolete by the thick social citizenship, consecrated in political rights, whose origins

in Imperial citizenship
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Why queer(y) citizenship?
Zalfa Feghali

, like Anzaldúa, Allison, Scofield, Gómez-​Peña, Moure, Díaz, and Martel work to interrogate, critique, and queer the concept of citizenship. I read their work in service of a relationship with a state that does not require nations and their borders to be ‘reified through assertions of border controls and appeals to nationhood’, as we see in the actions of the border guards in Thomas King’s ‘Borders’, but instead through queer readings that hold states accountable and engender civic belonging, as we see in the actions of the story’s Blackfoot mother, who tells her son

in Crossing borders and queering citizenship
Eoin Daly and Tom Hickey

how religious commitments affect the participative and affective dimensions of citizenship. While religious persecution obviously denies individuals the opportunity to participate in the public realm and thus to exercise political freedom in its republican sense, religious strife and division may have the same effect, indirectly, by undermining sentiments of fraternity or civic belonging.37 Thus, in societies marked by religious division – or simply, religious diversity – a central question of institutional design is how such potentially destructive forms of

in The political theory of the Irish Constitution
The English ‘race’
Peter Yeandle

identity discourse which used English history as the roadmap towards civilisation. Summary The formation of such a template for collective racial identity had profound implications for the construction of codes of citizenship. This was the organic representation of belonging: each had to do their bit for the collective good. This model for civic belonging

in Citizenship, Nation, Empire
Zalfa Feghali

, not even a mosaic, but a new phenomenon, original and independent’.17 These appeals 158 Crossing borders and queering citizenship to broadening definitions of culture and identity find resonance in notions of hemispheric citizenship, where conceptions of ‘nation’ are opened up to consider how continental, hemispheric, colonial, and postcolonial flows have impacted cultural and civic belonging. In his depiction of hemispheric identity and citizenship, Díaz allows readers access to a range of characters, experiences, and languages. As Sam Anderson puts it, Díaz

in Crossing borders and queering citizenship