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Suriname under Dutch rule, 1750– 1950

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.

Abstract only
Stephen Snelders

originated within the old colonial slave society. 8 8 Leprosy and colonialism Modern leprosy politics also continued the heritage of the role of missionary societies in the fight against leprosy. Historians have focused attention on Christian and especially Protestant missionaries in the fight against leprosy in the British Empire and elsewhere. Michael Worboys has written about the role played by Christian missionary healthcare (together with medical humanism and colonial developmental policies) in the construction and implementation of policies that aimed to improve

in Leprosy and colonialism
Barbadian women and slaveholding
Cecily Jones

suspect creatures, the right of white women to live as free citizens was never threatened. Anne Phillips’s whiteness shielded her from the possibility of enslavement, for in colonial slave societies, to be non-black meant to be non enslaved, to enjoy an unquestionable and inalienable right to liberty. 4 Even though the nascent plantocracy frequently complained about the intractability of white

in Engendering whiteness
Douglas A. Lorimer

support of blacks in England and his extensive writings on slavery, Granville Sharp confronted the question of racial inequality but did not use the term prejudice to describe the attitudes of his slaveholding opponents. In 1769, he referred to blacks and mulattoes born in England as ‘Englishmen born’, and asserted that the common law, unlike the law of colonial slave societies

in Science, race relations and resistance
Assimilation and separate development
Douglas A. Lorimer

nineteenth century, the anti-slavery crusade, as a form of cultural imperialism, imposed the new ethos of an emerging industrial society upon colonial slave societies. 78 In the late nineteenth century, a mature industrial society with a free labour ideology, a legalised trade union movement, and an enlarged mass, if not fully democratic, electorate witnessed an imperial process which destroyed indigenous

in Science, race relations and resistance