The scientific claims of British child guidance, 1918–45

2009 ◽  
Vol 42 (3) ◽  
pp. 407-432 ◽  
Author(s):  
JOHN STEWART

AbstractThis article examines the British child guidance movement's claim to scientific status and what it sought to gain by the wider acceptance of such a claim. The period covered is from the movement's origins in the 1920s to the end of the Second World War, by which point it had been incorporated into the welfare state. This was also an era when science commanded high intellectual and cultural status. Child guidance was a form of psychiatric medicine that addressed the emotional and psychological difficulties that any child might experience. It thus saw itself as a form of preventive medicine and as a component of the international movement for mental hygiene. Child guidance was organized around the clinic and employed the knowledge and skills of three distinct professions: psychiatrists, psychologists and psychiatric social workers. Its claim to scientific status was underpinned by the movement's clinical and organizational approach and in turn derived from developments in the laboratory sciences and in academic medicine. There were, however, those even within the movement itself who challenged child guidance's purported scientific status. Such objections notwithstanding, it is suggested here that at least in its own terms the claim was justified, particularly because of the type of psychiatric approach which child guidance employed, based as it was on a form of medical holism.

Author(s):  
Todd M. Endelman

This chapter looks at Marcel Proust's epic, a multi-volume novel titled In Search of Lost Time, where a distinguished member of the Jockey Club named Charles Swann is regarded as a Jew before the Dreyfus affair erupted and heightened the Jew-consciousness. It explains why Marcel and others in the aristocratic world of the Faubourg Saint-Germain regarded Swann as a Jew, who saw himself in a similar light towards the end of his life. It also explores why the lines demarcating Jews from Christians became blurred between the French Revolution and the Second World War and how this blurring affected Jews who had converted to Christianity. The chapter refers to Jews in medieval and early modern Europe, with the exception of Iberian Conversos, who were not troubled by issues of collective identity. It recounts how Jews exchanged one well-defined legal and cultural status for another when they rejected Judaism and became Christians.


2001 ◽  
Vol 4 (1) ◽  
pp. 63-87
Author(s):  
Bernhard Seliger

The rise of the welfare state has been a characteristic feature of Western European development after the second world war, despite quite different economic models in Western European countries. However, dynamic implications of the welfare state made a reform increasingly necessary. Therefore, since the 1980s the reform of the welfare state has been an important topic for Western European states. This paper describes the development of the welfare state and analyzes possible welfare reform strategies with special respect to the case of Germany. It focuses on the interdependence of political and economic aspects of welfare reform on the national as well as international level.


2002 ◽  
Vol 41 (2) ◽  
pp. 199-231 ◽  
Author(s):  
Catherine Ellis

In 1956, Martha Gellhorn spent an evening exploring the uncharted territory of London's espresso bars. Her impressions were recorded in an article on “the younger generation”: “Full of expectations and ignorance, I made the long sight-seeing trip through the Espresso-bar country of London, stared at the young natives, and came gladly home at last with many pictures in my mind but little understanding …. The youthful Espresso-ites remained hopelessly strangers, in their strange, small, chosen land; I can only report what I have seen.” Gellhorn's account was punctuated by references to the “strangeness” of her experience. The decor of the bars invoked “distant places” with “bull-fight posters, bamboo, tropical plants, an occasional shell or Mexican mask.” As she traveled through this “strange country,” the sight of a tortilla was “terrifying,” the customers' clothing was breathtakingly exotic, and their skin tones suggested amalgams such as “Chinese-Javanese-Siamese” or “Spanish-Arab-Cuban.” At times, Gellhorn heard French and Italian spoken freely among the espresso bars' young patrons.The foreign topography of youth culture described by Gellhorn was not unusual among accounts of young people in the 1950s, yet until recently this period has been characterized principally as a time of social peace and political apathy, “an age of prosperity and achievement” shaped by “consensus” and a return to normality after the disruption and sacrifices of the Second World War. Following an extended period of austerity, the welfare state and the managed economy seemed to have ensured full employment and an unprecedented standard of living, while the election of successive Conservative governments in 1951, 1955, and 1959 has been explained as the political reflection of rising personal prosperity and security.


2005 ◽  
Vol 6 (4) ◽  
pp. 682-709 ◽  
Author(s):  
Mike Parsons ◽  
Mary B. Rose

This article considers the neglected legacies of the Lancashire cotton industry and their impact on the U.K. outdoor trade. Studies of the decline of the Lancashire cotton industry after the Second World War have concentrated on the collapse of coarse cotton spinning and weaving, largely ignoring the impact of the knowledge and skills related to the finishing trades. The examination of the evolution of rainwear, coatings, and high-performance fabrics in the nineteenth century provides a backdrop to a study of the innovation process that emerged in the U.K. outdoor trade after 1960.


2009 ◽  
Author(s):  
Claudio De Boni

The idea of the welfare state, that is of a state tangibly committed to the economic welfare of the citizens, became progressively established in western thought in the twentieth century. Running counter to the tradition of thought in which politics and economics were two separate and independent spheres, various political cultures pressed for an acknowledgement of social rights and the duty of the state to intervene to protect the weaker brackets of the population. The first of these was social democracy, followed by a liberalism which became increasingly "social" in line with Christian thought, through to the phenomenon of the "totalitarian welfare state", when even absolutist states elaborated policies designed to incorporate the proletariat in the national order. This book is part of a larger work intended to address the issue of the welfare state in contemporary political thought. Following the volume dedicated to the nineteenth century (FUP 2007), this book deals with the period from the turn of the century up to the formulation of one of the most consummate and organic projects of welfare state ever conceived: that elaborated by Beveridge in England during the Second World War. THE THREE VOLUMESI: Lo stato sociale nel pensiero politico contemporaneo L'Ottocento Lo stato sociale nel pensiero politico contemporaneo. Il Novecento Parte prima: Da inizio secolo alla seconda guerra mondiale Lo stato sociale nel pensiero politico contemporaneo. Il Novecento Parte seconda: dal dopoguerra a oggi


2020 ◽  
Vol 15 (2) ◽  
pp. 18-33
Author(s):  
Jean-Pierre Digard

Abstract: The consumption of meat depends first of all on religious prescripts: unlike Christianity, Judaism and Islam prohibit certain meats. Then comes the cultural status (distinct from the legal status) of animals: in Europe, the consumption of rabbits has declined due to his assimilation to a “pet”. After an increase in the post Second World War period, meat consumption has been declining in Europe since the 2000s; similarly, in North Africa and the Middle East, its consumption tends to be closer to that of Europe. These fluctuations owe more to changes in living modes and standards than to animalist activism.Résumé : La consommation carnée dépend d’abord de prescriptions religieuses : à la différence du christianisme, le judaïsme et l’islam interdisent certaines viandes. Vient ensuite le statut culturel (distinct du statut légal) des animaux : en Europe, la consommation du lapin a reculé du fait de son assimilation à un « animal de compagnie ». En Europe toujours, après une hausse après la Seconde Guerre mondiale, la consommation carnée diminue depuis les années 2000 ; à l’inverse, en Afrique du Nord et au Moyen-Orient, elle tend à se rapprocher de celle de l’Europe. Ces fluctuations doivent davantage à l’évolution des genres et des niveaux de vie qu’au militantisme animaliste.


2020 ◽  
Vol 53 (2) ◽  
pp. 77-86
Author(s):  
Alexandra Senfft

This article addresses the transgenerational consequences of the Second World War and the Holocaust for the descendants of the Nazi perpetrators and bystanders. Using the example of her own family, the author traces the external obstacles and the psychological difficulties arising from working through a legacy of crime, compounded by the fact that an atmosphere of taboos, silence and denial has persisted within German families – in spite of all the research and enlightenment in the academic and political spheres. The author argues that the patterns of feeling, thinking and action are often passed down when they are not scrutinised. Meaningful dialogues with the survivors and their descendants, as well as authentic remembrance, the author claims, can only take place if descendants of the victimisers break away from those generationally transmitted narratives which continue to evade the entire truth about the crimes committed by the Nazis and their accomplices in Europe.


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