Colonial medicine and folk beliefs in the modern era

Author(s):  
Stephen Snelders

The on-going adherence of the Afro-Surinamese and of new British Indian and Javanese migrants to their own folk beliefs and practices necessitated a response from Dutch colonial medicine. If modern leprosy politics were to succeed, some degree of cooperation and compliance from the population was necessary. Folk beliefs were not seen as a possible alternative to Western science and medicine on a conceptual level; however, Dutch colonial medicine found elements in folk beliefs useful for its own health propaganda and communication, while at the same time emphatically rejecting the folk medicine practitioners’ worldview underlying these beliefs. In this sense Dutch colonial medicine did not limit itself to the interventions from above based on biomedical knowledge that historians have found typical of ‘Imperial Tropical Medicine’, but actively sought the compliance of the population.

2020 ◽  
Vol 80 (1-2) ◽  
pp. 80-109
Author(s):  
Sara Belelli

Abstract Laki is a Northwest Iranian language spoken by both settled and nomadic people in the area of west Iran unofficially known as Lakestān, wedged between the Kurdish and Lori ethno-linguistic continua. This paper presents a popular legend in the Kākāvandi variety of Laki, giving an interesting insight into folk beliefs and practices related to the emāmzāde of Šāhzāde Moḥammad, a shrine located in the rural village of Darb-e Gonbad (Northern Lorestān). The text is accompanied by concise dialectological and lexical notes.


2001 ◽  
Vol 12 (2) ◽  
pp. 141-146
Author(s):  
Yogesh Shrivastava ◽  
Prabhakar Joshi

1941 ◽  
Vol 54 (213/214) ◽  
pp. 197
Author(s):  
John Frederick Doering ◽  
Eileen Elita Doering

2021 ◽  
Author(s):  
◽  
Julia Wells

<p>Historians have extensively studied colonial doctors in Africa, and the connection between colonial medical services and imperial power. The focus has, however, fallen almost exclusively on medical practice by trained, qualified, and professional doctors and nurses, and neglected amateur treatments carried out by white settlers. This project explores amateur medical treatment in rural parts of British East and South-Central Africa, primarily Kenya and Rhodesia, between 1890 and 1939. It draws upon a range of memoirs, novels, letters, and advice books, most notably the memoirs of white settler women including Karen Blixen, Elspeth Huxley, Hylda Richards, and Alyse Simpson.   The time period is characterised by a marked contrast between the emergence of tropical medicine and hygiene on the one hand, and, on the other, a continuation of nineteenth-century medical ideas, techniques, and widespread fears of the tropical climate. During the 1890s, tropical medicine and hygiene developed as specialised professional fields of expertise. Yet despite substantial tropical medical advances during and after the 1890s, the disease environment of East and South-Central Africa remained associated with high mortality and morbidity for white settlers. White bodies continued to be viewed, in the popular mind, as profoundly vulnerable to the African environment. Pre-germ theory etiologies of disease and treatment techniques persisted within white settler communities.  This thesis studies the medical skills, ideas, and practices of white settlers in the region. It demonstrates that much of settlers’ medical care was performed by other settlers, positioning amateur treatment as crucial to colonial health. The discussion considers advice produced and disseminated through the flourishing print culture of African guidebooks and tropical medical handbooks; tropical outfitting; the translation of popular medical and hygiene advice into white settler practice; and the amateur treatment techniques (most importantly, quinine, alcohol, and disinfectant) and body protection methods that feature in memoirs and letters. Malaria forms a major theme in amateur treatment and prevention. The thesis also examines white settler women’s amateur medical practice in African communities, and the shifting patterns of agency and colonial hegemony within these intimate medical encounters. It argues that settlers’ medical practice displayed a distinctive set of techniques and ideas that adapted, re-worked, and re-interpreted professional medical advice. It concludes that settlers’ amateur medical practice formed an essential element of colonial medicine and bolstered British authority in the region.</p>


2020 ◽  
Vol 19 (4) ◽  
pp. 25-50
Author(s):  
Elena E. Voytishek ◽  
Song Yao ◽  
Alexandra V. Gorshkova

Based on Chinese written sources and the authors' research field materials, the paper analyzes features of Taoist Buddhist practices using incense, as well as the purport of the 24 combinations that arise during fortune telling using three incense sticks – a practice used in rituals dating back to the early Middle Ages which still occupies a prominent place among China's religious practices today. The techniques that are concurrently characteristic of Buddhist practices, Taoist services as well as traditional folk beliefs hold a prominent place during the ritual. General terminology is primarily used in the comments supplementing the rituals in the original sources. These religious rituals involve ancient representations of Heaven as a “source of moral definitions” which reacts to human deeds through various signs, the teachings of the all-encompassing Qi as the energy of the universe and its numerological embodiment, worldview ideas including ancient Taoist beliefs and practices related to the cult of ancestors as well as worship of Heaven and various spirits, and basic Buddhist postulates of rebirth, karma and retribution for committed acts. Conducting fortune telling rituals using incense naturally embodied folk beliefs, which was instrumental in the ongoing teachings of morality to many generations across almost two millennia. Tables and comments on the 24 fortune telling combinations are published in Russian for the first time.


2021 ◽  
Vol 31 (1) ◽  
pp. 43-62

The theory of infection, although it arose in parallel with the advance of positive knowledge, has never embodied only the logic of the laboratory, in which a “clean” experiment can be devised in order to expose the true causes or symptoms of a disease. To the contrary, both the advent of laboratories and the way they work have come about as the result of a clash between the old paradigm for infection (miasma) and the new one (particular forms of life). The structure of an infection is primarily a structure of social relations, in which the history of an infection and the factors that contributed to its spread are reconstructed. The uncertainty about how an epidemic spreads led to the vindication of the autonomous knowledge which arrived at original ways of representing itself and could prove the soundness of its approach. Any discursive accuracy was regarded as questionable and unable to result in a treatment that would be superior to letting the infection run its course. The efforts of such leading epidemiologists in the modern era as Justus von Liebig, Carlos Juan Finlay, Patrick Manson, and the staff of the Bernhard Nocht Institute for Tropical Medicine in Hamburg brought about a reconstruction by professionalizing the stages in handling epidemics. It is argued that laboratories asserted their autonomy from universities not because of anything distinctive in their nature, but more because of a general understanding of cause and effect relationships in matters of need and famine. That counted for much more than any shortcomings in the previously established logistics and expansion of production. In addition, the development of forms of colonial, industrial and scientific expansion coupled with new types of enterprise, such as the Panama Canal or Germany’s trade with its colonies, fostered a new vision of epidemics not as natural disasters, but as a complex situations that can be managed and neutralized.


2021 ◽  
Author(s):  
◽  
Julia Wells

<p>Historians have extensively studied colonial doctors in Africa, and the connection between colonial medical services and imperial power. The focus has, however, fallen almost exclusively on medical practice by trained, qualified, and professional doctors and nurses, and neglected amateur treatments carried out by white settlers. This project explores amateur medical treatment in rural parts of British East and South-Central Africa, primarily Kenya and Rhodesia, between 1890 and 1939. It draws upon a range of memoirs, novels, letters, and advice books, most notably the memoirs of white settler women including Karen Blixen, Elspeth Huxley, Hylda Richards, and Alyse Simpson.   The time period is characterised by a marked contrast between the emergence of tropical medicine and hygiene on the one hand, and, on the other, a continuation of nineteenth-century medical ideas, techniques, and widespread fears of the tropical climate. During the 1890s, tropical medicine and hygiene developed as specialised professional fields of expertise. Yet despite substantial tropical medical advances during and after the 1890s, the disease environment of East and South-Central Africa remained associated with high mortality and morbidity for white settlers. White bodies continued to be viewed, in the popular mind, as profoundly vulnerable to the African environment. Pre-germ theory etiologies of disease and treatment techniques persisted within white settler communities.  This thesis studies the medical skills, ideas, and practices of white settlers in the region. It demonstrates that much of settlers’ medical care was performed by other settlers, positioning amateur treatment as crucial to colonial health. The discussion considers advice produced and disseminated through the flourishing print culture of African guidebooks and tropical medical handbooks; tropical outfitting; the translation of popular medical and hygiene advice into white settler practice; and the amateur treatment techniques (most importantly, quinine, alcohol, and disinfectant) and body protection methods that feature in memoirs and letters. Malaria forms a major theme in amateur treatment and prevention. The thesis also examines white settler women’s amateur medical practice in African communities, and the shifting patterns of agency and colonial hegemony within these intimate medical encounters. It argues that settlers’ medical practice displayed a distinctive set of techniques and ideas that adapted, re-worked, and re-interpreted professional medical advice. It concludes that settlers’ amateur medical practice formed an essential element of colonial medicine and bolstered British authority in the region.</p>


HUMANIS ◽  
2020 ◽  
Vol 24 (4) ◽  
pp. 457
Author(s):  
I Gede Gita Purnama ◽  
I Putu Eka Guna Yasa

Modern Balinese literature is one of the fields of classification in the world of Balinese literature. Balinese literary works that were born in the modern era or after the inclusion of foreign cultural influences in Balinese literary works are called modern Balinese literature. At the beginning of its emergence in the pre-independence era, modern Balinese literature was conceived by teacher teachers who served in formal schools established by the Dutch colonial. The early works of these teachers became a milestone in the birth of modern Balinese literature. Narrative texts written by I Made Pasek and Mas Niti Sastro became the initial embryos of Balinese short stories. In the form of some narrative texts they have presented a very modern form, no longer similar to the form of narrative doengeng or folklore. Then in content, the value content offered by the author is a very modern value content, not merely the values ??of tradition.


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