By Bridie Andrews, Mary P. Sutphen
Over the past century, id as an street of inquiry has develop into either a tutorial progress and a complicated classification of ancient research. This quantity indicates how the research of drugs delivers new insights into colonial identification, and the potential for accommodating a number of views on id inside a unmarried narrative. individuals to this quantity discover the perceived self-identity of colonizers; the adoption of western and conventional drugs as complementary features of a brand new, sleek and nationalist identification; the construction of a latest identification for girls within the colonies; and the expression of a healer's id by way of physicians of conventional medication.
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Additional resources for Medicine and Colonial Identity (Studies in the Social History of Medicine, 17)
Orsini, “Domesticity and Beyond,” 145. See Orsini, “Domesticity and Beyond,” 145. Quoted in Orsini, “Domesticity and Beyond,” 143–4. The quote was from a banner under the journal’s title. Talwar, “Feminist Consciousness,” 208. For further analysis of Gandhi’s attitudes concerning women, see Madhu Kishwar, “Women and Gandhi,” Economic and Political Weekly 20 (Oct. 5 and Oct. 12, 1985): 1691–702, 1753– 8; and Sujata Patel, “Construction and Reconstruction of Woman in Gandhi,” Economic and Political Weekly 23 (Feb.
Dar reproached “fashionable ladies” for neglecting their traditional home duties, reading sentimental novels, succumbing to nervous excitement, and becoming slaves of fashion, and linked these to a decreased bodily resistance to tuberculosis. To combat tuberculosis, Dar encouraged women’s household labor: Our well-born ladies . . should definitely work, because the means of getting rid of tuberculosis is bodily labor. Showing enthusiasm for housework, sweeping our rooms and keeping them clean, washing our clothes and mending them, pounding paddy in our house with a d.
At the same time, it is clear that Western medicine had not become the hegemonic medical framework among the regional north Indian élite that comprised the audience for journals such as Stri Darpan. Stri Darpan itself advocated an implicitly dual medicine, one which promoted the appreciation, use, and knowledge of a revitalized Ayurveda in addition to accepting aspects of the Western medical model. Stri Darpan seemed to suggest that the Indian nation could accommodate – indeed, required – both the Western and Ayurvedic medical traditions, despite significant differences in their conceptions of the body, disease definitions and etiologies, and understandings about health.