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Brock Chisholm was one of the most influential Canadians of the twentieth century. A world-renowned psychiatrist, he was the first director-general of the World Health Organization and built it up against overwhelming political odds in the years immediately following the Second World War. An atheist and a fierce critic of jingoistic nationalism, he supported world peace and world government and became a champion of the United Nations and the WHO. Post-1945 international politics, global health issues, and medical history intersect in this highly readable account of a remarkable Canadian.
A history of the World Health Organization, covering major achievements in its seventy years while also highlighting the organization's internal tensions. This account by three leading historians of medicine examines how well the organization has pursued its aim of everyone, everywhere attaining the highest possible level of health.
Medicine has always been a significant tool of an empire. This book focuses on the issue of the contestation of knowledge, and examines the non-Western responses to Western medicine. The decolonised states wanted Western medicine to be established with Western money, which was resisted by the WHO. The attribution of an African origin to AIDS is related to how Western scientists view the disease as epidemic and sexually threatening. Veterinary science, when applied to domestic stock, opens up fresh areas of conflict which can profoundly influence human health. Pastoral herd management was the enemy of land enclosure and efficient land use in the eyes of the colonisers. While the native Indians of the United States were marginal participants in the delivery or shaping of health care, the Navajo passively resisted Western medicine by never giving up their own religion-medicine. The book discusses the involvement of the Rockefeller Foundation in eradicating the yellow fever in Brazil and hookworm in Mexico. The imposition of Western medicine in British India picked up with plague outbreaks and enforced vaccination. The plurality of Indian medicine is addressed with respect to the non-literate folk medicine of Rajasthan in north-west India. The Japanese have been resistant to the adoption of the transplant practices of modern scientific medicine. Rumours about the way the British were dealing with plague in Hong Kong and Cape Town are discussed. Thailand had accepted Western medicine but suffered the effects of severe drug resistance to the WHO treatment of choice in malaria.
In Mental Health and Canadian Society leading researchers challenge generalisations about the mentally ill and the history of mental health in Canada. Considering the period from colonialism to the present, they examine such issues as the rise of the insanity plea, the Victorian asylum as a tourist attraction, the treatment of First Nations people in western mental hospitals, and post-World War II psychiatric research into LSD.
In The Colonial Politics of Global Health, Jessica Lynne Pearson explores the collision between imperial and international visions of health and development in French Africa as decolonization movements gained strength. After World War II, French officials viewed health improvements as a way to forge a more equitable union between France and its overseas territories. Through new hospitals, better medicines, and improved public health, French subjects could reimagine themselves as French citizens. The politics of health also proved vital to the United Nations, however, and conflicts arose when French officials perceived international development programs sponsored by the UN as a threat to their colonial authority. French diplomats also feared that anticolonial delegations to the United Nations would use shortcomings in health, education, and social development to expose the broader structures of colonial inequality. In the face of mounting criticism, they did what they could to keep UN agencies and international health personnel out of Africa, limiting the access Africans had to global health programs. French personnel marginalized their African colleagues as they mapped out the continent’s sanitary future and negotiated the new rights and responsibilities of French citizenship. The health disparities that resulted offered compelling evidence that the imperial system of governance should come to an end. Pearson’s work links health and medicine to postwar debates over sovereignty, empire, and human rights in the developing world. The consequences of putting politics above public health continue to play out in constraints placed on international health organizations half a century later.
Since the beginning of the World Health Organization, many of its staff members, regional offices, member states, and directors-general have grappled with the question of what a 'spiritual dimension' of health looks like, and how it might enrich the health policies advocated by their organisations. Contrary to the wide-spread perception that 'spirituality' is primarily related to palliative care and has emerged relatively recently within the organisation, this study shows that its history is considerably longer and more complex, and has been closely connected to the WHO's ethical aspirations, its quest for more holistic and equitable healthcare, and its struggle with the colonial legacy of international health organisations. While such ideals and struggles silently motivated many of the key actors and policies - such as the provision of universal primary healthcare - which for decades have embodied the organisation's loftiest aspirations, the WHO's official relationship with 'spirituality' advanced in fits, leaps, and setbacks. At times creative and interdisciplinary, at others deeply political, this process was marked by cycles of institutional forgetting and remembering. Rather than as a triumph of religious lobbyists, this book argues, the 'spiritual dimension' of health may be better understood as a 'ghost' that has haunted - and continues to haunt - the WHO as it comes to terms with its mandate of advancing health as a state of 'complete well-being' available to all.
A sweeping history explores why people living in resource-poor areas lack access to basic health care after billions of dollars have been invested in international-health assistance. Over the past century, hundreds of billions of dollars have been invested in programs aimed at improving health on a global scale. Given the enormous scale and complexity of these lifesaving operations, why do millions of people in low-income countries continue to live without access to basic health services, sanitation, or clean water? And why are deadly diseases like Ebola able to spread so quickly among populations? In A History of Global Health, Randall M. Packard argues that global-health initiatives have saved millions of lives but have had limited impact on the overall health of people living in underdeveloped areas, where health-care workers are poorly paid, infrastructure and basic supplies such as disposable gloves, syringes, and bandages are lacking, and little effort has been made to address the underlying social and economic determinants of ill health. Global-health campaigns have relied on the application of biomedical technologies—vaccines, insecticide-treated nets, vitamin A capsules—to attack specific health problems but have failed to invest in building lasting infrastructure for managing the ongoing health problems of local populations. Designed to be read and taught, the book offers a critical historical view, providing historians, policy makers, researchers, program managers, and students with an essential new perspective on the formation and implementation of global-health policies and practices.
The story of how prominent liberal intellectuals reshaped American religious and secular institutions to promote a more democratic, science-centered society. Winner of the Morris D. Forkosch Award for Best Book by the Center for Inquiry Recent polls show that a quarter of Americans claim to have no religious affiliation, identifying instead as atheists, agnostics, or "nothing in particular." A century ago, a small group of American intellectuals who dubbed themselves humanists tread this same path, turning to science as a major source of spiritual sustenance. In The Scientific Spirit of American Humanism, Stephen P. Weldon tells the fascinating story of this group as it developed over the twentieth century, following the fortunes of a few generations of radical ministers, academic philosophers, and prominent scientists who sought to replace traditional religion with a modern, liberal, scientific outlook. Weldon explores humanism through the networks of friendships and institutional relationships that underlay it, from philosophers preaching in synagogues and ministers editing articles of Nobel laureates to magicians invoking the scientific method. Examining the development of an increasingly antagonistic engagement between religious conservatives and the secular culture of the academy, Weldon explains how this conflict has shaped the discussion of science and religion in American culture. He also uncovers a less known—but equally influential—story about the conflict within humanism itself between two very different visions of science: an aspirational, democratic outlook held by the followers of John Dewey on the one hand, and a skeptical, combative view influenced by logical positivism on the other. Putting America's distinctive science talk into historical perspective, Weldon shows how events such as the Pugwash movement for nuclear disarmament, the ongoing evolution controversies, the debunking of pseudo-science, and the selection of scientists and popularizers like Carl Sagan and Isaac Asimov as humanist figureheads all fit a distinctly American ethos. Weldon maintains that this secular ethos gained much of its influence by tapping into the idealism found in the American radical religious tradition that includes the deism of Thomas Paine, nineteenth-century rationalism and free thought, Protestant modernism, and most important, Unitarianism. Drawing on archival research, interviews, and a thorough study of the main humanist publications, The Scientific Spirit of American Humanism reveals a new level of detail about the personal and institutional forces that have shaped major trends in American secular culture. Significantly, the book shows why special attention to American liberal religiosity remains critical to a clear understanding of the scientific spirit in American culture.
Yi-Tang Lin presents the historical process by which statistics became the language of global health for local and international health organizations. Drawing on archival material from three continents, this study investigates efforts by public health schools, philanthropic foundations, and international organizations to turn numbers into an international language for public health. Lin shows how these initiatives produced an international network of public health experts who, across various socioeconomic and political contexts, opted for different strategies when it came to setting global standards and translating local realities into numbers. Focusing on China and Taiwan between 1917 and 1960, Lin examines the reception, adaptation, and appropriation of international health statistics. She presents the dynamic interplay between numbers, experts, and policy-making in international health organizations and administrations in China and Taiwan. This title is also available as Open Access.
This book applies the analytical approach called Historical Institutionalism (HI)- so far mostly used within comparative politics-to the field of International Relations (IR). It provides an introduction to HI concepts and makes an argument for why it is particularly well-suited for understanding current developments within international institutions. In particular, it helps us to understand the combination of change and stability that together form the dynamics of institutional development over time. It is the first book to collect original, empirical research applying historical institutionalism to international institutions. The chapters cover a range of institutions important to IR, including the development of European Union competition policy, the global politics of financial reform after the 2008 crisis, the institutional development of the World Health Organization, membership reforms in the League of Nations and the United Nations Security Council, and civil society access to intergovernmental organizations. The concluding chapter discusses the relationship of HI to other institutionalist approaches and the role of HI in future IR research.