Healers on the Colonial Market is one of the few studies on the Dutch East Indies from a postcolonial perspective. It provides an enthralling addition to research on both the history of the Dutch East Indies and the history of colonial medicine. This book will be of interest to historians, historians of science and medicine, and anthropologists. How successful were the two medical training programmes established in Jakarta by the colonial government in 1851? One was a medical school for Javanese boys, and the other a school for midwives for Javanese girls, and the graduates were supposed to replace native healers, the dukun. However, the indigenous population was not prepared to use the services of these doctors and midwives. Native doctors did in fact prove useful as vaccinators and assistant doctors, but the school for midwives was closed in 1875. Even though there were many horror stories of mistakes made during dukun-assisted deliveries, the school was not reopened, and instead a handful of girls received practical training from European physicians. Under the Ethical Policy there was more attention for the welfare of the indigenous population and the need for doctors increased. More native boys received medical training and went to work as general practitioners. Nevertheless, not everybody accepted these native doctors as the colleagues of European physicians.

Healers on the Colonial Market is one of the few studies on the Dutch East Indies from a postcolonial perspective. It provides an enthralling addition to research on both the history of the Dutch East Indies and the history of colonial medicine. This book will be of interest to historians, historians of science and medicine, and anthropologists. How successful were the two medical training programmes established in Jakarta by the colonial government in 1851? One was a medical school for Javanese boys, and the other a school for midwives for Javanese girls, and the graduates were supposed to replace native healers, the dukun. However, the indigenous population was not prepared to use the services of these doctors and midwives. Native doctors did in fact prove useful as vaccinators and assistant doctors, but the school for midwives was closed in 1875. Even though there were many horror stories of mistakes made during dukun-assisted deliveries, the school was not reopened, and instead a handful of girls received practical training from European physicians. Under the Ethical Policy there was more attention for the welfare of the indigenous population and the need for doctors increased. More native boys received medical training and went to work as general practitioners. Nevertheless, not everybody accepted these native doctors as the colleagues of European physicians. Full text (Open Access)

Healers on the colonial market is one of the few studies on the Dutch East Indies from a postcolonial perspective. It provides an enthralling addition to research on both the history of the Dutch East Indies and the history of colonial medicine. This book will be of interest to historians, historians of science and medicine, and anthropologists. How successful were the two medical training programmes established in Jakarta by the colonial government in 1851? One was a medical school for Javanese boys, and the other a school for midwives for Javanese girls, and the graduates were supposed to replace native healers, the dukun. However, the indigenous population was not prepared to use the services of these doctors and midwives. Native doctors did in fact prove useful as vaccinators and assistant doctors, but the school for midwives was closed in 1875. Even though there were many horror stories of mistakes made during dukun-assisted deliveries, the school was not reopened, and instead a handful of girls received practical training from European physicians. Under the Ethical Policy there was more attention for the welfare of the indigenous population and the need for doctors increased. More native boys received medical training and went to work as general practitioners. Nevertheless, not everybody accepted these native doctors as the colleagues of European physicians. Liesbeth Hesselink (1943) received a PhD in the history of medicine from the University of Amsterdam in 2009. She has had a career in education and in politics. In addition she has published articles on prostitution and the medical history of the Dutch East Indies.

This book, the first to describe women medical practitioners other than midwives in the colonial period, emphasizes that medical care was part of every woman's work. The Healer's Calling uses memorable anecdotes, engaging characters, and medical oddities to tell the fascinating story of the practice of household medicine in early America. Rebecca J. Tannenbaum points out that housewives provided much of the medical care available in the seventeenth century. Elite women cared for the indigent in their towns and used medical practice to make influential connections with powerful men; "doctresses" or "doctor women" supported themselves with their practices and competed directly with male physicians; and midwives were crucial "expert witnesses" in cases of fornication, murder, and witchcraft. Yet there were limits to the authority of women's healing communities, with consequences for those who overstepped the bounds. By setting women's practice in the context of contemporary medicine, gender roles, and community norms, Tannenbaum also reveals the relationship between women's medical practice and witchcraft accusations. Tannenbaum examines colonial America's full range of medical options—including the work of classically trained male doctors and male lay practitioners—with a keen eye to the interactions and tensions between men and women in the realm of healing.

Health practitioners working in gray zones, or between official and unofficial medicines, played a fundamental role in shaping Latin America from the colonial period onward. The Gray Zones of Medicine offers a human, relatable, complex examination of the history of health and healing in Latin America across five centuries. Contributors uncover how biographical narratives of individual actors—outside those of hegemonic biomedical knowledge, careers of successful doctors, public health initiatives, and research and medical institutions—can provide a unique window into larger social, cultural, political, and economic historical changes and continuities in the region. They reveal the power of such stories to illuminate intricacies and resilient features of the history of health and disease, and they demonstrate the importance of escaping analytical constraints posed by binary frameworks of legality/illegality, learned/popular, and orthodoxy/heterodoxy when writing about the past. Through an accessible and story-like format, this book unlocks the potential of historical narratives of healings to understand and give nuance to processes too frequently articulated through intellectual medical histories or the lenses of empires, nation-states, and their institutions.

Profiles over thirty notable African Americans in the health field, including Civil War nurse Susie King Taylor, Dr. Charles Drew, father of the blood bank, and young pioneering surgeon Ben Carson.

'Medical Revolutionaries' highlights how slave healers inspired the Haitian Revolution, toppled the slave system, and led to the loss of France's most productive New World economy.