By Henri-Jacques Stiker, William Sayers
The expanding numbers of students, policy-makers, and political activists who're all in favour of questions of actual and cognitive incapacity will warmly welcome Henri-Jacques Stiker's ebook, the 1st to aim to supply a framework for examining incapacity in the course of the a while. released in 1997 in France as Corps infirmes et soci?t?s and to be had now in a good English translation, the ebook strains the historical past of western cultural responses to incapacity, from precedent days to the current. during this quantity, Stiker examines a basic factor in modern Western discourse on incapacity: the cultural assumption that equality/sameness/similarity is usually wanted via these in society. He highlights the results of the sort of approach, illustrating the intolerance of variety and individualism that arises from putting such significance on equality. Importantly, Stiker doesn't hesitate to say his personal stance at the matters he discusses: that distinction is not just applicable, yet that it truly is fascinating, that it will be important. the writer is going past anecdotal background to traverse a bit identified background, penetrating to the center of collective attitudes and reflecting on parts of coverage. The sweep is wide; from a rereading and reinterpretation of the Oedipus delusion to present laws concerning disablity, he proposes an analytical heritage that demonstrates how societies show themselves via their attitudes in the direction of incapacity, from time to time in unforeseen methods, because the learn of aspect is frequently the simplest access into the complete of a tradition. The publication may be of curiosity to students of incapacity, historians, social scientists, cultural anthropologists, and those that are intrigued by way of the position that tradition performs within the improvement of language and proposal surrounding the disabled. Henri-Jacques Stiker is Director of analysis and member of the dept of the heritage and Civilization of Western Societies, college of Paris VII.
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This observation, too, is part of this book. I would not want to evade the necessity of proposing social strategies. I would certainly subscribe to these lines by Foucault with regard to his study of the clinic: The research that I am undertaking here therefore involves a project that is deliberately both historical and critical, in that it is concerned-outside all prescriptive intent-with determin- ing the conditions of possibility of medical experience in mod- ern times. I should like to make it plain once and for all that this book has not been written in favor of one kind of medicine as against another kind of medicine, or against medicine and in favor of an absence of medicine.
And when the Prophet says, "No reproach to the blind, no reproach to the lame, no reproach to the sick," he wipes out the pollution of the disabled. He maintains the exemption from combat but completely removes the exclusion from meals. "9 The Judaism of the Old Testament, on the other hand, is dominated by ritual, cultic prohibition, while the theological currents that derive from it (Christianity and Islam) differ on this point, as on others. The Bible also reveals the social exclusion of certain illnesses.
If we see little of Jesus in contact with the disabled in the Temple (while he meets them several times in the synagogue, which is not a sacred place of residence of God), it is simply because the prohibi- tion was in full force. The subversion of the Sabbath should be under- stood equally well as the subversion of the Temple. 24 the blind and the lame approach Jesus in the Temple, and Jesus heals them. As we have seen, the blind and lame headed the list of those excluded from the Temple (2 Sam.
A History of Disability by Henri-Jacques Stiker, William Sayers