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By Liesbeth Hesselink
Healers at the Colonial Market is among the few reviews at the Dutch East Indies from a postcolonial point of view. It offers a charming addition to investigate on either the heritage of the Dutch East Indies and the heritage of colonial medication. This publication might be of curiosity to historians, historians of technological know-how and drugs, and anthropologists. How winning have been the 2 scientific education programmes proven in Jakarta by means of the colonial govt in 1851? One used to be a scientific tuition for Javanese boys, and the opposite a college for midwives for Javanese women, and the graduates have been speculated to exchange local healers, the dukun. despite the fact that, the indigenous inhabitants used to be now not ready to take advantage of the companies of those medical professionals and midwives. local medical professionals did actually end up valuable as vaccinators and assistant medical professionals, however the institution for midwives used to be closed in 1875. even supposing there have been many horror tales of error made in the course of dukun-assisted deliveries, the varsity was once now not reopened, and in its place a handful of women obtained functional education from eu physicians. lower than the moral coverage there has been extra consciousness for the welfare of the indigenous inhabitants and the necessity for medical professionals elevated. extra local boys got clinical education and went to paintings as basic practitioners. however, no longer all people accredited those local medical professionals because the colleagues of eu physicians. complete textual content (Open entry)
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Extra resources for Healers on the colonial market: Native doctors and midwives in the Dutch East Indies
This seems to have been an anti-competition policy. 102 The government was not always consistent because serious errors made by dukun treating indigenous patients were sometimes punished by the government. In 1872 a dukun was sentenced to 15 years of hard labour because a 15-month-old baby who was apparently possessed by the devil died of burn wounds after the dukun tried to drive the devil out of him (Idema 1934:314). A dukun who removed too large a part of the penis during circumcision was sentenced to three months of hard labour (Soemodirdjo 1909:15-9).
For example, operations and other surgical techniques were considered unlawful on religious grounds and because of the adat (Mayer 1918:5). In animism the soul was a condition of existence. The soul could leave the body through a wound or surgery, which would result immediately in death (Kreemer Jr. 1915:5). C. Snouck Hurgronje, the foremost Dutch scholar of Islam and principal adviser to the colonial government on Islamic and indigenous matters, pointed out that Islam condemned the indiscriminate implementation of changes in the body and forbade them if they resembled mutilation (Kleiweg de Zwaan 1910:231).
Although Waitz had the usual criticisms about the dukun’s expertise, he did take them seriously: he translated dukun as ‘doctor’ and described their method in careful detail without calling them witchdoctors. He did not consider the magical aspect of their practice in his book. The physician Greiner (1875:180-1), who reported about an indigenous surgeon in his memoirs, was also an exception. He talked about his ‘Javanese colleague’ and the ‘Javanese doctor’. Greiner stated that the Javanese make great use of massage of nerves, tendons and vessels: ‘It is unfortunate that we practise that treatment method so little.