By Lara Marks, Michael Worboys
Migrants, Minorities and health and wellbeing appears at a few forms of migrant and minority teams from diverse societies world wide. every one bankruptcy examines how well-being concerns have interacted with constructing principles of ethnicity. difficult our universal assumptions approximately migrants, minorities and overall healthiness, the gathering deals new views from a couple of disciplines.
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Extra resources for Migrants, Minorities and Health: Historical and Contemporary Studies (Studies in the Social History of Medicine)
Disease and defilement’ sums up this dichotomy between health as a scientific and as an aesthetic value: you may be diseased, but I am defiled by it. 28 DISEASE, DEFILEMENT, DEPRAVITY It would be a mistake to treat this use of language as purely calculated, a device to conceal other motives. The aesthetics of health expresses real sentiment and fear. Why is it that the Chinese were seen as ‘dirty’—why did the ideas of ‘disease’ and ‘defilement’ congeal in this manner? It was surely the difference of the Chinese, in their appearance and manner, their customs, and their sequestration in separate communities, that provoked such a powerful need to label and condemn.
The Afghan was declared infected, and flew the flag of quarantine. The refusal to land its passengers seemed then the soundest of public health. But as it frequently was, the argument from health was sleight of hand. The Afghan had not been to an infected port and was not at risk. 24 This was a strange virus then, discriminating in its contagion and apparently attuned to the finer points of the Influx of Chinese Restriction Act. This was but one of many cases in which the fear of smallpox acted as a rationalisation and not a reason for action.
Let us start with the experience of feeling, as much a specialisation of human evolution as rational thought. 32 The experience of the aesthetic is keenly felt—as pleasure, awe, or disgust. But what causes these feelings and where do they come from? 33 They are always built upon images or sensations that refer to other things. Nothing is inherently beautiful or ugly except in as much as it acts as a symbol. In this, the aesthetic realm is both quintessentially and invariably semiotic: it is the level on which cultural connections are felt and not thought.