"A Powerful Protector of the Japanese People": The History of the Japanese Hospital in Steveston, British Columbia, Canada,1896-1942.

From 1896 to 1942, a Japanese hospital operated in the village of Steveston, British Columbia, Canada. For the first 4 years, Japanese Methodist missionaries utilized a small mission building as a makeshift hospital, until a larger institution was constructed by the local Japanese Fishermen's Association in 1900. The hospital operated until the Japanese internment, after the attack on Pearl Harbor during World War II. This study offers important commentary about the relationships between health, hospitals, and race in British Columbia during a period of increased immigration and economic upheaval. From the unique perspective of Japanese leaders, this study provides new insight about how Japanese populations negotiated hospital care, despite a context of severe racial discrimination. Japanese populations utilized Christianization, fishing expertise, and hospital work to garner more equitable access to opportunities and resources. This study demonstrates that in addition to providing medical treatment, training grounds for health-care workers, and safe refuge for the sick, hospitals played a significant role in confronting broader racialized inequities in Canada's past.

RELIGION & CARE INTERTWINED; NURSING IN CATHOLIC HOSPITALS 1950-1965.

This qualitative study explores how Catholicism influenced nursing in Catholic hospitals and how nurses met the religious needs of Catholic patients in the 1950s and early 1960s. Six nurses were interviewed who graduated from Catholic schools of nursing between 1952 and 1965 and worked in Catholic hospitals. Results indicate that nursing care was inexorably entwined with meeting the religious needs of Catholic patients. Religious practices were predictable and largely linked to the Holy Sacraments.

The Jewish psychiatric hospital, Zofiówka, in Otwock, Poland.

The T4 euthanasia programme within Nazi Germany has been well researched, but much less is known about the extermination of psychiatric patients in Nazi-occupied territories during the same period. In Poland 20,000 mentally ill patients were deliberately killed during the German occupation. This paper traces the history of one psychiatric hospital, Zofiówka, in Otwock, south-east of Warsaw. The hospital once served the Jewish population of Poland and was the largest, most prestigious neuropsychiatric centre in the country. It is now in ruins and said to be haunted by ghosts.

[A development of Byzantine Christian charities during the 4(th)-7(th) centuries and the birth of the hospital].

This study aims to examine the beginning and the development of Christian Charities during the 4(th)-6(th) centuries which would eventually result in the birth of the hospital in modern sense in the first half of the 7(th) century. For this purpose, I looked carefully into various primary sources concerning the early Christian institutions for the poor and the sick. Above all, it's proper to note that the first xenodocheion where hospitality was combined with a systematic caring, is concerned with the Trinitarian debate of the 4(th) century. In 356, Eustathios, one of the leaders of homoiousios group, established xenodocheion to care for the sick and the lepers in Sebaste of Armenia, whereas his opponent Aetios, doctor and leader of the heteroousios party, was reckoned to have combined the medical treatment with his clerical activities. Then, Basil of Caesarea, disciple of Eustathios of Sebaste, also founded in 372 a magnificent benevolent complex named 'Basileias' after its founder. I scrupulously analysed several contemporary materials mentioning the charitable institution of Caesarea which was called alternatively katagogia, ptochotropheion, xenodocheion. John Chrysostome also founded several nosokomeia in Constantinople at the end of the 4(th) century and the beginning of the 5(th) century. Apparently, the contemporary sources mention that doctors existed for these Charities, but there is no sufficient proof that these 'Christian Hospitals,' Basileias or nosokomeia of Constantinople were hospitals in modern sense. Imperial constitutions began to mention ptochotropheion, xenodocheion and orphanotropheion since the second half of the 5(th) century and then some Justinian laws evoked nosokomium, brephotrophia, gerontocomia. These laws reveal that 'Christian Hospitals' were well clarified and deeply rooted in Byzantine society already in these periods. And then, new benevolent institutions emerged in the 6(th) century: nosokomeia for a specific class and lochokomeia for maternity. In addition, one of the important functions of Sampson Xenon was, according to Novel 59, to hold a funeral service for the people of Constantinople. Nevertheless, there is no sufficient literary material that could demonstrate the existence of a hospital in modern sense. The first hospital where outpatient service, hospitalization and surgery were confirmed was Sampson Xenon in the first half of the 7th century, figured in the tale of Stephanos of the The Miracles of St. Artemios. Why was the early Byzantine literary so reticent as to write the medical activities in the Christian Charities? It's because Christian innovation didn't rest on the medical treatment but caring for the poor and the sick, depending on the word of Mt. 25.35-36. In this meaning, I'd like to say that the Early Byzantine history of Christian Charities or 'Christian Hospitals' consists of only a footnote of the verse.

"If I only touch her cloak": the Sisters of Charity of St. Joseph in New Orleans hospital, 1834-1860.

This study is about the Sisters of Charity of St. Joseph in New Orleans' Charity Hospital during the years between 1834 and 1860. The Sisters of Charity of St. Joseph was founded in 1809 by Saint Elizabeth Ann Bailey Seton (first native-born North American canonized in 1975) in Emmitsburg, Maryland. Seton's Sisters of Charity was the first community for religious women to be established in the United States and was later incorporated with the French Daughters of Charity of St. Vincent de Paul in 1850. A call to work in New Orleans' Charity Hospital in the 1830s meant a significant achievement for the Sisters of Charity, since it was the second oldest continuously operating public hospitals in the United States until 2005, bearing the same name over the decades. In 1834, Sister Regina Smith and other sisters were officially called to Charity Hospital, in order to supersede the existing "nurses, attendants, and servants," and take a complete charge of the internal management of Charity Hospital. The existing scholarship on the history of hospitals and Catholic nursing has not integrated the concrete stories of the Sisters of Charity into the broader histories of institutionalized medicine, gender, and religion. Along with a variety of primary sources, this study primarily relies on the Charity Hospital History Folder stored at the Daughters of Charity West Center Province Archives. Located in the "Queen city of the South," Charity Hospital was the center of the southern medical profession and the world's fair of people and diseases. Charity Hospital provided the sisters with a unique situation that religion and medicine became intertwined. The Sisters, as nurses, constructed a new atmosphere of caring for patients and even their families inside and outside the hospital, and built their own separate space within the hospital walls. As hospital managers, the Sisters of Charity were put in complete charge of the hospital, which was never seen in other hospitals. By wearing a distinctive religious garment, they eschewed female dependence and sexuality. As medical and religious attendants at the sick wards, the sisters played a vital role in preparing the patients for a "good death" as well as spiritual wellness. By waging their own war on the Protestant influences, the sisters did their best to build their own sacred place in caring for sick bodies and saving souls. Through the research on the Sisters of Charity at Charity Hospital, this study ultimately sheds light on the ways in which a nineteenth-century southern hospital functioned as a unique environment for the recovery of wellness of the body and soul, shaped and envisioned by the Catholic sister-nurses' gender and religious identities.

The Tinea Hospital in Granada, 1679-1923: an institution with a long history.

The Tinea hospital in Granada, Spain, was a charitable health facility founded in the 17th century and still treating patients well into the 20th century. The hospital accepted patients from anywhere, not only those residing in the surrounding area. We describe the hospital's founding and the characteristics of the patients and caregivers. We also discuss how tinea was considered at the time, including the typology and treatment protocols applied as well as diet and hygiene measures used. It is striking that a hospital so focused on treating a single disease did not produce studies on the condition or on the application of contemporary knowledge to guide treatment.

The role of Catholic nurses in women's health care policy disputes: a historical study.

BACKGROUND: The Catholic Church oversees the nation's largest group of not-for-profit health care facilities, and in certain areas a Catholic hospital is the only hospital available. Recently, Catholic hospitals' provision of health care services to women in the areas of reproductive procedures has come under scrutiny. PURPOSE: This article examines the role of Catholic sister nurses in health policy for women. METHODS: Using historical analysis, this article focuses on the tensions between Catholic religious priests and sister nurses over access to health care. DISCUSSION: A historical examination of Catholic hospitals' influence on health policy offers a vehicle to contemplate the role that religion plays in the area of women's health. CONCLUSION: Catholic sister nurses used the Catholic Church's organizational power to influence health policy that affected their hospitals. However, they exercised due restraint in their advocacy efforts, always having to be mindful of ecclesiastical barriers they could not abridge, particularly those that pertained to reproduction. This has significantly affected health policy for women.

[Parochial hospital of San Bernardo, Chile: serving the community for over a century]. / Hospital Parroquial de San Bernardo, Chile: 115 años sirviendo a la comunidad.

The Parochial Hospital of San Bernardo is an intermediate complexity hospital that functions in its original 115- year- old building. It is one of the oldest hospitals in the country. Driven by the local Catholic Church and despite multiple difficulties, the hospital has uninterruptedly served a progressively growing community, with medical care and spiritual support. In the last two decades, it also has incorporated teaching activities with Universidad de los Andes Medical School.

[Drugs of a Baroque monastery pharmacy]. / Léky z barokní klásterní lékárny.

This paper deal with a manuscript from the years 1714-1720, originating most probably from the hospital of the Brothers of Mercy in Nové Mesto nad Metují. it contains the records of the hospital pharmacy about the drugs prepared for both patients and monks who operated this hospital. The included drugs were mainly intended for elderly males. The manuscript lists about fifteen hundred drugs and more than three hundred active ingredients, of which about two thirds were of plant origin. The paper presents the compositions of more important drugs and partly deals also with their preparation.

What makes a Catholic hospital "Catholic" in an age of religious-secular collaboration? The case of the Saint Marys hospital and the Mayo Clinic.

Mayo Clinic is recognized as a worldwide leader in innovative, high-quality health care. However, the Catholic mission and ideals from which this organization was formed are not widely recognized or known. From partnership with the Sisters of St. Francis in 1883, through restructuring of the Sponsorship Agreement in 1986 and current advancements, this Catholic mission remains vital today at Saint Marys Hospital. This manuscript explores the evolution and growth of sponsorship at Mayo Clinic, defined as "a collaboration between the Sisters of St. Francis and Mayo Clinic to preserve and promote key values that the founding Franciscan sisters and Mayo physicians embrace as basic to their mission, and to assure the Catholic identity of Saint Marys Hospital." Historical context will be used to frame the evolution and preservation of Catholic identity at Saint Marys Hospital; and the shift from a "sponsorship-by-governance" to a "sponsorship-by-influence" model will be highlighted. Lastly, using the externally-developed Catholic Identity Matrix (developed by Ascension Health and the University of St. Thomas, Minnesota), specific examples of Catholic identity will be explored in this joint venture of Catholic health care institution and a secular, nonprofit corporation (Mayo Clinic).

["My reward is being able to serve". Housemother's retrospective memories of the loss of power in their position in houses "for the sick and needy" between 1945 and 1995]. / «Mein Lohn ist, dass ich darf¼.Wie Hausmütter den Machtverlust ihrer Position in Häusern für «Kranke und Pflegebedürftige¼ zwischen 1945 und 1995 im Rückblick erinnerten.

Institutional families were widespread in the 20th century. As there is very little empirical material on the function of the housemother, a qualitative study was launched to explore members' memories of the function of the housemother between 1945 and 1995 and how communal life in the institutional families of the period was possible. The study was methodologically oriented towards oral history techniques and the principles of Grounded Theory as well as towards sequential line by line analysis. For the purposes of this article, the interviews with nine housemothers were selected from the interviews conducted for the wider study (n=42). The central question concerned how housemothers experienced professional developments in retrospect and the influence these had on the function of the housemother. The interviews resulted in the definition of three phases which the housemothers passed through during their role as housemother. This article describes the third phase: "Leaving the function of the housemother - lost and frustrated power and dominance". Housemothers were not only housekeepers but also carers. Together with the husbands, they represented the heads of their institutional families. Housemothers found living in one house with the other members of the "family" a burden, but at the same time they benefitted from the great freedom they had. This aspect is described using the core categories of power and dominance.

Catholic orders' influence on nursing: 1900-1920.

Doing God's work through vocation and caring for the less fortunate has been a long-time focus of the Catholic faith. In the early 20th century Catholic orders of nuns made major contributions to nursing education and clinical practice. This historical research article illustrates the sisters' vast influence on nursing as they introduced spirituality into quality patient care.

[The Guadalupe's Monastery and the teaching of medicine]. / El Monasterio de Guadalupe y la docencia de la medicina.

The Monastery of Guadalupe was an important medical science teaching center from late Middle Ages until 1835, as a result of the high qualification of its professionals, its excellent facilities and perfect organization. Subsequently, we analyze the origin of the monastery and its government, the hospitals it held, its organization and functioning, and medical practice. We conclude with selected thoughts about the consideration of the Monastery as a School of Medicine, and a mention of some outstanding caregivers.

Bold vision: Catholic sisters and the creation of American hospitals.

American hospitals were started by religious, ethnic and community groups to serve local health care needs. Immigration into the eastern cities and the constant movement west of the frontier required the creation of educational and service facilities to serve these populations and localities. In the nineteenth century, Catholic sisters went all across the country establishing schools and hospitals. They were motivated to care for the sick, establish charitable institutions and spread their religious beliefs. Their impact on the development of the American health system was enormous. They also supported the importance of nursing for the provision of scientifically based medical care and created schools of nursing. Their historical record as founders, builders, financiers and managers of hospitals is unmatched by any other group between 1850 and 1950. And, this was accomplished at a time when women played no similar leadership and institutional ownership role elsewhere in society.

[Leprosy--a stigma in the 21st century]. / Lepra--stigma a XXI. században.

For the initiation of the French journalist Raoul Follereau in 1954 the UNO inaugurated the Leprosy Day (Martyr's Day) that is celebrated on the last Sunday of January every year. Although the bacterium that causes leprosy was isolated by the Norwegian scientist Gerhard Henrik Armauer Hansen in 1873 and from 1982 this disease can be cured with a special pharmaceutical complex, still 219.826 new leprous are detected on Earth every year, according to the data published in August, 2010 by WHO-experts. Ancient Chinese and Hindu source-strings from 600 B. C. are referring to leprosy, however, the disease was imported by the army of Alexander the Great from India around 327-326 B. C. Even the Old and the New Testament from the Holy Bible are mentioning leprosy in several details. During the Middle Ages the Military and Hospitaller Order of St. Lazarus of Jerusalem, established in the Holy Land in 72 A. D., did pioneer work in nursing leprous. In the process of time the medical attendance concerning leprous was organized in special hospitals called "leprosoriums" built on river-banks. Special office and even services were organized for the treatment and isolation of the people infected. Although medical science has prevailed against leprosy, and almost simultaneously even jurisprudence defended the patients' rights via legislation, still mankind can regrettably not get rid of this disease that stigmatizes seriously.

[The work of Moscow communities of Sisters of Charity in own medical institutions].

The article analyses the medical activities of Moscow communities of Sisters of Charity in curative and educational institutions organized by the communities themselves. The social ministration of communities on the territory of Moscow is considered.

The introduction of deaconess nurses at the German hospital of the city of Philadelphia in the 1880s.

In 1884, seven deaconesses from Iserlohn, Germany, came to the Philadelphia German Hospital to take over nursing care and hospital administration. This article deals with the preparation and implementation of deaconess rule at the German Hospital and conflicts during the tenure of the first two Sisters Superior, Marie Krueger (1826-1887) and Wanda von Oertzen (1845-1897). Recruitment of the deaconesses took place within a network of relations between German and American motherhouses. Before their arrival in Philadelphia, the benefactor of the German Hospital, John D. Lankenau (1817-1901), had committed himself to hospital rule by the Sister Superior. A Deaconess Committee was created to deal with the opposition of the Medical Board. Introducing deaconesses to the Philadelphia German Hospital led to a major change of medical personnel and allowed the hospital to develop a new corporate identity.

Nursing body and soul in the parish: Lutheran deaconess motherhouses in Germany and the United States.

In Lutheran Germany, parish nursing traditionally constituted the deaconesses' principal work. As "Christian mothers of the parish" they were charged with a wide spectrum of tasks, including nursing, social service, and pastoral care. At the center of the Christian understanding of nursing was the idea of nursing body and soul as a unity. This article analyzes the conception and transformation of Protestant parish nursing in the nineteenth and twentieth centuries in Germany and the United States, which developed very differently. In West Germany, parish nursing proved surprisingly resistant to modernization even in the face of upheavals of the 1960s, and in some places this traditional model survived as late as the 1980s and 1990s. In the United States, by contrast, an understanding of nursing rooted in the division of labor between care for body and care for soul had come to prevail by the 1920s and '30s, pushing out the German model of the parish deaconess altogether.

Finance and faith at the Catholic Maternity Institute, Santa Fe, New Mexico, 1944-1969.

In 1944, the Medical Mission Sisters opened the Catholic Maternity Institute in Santa Fe, New Mexico, primarily to serve patients of Spanish American descent. The Maternity Institute offered nurse-midwifery care and functioned as a school to train nurse-midwifery students. Originally planned as a home birth service, the Catholic Maternity Institute soon evolved into a service in which patients chose whether to deliver in their own homes or in a small freestanding building called La Casita. In fact, despite their idealism about home birth and strong feelings that home birth was best, the sisters experienced significant ambivalence concerning La Casita. Births there met many of the institute's pragmatic needs for a larger number of student experiences, quick and safe transfers to a nearby hospital, and more efficient use of the midwives' time. Importantly, as the sisters realized that many of their patients preferred to deliver at La Casita, they came to see that this option permitted these impoverished patients an opportunity to exercise some choice. However, the choice of many patients to deliver at La Casita--which was significantly more expensive for the Maternity Institute than home birth--eventually led to the demise of the Maternity Institute.