Bad Medicine
Before the age of television shows, movies, and the Internet people entertained one another with vibrant and exaggerated tales. Geoffrey Chaucer’s, The Canterbury Tales, is a good example of this form of entertainment. The novel details the journey of a band of pilgrims, who engaged in a storytelling competition, as they travel toward the shrine of Thomas à Becket. These Middle Age storytellers varied as much as the stories, and consisted of a knight, physician, monk, and many more. In “the Prologue” the Physician is revealed as a con artist who cares more about himself than his patients.
The Physician was a medical doctor, who was responsible for taking care of the ill and disease stricken. “No one alive could talk as well as he did / On points of medicine and surgery…” (Chaucer 30). He was part of the rising middle class society and his garments that were “lined with taffeta” (Chaucer 31) made this assumption apparent.
During the Middle Ages taffeta was a material like silk, which was very expensive, so only the wealthy could afford it. To many he seemed to be a productive member of society, but appearances can be deceiving. People of the medical profession were looked upon with a certain respect; so many patients did not question what was prescribed. The Physician misused his title to take advantage of his patients’ faith.
He was revealed as a liar and a cheat. He was a partner with the druggist, to help each other build their wealth.
The reader can draw the appearance of his deceit in the following quote, “He gave the man his medicine then and there. / All his apothecaries in a tribe / Were ready with the drugs he would prescribe / And each made money from the other’s guile; / They had been friendly for a goodish while” (Chaucer 30). Chaucer describes these habits of the physician in order to allow the reader to paint a mental picture of his morals and character. Chaucer also brings the readers attention to the fact that the Physician “did not read the Bible very much” (31). Chaucer implies that the Physician is a sinner, who did not see an error in his dishonesty.
Many analysts believe that Chaucer was trying to portray certain qualities through the vivid descriptions of the characters’, such as in the following quote describing the physician; “In blood-red garments, slashed with bluish grey / And lined with taffeta …” (Chaucer 31).
Even in the medical field, male doctors were dominate to the hundreds of well educated midwives. “Male physicians are easily identified in town records and even in Martha’s diary, by the title “Doctor.” No local woman can be discovered that way” (Ulrich, 1990, pg.61). Martha was a part of this demoralized group of laborers. Unfortunately for her, “in twentieth-century terms, the ability to prescribe and dispense medicine made Martha a physician, while practical knowledge of gargles, bandages, poultices and clisters, as well as willingness to give extended care, defined her as a nurse” (Ulrich, 1990, pg.58). In her diary she even portrays doctors, not midwives, as inconsequential in a few medical
Contrary to having doctors deliver babies today, midwives were called upon to deliver babies during the eighteenth century. There were many more midwives than there were doctors during that time. In addition, Martha served as a midwife, nurse, physician, mortician, pharmacist, and attentive wife simultaneously (40). Aside from being able to deliver babies, midwives were also highly experienced in medical care—they tended to wounds, diagnosed illnesses, and made medicine. Midwives were more accessible and abundant when compared to doctors—they did not require any formal training or education. When the medical field was underdeveloped, the midwives were the leading resource when it was related to medical conflicts.
She makes the case that Western feminists have radically misinterpreted the veil. For many Muslim women, the veil acts as a divide between the public and private. The veil may actually liberate women from “the intrusive, commodifying, basely sexualizing Western gaze”. The veil frees women from the oppressive hyper-sexualization of found in Western culture. Reducing the veil to a symbol of oppression disregards the possibility of female agency outside a Western feminist paradigm. The veil has the potential to liberate women in the public space. Projecting our Western notions of sexuality and gender roles denies the possibility of different forms of sexual
In Joan Scott’s book The Politics of the Veil she argues that contemporary understandings of Muslims and their place in French society are rooted in a longer history of racism and colonialism that reaches back to the 19th century. The controversies of wearing a veil in France have root causes dating back to French colonial. Scott traces back through time to examine the initial history between these two nations. She addresses the causes through her themes of racism, individualism, secularism and sexuality in which she intertwines to give light on the veil controversies.
However, after hearing his tale it is quite shocking about his frankness about his own hypocrisy. We know that he bluntly accuses himself of fraud, avarice, and gluttony, all things that he preaches against throughout this tale. It is in lines, 432-433 that the Pardoner states, “But that is not my principal intent; I preach nothing but for convenience.” It is here that we truly begin to learn that The Pardoner’s Tale is merely an example of a story that is often used by preachers to emphasize a moral point to their audience. That is why, this tale in particular helps to comprehend Chaucer’s own opinions, and how he used satire to display them.
The quality of doctors during the Renaissance was a small step up from the Medieval era. There were a few medical schools that had started and doctors were beginning to have the option of a formal education. The only problem was that people didn't need a license to be a doctor. Many "quacks" practiced medicine. And doctors had no specialization; there were no dentists, no surgeons, and no physicians. So a doctor may have not known anything about one of those areas but still attempted to treat it.
Muslim dress for females, as Emma Tarlo explains, is a matter of individual choice. Tied up in issues relating to belief, freedom, modesty, traditional diversity and beauty, British Muslim females are articulating themselves yet not without some setbacks along the way. View from within and outside the Muslim religion is mixed and sometimes, passionate, though Emma Tarlo is determined to expose long held beliefs that Muslim women are not free to make their own decisions. She shows that Muslim women are no different from women of any other religion, and orthodoxy is not exclusive to the Muslim religion yet it is stigmatised much more than any other.
Unlike today, the Ancient Roman doctors received no respect, because they were considered to be fraudilant. This reputation was caused by the doctors magical tricks, and the lack of useful treatments. The job required minimal training, as they only had to apprentice with their senior. Thus, many free slaves and people who had failed at everything else filled this profession. Some did try to find new remedies; however, others used medicine to con people. Public surgeries were done to attract audiences as an advertisement. Doctors would even become beauticians providing perfumes, cosmetics, and even hairdressing. When wives wanted their husbands gone, they would say, ¡§put the patient out of his misery¡¨ and the doctors would be the murderers. However, as wars began to break out, there were improvements bec...
The constant smear remarks from media headlines are chiseled into the minds of Westerners and no amount of “educated [and] articulate women fulfilling the modest conditions of the hijab can do little to dispel the myths” (Stacey). She writes how even when these women are simply placing their focus on the spiritually constructed values rather than socially constructed ones they still may be labeled as oppressed. Indeed, the majority of the women in the world have the free choice to where a hijab or not. The Gallup Poll mentioned earlier actually concludes that that “most women in the Muslim world are well aware that they have the same capabilities and deserve the same fundamental rights as men”
It is ordinary seeing woman in a veil in countries where the majority of people are Muslims. Even though, the picture of “Hijab” is not strange because it was known in previous cultures before Islam, it is considered as a phenomenon especially in the western societies which it still carries many of misunderstood thoughts. Some People who are non-Muslims in United States view “Hijab” as a fundamentalism, fanatics, barbarism, oppression, retro gradation, and terrorism image. Wearing the veil raises many controversial questions such as: Why do Muslim woman wear the veil? Is wearing the veil a cultural tradition or religious practice! What exactly is “Islamic Dress Code” and is it must be altered in its qualities from periodical time to another in order to be acceptable! Does “Hijab” isolate woman from interacting normally within society? However, all facts behind this issue will be revealed throughout the discussion of its meaning, the purpose of practicing it and seeing Hijab within references and historical context. This would unveil the mystery.
There weren’t many trained doctors in Europe in the Middle Ages . In Paris in 1274 there were only 8 doctors and about 40 people practising medicine without any official training and they didn’t really understand how the body worked and why people got sick. When making a diagnosis doctors might consult medical books, astrological charts and urine samples. Some doctors believed disease was caused by bad smells or small worms, or the position of the planets or stars. They also charged very high fees, so only the rich could afford them.
Godinho, S 2013, ‘Planning for practice: connecting to pedagogy, assessment and curriculum’, Teaching: making a difference 2013, John Wiley and Sons, Milton, Qld, pp. 210-248
The monk receives some scathing sarcasm in Chaucer’s judgment of his new world ways and the garments he wears “With fur of grey, the finest in the land; Also, to fasten hood beneath his chin, He had of good wrought gold a curious pin: A love-knot in the larger end there was.” (194-197, Chaucer). The Friar is described as being full of gossip and willing to accept money to absolve sins, quite the opposite of what a servant of God should be like. Chaucer further describes the friar as being a frequenter of bars and intimate in his knowledge of bar maids and nobles alike. The friar seems to be the character that Chaucer dislikes the most, he describes him as everything he should not be based on his profession. The Pardoner as well seems to draw special attention from Chaucer who describes him as a man selling falsities in the hopes of turning a profit “But with these relics, when he came upon Some simple parson, then this paragon In that one day more money stood to gain Than the poor dupe in two months could attain.” (703-706, Chaucer). Chaucer’s description of the pardoner paints the image of a somewhat “sleazy” individual “This pardoner had hair as yellow as wax, But lank it hung as does a strike of flax; In wisps hung down such locks as he 'd on head, And with them he his shoulders overspread; But thin they dropped, and stringy, one by one.” (677-681,
299). The study consisted of having in-depth personal interviews to share their experiences of being a Muslim American woman (Anderson Droogsma, 2007, p. 300). Veiling to these women was a way of freedom while also having a Muslim identity (Anderson Droogsma, 2007, p. 301). It was also a source of behavior control, to not be sexually objectified, a way of commanding respect from others and even a source of checking their own behavior (Anderson Droogsma, 2007, p. 301). One of the women interviewed said, veiling to her was a way to feel connected to other Muslim woman who veil (Anderson Droogsma, 2007, p. 302). Veiling can be a way to feel connected to your religion and God as well as being connected to those who practice the same faith, it can be considered an act of membership. Many of the women interviewed noted they have been removed from planes, been treated unfairly, and have had strangers shout at them all for just being Muslim and being more visibly recognized from veiling (Anderson Droogsma, 2007, p. 303). This is an example of how media can affect the general population. When the media only shows radicals and compares all Muslims to being terrorist or dangerous they are actually putting Muslim people at risk of being assaulted in public. Muslim woman in particular are more at risk for being assaulted as they are more identifiable. So while veiling can be a source of empowerment and freedom for women it is a double-edged sword because it also puts them at further risk of being
The women whose lives I read about (individually as well as in group studies) seemed without exception to be in a constant state of tension from numerous external and internal sources. The many token examples of varying degrees of Americanization- or in some cases, resistance to this phenomenon- included, but were not limited to, wanting to uphold traditional homeland customs and practices; asserting new freedoms to take on more responsibility in religious and political arenas; working to improve traditional inadequacies of U.S. mosques to better accommodate women of faith; the dilemma of appropriate dressing for religious and professional communities; challenging traditional and current marriage practices and the difficulties associated with them; and maybe most significantly, combating the general naiveté, or even outright discriminatory ignorance of Americans about Islam. Considering the fact that Islam is the fastest growing religion in the world (between new births and the increasing number of conversions), and the United States is arguably the most influential and powerful country in the world, the last of these examples must, and will, be given some extra attention at the end of this paper.