Astronomical Chronology, the Jesuit China Mission, and Enlightenment History

This article examines the use of astronomical chronology in Jesuit and secular works of history between the mid-seventeenth and mid-eighteenth centuries. It suggests that the highly visible adoption of astronomical records in historical scholarship in Enlightenment Europe by Nicolas Fréret and Voltaire was entangled with debates about Chinese chronology, translated by Jesuit missionaries. The article argues that the missionary Martino Martini's experience of the Manchu conquest of China was crucial in shaping his conception of history as a discipline. Political events that unfolded in seventeenth-century China had a marked effect on discussions about emergent world history in eighteenth-century Europe.

Nursing Experts, Hygienic Modernity, and Nation Building: The Case of Nursing in Ethiopia in the Post-Colonial Era

This is a tale in three parts. It begins with an exploration of the story of Princess Tsahai, daughter of Haile Selassie, and the highly successful British campaign led by suffragette E. Sylvia Pankhurst to bring British-style nursing and medicine to Ethiopia in the 1940s and 1950s. Second, it examines the role of foreign women, most notably Swedish missionary nurses, in building health services and nursing capacity in the country. Finally, it examines the way in which nursing brought together gendered notions of expertise and geopolitical pressures to redefine expectations for Ethiopian women as citizens of the new nation-state.

Psychiatric wards of Soochow Elizabeth Blake Hospital (1898-1937): a missing piece in the history of modern Chinese psychiatry

The history of modern psychiatry in China began at the end of the nineteenth century, as a result of the work of missionaries. Soochow was one of the first cities to establish a hospital for the treatment of mental patients, but historians knew little about it. It provided a valuable service from 1898 to 1937. In the 1930s, there were 200 beds in the psychiatry and neurology section, making it the most influential psychiatric hospital in East China. After Soochow was occupied by the Japanese army in 1937, the hospital was destroyed and shut down.

'There Are No Other Options?': Rwandan Gender Norms and Family Planning in Historical Perspective

This article surveys the evolution of Rwandan family planning practices from the nation's mythico-historical origins to the present. Rwanda is typically regarded as a patriarchal society in which Rwandan women have, throughout history, endured limited rights and opportunities. However, oral traditions narrated by twentieth-century Rwandan historians, storytellers and related experts, and interpreted by the scholars and missionaries who lived in Rwanda during the nation's colonial period, suggest that gender norms in Rwanda were more complicated. Shifting practices related to family planning - particularly access to contraception, abortion, vasectomies and related strategies - are but one arena in which this becomes evident, suggesting that women's roles within their families and communities could be more diverse than the historiography's narrow focus on women as wives and mothers currently allows. Drawing upon a range of colonial-era oral traditions and interviews conducted with Rwandans since 2007, I argue that Rwandan women - while under significant social pressure to become wives and mothers throughout the nation's past - did find ways to exert agency within and beyond these roles. I further maintain that understanding historical approaches to family planning in Rwanda is essential for informing present-day policy debates in Rwanda aimed at promoting gender equality, and in particular for ensuring women's rights and access to adequate healthcare are being upheld.

A woman's grace: gender, imperialism and religion in Emily Keene's philanthropic activities in Morocco, 1873-1941

Emily Keene (London 1849 - Tangier 1941) became a relevant figure in pre-colonial Moroccan history due to her involvement in British policy and to her philanthropic-medical initiatives during the late 19th and early 20th centuries. Such prominence was closely linked with her marriage to the sheriff of Wazzan, a powerful spiritual and political figure. 'Grace', in a triple romantic, political and religious sense, was a defining feature of Keene's marriage and widowhood and explained that, despite her continuing adscription to Christian religion, British imperialism and Western science, she deployed a weakly hegemonic stand towards her country of adoption. This attitude distanced her from the 'civilizing mission' policy that set off in the mid-1880s and from the active proselytising and scientific supremacism of the British missionaries during the same period. After her husband's death in 1892, she showed a strong commitment towards (Western-style) Moroccan social and political emancipation, which she tried to promote in close association with a small circle of women friends and Quakers based in Tangiers. Emily Keene's is thus an excellent case study for exploring the interplay between gender, imperialism and religion in pre-colonial Morocco and also the connection between private life and public activity in 19th century women humanitarians.

Re-examining the impact of European astronomy in seventeenth-century China: a study of Xue Fengzuo's system of thought and his integration of Chinese and Western knowledge

During the late Ming and early Qing period, Jesuit missionaries introduced European science into China, and thereby profoundly influenced the later development of Chinese astronomy. Not only did European astronomy become the official system of the Qing dynasty, but the traditional way to 'attain up above' by connecting the study of astronomy and Yi learning gradually fell into disuse. However, the astronomers in this period expressed different views on these two processes. As one of the most important early Qing astronomers, Xue Fengzuo's case presents a distinctive and important example. Firstly, under the influences of both Chinese tradition and European science, Xue Fengzuo rebuilt the way to 'attain up above' based on his three-fold 'calendrical learning', i.e. calendrical astronomy, astrology and related pragmatic applications, through which he could realize the highest Confucian ideal. Secondly, he integrated Chinese and Western knowledge for all three aspects of his 'calendrical learning', instead of ceding the dominant position to Western methods. From Xue Fengzuo's example, many of the complex effects of the encounter between different cultures and the process of knowledge transfer can be revealed.

Dr Jerome Pierce Webster (1888-1974): Surgeon, historian, campaigner, and 'the father of plastic surgery education'

Dr Jerome Pierce Webster is best remembered as the 'founder of plastic surgery education in the United States' on the basis of developing his nation's first plastic surgery residency programme, his role in the founding of the American Board of Plastic Surgery, and, more generally, his influence in professionalising this subspecialty. He also deserves to be remembered for his extensive missionary work in China, his publications as a successful bibliographer, and as an accomplished historian.

Missionaries, measles, and manuscripts: revisiting the Whitman tragedy

The missionaries Marcus Whitman, a doctor, and Narcissa Whitman, his wife, and twelve other members of the Waiilatpu Mission were murdered in November 1847 by a small contingent of the Cayuse Indians in the Oregon Territory. The murders became known as the “Whitman Massacre.” The authors examine the historical record, including archived correspondence held at the Yale University Libraries and elsewhere, for evidence of what motivated the killings and demonstrate that there were two valid perspectives, Cayuse and white. Hence, the event is better termed the “Whitman Tragedy.” A crucial component, a highly lethal measles epidemic, has been called the spark that lit the fuse of the tragedy.

[Thomas Cochrane, an extraordinary British medical missionary in modern China]

In February 1906, Union Medical College (UMC, Peking) held the opening ceremony. The establishment and operation of the College was mostly attributed to Thomas Cochrane (1866-1953) from London Missionary Society. As a medical missionary in China, Cochrane lived through the dramatic political and social changes in the modern history of China and the world.As an English medical missionary, he witnessed and experienced the extreme poverty and severe shortage of medicine of the Chinese people when he was in Chaoyang, Liaoning Province, most inhabited by the Mongolian ethnic group. Then, he survived the Boxer Movement which with great resentment toward Christianity massacred the Chinese and foreign missionaries. After that, he approached to and then won over the trust and appreciation of the highest ruler of the Qing Dynasty. After the establishment of Republic of China, he handed over in person the college established by himself to the philanthropic organization of American capitalist. Cochrane's less than 30 years of life in China mirrored the great political, social, healthy, educational, intellectual, and ideological changes in China that shaped the medicine and health at the turn of the 20(th) century.

[Shi Weishan, the pioneer of the western medicine in Hubei in the Late Qing Dynasty]

The Englishman Shi Weishan (Frederick Porter Smith) is the first Christianity medical missionary sent to Central China, who is also the founder of the first mission hospital named 'Hospital of Universal Love' in Hubei. Arrived at Hankou in May 1864, he started medical work in July, and left Hankou in December 1870 because of health problem. In addition to medical mission, he tried to communicate with Chinese doctors in Hankou, then enlightened local people with health knowledge by written several books and articles, which brought some success. He also devoted to the translation of Chinese proper names and also wrote related book.

[Schofield and the first spread of western medicine in Shanxi]

After the Second Opium War, the signing of the Tientsin Treaty and the Peking Treaty legitimized the missionary activities and authorized the missionary the rights to enter inland China for propagating their religious doctrines. In the late 1870s, the"The extraordinary famine of the Ding Wu year"and the subsequent epidemic provided the opportunity for missionaries to enter Shanxi. Dr. Schofield, sent by the China Inland Mission, arrived in Taiyuan in 1880, set up clinics and practised there. He died of typhus after treating a typhus patient in the summer of 1883. Schofield stayed and practised in Taiyuan for 2 years and 8 months. Later, the China Inland Mission and other missionaries donated to establish a Shanxi's first western medicine Hospital to commemorate Schofield. The medical activities of Dr. Schofield enlightened and promoted the Shanxi people's understanding of western medicine.

Leprosy: disease, isolation, and segregation in colonial Mozambique

Drawing on documents produced between the early nineteenth and mid-twentieth centuries, mainly medical reports, this paper indicates the prevailing conceptions in the colonial medical community and local populations about leprosy, its manifestations, and how to deal with it. It focuses on the tensions concerning the practice of segregating lepers and its social and sanitation implications. To comprehend the roots of the discourses and strategies in the Portuguese and colonial medical environment, the trajectory of the definitions of isolation, segregation, and leprosy are traced, as are their use in or absence from the writings of missionaries, chroniclers, and doctors in Angola and Mozambique as of the second half of the seventeenth century.

Alexander Falconer Sr Seamen's missionary in New Zealand, son Alexander Falconer medical superintendent for mentally ill, grandson Murray Falconer neurosurgeon

Alexander Falconer Sr (1843-1915) came from Scotland to New Zealand. A practical Christian, he set up places of relaxation for miners, sailors and soldiers; he became the Seamen's Missionary. Son, Dr Alexander Falconer (1874-1955) trained at Otago University Medical School. As medical superintendent for the mentally ill, he urged the early introduction of psychotherapy. His son, Murray Falconer (1910-1977) was the first Nuffield Dominions Clinical Fellow, training in neurosurgery in Oxford. He was the first director of the Guy's-Maudsley Neurosurgical Unit in London and was internationally known for the surgical management of temporal lobe epilepsy in adults and children.

Dr John Dickinson (1832-1863): The man behind the bird

The surgeon/naturalists Dr John Kirk, Dr Charles Meller and Dr John Dickinson, associated with the Zambezi Expedition (1857-1864) under the leadership of Dr David Livingstone are, like him, credited with the discovery of new species' of birds. A raptor, Falco dickinsoni, is named after Dr John Dickinson. Dickinson, born in the north east of England, trained in medicine in Newcastle upon Tyne. He volunteered to join the Universities' Mission to Central Africa and arrived as part of a second group to join Bishop Frederick Mackenzie, then attempting to build a Mission in Magomero, on the Shire Mountain Plateau in modern Malawi. Livingstone and Mackenzie had sown the seeds of disaster for the first UMCA venture while Dickinson was on his way to Central Africa, and his one meeting with Livingstone was trigger to a chain of events that threatened the whole expedition. Shortly after Dickinson's arrival in Magomero, Bishop Mackenzie and a fellow traveller, Reverend Henry de Wint Burrup, died. Magomero was abandoned and the remaining missionaries retrenched in Chibisa's Village on the River Shire. There, where Dickinson did most of his bird collecting, on 17 March 1863, he died of blackwater fever. Livingstone and Kirk were present at the burial. A marble cross at Chikwawa in Malawi is marker to the event that occurred on the day of Dr John Dickinson's 32nd birthday.

Medical missionaries to China and the reformation of anatomy

The earliest record of human anatomy in chapters of the Yellow Emperor's Inner Classic is likely to be based upon proper dissections. The first incident of human dissection for medical purpose documented in the History of Han Dynasty occurred in AD 13. During the Sung dynasty, a physician prepared illustrations of internal organs of executed criminals, published in 1113 as the Images of Truth Successive Chinese medical treatises have plagiarized but preserved the anatomical diagrams without improvements or modifications. China had to wait till the mid-19th century for Anglo-American Protestant medical missionaries to bring about a complete and permanent reformation of anatomical science.

Healing bodies or saving souls? Reverend Dr Peter Parker (1804-1888) as medical missionary

The important role played by medical services in the preaching of the Gospel in China was undeniable. Anglo-American missionaries entered Canton in the early 18th century and introduced modern Western medicine to China. Reverend Dr Peter Parker, founder of medical missionaries to China, was more than that, far more advanced than his predecessors including Drs Pearson, Livingstone and Colledge. He was an enthusiastic missionary of exceptional ability and vigour as witnessed his labours at the Canton Ophthalmic Hospital. His 20 years in the medical field unexpectedly paved the way for his future career as a diplomat in the American Legation.

[Doctor Levi B. Salmans, founder of The Good Samaritan sanitarium in Guanajuato]

In this research we focus on the medical evangelist Levi B. Salmans, and The Good Samaritan sanitarium. Doctor Salmans lived in Mexico for about 50 years (1885-1935). During the first part of his stay, he was devoted to found churches and Methodist schools. However, from 1891 he took a turn in his career by founding dispensaries in different towns of Guanajuato to create, in 1899, the private charity association for the sick and infirm The Good Samaritan. His intense, intellectual, and practical work led him to create health journals, to train nurses, and to promote physiotherapies in accordance with the science advances of that time. By itself, this research shows that the history of medicine in Mexico still has long way to go and that Protestant communities, in favor of modernity and scientific knowledge, took a big part in shaping the history of this discipline in Mexico.

[Did a 16th century Christian missionary observe that the Japanese were collectivists?]

Volpi (2004) pointed out that Alessandro Valignano, a 16th century Christian missionary, had considered the Japanese extreme collectivists. According to Volpi, his remark was based on Valignano's reports (1583, 1592) edited by Alvares-Taladriz (1954). However, it is highly questionable whether Volpi examined these texts directly because the information about them provided by Volpi involved many serious errors. A thorough inspection of Valignano's translated reports found no mention of Japanese collectivism. On the contrary, he had actually reported exceedingly individualistic behaviors of Japanese warriors. Such behaviors are consistent with what is widely known about the 16th century Civil Wars in Japan. It has thus turned out that no reliable evidence is present for the alleged observation by Valignano.

[On medical risk control in Chinese missionary hospitals in China during 1820-1860]

In the missionary hospitals founded in the nineteenth century by the missionaries in China, the sprout of consciousness of medical risk control emerged. They did their best to avoid medical accidents which might lead to anti-missionary struggle by the Chinese people, and were especially cautious to control the happening of medical accidents. First of all, the hospitals made careful screening on patients by giving priority to those patients pursuing treatment of eye diseases, and barely forced to accept patients with intractable and critical diseases. Second, before the operation, the missionary doctors usually let the patient sign an agreement of consent for surgical operation, with the patient him/herself responsible for all the consequences of operation. Generally, the patient(s) won't be hospitalized, even though the work of their nursing was generally done by the patient's relatives. All these three initiatives promoted the spread of western medicine in China and expanded a positive influence of western medicine, though it seemed to be contradictory to the principles of equality and universal love of Christianity.

The Heroic and Noble Life of Morizo ISHIDATE Commemorating the 115 years since his birth and 20 years since his death

Morizo Ishidate was born in the city of Aomori on January 24, 1901, the third son in his family. As the 16th Director General of the NIHS, he announced his decision to reform the organization and implemented this action in 1966. In September 1970, as the president of the Central Pharmaceutical Affairs Council, he decided to stop the use of all quinoform preparations. On May 21, 1973, he held a historic talk with Dr. Taro Takemi. After the meeting, the separation of dispensing and prescribing functions opened a new chapter in pharmaceutical history. Such a heroic and noble life may be due to his faith. In April 1922, he entered “Doushikai,” a dormitory belonging to Tokyo Imperial University. Yoshinosuke Konishi was his best friend in the dormitory. They joined a bible class directed by an American missionary, Miss Laura J. Maukʼ. In September 1947, at the age of 49, Yoshinosuke decided to devote the rest of his life to being an evangelist. After that time, Morizo supported him for 33 years. At the age of 70, Morizo confessed his belief of Jesus Christ’s resurrection from the dead based upon following words in the bible, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come,” (2 CORINTHIANS 5 : 17). On July 18, 1996, he passed away at the age of 95.

[In process.]

Missionary pharmacy developed as a special type of the European pharmacy from the 16th to the 18th centuries in the overseas missions in the context of the proclamation of the Christian faith, the European expansion and the beginning globalization. As this type of pharmacy was determined by the specific circumstances of the medical-pharmaceutical situation in the mission countries as well as by the knowledge of the missionaries themselves, it can be defined as missionary pharmacy. It followed principally the model of the medieval monastery pharmacy and paved the way for the Medical Mission at the beginning of the 19th century. Different lines of development on various levels of exchange, forming, documenting and transmission of knowledge shaped the concept of the missionary pharmacy. The activities in the context of the missionary pharmacy initiated a global transfer of drugs and the referring pharmaceutical knowledge, which was institutionalized by the pharmacies of the Jesuits and essentially influenced the development of the Materiae medicae and the development of modern pharmacy all around the globe. The trading routes of typical drugs like the Fever bark and compositions can reconstruct this international transfer of knowledge. Still nowadays, knowledge of the missionary pharmacy, especially about genuine plants of the non-European countries, can be interesting for the development of new phytotherapeutics and possibly active substances.

"Womb with a View": The Introduction of Western Obstetrics in Nineteenth-Century Siam

This article focuses on the historical confrontation between Western obstetrical medicine and indigenous midwifery in nineteenth-century Siam (Thailand). Beginning with the campaign of medical missionaries to reform Siamese obstetrical care, it explores the types of arguments that were employed in the contest between these two forms of expert knowledge. Missionary-physicians used their anatomical knowledge to contest both particular indigenous obstetrical practices and more generalized notions concerning its moral and metaphysical foundations. At the same time, by appealing to the health and well-being of the consorts and children of the Siamese elite, they gained access to the intimate spaces of Siamese political life. The article contends that the medical missionary campaign intersected with imperial desires to make the sequestered spaces of Siamese political life more visible and accessible to Western scrutiny. It therefore reveals the imbrication of contests over obstetrical medicine and trade diplomacy in the imperial world.

[Missionary Medicine of Canadian Presbytery and Korean Doctors under Japanese Occupation--focusing Sung-jin and Ham-heung]

In East Asia during the second half of the 19th century, overseas mission work by Protestant churches thrived. Missionaries built schools and hospitals and effectively used them for evangelism. In the 20th century when Social Gospel Movement was expanding, medical work has been recognized as a significant mission service in and by itself. This article reviewed the construction and characteristics of missions work conducted by Canadian Presbytery; missionary doctors and Korean doctors who worked at the mission hospitals; why the missionary medical work had to stop; and career paths taken by Korean doctors upon liberation from Japanese occupation. The Canadian Presbytery missionaries, unlike other denomination missionaries, were rather critical of Imperial Japan, but supportive towards Koreans. This could have stemmed from the reflection of their own experience of once a colony of British Empire and also their value system that promotes egalitarian, democratic and progressive theology. The Sung-jin and Ham-heung Mission Bases were a community, interacting organically as a 'Triangle of Church, School and Hospital.' The missionaries mobilized the graduates from Christian schools and organized a Young Men's Christian Association (YMCA). Some of the graduates were trained to become medical doctors or assistants and worked at mission hospitals. Missionary doctors' approaches to balancing evangelism and medical practice varied. For example, Robert Grieson went through confusion and struggled to balance conflicting roles as a pastor for evangelism and also as a physician. Kate McMillan, on the other hand, had less burden for evangelism than Grieson, and focused on medical work by taking advantage of the opportunity that, as a woman, she can easily approach Korean women. Still another case was Florence Murray who practised evangelism within the hospital setting, and successfully carried out the role as a hospital administrator, going beyond 'women's work' as McMillan did. Korean doctors and assistants who worked at the mission hospitals had seen the spread of Protestantism in their youth; had received modern education; had experienced the fall of own country in 1910 and nationwide protest against Japan in 1919. The majority of them were graduates of Severance Medical College, the hub of missionary medicine at the time. After the resignation from the mission hospitals, 80 percent of them became self-employed general practitioners. The operations of the mission hospitals began to contract in 1930 due to tightened control by Imperial Japan. Shrine worship imposed on Christians caused internal conflict and division among missionaries and brought about changes in the form and contents of the mission organization. The incidence of the assault of Dr. Grieson brought about the dissolution of Sung-jin mission base and the interruption of the operation of Je-dong Hospital. As the Pacific War expanded, missionaries were driven out of Korea and returned home. In conclusion, the missions work by Canadian Presbytery missionaries had greatly impacted Protestantism in Korea. The characteristics of Canadian Presbytery were manifested in their support of Korean nationalism movement, openness for Social Gospel, and maintaining equal footing with Korean Christians. Specifically we note the influence of these characteristics in Chosun doctors who had worked in the mission hospitals. They operated their own hospitals or clinics in a manner similar to the mission hospitals by providing treatment for poor patients free of charge or for a nominal fee and treating the patients in a kind and humanistic way. After the 1945 Liberation, Korean doctors'career paths split into two directions. most of them defected to South Korea and chose the path to work as general practitioners. A few of them remained in North Korea and became educator of new doctors. It is meaningful that former doctors of Canadian missionary hosptal became dean of 2 medical colleges among 3 of all in early North Korea. This article does not cover the comparative analysis of the medical work by the missionaries of Canadian Presbytery and other denominations. It is desirable to include this analysis of the contents and the comparison in a future study of Korean doctors who participated in the mission hospitals, by denomination and by geographical region.

[A study on the awareness of Chinese medicine by medical missionaries: focused on the China Medical Missionary Journal (1887-1932)]

Protestant medical missionaries, who started entering China during the beginning of the 19th century, set the goal as propagating Western medicine to the Chinese while spreading the Christian gospel. Back in those days, China formed deep relations with their own ideology and culture and depended on Chinese medicine that caused major influence on their lives instead of just treatment behaviors. Accordingly, it is natural to see information about Chinese medicine in documents that were left behind. Yet, there are not many studies which dealt with the awareness of Chinese medicine by medical missionaries, and most were focused on the criticism imposed by medical missionaries regarding Chinese medicine. Thus, there are also claims amongst recent studies which impose how the medical missionaries moved from overlooking and criticizing Chinese medicine to gaining a "sympathetic viewpoint" to a certain degree. Still, when the documents left behind by medical missionaries is observed, there are many aspects which support how the awareness of Chinese medicine in medical missionaries has not changed significantly. In addition, medical missionaries actively used medicine like traditional Chinese drugs if the treatment effect was well known. Yet, they barely gave any interest to the five elements, which are the basics of traditional Chinese drugs prescription. In other words, medical missionaries only selected elements of Chinese medicine that were helpful to them just like how the Chinese were choosing what they needed from Western knowledge. The need to understand Chinese medicine was growing according to the flow of times. For instance, some medical missionaries admitted the treatment effect of acupuncture in contrast to claiming it as non-scientific in the past. Such changes were also related to how focused medical missionaries were on medical activities. The first medical missionaries emphasized the non-scientific aspect of Chinese medicine to verify the legitimacy of medical mission. Then, medical missionaries gradually exerted more efforts on medical treatment than direct mission activities so the need of Chinese medicine became greater. This was because Chinese relied on Chinese medicine the most and even used Chinese medicine terms that they knew to explain their conditions while getting treatment from doctors who learned Western medicine. Additionally, medicine missionaries witnessed patients getting better after receiving treatment so they could not completely overlook Chinese medicine. However, medical missionaries strongly believed in the superiority of Western medicine and considered that China certainly needed Western medicine from a scientific perspective. Chinese doctors who were close to medical missionaries and learned about Western medicine believed in Western medicine and thought that Chinese medicine only held historical value besides some fields like Chinese traditional drugs.

[Studies on the doctor-patient relationship in early Chinese missionary hospitals]

During the 19th century, missionary hospitals were set up by the missionaries in China, establishing a new doctor-patient relationship with doctors at the dominant position. In the early Chinese missionary hospitals, the doctor-patient relationship was relatively good, which could be seen from Chinese people's feelings of gratitude to the medical missionaries. The early missionary hospitals were totally controlled by the western Christians during the 1820-1860. Such good doctor-patient relationship was the results of common action of multiple factors, including Christianity, free medical charges, management idea based on humanism, the idea of the hospitals to avoid medical risks, family concept in traditional Chinese culture and so on.

[An introduction to the transmission of modern western medicine in southwestern borderland]

Yunnan is located in the southwestern border of China, neighboring South Asia and Southeast Asia. Since the end ofthe 19th century, the western medicine was introduced into Yunnan Province along with the arrival of missionaries, exerting great influence on local medicine in Yunnan, even in inland China, and has become an integral part of Chinese modern medical history. Initially, the missionaries who knew only a little medical knowledge and treated the patients effectively during their missionary work with the western medicines they carried, so as to develop the believers. At the beginning of the 20th century, Catholic Church and Christian Church began to establish Church Hospitals in Yunnan, including the "Dafashi Hospital (French Consulate Hospital)" set up in 1901, and "Fudian Hospital (French Government Hospital)" established in 1902, and many Hospitals set up in Yunnan Province. The Church Hospitals also established medical schools and nurse schools all over Yunnan, which promoted modern medical education in Yunnan, and had profound influence on modern education of western medicine in this Provence.

Chinese translation of English textbooks on internal medicine from the 1850s to the 1940s

During the 100 years from 1850 to 1949, six English textbooks on internal medicine were translated into Chinese and published. Publication of these books was a response to the increased demand for Chinese textbooks after the opening of several Western-style hospitals and medical schools in China where the instruction was in Chinese. Throughout this period, textbooks translated from English were regarded as symbols of mainstream and authority within medical communities in China. There was a shift of translators from British and American medical missionaries to Chinese medical elites. Publishers also changed from missionary hospitals or missionary organizations to the Chinese Medical Association, which was led by ethnic Chinese. After the 1950s, translation activity continued in Taiwan, but it was halted in China until after the Cultural Revolution. This paper provides bibliographic information about these books. The transition of medical authority in China during this 100-year period is also reviewed through the successive publication of translated textbooks on internal medicine.

The historiographical approach taken in the nineteenth and twentieth centuries to the work of Jesuit doctors and apothecaries in the a Plata region in the eighteenth century

The positions of Pedro Arata, Moisés Santiago Bertoni, Carlos Leonhardt and Guillermo Furlong in the debate about the role of the Society of Jesus in the introduction and development of science in the La Plata region are investigated. Written between 1890 and the late 1950s, these authors' works not only analyze the medical, pharmaceutical and botanical knowledge of the Jesuit missionaries in the 1600s and 1700s, but also evaluate their contribution to scientific thinking in the countries colonized by Spain and Portugal. Their positions foretaste the historiographical debate about the reactionary nature of the Jesuit order and reflections about the contribution made by indigenous knowledge of American pharmacopeia to the knowledge the missionaries took to the continents where they were active.