Search results

1

Ravitsejad Siberi eesti kogukondades

100%

Korb A.

Mäetagused

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2020

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vol. 78

89-110

EN

The article is based on manuscripts as well as sound and video recordings on folk medicine collected during fieldwork conducted by the researchers of the Estonian Folklore Archives in 1991–2013 from Estonians born and raised in different Siberian Estonian communities. The ancestors of the visited Estonians had either left their homeland in search of land in the last decades of the 19th and the beginning of the 20th centuries or were descendants of those deported and exiled by the Russian tsarist authorities in the first half of the 19th century. Fieldwork at Siberian Estonians in the last decade of the 20th century enriched the Estonian Folklore Archives with invaluable lore material, including the material related to folk medicine. Although the advance of the state medicine system with small hospitals and first aid posts had reached Siberian villages half a century before, and the activity of healers had been banned for decades, the collectors were surprised by the number of healers in villages and the extent of the practical use of folk medicine. The folk medicine tradition was upheld mostly by older women (as was the case also with other fields of lore), which resulted, on the one hand, from the demographic situation, and, on the other hand, from women’s leading position in the preservation of communal traditions. In the older Siberian Estonian communities, which had been established by the deportees (e.g. Ülem(Upper)-Suetuk, Ryzhkovo), it was believed that healing words and skills were available and could be learned by anyone; they were often compared to God’s word. Some people thought that knowledge and skills could only be shared with those younger than yourself. In the villages established by exiles people were considerably more cautious about passing on healing words and the like. In most villages with southern Estonian background, healing charms were kept in secret, as it was believed that when sharing their knowledge, the healers would lose their abilities. It was only at their death’s door that the healers selected their successor. Not all the people who were offered to learn the healing skills were ready to accept the responsibility. The first or last child in the family was thought to have more prerequisites for becoming a good healer. In the first decade of the 21st century, the situation with passing on the healing words and skills had changed considerably in older Siberian villages. Many of the healers had passed away, and there were not enough young people who were interested in continuing the tradition. So the healing skills inevitably concentrated into the hands of a few wise women. Currently, the folk healing tradition in Siberian Estonian communities is fading away, above all, due to the fast aging and diminishing of the communities.

2

Health, illness and dying in Polish folk medicine

100%

Piątkowski W., Majchrowska A.

Progress in Health Sciences

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2015

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vol. 5

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issue 1

214-224

EN

In the past peasant families did not regard health as a value in itself. The low ‘cultural status' of health was associated with the constant threat to it, the frailty of life and poverty which, as peasant diarist wrote, ‘did not let one live’. ‘Plague, war, and famine’ would decimate the village population for centuries, and these people were help-less in the face of epidemic and natural disasters. For that reason death was treated as familiar part of the trajectory of human life, natural and indisputable.A feature of folk culture, which influences behaviors in and attitudes towards illness among the peasant population, is co-occurrence mystical-magical elements. Mystical-magical acts influenced and still influence patterns of behaviors in illness and dying process which a peasant family exhibits. For example, illness was assumed to be caused by spells, charms and magic; and the use of holy relics, amulets or talismans was believed to prevent illness. People were convinced that revelation, inspiration or clairvoyance made it easier to diagnose an illness whereas casting spells, charms, and the like would remove it effectively.In our article we will discuss typical ways of coping with illness and dying processes’, the determinants of behaviors in illness, emphasizing customs associated with illness, behavioral patterns, ways of expressing emotions, and fatalism as attitude towards illness and death. We will stress the importance of cultural and religious elements, and accentuate the special role played by women in coping with illness by using self-treatment and folk healing methods.

3

Unconventional therapists and their patients in Polish traditional folk medicine

100%

Piątkowski W., Majchrowska A.

Anthropological Review

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2015

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vol. 78

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issue 3

243-250

EN

Folk medicine is a clearly distinct, comparatively homogeneous and closed system which has arisen from many centuries of isolation and self-sufficiency of the people of the Polish countryside. A feature of this special system involved tradition and relatively consistent illness behaviors, resistant to broader influences of the global society, despite the gradually growing role of modernization factors. An inherent feature of folk culture that impacted behaviors and attitudes of the rural population towards illness was the co-occurrence and overlapping of mystical-magical and religious elements. These applied both to the views on etiology, prevention, diagnosis and therapeutic treatment. Special functions in healing activities in the countryside were performed by the elderly. The matters related to health and illness were the province of the elderly as they were respected and revered for their life’s wisdom and life experience. The purpose of the article is to show the specificity of non-medical treatment in the context of social and cultural determinants, placing special emphasis on the role and importance of the elderly in exercising treatment roles.

4

Kulturowe uwarunkowania gwarowych nazw chorób

89%

Buława M.

Polonica

|

2016

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vol. 36

259-274

EN

Folk medicine, studied by ethnographers since the nineteenth century, is a part of folk culture and can only be investigated in its context. The article aims to depict how the presence of ethnomedicine is reflected in language on the level of the lexical system, and specifically in the dialect names of diseases. The author focused on just one group of names influenced by cultural factors, i.e. names determined by folk etiological beliefs. This category of names was discussed using the following examples: miesięcznik – the name of a children’s disease, boża kara, boża wola ‘epilepsy’, poszedło – a Kashubian name of epidemic infectious diseases, names connected morphologically with the verb strzelać, wąsak and related forms meaning ‘pain in the lower back’.

5

Rahvapiibel slaavi rahvameditsiini tavade selgitajana

88%

Kolosova V.

Mäetagused

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2010

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vol. 45

53-76

EN

The article demonstrates how, among the Slavs, a given objective feature of a plant becomes an important factor in the selection of plants for use in folk medicine. At the same time, this feature provides remarkably close ties between the plant, folk beliefs about certain biblical personages, and the symptoms of disease. The role of another mediator – natural language – is no less important for connections between different codes of traditional culture. A plant name becomes linked to words and objects, thereby acquiring secondary associations. Thus, traditional culture regards disease not only as a deviation but also as a situation close to the mythological time of world creation, and a patient is placed in the mythological space where he uses, as medicine, the herbs which have “appeared” thanks to characters of Christian mythology. The phytonyms and etiological legends, analysed in the article, are used within the tradition as an instrument to ascertain the reason why a specific plant was selected for the treatment of a certain illness. In folk culture, an illness is observed – at least indirectly – as an anomalous state of the human being, however, it is also treated as a situation close to the mythological time of origin of the objects of the surrounding world, and the ailing person is placed in the mythological space wherein he/she would use medicinal plants created thanks to the figures of Christian mythology; this re-occurs again in the treatment of each new patient.

6

Wokół pierwszej polskiej systematyki zamówień. O zapomnianej propozycji Józefa Obrębskiego

76%

Engelking A.

Poznańskie Studia Slawistyczne

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2012

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issue 3

EN

The author discusses the first Polish systematics of magic spells against illness, which was proposed by Józef Obrębski in a brochure Index for „Treating the Polish people” by Henryk Biegeleisen in 1931. Obrębski introduced a division of spells into 9 groups, separated on the basis of their content, form and function. It was not an autonomous development. It have been created for the needs of someone else’s work and on the margin of a broader classification of material in the field of folk medicine as a whole. However, the proposal of Obrębski can be regarded as a serious outline covering all material concerning the systematics of spells against illness. In the following parts of the article the author sets the discussed work in a due context, locating it in the history of Polish research on the genre of spells. She recalls the first nineteenth-century works and analyses a possible impact of the Obrębski’s systematics on the subsequent approaches to the subject.

7

Szeptuchy jako specyficzne zjawisko znachorskie pogranicza na Podlasiu

75%

Sadanowicz E.

Pogranicze. Studia Społeczne

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2017

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vol. 32

EN

This article focuses on the phenomenon of folk healing in the Polish region of Podlasie. Folk healers, commonly known as szeptuchy (which translates as whisperers) are elderly women who treat a number of diseases by applying different methods of healing such as prayers and incantations. The practices of the folk healers are related both to magical thinking and folk medicine in which main remedy and the most essential part in the process of healing is a magic word. Szeptucha emerges herself in sacrum and by whispering incantations mainly of Orthodox provenience she persuades the disease to leave a sick person. The existence of the healers in Podlasie can be linked to the Orthodox faith and the East Slavic minorities present in this land since early Middle Ages.

8

Medical pluralism during and after socialism : a study of psychotronics in the former Czechoslovakia

75%

Souček I.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2020

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vol. 107

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issue 1

51-69

EN

The term “medical pluralism” is often used to describe the coexistence of different medical traditions based on different principles or worldviews in a society. The paper starts with a discussion on the concept of medical pluralism, introduced for the first time by Charles M. Leslie, then presents a theoretical framework of the exclusive medical model, which recognizes only one legal system of medicine. The author then considers folk medicine and psychotronic activities, as well as describes and analyses the healthcare situation that existed during the socialist period in former Czechoslovakia, which at a first sight seems to have been characterized as a monopoly concerning the practice of medicine, and compares it with the contemporary pluralistic situation that emerged in both the Czech Republic and Slovakia after the “Velvet Divorce” in 1993. The paper concludes by stating that government attitudes toward the existence of non-biomedical practices have undergone different development stages. In turn, it is acknowledged that the investigation of medical pluralism in Central European countries must deal more comprehensively with political and ideological history in the context of healthcare.

9

Dorobek naukowy poznańskiego Wydziału Farmaceutycznego w zakresie badań nad roślinami stosowanymi w dawnej polskiej medycynie ludowej, 1919-2015

75%

Janowicz A.

Acta Medicorum Polonorum

|

2019

|

vol. 9

|

issue 1-2

83-108

PL

Artykuł przedstawia zakres badań nad roślinami stosowanymi w danej polskiej medycynie ludowej, które prowadzali pracownicy naukowi Studium, Oddziału i Wydziału Farmaceutycznego Uniwersytetu Poznańskiego, następnie Akademii Medycznej, a od 2007 r. Uniwersytetu Medycznego w Poznaniu. W pracy nie uwzględniano zmian systematyki botanicznej i podano terminologię używaną przez autorów badań. Studia nad roślinami stosowanymi w dawnej polskiej medycynie ludowej były stałym elementem działalności naukowej poznańskiego Wydziału Farmaceutycznego w latach 1919-2015, jednak po 1989 r. stopniowo ustępowały miejsca badaniom roślin stosowanych w medycynie ludowej na innych kontynentach. Analizowane badania wskazują na stałą inspirację nauk farmaceutycznych medycyną ludową, choć nie wszyscy ich autorzy zdają sobie sprawę z etnogenezy swej działalności naukowej.

EN

This article focuses on the scope of research on plants used in the old Polish folk medicine, which were carried out by the Poznan Faculty of Pharmacy’s academic staff since 1919. Changes in botanical systematics were not included in the work and the terminology used by the authors of the research was given. Studies on plants used in the old Polish folk medicine contributed to the development of the Faculty of Pharmacy, Poznan University of Medical Sciences in 1919-2015, but after 1989 gradually gave way to investigations on plants used in folk medicine on other continents, especially Asia. Not all researchers were aware of the ethnogenesis of their research. The timeless influence of Polish medicinal plants and herbal medicines on learning was proved, but after 1989 gradually gave way to the study on plants used in folk medicine on other continents.

10

Voldemar Sumberg ja Eesti Tervishoiu Muuseumi rahvameditsiinikogu

75%

Gorshic A.

Mäetagused

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2018

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vol. 72

81-106

EN

The Estonian Museum of Hygiene (predecessor to the current one) was established in 1922. One of its principles was to collect and analyse knowledge of folk medicine to inform the public about incorrect treatment and to enhance proper, advanced medical knowledge. The museum’s contributors were voluntary private persons as well as schools and medical students. The exact number of contributors is not clear. By 1935 around 16,000 lines of folk medicine data had been collected, and various folk medicine equipment was displayed as part of the permanent exhibition. The article introduces physician Voldemar Sumberg’s efforts as a student in 1921 (together with other medical students), and as the museum’s director in 1924–1925 in collecting folk medicine information, and gives an overview of the remains of the collection that are currently preserved at the National Archives of Estonia. The museum stressed the need to save folk knowledge and data and to map the locations and activities of folk healers. The physicians tried to learn about the ‘enemy’ to point out the false treatment used among people. The 1921 and possibly also the 1924 collecting campaigns were conducted in collaboration with the Estonian National Museum, and probably also the Estonian Folklore Archives was consulted; the collecting strategies for folk medicine data did not differ much. The main difference lies in the attitude of the physicians to detect true and false in folk treatment, while the ethnographers-folklorists proceeded from the point of view of a ‘complete collection’, thus trying to collect every piece of information possible without adopting a disparaging attitude. V. Sumberg proved that medical professionals also tried to understand folk medicine, and to bring both folk and medical medicine close together without creating superfluous opposition. Considering the still strong position of folk healers in Estonia between the two world wars, it made perfect sense to gather such data to be preserved in the collections of the Museum of Hygiene. The remaining documentation of the museum, which began to wane at the end and after the Second World War, does not clarify the extent to which folk medicine material, either manuscripts or healing devices, were on display at the exhibition. It is certain though that some of the medical tools were on display. It is not ungrounded to argue that this section of the exhibition drew response from the visitors. Today, there are approximately 2000 lines left of all the materials concerning the folk medicine collection in the funds of the National Archives preserving files on the Museum of Hygiene. This involves both direct folk medicine data with names of collectors, notes without clear authorship, and data of folk healers’ names, places of residence, and fields of activity. Additionally, there are corresponding newspaper clippings, offprints of newspaper articles, handwritten notes by Sumberg, etc. The article also presents examples of folk treatment. The rest of the materials, field diaries of medical students hired by the museum, photographs, etc., were destroyed at the end of the Second World War or later. On the other hand, what is left of the collection is very versatile and offers both confirmation and addition to other such data in different folklore collections.

11

Saatekirjaga rahvaarsti juures

75%

Koiva M.

Mäetagused

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2015

|

vol. 62

25-54

EN

The article discusses one of the healing strategies used by Laine Roht, a well-known folk healer from southern Estonia, in the 1980s; namely, she demanded that the patients turning to her bring a referral letter from their doctor. This kind of behaviour was a response to the state’s prohibition of folk medicine methods, and aimed to promote the image that the healer worked in cooperation with professional physicians. These referral letters from medical doctors as well as other written documentation concerned with healing constitute interesting folkloric and psychological research material. The article gives an overview of the healing rituals applied to the patients, diagnoses with which they turned to the healer, the origin of both doctors and patients, and the role of printed materials in the 20th-century healer’s tradition and her healing ritual. The author also characterises contemporary media images of healers and the role of the media as basis for the healer’s fame.

12

Owady jako remedia w polskim lecznictwie ludowym doby zaborów i II Rzeczypospolitej

75%

Wdowiak L., Wysokiński P.

Kwartalnik Historii Nauki i Techniki

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2018

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vol. 63

|

issue 1

89–118

EN

Insects constitute as much as 75% of all described species of the world’s fauna. In the animal kingdom they play a dominant role. To certain extent it was reflected in folk medicine using zoonotic drugs. The purpose of the work is to determine, what kinds of insects were used the time of Poland’s partitions and in the 2nd Polish Republic. Insects were used most often in such diseases, as: rheumatoid arthritis, paralysis, circulatory insufficiency and resulting oedemas, malaria, erysipelas, rabies, viper bites, trachoma, jaundice, skin diseases, cuts, hysteria. Close to 20 insect families were applied in folk medicine, although not all of the species can be counted, the more so as they were not always distinguished by the people of old Polish territories – both peasants and the researchers of their culture. Most often beetles and hymenopteras were used, less often – butterflies. There was widespread belief connected with this therapy, i.e. belief in magical meaning of numbers, especially number 3 and its multiple.

13

Naturalne metody leczenia dzieci i dorosłych w XIX w. w świetle rękopisu Stosława Łaguny (1833–1900)

63%

Barnaś-Baran E.

Annales Universitatis Mariae Curie-Skłodowska, sectio J – Paedagogia-Psychologia

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2018

|

vol. 31

|

issue 2

EN

The article presents selected ways and means used by people to treat and alleviate illnesses and ailments in the 19th century. Plant and animal products used by the inhabitants of the Wiłkomir Province, Łuck Land, Wolyn Land, and the Wallachian Region were presented on the basis of information contained in the Stosław Łaguna’s manuscript from the 19th century. The treatment of adults and children was usually carried out by quacks, rural women. Their measures have not always had a positive impact. Most often wounds, cuts, skin diseases, sore throats, scalp, stomach, and teeth were treated. They were helped during fever, jaundice, tuberculosis or convulsions. The experiences of subsequent generations have verified the methods and means of treatment, and many of them are still being used.

PL

W artykule ukazano wybrane sposoby i środki stosowane przez ludzi w celu leczenia i łagodzenia chorób i dolegliwości w XIX w. Środki pochodzenia roślinnego i zwierzęcego, z których korzystali mieszkańcy guberni Wiłkomirskiej, Ziemi Łuckiej i Wołyńskiej, jak również Wołoszczyzny, przedstawiono w oparciu o informacje zawarte w rękopisie Stosława Łaguny z XIX w. Leczeniem dorosłych i dzieci zajmowali się zazwyczaj znachorzy, baby wiejskie. Stosowane przez nich środki nie zawsze dawały pozytywne skutki. Najczęściej leczono rany, skaleczenia, choroby skóry, ból gardła, głowy, żołądka, zębów. Pomagano podczas febry, żółtaczki, suchot czy konwulsji. Doświadczenia kolejnych pokoleń weryfikowały metody i środki leczenia, z wielu z nich nadal się korzysta.

14

Внесок польських дослідників у вивчення народної медицини українців (друга половина xix–перша половина xx ст.)

63%

Козаченко Т.

Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe

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2015

|

issue 1

165-177

PL

W artykule przedstawiono analizę historiografii polskich badań etnograficznych z zakresu tradycyjnej ukraińskiej medycyny w drugiej połowie XlX–na początku XX wieku. Na podstawie wiadomości z literatury odtworzono proces powstawania i rozwoju zainteresowania polskich naukowców ukraińskim lecznictwem ludowym.

EN

The article contains historio-graphical analysis of Polish ethnographic researches of the folk medicine of Ukrainians from the second half of the XIX to the early XX century. The process of emergence and development of interest of Polish researchers in Ukrainian folk treatments is considered on the base of literature sources.

15

Loitsud ja rahvaarstid Virumaal

63%

Koiva M.

Mäetagused

|

2017

|

vol. 67

141-180

EN

On the basis of Virumaa material, the article discusses healing words as well as charms that were used to regulate communication between human beings and the world of spirits. Healing words richly varied in form made use of fragments of prayers, Bible texts, and hymnals, and were based on legend material, allusions, and mythic worldview. The article gives an overview of a) the relationship between oral and written lore in charm tradition, connections with fictional and real books of wisdom; b) exchange of language codes; c) regulations of word-magic behaviour; d) healing charms and charms regulating social relations, housekeeping, and humans’ relationship with nature. The second half of the article discusses changes in healers’ healing tradition. During the past century, folk medicine integrated knowledge from different schools, and the importance of alternative and complementary medicine, such as yoga, Chinese medicine, Ayurveda, and music therapy (most of these cosmopolitan), increased. So we can conclude that cosmopolitan folk medicine exists side by side with official medicine. Another significant trend rising to the fore highlights the importance of local folk medicine, which emphasises traditional values and creates novel cultural interpretations. To characterise the changes, the article introduces four healers, ranging from a half-mythic witch-herder to the healers-innovators of medical methods and local culture.

16

Mesilased eesti usundilises folklooris

51%

Kõiva M.

Mäetagused

|

2023

|

vol. 87

71-92

EN

The article traces changes in human cognitive and social development using the example of the only domesticated insect, the bee. From the 13th to the 20th century, forest bee-keeping spread, using live trees as beehives, and later also log hives on the ground. The ways of keeping bees changed fundamentally in the 19th century with the introduction of new types of hives, and they also consolidated beliefs in relation to bees. Bees had numerous special names, euphemisms were used when talking about them and in incantations, in which bees were called men/workers or other kinship terms were used, and they were also called domestic animals of the guardian fairies. The article presents beliefs about bees as soul animals and various mythical stories that were associated with the journey of the soul, as well as the popular belief about the connection between the death of the owner and the bees. While earlier on honey denoted an abundant and ideal life in the minds of people, the bee represented a hardworking, loyal person, and bees were the epitome of the motherland in texts expressing national identity. In the foreground is the search for balance between human and other beings, human and the environment, which is expressed, e.g., by the declaration of the rights of bees and the development trends of urban representation.

17

Walka z „babkami” o zdrowie kobiet: medykalizacja przerywania ciąży w Polsce w latach pięćdziesiątych i sześćdziesiątych XX wieku

51%

Kuźma-Markowska S.

Polska 1944/45-1989. Studia i Materiały

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2017

|

issue 15

PL

Artykuł ukazuje ustawę o warunkach dopuszczalności przerywania ciąży z 1956 r. jako element walki z „babkarstwem” prowadzonej przez władze oraz przedstawicieli socjalistycznej medycyny. Dążąc do wyeliminowania tradycyjnych, ludowych praktyk medycznych oraz do objęcia zdrowia reprodukcyjnego kobiet naukowym nadzorem medycznym, władze PRL i sprzyjające im środowisko lekarskie oficjalnie ukazywali ustawę z 1956 r. jako prowadzącą do wyeliminowania nielegalnych i nieprofesjonalnych aborcji i dzięki temu chroniącą życie i zdrowie kobiet. Jednocześnie, przerywanie ciąży było ukazywane w debacie publicznej i w dyskursie medycznym jako skomplikowany zabieg medyczny, do którego zmedykalizowania i spatologizowania dążyli przedstawiciele socjalistycznej medycyny. Fight with granny midwives over women’s health: the medicalisation of abortion in socialist Poland (1950s and 1960s)In 1956 the communist state authorities liberalized the anti-abortion law that the Polish People’s Republic inherited from the interwar period. Using the rhetoric of women’s health and framing their decision as a safety measure, the legislators intended to curb the high number of clandestine abortion procedures performed outside the realm of socialist medicine. As I argue in my paper, in the official political and medical discourse abortion legislation passed in Poland in the 1950s constituted an element of the war against traditional medicine which was waged by the authorities of socialist Poland. One of the targets of this fight were “granny midwives”: traditional folk female healers who were helping peasant women in many aspects of their reproductive lives and who were customarily accused of performing high numbers of criminal abortions. Thus it was against these “granny midwives” that the socialist state had to fight over the life and health of Polish women. Presenting abortion as an intricate medical procedure whose success depended on the skills of a highly qualified and experienced personnel, socialist doctors and authorities did not only medicalise abortion, but also pathologised it, depicting the termination of a pregnancy as a disease requiring the care of a professional medical practitioner. What was also at stake at the fight against “granny midwives” was the shift from pre-modern, traditional healing practices to modern, scientific medicine that was regarded as a tenet of state socialism.

18

Magiczne i teologiczne aspekty medycyny ludowej

51%

Walęciuk-Dejneka B., Nadbrzeżny A.

Roczniki Teologii Dogmatycznej

|

2012

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vol. 4

275-293

EN

This paper is interdisciplinary in its approach. Its objective is to present traditional and theological aspects of folk medicine, so closely related to the faith and devotion of the rural communities. The authors present a variety of folk therapeutic practices, diagnosis and etiology of diseased. They also analyse the intrinsic logic of the speech and gestures used in the healing actions. The authors try to identify the Christian and the pagan (including magical) elements used in the healing rites and show the importance of folk medicine for theology as an academic discipline but also for the pastoral practice of the Church.

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Ravitsejad Siberi eesti kogukondades

Health, illness and dying in Polish folk medicine

Unconventional therapists and their patients in Polish traditional folk medicine

Kulturowe uwarunkowania gwarowych nazw chorób

Rahvapiibel slaavi rahvameditsiini tavade selgitajana

Wokół pierwszej polskiej systematyki zamówień. O zapomnianej propozycji Józefa Obrębskiego

Szeptuchy jako specyficzne zjawisko znachorskie pogranicza na Podlasiu

Medical pluralism during and after socialism : a study of psychotronics in the former Czechoslovakia

Dorobek naukowy poznańskiego Wydziału Farmaceutycznego w zakresie badań nad roślinami stosowanymi w dawnej polskiej medycynie ludowej, 1919-2015

Voldemar Sumberg ja Eesti Tervishoiu Muuseumi rahvameditsiinikogu

Saatekirjaga rahvaarsti juures

Owady jako remedia w polskim lecznictwie ludowym doby zaborów i II Rzeczypospolitej

Naturalne metody leczenia dzieci i dorosłych w XIX w. w świetle rękopisu Stosława Łaguny (1833–1900)

Внесок польських дослідників у вивчення народної медицини українців (друга половина xix–перша половина xx ст.)

Loitsud ja rahvaarstid Virumaal

Mesilased eesti usundilises folklooris

Walka z „babkami” o zdrowie kobiet: medykalizacja przerywania ciąży w Polsce w latach pięćdziesiątych i sześćdziesiątych XX wieku

Magiczne i teologiczne aspekty medycyny ludowej