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Thus both those with congenital conditions, such as cleft lip or palate, as well as those whose disfigurement is acquired during their life course, are subject (or subjected) to surgical repair, and even non-threatening conditions such as birthmarks are lasered out of existence. 10 This owes much to the modern discourse within the history of medicine and surgery of the “progress” made in those fields, the ever-increasing ability of the profession to “fix” faces and bodies, and restore the individual to some kind of “normal” life. The “impairment”-disfiguring injury-led to the “disability”-society’s response to the injured face. Thus physical difference, in all of its manifestations, was implicitly labeled as abnormal almost before the study began.
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Earlier generations of historians, whilst stimulated in their research questions by sociological and anthropological models, were rather too accepting of the assumptions underlying such studies, assumptions that they themselves might share. 8 The explosion of work in the 1960s on stigma, social identity theory and deviance in the social sciences, including the influential studies of Erving Goffman and Henry Tajfel but echoing the earlier work of Durkheim on anomie 9 contributed toward reinforcing the apparent marginalization of the impaired or disfigured. 7 Reading early accounts such as Ward Muir’s The Happy Hospital, published in 1917, it is hard to avoid the sense of horror that accompanies the loss of facial features. 5 As Suzannah Biernoff comments, “being human is an aesthetic matter as well as a biological one.” 6Īll of this work, however, and the very few studies that have sought to trace the history of aesthetic or cosmetic surgery, start from the assumption that acquired facial disfigurement is and was, universally, a stigmatizing-worse, a disgusting-condition. severed hands, ears, heads, gouged eyes.Severability is unnerving no matter what part is being detached.” 4 The high-profile, modern cases of individuals who have “fought back” from severe facial damage, whether through burns, acid attacks or mutilation, have gone some way toward challenging such attitudes and as historians reflect on the centenary of the destruction and loss of life inflicted in World War I, the facial disfigurement of returning soldiers from two World Wars has featured in a number of research projects, interested not only in the human story of such men, but in the early attempts at surgical and prosthetic intervention.
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3 William Ian Miller puts it succinctly: “There are few things that are more unnerving and disgust evoking than our partibility. 2 The ingrained sense of disgust that facial damage is said to provoke in its victims and observers alike is even the subject of psychological studies, where the assumption that an impaired face will evoke such a response is taken as a given fact.
Medieval manuscripts with pictures of self castration skin#
Whilst modern medicine has in the intervening five decades largely perfected the process of “improving” the appearance of the disfigured face through prosthetics, surgery, skin grafts and sophisticated cosmetics, the aesthetic and technical genius of some modern medical prosthetics units is often up against deep-rooted psychological damage in the subject, which finds its expression in dissatisfaction with the “new” facial features, and may even lead to outright rejection. “Probably from a social point of view, a simple facial disfigurement is the worst disability of all-the quickly-suppressed flicker of revulsion is, I am certain, quite shattering.” 1 This statement, made by a person reflecting on his own social challenges living as a muscular dystrophy sufferer in in the 1960s, expresses succinctly the horror that facial disfigurement holds for modern observers, and its perceived place in the spectrum of social disability.
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