In times of crisis, women have been called upon to actively participate in the front lines of care, and sometimes these moments of serious social and political affectations have become platforms for advancing their rights. Crises, including health crises, bring opportunities to achieve legal gains for women's rights. Based on a reflection of the work performed by women during the influenza pandemic of the early 20th century through the lens of constitutionalist feminism, I propose a discussion of the opportunities and costs that public health crises bring for women. Constitutional feminism allows us to see the dynamic dimension of law, where scenarios such as pandemics generate spaces for participation in agendas where women have been excluded. Historical experience sheds light on how women were able to claim and protect their rights, but it also presents us with an uncomfortable truth about the increase in care work performed by women during health emergencies.
In this article we will explore the unique relationship between pandemic (disease), music and constitutionalism from the historical perspective offered by “the Black Death” that devastated Europe in the 14th century; we will also explore the parallels, lessons and paradoxes posed by a new pandemic in the 21st century. To this end, we will visit (i) the history: the chronicles of the time; (ii) the tragedy: between literature and music; and finally, (iii) the epilogue: all roads lead to the lyric
This intervention addresses two current discussions. On the one hand, the historical, synchronic recovery and significance of pandemics in the course of history, their medical and epidemiological approach and their impact on the construction of social medicine, current public health, state consolidation and the scientific justification of quarantine, isolation or vaccination measures. Secondly, an asynchronous analysis of the different social fields (religion, law, medicine, psychiatry, technology, biology, etc.) in which “immune practices” have been established in the name of the protection of “life/quality of life/life form/health”, even at the cost of life itself.
“Corruption is an insidious plague that has a wide range of corrosive effects on
societies”, were the overwhelming and remarkable words used by the former SecretaryGeneral of the United Nations, Mr. Kofi Annan.
Since then, despite the exponential growing of international instruments intended for
prevent and prosecute the corruption, as well as the creation of the respective national
regulations to tackle this plague; the worldwide situation concerning the incidence of
corruption and its related crimes, has not substantially changed, on the contrary, it is not
optimistic at all, and even has gotten worse for many countries, to the point it could be
said that it has become a pandemic with the effects of such a phenomenon.
The last years the democracy has been experiencing a dramatical erosion
around the world, and the international neoliberal economy has been struggling to
overcome a systemic crisis.
Smallpox was a disease that accompanied life in New Granada since the early years of the colony. Each outbreak posed a challenge for local authorities (ecclesiastical and civil), as well as for confraternities and settlers of the different estates, insofar as measures had to be implemented to contain transmission and seek a cure, among others.
The knowledge learned allowed the establishment of action plans for its treatment, which were effectively applied in the 1802 epidemic in New Granada. After learning of the first outbreak, Viceroy Pedro Mendinueta y Múzquiz decreed a series of provisions for its management from the community, focused on “communicating, attending and containing”. In relation to communication, it was requested to promulgate the bando on the epidemic (written and oral). With regard to care, it was necessary to identify the sick and implement a community care plan according to the level to which they belonged.