Medical History, 1996, 40: 215-230

Leprosy in British India, 1860-1940:

Colonial Politics and Missionary Medicine
SANJIV KAKAR*

Introduction
Leprosy has received scant attention in discussions of health in colonial India, which
have focused on imperial and colonial politics, and on state intervention.1 Non-
governmental efforts, of which leprosy offers an important instance, have been neglected.2
In this article I discuss the dissemination of western medicine for leprosy in colonial India,
which was largely the work of Christian missionaries. David Arnold has pointed out that
"the extent to which missionaries were successful disseminators of Western medical ideas
and practices in India has yet to receive serious scholarly attention."3 Discussion of
...

the work of medical missionaries with leprosy sufferers also opens up for further
examination the processes by which western medicine took root in the sub-continent.
All too often western medicine in India has been read as a scientific intervention,
especially from the 1870s onwards with the advent of germ theories. In many ways
leprosy was unique. For much of the nineteenth century western medicine was
characterized by ignorance about causation and transmission of the disease, and had no
cure for it; there was also much prejudice against leprosy in the West, which intruded into

*Sanjiv Kakar, MPhil, College of Vocational Studies, Hawaii (pp. 85-110) constitute the major historical
University of Delhi; address for correspondence: discussion to date. See also C De. F W Goonaratna,
Bungalow 31, Nizamuddin East, New Delhi 110013, 'Some historical aspects of leprosy in Ceylon during
India. Tel.: 91 11 4 619 627; Fax: 91 11 4 633 623 the Dutch period, 1658-1796', Med. Hist. 1971, 15:
(marked for Sanjiv Kakar). 68-78; W S Davidson, Havens of refuge: a history of
leprosy in western Australia, Nedlands, University of
The author acknowledges with gratitude the support Western Australia Press, 1978; Suzanne Saunders, 'A
of the Wellcome Trust, the Charles Wallace (India) suitable island site': leprosy in the Northern
Trust, and the Indian Council of Social Sciences Territory and the Channel Island leprosarium
Research. Portions of this paper have been read at 1880-1955, Darwin, Historical Society of the
the Wellcome Institute for the History of Medicine, Northern Territory, 1989.
London, in April 1994 (History of Science and 2 Two major studies on health in colonial India
Medicine seminar series) and at the Institute of are: David Arnold, Colonizing the body: state
Commonwealth Studies, University of London, in medicine and epidemic disease in nineteenth-century
May 1994 (Health and Empire postgraduate India, Berkeley, University of California Press, 1993,
seminar). I am grateful for comments by participants. and Mark Harrison, Public health in British India:
I also acknowledge a great debt to the referees. Anglo-Indian preventive medicine 1859-1914,
Cambridge University Press, 1994. Maneesha Lal
I This contrasts with the volume of historical 'The politics of gender and medicine in colonial
study on leprosy elsewhere; see Zachary Gussow, India: the Countess of Dufferin's Fund, 1885-1888',
Leprosy, racism and public health: social policy in Bull. Hist. Med., 1994, 68: 29-66, discusses
chronic disease control, Boulder and London, voluntary efforts to take western medicine to Indian
Westview Press, 1989; Gussow's scattered comments women, and is a happy exception.
on leprosy in India, mostly contained in a chapter on 3 Arnold, op. cit., note 2 above, p. 244.

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 Sanjiv Kakar
the medical perspective, and religious beliefs about leprosy and medieval European
practices lingered on. Leprosy's continuing incurability bred an openness towards
indigenous treatments, an historical anomaly during this period. Because of a strong
missionary involvement alongside the disinterest of the colonial state in India, Christian
missionaries acquired a commanding position in the dissemination of western medicine
for leprosy, and their perspectives modified further the treatments dispensed to patients.
Finally, the responses of Indian patients towards western medicine and its institutions
were influenced by the long tradition of persecution of leprosy patients in India, as well
as by specific practices in leprosy asylums, and, in the process of interaction, western
medicine was moulded further.4
Section I outlines the evolution of official policy on leprosy in colonial India, and the
pressures, global, official, medical, and missionary, which went into placing it squarely
within the voluntary sector. Within this wider context, section II examines the missionary
leprosy asylums as western medical institutions. I also discuss here the impact of tropical
medicine on the leprosy asylum, which I read as a liberating medical intervention.5 In the
Conclusion, I review the nature and the limits of medical intervention in leprosy in India
during the colonial period. Oral history is used to highlight discussion on western
medicine for leprosy and Indian responses to it.

I
The Formation of an Official Policy on Leprosy
The formation of policy on questions of health in colonial India was rarely a matter of
medicine alone. The areas of highest priority which concerned the colonial state have been
identified by Radhika Ramasubban and others as being the health of the army, the
European population, and the protection and pursuit of mercantile interests; the health of
the indigenous people was peripheral, except when vital interests were threatened.6 As
leprosy was not deemed a threat by the Government of India, it was resistant to pressures
for greater intervention. The core issue was whether leprosy endangered public health; the

4 For Indian perceptions of leprosy see W offers another perspective. See also Michael
Crooke, The popular religion and folklore of Worboys, 'The emergence of tropical medicine: a
northern India, Westminster, Archibald Constable, study in the establishment of a scientific specialty',
1896, pp. 91, 137, 169; Kriparam Sarma, Leprosy in Gerald Lemaine, et al. (eds), Perspectives on the
and its treatment, Howra, published by the author, emergence ofscientific disciplines, The Hague,
1911; Sanjiv Kakar, The patient, the person: Mouton, 1976, pp. 75-98; idem, 'Science and
empowering the leprosy patient, New Delhi, Danlep, British colonial imperialism, 1895-1940', DPhil
1992; idem, 'Leprosy in India: the intervention of thesis, University of Sussex, 1979; Helen Joy Power,
oral history', Oral Hist. 1995, 23(1): 37-45. 'Sir Leonard Rogers FRS (1868-1962): tropical
5 Michael Worboys has discussed tropical medicine in the Indian Medical Service', PhD
medicine as "an important element in the ideology Thesis, University of London, 1993.
of progressive imperialism". Michael Worboys, 6 Radhika Ramasubban, 'Imperial health in
'Tropical diseases', in W F Bynum and Roy Porter British India, 1857-1900', in Roy Macleod and
(eds), Companion encyclopedia of the history of Milton Lewis (eds), Disease, medicine, and empire:
medicine, 2 vols, London and New York, Routledge, perspectives on western medicine and the experience
1993, vol. 1, pp. 512-36, on p. 521. I examine the of European expansion, London and New York,
impact of tropical medicine upon leprosy institutions Routledge, 1988, pp. 38-60.
in India, rather than its imperial origins, which

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 Leprosy in British India, 1860-1940
leprosy patient was merely, to use Sander Gilman's phrase, "the image of the disease
anthropomorphized".7
Leprosy in India achieved visibility in the second half of the nineteenth century, largely
due to its greater visibility internationally. This coincided with an overall concern in the
status of public health in India following the take-over by Britain of administrative
authority from the East India Company. During the 1860s, the first leprosy census took
place, which estimated that there were 99,073 persons suffering from leprosy in British
India.8 The first major investigation into leprosy in India was begun by the Royal College
of Physicians in 1862 almost by default. In the wake of allegations of a leprosy epidemic
in the West Indies they had been asked to advise whether segregation of leprosy patients
was necessary. Their wider appeal for information revealed the extent of leprosy in India.
The Report on leprosy by the Royal College of Physicians (1867) drew considerable
criticism for its conclusion that the disease was hereditary. Because it was "in favour of
the non-contagiousness of leprosy", it considered confinement of patients to be
unnecessary.9 This belief in hereditary transmission drew heavily upon Danielssen and
Boeck, researching in Bergen, Norway, whose monumental work (1848) had laid the
foundation for the scientific study of leprosy. 1 But debate on how transmission occurred
was not stilled; it drew also upon the increasing acceptance of the germ theory of disease,
especially from 1873/4, when Armauer Hansen discovered the bacillus, Micobacterium
leprae, in the tissues of leprosy patients. He posited this as the causative agent of leprosy.
According to Irgens, "Armauer Hansen concluded that leprosy was a specific disease,
representing a nosological entity with a clearly definable etiology, and not simply a
degenerative condition resulting from various causes."11 Hansen rejected heredity, and
held leprosy to be a contagious disease; he advocated confinement of patients as the
preventive measure, and legislation was enacted in Norway in 1885 for the compulsory
confinement of patients who did not conform to a strict regimen of isolation in their
homes.12 But Hansen was unable to establish how transmission occurred: "I don't know
the way in which leprosy is communicated or transferred from a leper to a sound person,
but I am most inclined to believe that it is done by a sort of inoculation ... this is only
hypothesis." 13 Koch's postulates remained unfulfilled, and Hansen's theories were
questioned by those who continued to hold onto earlier notions that leprosy was
hereditary, or was caused by dietary and climatic factors, as well as by those sympathetic

7 Sander L Gilman, Disease and representation: la spe'dalskhed ou e61Mphantiasis des Grecs, Paris, J B
images of illness from madness to AIDS, Ithaca, Bailliere, 1848.
Cornell University Press, 1988, p. 2. 11 Lorentz M Irgens, 'Leprosy in Norway: an
8 Cited in Phineas S Abraham, 'Leprosy: a interplay of research and public health work', Int. J.
review of some facts and figures', Trans. Epidemiol. Leprosy, 1973, 41(2): 189-98, on p. 194.
Soc. Lond., n.s., 1888-89, 8: 118-51, on p. 125. For 12 In actual fact this was rarely enforced; see
comment on the accuracy of census estimates, see Leprosy in India: report of the Leprosy Commission
note 22 below. in India, 1890-91, Calcutta, Supt. of Govt. Print.,
9 Report on leprosy by the Royal College of 1892, pp. 417-18; also H P Lie, 'Why is leprosy
Physicians, London, Eyre and Spottiswoode, 1867, declining in Norway?', Trans. R. Soc. Trop. Med.
p. vii. For a discussion of this see Lancet, 1867, i: Hyg., 1929, 22(4): 357-66.
189, and Br med. J., 1867, i: 335. 13 Letter from Hansen, J. Leprosy Investigation
10 D C Danielssen and William Boeck, Traite6 de Committee, 1891, no. 2, pp. 63-6, on p. 64.

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 Sanjiv Kakar
to bacteriology, who held that the degree of contagion had not been established
sufficiently to warrant confinement.14
During this period, missionary interest in leprosy developed and the general public was
targeted for subscriptions, which contributed to sustaining public concern. In 1874
Wellesley Bailey founded the Mission to Lepers in India, which was to become the major
organization concerned with leprosy; by 1893 the Mission to Lepers had 10 asylums and
supported 8 others; in 1899 it maintained 19 asylums, and aided many others. Missionary
publications on leprosy drew on Biblical representations, and Wellesley Bailey's comment
is typical of this discourse: "The utter helplessness and dependence of these folks on
others is a continual picture of the way sinners have to come to God and get His
blessing".'5 Gussow has commented: "To a mind attuned to the Old Testament, leprosy is
abomination, a matter of ritual uncleanliness. For those who believe in the New
Testament, the stories of Christ miraculously curing the lepers become metaphors for
divine salvation". 16 Missionary activity imprinted the specifically Christian representation
of leprosy in the public mind, and Gussow has discussed how historically "this care and
treatment evolved into a separatist tradition."17
Amid growing acceptance of the communicability of leprosy, in 1887 and again in 1889
the Royal College of Physicians recommended another investigation. Public and medical
concern were heightened by fears of a leprosy epidemic in Hawaii, especially in 1889,
following the death from leprosy in Molokai of Father Damien de Veuster, a Belgian priest
who had elected to spend his days with the leprosy patients isolated on this island. To
many his death proved that leprosy was indeed contagious, and this led to panic reactions
in the West, with calls for compulsory confinement of patients as the only means to stem
the onslaught of the disease. The situation in England at this moment was particularly
relevant for its impact on imperial and colonial policy, though within a decade leprosy was
to fade from public imagination. A A Kanthack summed up the mood of the 1880s in
England in The Practitioner:
Unfortunately the whole question of leprosy and its prevention has been surrounded with much
feeling and sentiment, and has not always been approached with the necessary impartiality and
candour. Laymen have too often been allowed to pour out their harrowing stories, and have been
listened to with too much credulity.18
There was a spate of publications by medical and non-medical writers alike, many of
whom represented leprosy as an imperial danger, and called for the confinement of all
patients.19 Shortly after Father Damien's death, a National Leprosy Fund was instituted,
14 For instance Jonathan Hutchinson, On leprosy 18 A A Kanthack, 'Notes on leprosy in India',
andfish-eating, London, Archibald Constable, 1906, The Practitioner, 1893, 50: 463-72, on p. 463.
argued that leprosy was transmitted through the 19 H P Wright, Leprosy and segregation, London,
eating of rotten fish; see comment on this in Sir Parker, 1885; Surgeon-Major R Pringle, 'The
Leonard Rogers and Ernest Muir, Leprosy, Bristol, increase of leprosy in India; its causes, probable
John Wright, 1925, pp. 61-2. consequences, and remedies', Trans. Epidemiol.
15 Wellesley C Bailey, The lepers of our Indian Soc. Lond., 1888-89, 8: 152-63; Sir Morell
empire, London, John F Shaw, 1892, p. 80. Mackenzie, The dreadful revival of leprosy, Wood's
16 Gussow, op. cit., note 1 above, p. 3. Medical and Surgical Monographs, vol. v, New
17 Ibid., p. 21. But separatism was sustained by York, 1890; Robson Roose, Leprosy and its
the medical discourse as well, which did not derive prevention, as illustrated by Norwegian experience,
from missionary activity. London, H K Lewis, 1890; George Thin, Leprosy,

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 Leprosy in British India, 1860-1940
under the patronage of the Prince of Wales, whose activities included the appointment of
a Leprosy Commission for India. This had one member each from the Royal College of
Physicians, the Royal College of Surgeons, and the Executive Committee of the National
Leprosy Fund.20 This major investigation into leprosy in India, like its predecessor, that
of the Royal College of Physicians, was provoked by external factors.
Ironically, during the 1880s and 1890s, when fears about leprosy were greatest, the
numbers of patients in India declined. In 1881 there were an estimated 120,000 leprosy
patients, while the estimate for 1891 was down to 110,000 probably due to famine
deaths.2' No doubt these figures were on the low side, yet there was nothing to suggest
that leprosy was on the increase.22
The Leprosy Commission's Report represented the most exhaustive investigation of the
century into leprosy in India. Its conclusion that leprosy was not hereditary was in tune
with medical thinking at the time, but the view that "under the ordinary human
surroundings the amount of contagion which exists is so small that it may be disregarded"
provoked criticism from medical and lay persons alike.23 The furor which followed its
publication and the virtual rejection of the sections on segregation by some members of
the Special Executive Committee, appointed to review the conclusions, illustrated a
widespread commitment to segregation and confinement. Members of the Special
Committee included the Under-Secretary for India (Chairman), and a nominee each from
the Royal College of Physicians and the Royal College of Surgeons. The Special
Committee declared that it "would be sorry if the Government of India were encouraged
by the Report of the Commissioners to refrain from taking the necessary steps in the
direction of such segregation of lepers as may be found possible."24 However some
members of the Special Committee dissented, siding with the Leprosy Commission in
saying that "the spread of leprosy by contagion is not sufficient to justify the compulsory
segregation of lepers"; dissenting voices included Jonathan Hutchinson, the nominee of

London, Percival, 1891; William Tebb, The incidence of leprosy in western India, and found that
recrudescence of leprosy and its causation: a the variation between the official figures and his
popular treatise, London, Swan Sonnenschein, own was large. See Surgeon Henry Vandyke Carter,
1893. Tebb made some comments on the yet 'Report on the prevalence and characters of leprosy
unpublished Leprosy Commission Report, which in the Bombay Presidency, India; based on the
earned a scathing critique by A A Kanthack in the official returns of 1867', Trans. med. Physical Soc.
Br med. J., 1893, i: 489; George Newman, Edward Bombay, 1872, pp. 74-248.
Ehlers, S P Impey (eds), Prize essays on leprosy, 23 Leprosy Commission Report, op. cit., note 12
London, New Sydenham Society, 1895. above, p. 289.
20 Members were Beaven Rake, whom Sir 24 Papers relating to the treatment of leprosy in
Leonard Rogers described as "a well-known India, from 1887-95, selections from the records of
leprologist ... with very strong anti-contagionist the Govt. of India, Home Dept, Calcutta, Supt. of
views", George A Buckmaster and Alfred A Gov. Print., 1896, p. 304, hereafter Papers. See
Kanthack; Rogers and Muir, Leprosy, op. cit., note discussion on the Leprosy Commission Report and
14 above, p. 66. The Government of India the Special Committee in Lancet, 1893, i: 1070-1,
nominated two members, Arthur Barclay and and Br: med. J., 1893, ii: 135-8. For a defense of the
Samuel J Thomson, both of the Indian Medical Leprosy Commission by one of its members, see
Service. Kanthack, op. cit., note 18 above. On the enduring
21 These are census estimates, cited in the prejudice against leprosy see Zachary Gussow and
Leprosy Commission Report, op. cit., note 12 above, George S Tracy, 'Stigma and the leprosy
p. 150. phenomenon: the social history of a disease in the
22 Dr Henry Van Dyke Carter of the IMS nineteenth and twentieth centuries', Bull. Hist.
conducted independent investigations into the Med., 1970, 44: 425-49.

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 Sanjiv Kakar
the Royal College of Surgeons, and four members of the executive committee of the
National Leprosy Fund.25 As a medical document, the Report of the Leprosy Commission
was far ahead of its time; the British Medical Journal termed it "one of the landmarks in
the history of leprosy" and medical developments later in the century were to support its
rejection of segregation.26 But global fears and other non-scientific factors continued to
haunt medical opinion, and the First International Leprosy Congress at Berlin (1897)
concluded that "every leper is a danger to his surroundings" and recommended
segregation; it also declared leprosy to be "virtually incurable".27 Segregation was
reaffirmed in 1909 at the Second International Leprosy Congress held in Bergen.
The Government of India, however, chose to disregard the Special Committee and
accepted the verdict of the Leprosy Commission on contagion. Invoking statistics to argue
that leprosy was not on the increase, the Governor General in Council ruled that
"Legislation for the compulsory detention of lepers will ... only be justifiable when it has
been established beyond reasonable doubt that the disease is contagious".28 This was
entirely in tune with the official attitude on leprosy, which was to appease pressure groups
whilst incurring minimal expense, while the selective use of medical opinion was a
standard means of legitimizing political choices. Voluntary activity in leprosy was
supported, but since 1882 the state had declared that it was unable to commit itself to
anything more, because of "other claims on the public revenues."29 The differences within
the colonial establishment, official and medical, were most evident in the case of leprosy,
where the usual closing of ranks during epidemic outbreaks did not occur. Regional
pressures produced solutions which did not necessarily conform to official policy. In
Bombay, European and Indian elite opinion exerted continuous pressure for legislation
which would end the congregation of vagrant leprosy patients in the city, and sanitary
opinion concurred.30 Efforts by Indian elite groups in Bombay, especially the Parsis,
working with pro-segregation figures like Dr Henry Vandyke Carter, an officer of the IMS,
resulted in the establishment of several leprosy asylums in the region. The Bombay
government gave in to public pressure by amending municipal by-laws and declaring
leprosy to be "an infectious disease dangerous to life", even as the central government
denied this.3' But there was never enough space in the Bombay leprosy asylums to
accommodate the homeless patients. Similar situations occurred in other provinces.
At the all-India level, in 1889 the government had toyed with a draft bill on
confinement, which had been widely circulated for comments to a wide cross section of
the population, including colonial officials, European and Indian medical men, some
native chiefs, and other groups such as learned and scientific societies. Their responses
suggested that partial confinement was not a solution to the problem of leprosy
transmission.32 But urban elite groups had to be appeased.33 This resulted in the Lepers
Act of 1898, the major legislation on leprosy of the colonial period, which represented a
25 Papers, op. cit., note 24 above, p. 306. V/1 1/2232, p. 1006, India Office Records, hereafter
26 Br. med. J., 1893, 1: 968. IOR.
27 Quoted in Br med. J., 1897, ii: 1273. 30 See Papers, op. cit., note 24 above, pp. 306-19.
28 Govt. of India communication to Viscount 31 Ibid., p. 309.
Cross, Secretary of State for India, 24 Dec. 1890, 32 Their responses are scattered throughout
Papers, p. 299. Papers.
29 Bombay Government Resolution, 1882. 33 For public hysteria over leprosy see limes of
Bombay Gazette, 1882, Part 3 (Supplements), India, 12 April 1889.

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 Leprosy in British India, 1860-1940
typically colonial solution to a health problem which did not touch colonial interests. It
facilitated, albeit only in leprosy asylums, the forcible "segregation and medical treatment
of pauper lepers"; it covered "any person suffering from any variety of leprosy in whom
the process of ulceration has commenced".34 Here a medical definition of leprosy, which
equated vagrancy and ulceration with contagion, was produced to comply with colonial
interests. The Act went against the grain of the Leprosy Commission, whose report the
government had accepted. Vagrant patients with ulcers were an unpleasant sight to urban
elite groups, Indian and European; in March 1895 the Government of India resolved that
the matter "has an administrative as well as a medical aspect" and that "the loathsomeness
of the disease" justified certain measures.35 This argument underwrote the definition of
leprosy which the Act produced, which had a political rather than a medical genealogy.
The Act was applicable only where notifiable (in Bombay this was not done until 1911),
so its impact was limited, especially as financial support for institutions was not
forthcoming. But it gave official recognition to the asylums as the institutions for leprosy
and channelled grants-in-aid to them. Medical intervention took place within these
parameters. The asylums, mostly missionary managed, offered a particular kind of
medicine and medical practice; according to Gussow "church affiliated agencies have
dominated the field of leprosy work worldwide to the present day".36 Some statistical data
are useful here. In 1911 there were some 73 asylums catering for about 5,000 patients, or
4.7 per cent of the total.37 By 1916 the number of asylums had risen to 81.38 In 1921, of
94 leprosy asylums for the whole of India, 73 were in areas under direct British rule, the
majority maintained or supported by Christian missions.39 The next section examines the
leprosy asylum as a medical institution.

II
Medicine, Missionaries and the Leprosy Asylum
Missionary care for leprosy was a complex interaction between medicine, medieval
practices, and religious observances, all of which were modified by the responses of
patients. C Peter Williams' separate spheres' argument does not adequately consider this:
Victorian evangelicalism tended to see a sharp body/soul divide. The soul must be saved for eternity.
The body remained part of the vale of tears . . . Consequently evangelical missionary societies
employed doctors on the understanding that spiritual work was primary.40
For missionaries the leprosy asylum was the favoured institution. This had a pre-history
in medieval Europe, where it "combined the functions of prison, monastery and

34 Lepers Act, also known as Act No. 111 of rid India of leprosy, London, Marshall, 1924, pp.
1898. Vl8/62, IOR. 53-5; Robert G Cochrane, Leprosy in India: a
35 Papers, op. cit., note 24 above, p. 365. survey, London, World Dominion Press, 1927, pp.
36 Gussow, op. cit., note 1 above, p. 21. 5-14.
37 Census ofIndia, 1911, Part 1, Calcutta, 1913, 40 C Peter Williams, 'Healing and evangelism:
p. 335. the place of medicine in later Victorian protestant
38 For additional data see Home Medical A, missionary thinking', in W J Sheils (ed.), The
August 1917, Nos. 36-61, National Archives of church and healing, Oxford, published for the
India, New Delhi, hereafter NAI. Ecclesiastical History Society by Basil Blackwell,
39 See Frank Oldrieve, India's lepers; how to 1982, pp. 271-87, on p. 280.
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 Sanjiv Kakar
almshouse, and responded to the need for seclusion and segregation".41 Initially leprosy
homes were more in the nature of sanctuaries than medical institutions; Wellesley Bailey
described one such in Ambala, in 1869: "To my surprise I found it was but a little way off,
just on the other side of the road from my house ... The asylum consisted of three rows
of huts under some trees".42 Diagnosis was mainly the work of lay persons, and mis-
diagnosis remained a possibility, as confusions with leucoderma and syphilis were
common.43 The evolution of the leprosy asylum in India as a medical institution followed
a similar development in Norway. Until the middle of the nineteenth century no medical
services wdte available for leprosy patients in asylums in Norway.44 But, following the
efforts of Danielssen and Boeck, when Dr Vandyke Carter visited Norway on a tour of
leprosy institutions in the early 1 870s, he found "a qualified surgeon is in medical charge
of each asylum".45 The impact of the changes in India was uneven, but by 1889 the
leprosy asylum was recognized as a western medical institution, and the Leprosy
Commission turned to asylums for information on leprosy and its treatment.46
Most of the asylums which supplied data to the Leprosy Commission referred to
medical facilities,47 which suggested that medical services were an important part of the
asylum culture, a view echoed by missionary-sponsored publications.48 But, as I shall
argue, in India the well-being and comfort of leprosy patients were neglected long after a
similar situation had been corrected in Norway.
As medical practices, separation of leprosy patients, confinement, and segregation of
the sexes in asylums call for some discussion. On the issue of confinement western
medicine was a house divided. For those who believed that leprosy was hereditary,
confinement of all patients and separation of the sexes were means of breaking the chain

41 S G Browne, 'Some aspects of the history of 1872: "it is to the great question of the extinction of
leprosy: the leprosie of yesterday', Proc. R. Soc. leprosy, and not merely to the alleviation of the
Med., 1975, 68(8): 485-93, on p. 489. See also sufferings of the actually leprous, that the mind of
idem, 'Leprosy: the christian attitude', Int. J. the philanthropist and the legislator should be finally
Leprosy, 1963, 31(2): 229-35; Saul Nathaniel directed", Lancet, 1872, ii: 269.
Brody, The disease of the soul: leprosy in medieval 45 Henry Vandyke Carter, Report on leprosy and
literature, Ithaca, Cornell University Press, 1974; leper-asylums in Norway; with references to India,
Peter Richards, The medieval leper and his northern London, Eyre and Spottiswoode, 1874, p. 13.
heirs, Cambridge, D S Brewer, 1977. 46 Some hospitals offered medical treatment for
42 Quoted in A Donald Miller, An inn called leprosy, others admitted leprosy patients only if they
welcome: the story of the Mission to Lepers suffered from concurrent ailments, others not at all;
1874-1917, London, Mission to Lepers, 1965, pp. see the Royal College of Physicians Report, op. cit.,
10-11. note 9 above, p. xlix; for data on provinces see
43 See 'Leprosy: reports of local governments, Home Medical A, December 1898, Nos. 43-61,
1875-78', V/27/85414, IOR; Phineas S Abraham, NAI.
'Analysis of 118 cases of leprosy in the Tarntaran 47 Leprosy Commission Report, op. cit., note 12
Asylum (Punjab), reported by Gulam Mustafa, above, p. 377-98.
Assistant Surgeon', Trans. Epidemiol. Soc. Lond., 48 Bailey, op. cit., note 15 above; and idem, A
n.s., 1889-90. 9: 52-69. glimpse at the Indian mission field and leper asylums
44 This point is made in a poem by Peder Olsen in 1886-7, 2nd ed., London, John Shaw, 1892;
Feidie, a patient at St George's Hospital for Lepers, George Jackson, Lepers: thirty-six years' work
Bergen, from 1832 to 1849; see Richards, op. cit., among them: being a history ofthe Mission to Lepers
note 41 above, p. 158-61. Also idem, 'Leprosy in in India and the East, 1874-1910, London, Marshall,
Scandinavia', Centaurus, 1960-61, 7: 101-33, 1910; Patrick Feeny, The fight against leprosy,
especially pp. 108-15. This neglect of the patients London, Elek, 1964; Miller, op. cit., note 42 above;
was the result of the emphasis on the eradication of Cyril Davey, Caring comesfirst; the story of the
leprosy as a priority, spelled out in the Lancet in Leprosy Mission, London, Marshall Pickering, 1987.

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of infection. But there were medical problems in implementation, quite apart from the
social dislocation and economic aspects of segregation. T R Lewis and D D Cunningham,
who supported the heredity theory, wrote in 1877 of
serious and almost insurmountable difficulties ... it would not be sufficient merely to confine those
suffering from developed disease, but all those who might in any degree be supposed to be
hereditarily disposed towards it ... But had all those predisposed to be secured, how and by whom
could the existence of predisposition be determined? ... it is quite uncertain for how long-for how
many generations, the disposition may be transmitted without giving any ostensible sign of its
presence ... 49
By the 1880s the issue of confinement had become entangled in discussions on the germ
theory of disease, and within a climate of growing fears of leprosy epidemics, confinement
gained in acceptance, and enjoyed medical support internationally.50
Missionary intervention in leprosy furthered separatism as the leprosy asylum was
intrinsically exclusive, though attitudes to confinement varied. The Mission to Lepers did
not enforce segregation in its own asylums, but individual asylums supported by it might.
The medical beliefs of the asylum managers were only one aspect; at a conference of
leprosy asylum superintendents in 1908, the Rev. J Hahn stated that "even if we could
accept the findings of the Leprosy Commission as being correct, the disease is such a
horrible one ... segregation must be enforced".51 The persistence of belief in hereditary
transmission also contributed to support for confinement.52
From the 1880s, segregation increased, bypassing sanitary opinions. Vagrant patients
were placed in asylums, which were removed to the outskirts of towns. So, for example,
a study conducted to choose an alternative location for the Albert Victor Leper Asylum
finally settled upon a site at Gobra, rejecting the views of the Sanitary Commissioner for
Bengal, who in 1893 had argued that "Leper asylums in large Presidency-towns should ...
be enlarged" on account of "drainage, water-supply and conservancy arrangements".53
These developments were not welcomed by patients, particularly because of the denial of
liberty which this involved. Patients often had compelling reasons to leave the asylum; to
travel, to earn handsome sums by begging, or to go on pilgrimage, seeking cure by prayer
and penance. An officer from the Rawalpindi asylum commented on their great mobility:
We have had in the last two years lepers from as distant places as Calicut, Tibet, Bombay, Calcutta,
Madras and Afganistan. Last year we had a troupe of Bengali and United Province Lepers who
stayed until it got cold and then started south ... Begging is so profitable at the time of religious
festivals that the least helpless of our lepers prefer to go and beg.54

49 T R Lewis and D D Cunningham, Leprosy in Superintendents held at Purulia, Bengal, from 18th
India: a report, Calcutta, Supt. of Gov. Print., 1877, to 21st February 1908 (under the auspices of the
p. 68. For discussion favouring confinement see a Mission to Lepers in India and the East), Edinburgh,
series of reports by Henry Vandyke Carter, Daren Press, 1908, p. 29.
'Memoranda on leprosy', V127185413, IOR. 52 See Statesman, 12 April 1928.
50 In the USA, legislation on confinement was 53 Papers, op. cit., note 24 above, p. 344.
enacted in 1917; Gussow, op. cit., note 1 above, p. 22. 54 Honorary Medical Superintendent, Rawalpindi
In Hawaii, patients were segregated in Kalaupapa Asylum, 1920, P/10838, IOR. For indigenous
until the 1970s, see ibid., p. 107. In Australia's attitudes on healing possibilities of prayer, see the
Northern Territory segregation laws were strengthened letter of Sailojananda Ojha, High Priest, Baidyanath
in 1931; see Saunders, op. cit., note 1 above, p. vii. Temple, dated 8 May 1889; Papers, op. cit., note 24
51 Report of a Conference of Leper Asylum above, p. 15-16.

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 Sanjiv Kakar
The religious character of the asylum, including denial of freedom of worship and
mandatory Christian teaching, also produced inhospitable conditions. Missionaries tended
to deny that religious teaching was forced upon patients; at the Purulia asylum, the
superintendent, the Rev. J Uffman declared, "I do not allow the inmates to worship idols,
nor do I require them to become converts. Every inmate is allowed to remain in his own
religion".55 This view was countered by Gonesh Dutta Singh, the Minister of Local Self-
Government for Bihar and Orissa, who visited the Purulia asylum in 1925:
Many who enter as Hindus come out as Christians ... It does not look well to make it a place of
conversion. No doubt it is also a fact that they are not compelled to adopt Christianity. But the
atmosphere of the asylum is such that incentive towards conversion to Christianity becomes to some
extent irresistible.56
Segregation of the sexes in asylums was the product of a complex interaction between
medicine, missionaries, and the colonial state, and it was widely opposed by patients.
Observed in religious sanctuaries for leprosy patients in medieval Europe, the practice
continued in the Norwegian leprosy hospitals even after medical intervention there in the
1850s. Medical tolerance for this reveals a strong residue of medieval and religious
influences, for there was no scientific evidence that leprosy was transmitted sexually; and
the small numbers of children born to patients in asylums made segregation unnecessary
as a preventive measure.57 Yet separation of the sexes in asylums in India increased during
the 1880s, alongside confinement.58 Missionaries were eager to enforce this.59 Indeed, the
donating public in England and Europeans in India expected segregation to be enforced.60
Governmental intervention, always a piecemeal response to pressure groups, made it
mandatory in 1888 in all asylums which received government grants.6' The 1920 Calcutta
Conference of Leprosy asylum superintendents reaffirmed this practice as a means of
preventing births in asylums.62 The commitment to enforcing segregation could be
intense; at the Naini asylum, when the new superintendent, Dr A G Noehren, arrived from
the United States in 1937, he immediately implemented it, although he anticipated
resistance from the inmates.63
As a religious and a medical practice, sexual segregation had a dual lineage, and the
indigenous patient had to come to terms with both. In the Indian tradition it was not
uncommon for a leprosy patient to be accompanied into exile, and even into the asylum,
by a healthy wife. There was great resistance to segregation in the asylums, and it was
another factor which deterred leprosy sufferers from seeking admission, and which also
prompted escapes. Violations of the rule were often punished by excommunication for
those who had converted to Christianity, which suggests that a religious rather than a
medical discourse was invoked. Because of harsh conditions outside, patients tried to
55 Quoted in V/4740, IOR. 59 Bailey, op. cit., note 48 above, p. 10.
56 Report of Gonesh Dutta Singh, 5 July 1925, 60 See Report of a Conference of Leper Asylum
111/8, The Leprosy Mission, 80 Windmill Road, Superintendents, op. cit., note 51 above, pp. 20, 64.
Brentford, Middlesex, TW8 OHQ. I am grateful to the 61 Home Dept Resolution, 26 September 1888;
Director for access to the archives. Hereafter TLM. Home Medical, July 1889 Nos. 26-30, NAI.
57 See Lewis and Cunningham, op. cit., note 49 62 See discussion in Rogers and Muir, op. cit.,
above, pp. 63-7. note 14 above, p. 132.
58 By 1887 all asylums in the Madras presidency 63 Letter from Noehren to Mission to Lepers, 17
enforced it. For further data, see Papers, op. cit., March 1937, 110/9, TLM.
note 24 above, p. 6.

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escape to asylums where segregation had been abandoned. The most famous, almost
notorious, asylum which offered sanctuary to such escapees was the Naini asylum at
Allahabad where the Rev. Sam Higginbottom (American Presbyterian Mission) was
superintendent, of whom many other asylum superintendents wrote angry complaints to
the Mission to Lepers. The Superintendent of the Champa asylum complained in 1921:
"about 30 people wanted to get married in our Asylum. I married none of them.
Consequence?-Off to Higgenbottoms [sic]".64 Higginbottom maintained that
segregation was simply not enforceable, and ought to be dispensed with: "Lepers who
come from asylums where strict segregation is the rule, aver that when young men and
women wish to be together, orders or no orders, walls or no walls, they do so."65
Confinement and segregation of the sexes were the major preventive measures of
western medicine. Surgical facilities were available in a very few of the larger asylums.
Dr Ernest F Neve, a pioneer in nerve stretching, had conducted 270 operations at his
asylum in Kashmir by 1889.66 For eye complications, so common in leprosy, there was
virtually no facility in the asylums, though patients might be lucky enough to find a
hospital willing to perform eye surgery.67 In the leprosy asylums in India a lopsided
situation developed, with a high degree of interest and investment in experimentation with
possible cures for the disease, while basic facilities such as bandaging and care of ulcers,
or providing medicines for other ailments were neglected. The overriding interest in a cure
for leprosy bred an openness towards Indian medicine. Some of the more popular
treatments were based upon rubbing the body with various oils.68 The most enduring was
that of Chaulmoogra oil, derived from seeds of Taraktogenos kurzii. The high cost and the
difficulties in obtaining the oil seem not to have hindered its free use in asylums. It was
also used in the treatment of leprosy patients in England.69
From asylum records, which offer a grass-roots perspective, there is evidence that
medicine for other illnesses was rarely provided until the 1920s, when what might be
termed a cure for leprosy was developed at the Calcutta School of Tropical Medicine,
which led to a heightened medical presence in the asylums. In the Leper Asylum at
Almora in the United Provinces there were virtually no medical facilities until 1929. The
asylum superintendent, the Rev. E M Moffatt (Methodist Episcopal Church), wrote to the
Mission to Lepers in August 1919: "Operations, bandaging, relieving pain form a large
part of the work of a doctor in an Asylum. Practically none of this is done in Almora."70
At another major centre, the Purulia asylum, medical care from 1915 to 1921 was mostly
experimentation with cures at the behest of the Civil-Surgeon. There was hardly any
dressing of ulcers until 1926; prior to this, bandaging of ulcers was done near an open
drain. In 1927, patients were trained to treat ulcers; in 1930, 49,000 visits for antiseptic
dressings were recorded.7'

64 Letter from P A Penner, Supt. Champa asylum, 68 The Leprosy Commission Report mentions 11
to Mission to Lepers, 24 Oct. 1921, 106/5, TLM. such oils, op. cit., note 12 above, p. 361.
65 Letter from Sam Higginbottom to Mission to 69 Wyndham Cottle, 'Chaulmoogra oil in
Lepers, 28 May 1924, 11O/, TLM. leprosy', Br med. J., 1879, i: 968-9.
66 Lancet, 1889, ii: 1000. 70 Letter from E M Moffatt to Mission to Lepers,
67 'A case of cataract in a leper: extraction of 28 Aug. 1929, 105/4, TLM.
lens: recovery in seven days', Indian med. Gaz., 71 E B Sharpe, 'Purulia leper colony,
1876: 102. 1888-1931 ', 111/6, TLM.

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 Sanjiv Kakar
Several factors converged in the 1920s to transform conditions in leprosy asylums, and
improved care for patients resulted. Developments in medicine in the early decades of the
twentieth century initiated a break with the past, and redefined the medical representation
of leprosy. Microscopic examination and improved laboratory techniques established that
patients in the earliest stages of the disease harboured more bacilli than those in the later
stages and were more likely to transmit it, thereby constituting a greater threat to public
health. Secondly, the preparation of a new medical treatment held the hope of cure for
those patients in the early stages of leprosy. The Calcutta School of Tropical Medicine and
Hygiene played a leading role in the development and dissemination of this knowledge to
leprosy asylums. Sir Leonard Rogers pioneered an injection preparation of the active
agents of Chaulmoogra oil, prepared in 1915.72 Rogers summed up the impact of these
advances:
From the first I made it clear that I did not claim to cure leprosy in the scientific sense of removing
the last lepra bacilli from the body ... I also pointed out the necessity of commencing treatment in
a comparatively early stage of the disease to ensure the best results.73
The spread of this altered medical perspective to the asylums was slow and uneven, and
often agonizing, for acceptance brought into question the logic of the institutions and their
practices: commitment to separation, the identification of ulceration and deformity with
leprosy, which had strong religious roots, and their traditional role as sanctuaries.
Missionary managers of asylums were caught between medicine and the religious
character of their establishments. The Rev. J N Hollister, superintendent of the Almora
asylum, wrote to the Mission to Lepers in 1930:
It seems to me that there can be no question of our course. It must be to serve as many whom we
can cure, and medically serve, rather than to shelter for the rest of their lives those who have been
mutilated in body ... but in whom the disease is no more active.74
W H P Anderson, the General Secretary to the Mission to Lepers, rejected this attempt to
undermine the traditional function of the asylum:
Can your Mission and our own, as Christian organisations, be content to see these people without
the help that should be given to them in Christ's Name? ... it is fundamental to our working that
we should, in so far as we are able, care for destitute and suffering lepers irrespective of whether
they offer hope of response to present-day medical treatment.75
He also referred to the expectations of the donating public in Britain. The decision of the
government to make grants only for patients who might be cured put greater pressure on
asylums to change from their traditional role as sanctuaries.76
The task of dissemination of the new medicine for leprosy was given to Dr E Muir,
whom Rogers left as his successor at the Calcutta School of Tropical Medicine when he
72 Experiments with injections of Chaulmoogra 74 Letter from Hollister to Mission to Lepers, 15
oil were conducted in several countries; for an Dec. 1930, 105/4, TLM.
account of research at the Calcutta School of 75 Letter from Anderson to Hollister, 8 Jan. 1931,
Tropical Medicine see Major-General Sir Leonard 105/4, TLM.
Rogers, Happy toil: fifty-five years of tropical 76 The Madras government issued such an order
medicine, London, Frederick Muller, 1950, pp. in 1938; for the plight of 280 patients following their
190-4; Power, op. cit., note 5 above, pp. 143-83. eviction from the Lady Willingdon Leper Settlement
73 Rogers, op. cit., note 72 above, p. 193. in 1939 see the Mail (Madras), 16 Aug. 1939.

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returned to England. Asylum after asylum adopted these medical practices, usually after a
personal visit by Dr Muir, or after a training stint in Calcutta. This was the case at the
Travancore asylum in 1920, the Champa asylum in 1921, and the Subathu asylum (since
1913 run by the Brethren Mission) which Muir visited in 1925.77 A piecemeal adoption
of medicine commonly occurred. At the Travancore asylum (Church Missionary Society),
hypodermic treatment was initiated in 1920. But due to its proximity to private homes, the
asylum was under pressure from the municipal council, which led to a tightening of
confinement following a recommendation by the court physician, Dr Simpson.78 Asylums
such as Purulia offered out-patient services, yet continued to confine and segregate
inmates. In 1931 over a thousand out-patients were treated weekly.79 Many missions set
up clinics and dispensaries exclusively for leprosy in outlying districts. In Bengal the
Church Missionary Society had dispensaries at Manicktolla, where 11,036 injections were
given in 1931.8O But calls for segregation continued. The Statesman carried a report in
January 1933 calling for compulsory segregation of all patients, ironically at the
inauguration of an out-patient centre at Manicktolla.81
The reaction of patients to this new medication, despite the fact that asylums did not
easily drop their penal characteristics, reflected a desire for cure that overrode other issues.
Dr Muir wrote to the Inspector-General of Civil Hospitals in 1927 that "the large majority
of the inmates are so favourable [sic] impressed with the treatment that they complained
bitterly the other day when the medicine ran short and the injections had to be suspended
for 10 days".82 The patients' responses to asylums and the medicine they provided need
to be looked at in the context of both changes within the institutions, and continuing public
prejudice.83 For patients in advanced stages of the disease medication might not cure, but
the need for sanctuary remained. The Indian Express reported in April 1939 a "Lepers'
strike in Cochin", by two patients, "refusing to move unless they were provided shelter
and cared for at the Leper asylum at Adoo'.84 They were successful.

Conclusion
Medical intervention in the management of leprosy during the colonial period was
extremely limited, touching only a small fraction of the patients. This was in spite of a lack
of opposition by the Indian elites to governmental efforts, which deprived the colonial
state of its long-standing excuse that public health measures were inhibited by Indian
hostility. None the less, as Philippa Levine writes, there remains "a critical and urgent
need to unpack, too, the complexities and ambiguities of colonial rule in its varying
contexts".85 This study has attempted to contribute to this, and to fill in a historiographic
gap in the case of leprosy. Some of the themes explored elsewhere have an echo here, such
as the movement of medical ideas from the imperial metropolis to the colonial peripheries,

77 For the Hospital for Lepers, Dichpalli, 82 Letter from Muir to Inspector General Civil
Hyderabad, see Lancet, 1925, ii: 373-5. Hospitals, 29 April 1927, 111/8, TLM.
78 Durbar physician's report, 1920, 105/2, TLM. 83 See the Englishman, 16 Jan. 1924; the Pioneer,
79 'Purulia Leper Hospitals: annual medical 28 Oct. 1930.
report 1931 ', 111/7, TLM. 84 Indian Express, 21 April 1939.
80 Medical report for the C.M.S. Leper 85 Philippa Levine, 'Venereal disease, prostitution,
Dispensaries, 106/1, TLM. and the politics of empire: the case of British India',
81 Statesman, 27 Jan. 1933. J. Hist. Sexuality, 1994, 4(4): 579-602, on p. 602.

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 Sanjiv Kakar
the influence of global factors on colonial health policy, and the relationships within the
colonial order between medicine and officialdom, or between westerners and
collaborating Indian elites.86 What I have tried to do is to follow the route of western
medical treatment of leprosy from its origins to its contact with the leprosy patient; to
discuss what influenced governmental verdicts on leprosy, and then to see how these were
mediated by the specific nature of the medical institutions involved; finally, how patients
themselves could be agents who influenced medical practice, rather than passive
recipients. The wide gulf between the Leprosy Commission on the one hand, and what
actually took place in the leprosy asylums, also illustrates the transformations which
medicine underwent along the way.
This study has considered too the medical practices of Christian missionaries. Leprosy
asylums run by the state were not substantially different from those run by missionaries,
except for the mandatory religious teaching, which underlined the interpenetration of
religious, medical and public notions of leprosy. From the 1920s, conflicts between
religion and medicine were felt in the asylums; but, on the whole, there existed for leprosy
a consensus which overrode differences and which cut across the colonial divide. This was
another sign that leprosy was unique, and this uniqueness calls for prudence in making
general observations on the medical practices of Christian missionaries. But the study of
leprosy does make glaringly visible the role of religion in medical practice, and this opens
up a field of study which has remained underdeveloped so far. Especially in the case of
diseases which were charged with religious connotations for Indians, like smallpox, for
instance, which many Hindus believed to be the visitation of the Mother Goddess, the
experience of missionary medicine followed a course distinct from that of secular
medicine.
All of this points to a pluralism of western medicine in India, which has generally been
smothered. Sumit Sarkar has discussed the legacy of Edward Said on modern Indian
historiography: "The homogenizations to which the Saidian framework seem particularly
prone are related, I feel, to major problems in its conception of power ... There is ... the
tendency . . . to ascribe virtually unlimited domination to ruling forms of power-
knowledge."87 Western medicine in India was not a monolith, nor were Indian patients
necessarily passive recipients; this too runs counter to the Saidian orthodoxy; Sarkar adds,
"assumptions of total domination foreclose investigations of elements of resistance or
partial autonomy, and rob subordinate groups of agency".88 Western medicine in India
was not necessarily perceived in binary terms, to be accepted or rejected. Leprosy patients
modified medical practices such as confinement and sexual segregation. There were
waves of unrest in many asylums in the 1930s and 1940s, a novel development produced
partly by the transformed medical situation in the 1920s, and these further modified the
culture of the asylum. Protest was not directed at medical practice, but at such factors as
food shortages (at the Naini asylum in 1934); and these specific grievances did not
necessarily lead to a total rejection of western medicine. At the Ramachandrapuram
asylum, unrest began in 1938, with some patients protesting against its religious character:
86 See Arnold, op. cit., note 2 above; Harrison, history', Oxford Literary Rev., 1994, 16(1-2):
op. cit. note 2 above. 205-24, on p. 207.
87 Sumit Sarkar, 'Orientalism revisited: Saidian 88Ibid., p. 208.
frameworks in the writing of modern Indian

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 Leprosy in British India, 1860-1940
the medical officer of the asylum wrote: "they were inducing our Christian inmates to
wear caste-mark and not to attend Church services".89 Unrest dragged on for several
months, and the inmates went on strike in March 1939. Apprehension by the missionary
management (Canadian Baptist Mission) that the Christian character of the asylum was
being undermined (elected provincial governments had controlled health matters since
1935), the support by the Collector for the patients, and the publicity given to the patients'
strike, all contributed to the tense situation.90 The management resorted to closure of the
asylum, and re-admitted only patients who agreed to submit to the rules; for this a new
relationship had to be forged, which included a perspective on the rights of the patients, a
far cry from compulsory confinement: "This dual freedom must be established. It is free
for patients to come, and to leave; it must also be free for the management to receive and
discharge freely."91
Western medicine for leprosy has undergone several upheavals during this century.
From the 1940s, the sulfone treatment replaced the hypodermic injections of Chaulmoogra
oil; this formed the basis of the Government of India's Leprosy Control Programme
launched in 1950. Vastly more effective than earlier treatments, sulfone monotherapy was
however merely bacteriostatic. The next major shift occurred in 1986, when a phased
introduction of multi-drug therapy for leprosy began. At last western medicine had
produced a cure, which in most cases would be effective with six to eighteen months of
treatment.92 This was the basis of the new National Leprosy Eradication Programme,
which envisaged the elimination of the disease from India by the year 2000. Now
voluntary agencies, including missionaries, were to work in concert with the state
machinery.
An oral history project was conducted in 1991-92 in villages in some leprosy endemic
districts of India.93 This complemented the archival historical study, for it moved outside
the reach of the colonial state into regions which had been untouched by western medicine
for leprosy. Interviews with patients, villagers, and health workers yielded much
information on indigenous perceptions of the disease and on the reception of western
medicine, all of which underlined pluralism. Perceptions of leprosy varied considerably,
even in villages close to each other; in some it was regarded as an illness, in others as a
curse, in others both of these notions co-existed. Similarly, attitudes on causation,
transmission and cure also varied. The only common factor was a widespread prejudice
against leprosy sufferers. Initially, village communities, including patients, were reluctant
to accept the bacteriological view of leprosy as a curable disease, but gradually the
visibility of cured patients undermined traditional beliefs. Patients who were detected
early and had no deformities were more easily accepted back into the fold, but in many
cases cure was not accepted so long as the tell-tale physical deformities remained, for
these were the signifiers of leprosy, not laboratory reports on the bacteriological status of
the patient. Western medicine was most successfully introduced by dialogue and
education, rather than coercion.
89 Letter from Dr D L Joshee to Mission to 92 A useful text is Leprosy for medical
Lepers, 23 Oct. 1938, 113/1, TLM. practitioners and paramedical workers, Basle, Ciba-
9 See the Hindu 25 March 1939. Geigy, 1986.
91 Letter from Donald Miller to Mission to 9 For a detailed account, see Kakar, The Patient,
Lepers, 9 April 1939, 113/1, TLM. and 'Leprosy in India', both op. cit., note 4 above.

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 Sanjiv Kakar
Oral history cannot extend back into the colonial period, but it can provide pointers and
useful correctives. Similarly, the historical study of leprosy is not without relevance to the
contemporary medical effort for eradication of leprosy in India, and the well-being of
some three million patients. The experiences of western medicine in India, in all their
richness and complexity, need to be called up if modern treatments are to be widely
accepted.

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