The Jewish contribution to the development of sexology

Haeberle, Erwin J.

doi:10.1080/00224498209551156

Cited by 17 publications

(4 citation statements)

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“…However, 'chirology''s standing in the scientific community has remained, at best, controversial, with only few psychologists -notably Bayne (1975Bayne ( /1976Bayne ( , 1982 -cautiously recognizing its potential as an (albeit unorthodox) form of assessment of personality. Haeberle (1982) has observed, 'The word "Wissenschaft", to this day, has escaped the reduction in meaning to only one kind of knowledge that the English word "science" has suffered ' (1982: 320); it includes the idea of knowledge and study. 16 Maximilian Harden, editor of the publication Die Zukunft [The Future], on 17 November 1906 published an article with an ostensible concern about the security of the country, accusing many of Kaiser Wilhelm II's advisers of being homosexual; the story ricocheted through the press, high-ranking aristocrats found themselves dragged before a court, and Harden himself (as well as another journalist, Adolf Brand, who had made similar allegations) was tried for libel, in a labyrinthine case that continued until mid-1909 (Steakley, 1975;Wolff, 1986 .…”

Section: Discussionmentioning

confidence: 99%

Magnus Hirschfeld, his biographies and the possibilities and boundaries of ‘biography’ as ‘doing history’

Brennan

Hegarty²

2009

History of the Human Sciences

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Section: Discussionmentioning

confidence: 99%

Magnus Hirschfeld, his biographies and the possibilities and boundaries of ‘biography’ as ‘doing history’

Brennan

Hegarty²

2009

History of the Human Sciences

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“…To date, critical responses to Hirschfeld's work that have taken account of matters of 'race' have mostly focused on how sexology was racialised specifically in terms of the Jewishness of many of its leading practitioners (Haeberle, 1982;Baile, 1997). More commonly, analyses have concentrated on the limits and possibilities of the fact that Hirschfeld is keen to naturalise sexuality, for instance by claiming that what we would now call sexual identity and identification are 'involuntary' (unfreiwillig) manifestations of nature (Hirschfeld [1914(Hirschfeld [ ], 1984.…”

Section: 'Race' Normativity and The History Of Sexualitymentioning

confidence: 99%

“…Its organisation of research into four sections -sexual biology, sexual pathology, sexual ethnology, and sexual sociology -was conceived as a blueprint for universities aiming to set up their own departments of sexology (Haeberle, 1982). The types of subdisciplines established were in line with a shift in scientific debates about racial theory in the early-twentieth century, where, as Michael Banton has argued, disciplines such as sociology shifted emphasis from the concept of 'race' to that of populations (Banton, 1998, p. 60).…”

Section: Discipline and Destruction: The Birth And Death Of The Instimentioning

confidence: 99%

‘Race’, normativity and the history of sexuality: Magnus Hirschfeld's racism and the early-twentieth-century sexology

Bauer

2010

Psychology & Sexuality

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This article explores intersections between 'race' and sexuality in the work of Magnus Hirschfeld and its racialised reception. Hirschfeld, a Jewish German homosexual physician and activist, was instrumental in establishing sexology in Germany during the first three decades of the twentieth century, until his lifework was destroyed by the Nazi regime. He is best known today for his theorisations of sexuality. However, following the events of 1933, he turned his attention from sexuality to an analysis of racism, which became one of the first studies of this kind. The article retraces key moments in the formation and destruction of Hirschfeld's sexology, and his own critique of racism, in a bid to address broader questions about the politics of biological and cultural normativity. It argues that while for Hirschfeld the 'natural human' was sexualised, he considered his or her racialisation an invention of normative discourses that aimed to naturalise scientific ideas as universal 'truths'.

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“…14 German Jewish physicians (including Hirschfeld) were at the forefront of the German sexology and reform movement. 15 Gynecologist Ludwig Levy Lenz (1889-1976 worked in Hirschfeld's institute in the 1920s and 1930s and in 1931 was one of the first physicians to perform sex-reassignment surgery. 16 Max Marcuse (1877-1963), a dermatologist by training, wrote articles and books on sexually transmitted diseases, infertility, and unwed motherhood.…”

Section: S E X a N D N At Io Nmentioning

confidence: 99%

Sexology in the Yishuv: The Rise and Decline of Sexual Consultation in Tel Aviv, 1930–39

Kozma¹

2010

Int. J. Middle East Stud.

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Perhaps my readers are wondering what this digression into high politics really has to do with the love-life of nations. More than appears. The feeling of freedom which is determined biologically and deeply anchored in the souls of mankind, extends first to personal individuality, then directly to sex and the sexual influence on a person as embodied in the family, and thirdly, in the families bound closely together through marriage, language, the home and many common living conditions. By comprehending such factors as these we can come to some accurate conception of the nation. 1In late 1931, German sexologist and gay-rights activist Magnus Hirschfeld, quoted above, visited Palestine for a lecture tour that attracted hundreds in Tel Aviv, Jerusalem, Haifa, and kibbutz Beit Alfa. By this time, the Jewish settlers' community (or Yishuv) in Mandate Palestine had already been exposed to the science of sexology and to the reform movement it inspired. Sexual-hygiene manuals had been translated into Hebrew and Yiddish in both Tel Aviv and Warsaw. Hebrew readers had access, for example, to translations of Auguste Forel's Sexual Ethics and Max Hodann's A Boy and a Girl. Finally, in the fall and winter of 1931-32, three sex consultation centers were opened in Tel Aviv.This article focuses on the assimilation of sexology and sexual reform in the Yishuv of the 1930s. In this period, German welfare and health systems, as well as Bolshevik projects to remodel the normative family, provided potent manifestations of the abilities of medicine and law to reform family and sexual life. Beyond these specific sites, reform of sexual life was an international, even transnational, movement. Recent studies demonstrate how ideas and practices were disseminated across national borders. Most of these studies, however, focus on Europe. 2 This article explores the assimilation of sexology in the Yishuv, first, as a case study for cross-national transmission of practices and ideas. Men and women of various nationalities traveled across the world to study with, lecture for, and meet other prominent activists and physicians. Translated books and articles informed laypersons across the globe, who debated concepts of eugenics and reformed family life, and ideas and institutions from one social milieu were re-created in new environments. Thus, I examine Liat Kozma is a Lecturer in the

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The Jewish contribution to the development of sexology

Cited by 17 publications

References 0 publications

Magnus Hirschfeld, his biographies and the possibilities and boundaries of ‘biography’ as ‘doing history’

Magnus Hirschfeld, his biographies and the possibilities and boundaries of ‘biography’ as ‘doing history’

‘Race’, normativity and the history of sexuality: Magnus Hirschfeld's racism and the early-twentieth-century sexology

Sexology in the Yishuv: The Rise and Decline of Sexual Consultation in Tel Aviv, 1930–39

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