Can our forebears help us face complex questions of dying, now?
'I have quite a bit of understanding of white man's ways but it is difficult for me to understand this one'
A Senate committee investigation of Australia's Northern Territory Rights of the Terminally Ill Act 1995, the first legislation in the world which allowed doctors to actively assist patients to die, found that for the vast majority of Indigenous Territorians, the idea that a physician - or anyone else - should help end a dying, suffering person's life was so foreign that in some instances it proved almost impossible to translate.
This book explores how such a death became a thinkable - even desirable - way to die for so many others in Western cultures. Though 'euthanasia', meaning 'good death', derives from ancient Greece, for the Greeks this was a matter of Fate, or a gift the gods bestowed on the virtuous or simply lucky. Caring for the dying…
'I have quite a bit of understanding of white man's ways but it is difficult for me to understand this one'.
A Senate committee investigation of Australia's Northern Territory Rights of the Terminally Ill Act 1995, the first legislation in the world which allowed doctors to actively assist patients to die, found that for the vast majority of Indigenous Territorians, the idea that a physician - or anyone else - should help end a dying, suffering person's life was so foreign that in some instances it proved almost impossible to translate.
This book explores how such a death became a thinkable - even desirable - way to die for so many others in Western cultures. Though 'euthanasia', meaning 'good death', derives from ancient Greece, for the Greeks this was a matter of Fate, or a gift the gods bestowed on the virtuous or simply lucky. Caring for the dying was not part of the doctor's remit. For the Victorians, a good death meant one blessed by God and widespread belief in a divine design and the value of suffering created resistance to new forms of pain relief. And today, while most in the Western world cleave to the modern medical view that pain is an aberration, to be, where possible, eliminated, complex cultural, ethical and practical questions regarding what makes for a good death remain. As Caitlin Mahar memorably shows in The Good Death Through Time, understanding the radical historical shift in Western attitudes to managing dying and suffering helps us better grasp the stakes in today's contestations over what it means to die well.
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This history provides welcome perspective on our current understanding of this fraught subject.”
The Age
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Mahar’s book fascinates because it is as much a treatise about social change and contested values as it is an exploration of the ethics of dying well. Perhaps its greatest virtue is the sense that Mahar is not pursuing her own agenda. Instead, she sympathetically explains the different views people have held historically and shows why those perspectives might have made sense, given the beliefs, values and experiences of the time. In so doing, Mahar allows the reader to grasp the kernels of wisdom housed within very different perspectives … Mahar’s history enriches our understanding as we confront these contemporary challenges, but admirably leaves us free to make up our own minds.”
The Conversation
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The Good Death Through Time is a lucid and well-documented guide to a challenging topic. Mahar provides a sympathetic but clear-eyed picture of euthanasia’s many protagonists and perspectives without forcing a single view onto the reader.”
Inside Story
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Mahar's unflinching research and writing is exactly what many nonfiction readers crave; in her book we come face-to-face with ourselves as a species.”
Books + Publishing
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In her scrupulously fair and richly informed contribution to 'the history of dying', Caitlin Mahar discloses the historically deep and culturally diverse sources of our disagreements about euthanasia. We argue about what to do, about the spirit in which to do it and even about what is at issue. The Good Death Through Time deepens our understanding of
these aspects of our current debates and therefore helps us to establish a critical distance from which to think about them.”
Raimond Gaita
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Beautifully written, this book deftly probes the cultural history of what it means to die well in the west. Its compelling insights into the evolution of euthanasia will see The Good Death Through Time take its place on bookshelves alongside studies of dying from the Victorian era to the present.”
Helen MacDonald, author, Human Remains and Possessing the Dead
Caitlin Mahar
Caitlin Mahar lectures in history at Swinburne University of Technology. She completed a PhD in history at the University of Melbourne in 2016 and was awarded the Society for the Social History of Medicine Roy Porter Essay Prize, the Australian and New Zealand Society for the History of Medicine Ben Haneman Memorial Award and the University of Melbourne’s Dennis-Wettenhall Prize.
Pious, prolonged or painless: the remarkable reconception of what it means to die well
On a weekday in the 21st century, London’s Science Museum is full of children. In the soaring spaces of the Making of the Modern World exhibition, they flit about artefacts that map our scientific and technological development. A pair of toddlers wobbles towards the wood and wire of Reynold’s 1896 X-ray set, while a whooping snake of primary schoolers follows an exuberant museum educator as he weaves between some of the dark, hulking engines that helped define the 19th century as the machine age.
In 1995, the Northern Territory became the first jurisdiction in the world to allow terminally ill patients to voluntarily access a medically-assisted death - legislation which was quickly vetoed by the federal parliament.
Nearly 30 years on, every state in Australia now has their own voluntary assisted dying legislation.
But two centuries ago, understandings of what constituted a "good death" in the West were radically different.
Guest: Dr Caitlin Mahar, historian at Swinburne University, author of The Good Death Through Time, MUP