Asylum Institution Quotes

Enforced maternity brings into the world wretched infants, whom their parents will be unable to support and who will become the victims of public care or ‘child martyrs’. It must be pointed out that our society, so concerned to defend the rights of the embryo, shows no interest in the children once they are born; it prosecutes the abortionists instead of undertaking to reform that scandalous institution known as ‘public assistance’; those responsible for entrusting the children to their torturers are allowed to go free; society closes its eyes to the frightful tyranny of brutes in children’s asylums and private foster homes.

With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilised men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor-laws; and our medical men exert their utmost skill to save the life of every one to the last moment. There is reason to believe that vaccination has preserved thousands, who from a weak constitution would formerly have succumbed to small-pox. Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man himself, hardly any one is so ignorant as to allow his worst animals to breed. The aid which we feel impelled to give to the helpless is mainly an incidental result of the instinct of sympathy, which was originally acquired as part of the social instincts, but subsequently rendered, in the manner previously indicated, more tender and more widely diffused. Nor could we check our sympathy, if so urged by hard reason, without deterioration in the noblest part of our nature. The surgeon may harden himself whilst performing an operation, for he knows that he is acting for the good of his patient; but if we were intentionally to neglect the weak and helpless, it could only be for a contingent benefit, with a certain and great present evil. Hence we must bear without complaining the undoubtedly bad effects of the weak surviving and propagating their kind; but there appears to be at least one check in steady action, namely the weaker and inferior members of society not marrying so freely as the sound; and this check might be indefinitely increased, though this is more to be hoped for than expected, by the weak in body or mind refraining from marriage.

The asylum, and later the national health service, warehoused thousands of patients made mad by the intrusions of a sexual predator. But these institutions had been dominated by the discredited Freudian fantasy that sexual abuse doesn’t happen - that it is our illicit desires that drive us crazy. A century ago, Freud recoiled from his own theory of the sexual seduction of children and projected the problem back into the patient. He claimed in his Aetiology of Hysteria that clients, typically women, were describing their fantasies, not facts, not ‘real events’. P3

I remember to this day how easily I could grasp what he called his tentative ideas when he talked about the architectural style of the capitalist era, a subject which he said had fascinated him since his own student days, speaking in particular of the compulsive sense of order and the tendency towards monumentalism evident in law courts and penal institutions, railway stations and stock exchanges, opera houses and lunatic asylums, and the dwelling built to rectangular grid patterns for the labor force.

Marriage, it seemed, was truly an institution; in this case, something along the lines of a prison or an asylum.

Dear Judy: Your letter is here. I have read it twice, and with amazement. Do I understand that Jervis has given you, for a Christmas present, the making over of the John Grier Home into a model institution, and that you have chosen me to disburse the money? Me - I, Sallie McBride, the head of an orphan asylum! My poor people, have you lost your senses, or have you become addicted to the use of opium, and is the raving of two fevered imaginations? I am exactly as well fitted to take care of one hundred children as to become the curator of a zoo.

I think more people would stay active in church, if they didn't get so offended by the actions of members. Sometimes, you have to view places of worship as free mental health clinics, in order to deal with the piety or hypocrisy. Parishioners are a wounded souls in various stages of healing, who are being treated by angels, with credentials from the University of Hard Knocks. Some take their therapy seriously and try to practice what they learned. Yet, others down the sacrament like a healing dose of Prozac, with no other effort required. When you keep this in mind, you won't feel so annoyed by the personalities you encounter.

I see the way you look at him, and he looks at you. Don't question love, Iris. It may have come to you in an inconvenient form, one that society finds scandalous, but it's a gift from God. A reminder that this institution can't interfere with natural processes, like laughter, prayer, a dream that comes to you in sleep. Or love. Do with it what you want, but know it means God still sees you not as a lunatic but as His child.

Barbee had always wondered about mental institutions. He thought of taking notes for a feature story on this adventure at Glennhaven, as the evening wore on, began to seem remarkable for utter lack of anything noteworthy. It began to appear as a fragile never-never land, populated with timid souls in continual retreat from the real world outside and even from one another within.

...what of those whose home situations are maddening, so maddening that a lunatic asylum appears by comparison a sane and healthful place? It is a possibility that does not seem to have occurred to Browne: it is not that some people's minds are so fragile that they require the permanent protection of an institution but that some people's homes are crazier than institutions for the mad. Some households do not tolerate sanity.

Jung’s image of the stage of becoming a tree is well illustrated here. The little man is stuck. In the West he would be taken away, perhaps, to an institution and cured back (shock treatment, etc.) to society. Here, he is permitted to sit it out and perhaps go through to Buddhahood—perhaps, on the other hand, simply to remain stuck, as a living symbol of spiritual effort. There are no hospitals, there are no asylums. The lepers sit out on the streets and so do the madmen. But some of the madmen can break through, and these breakthroughs are giving India something that the West really lacks.

Is it really that helpful, Mr. Duke, to expose these damaged men—and let us tell you how very damaged they are, one way or another, many of them in childhood through abuse and neglect, and some of them would be better off in a mental institution or an asylum for recovering drug addicts, much more suitable for them than teaching them four-hundred-year-old words—is it helpful to expose these vulnerable men to traumatic situations that can trigger anxiety and panic and flashbacks, or, worse, dangerous aggressive behavior? Situations such as political assassinations, civil wars, witchcraft, severed heads, and little boys being smothered by their evil uncle in a dungeon? Much of this is far too close to the lives they have already been leading. Really, Mr. Duke, do you want to run those risks and take those responsibilities upon you?

In The Descent of Man, Darwin says: With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilized men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor laws; and our medical men exert their utmost skill to save the life of everyone to the last moment. There is reason to believe that vaccination has preserved thousands who from a weak constitution would formerly have succumbed to smallpox. Thus the weak members of civilized society propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man himself, hardly anyone is so ignorant as to allow his worst animals to breed. This is pure Malthus. So is the demurral: “[We could not] check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature … We must therefore bear the undoubtedly bad effects of the weak surviving and propagating their kind…” None of this is abstract or general or innocent of political history or implication. The Descent of Man (1871) is a late work which seems to be largely ignored by Darwinists now.

The dark shadow of crime spreads right and left, from the Penitentiary and the Workhouse, over all the institutions, the Asylum, the Alms-House and Charity Hospital; so that, in the minds of the people at large, all suffer alike from an evil repute.” Being poor had become a character trait that needed “correction,” like the impulse to steal or cheat. The Christian impulse to help the needy had been tamped down and replaced with an inclination to punish them.

Affection! Her father's thick mutton chops twitched in irritation. Good God child, are we back to that? Those fairy tale thoughts were amusing when you were twelve, now they are downright mortifying. Marriage is an institution-- Rather like one of those asylums for lunatics, she mumbled, unable to help herself.

After the city of Rome had been taken by siege by the French army, in 1849, the priests claimed possession of a female orphan-asylum, which had something of the nature of a nunnery. The republican government had given liberty to all recluses, and opened all secret institutions. (When will Americans do the same?)

Universities and schools were also dominated by the Jewish spirit. Jewish pornographers and quasi-scientists were widely received as bearers of new and fruitful ideas. The most notorious of them were two sexual specialists Max Hodann and Wilhelm Reich, who was employed as a permanent lecturer at the University of Oslo and had a large congregation in the capital and across the country. These two Jewish pornographers were among Norwegian youth for years, under the protection of the ruling party, carried out destructive activities under Hirschfeld's sexual program - primarily among working-class youth, and were adored by "liberated" decadent intellectuals. Reich, had his own "research institute" in Oslo, where he conducted his sexual experiments. He even went so far as to ask the director of an insane asylum to use the insane for this criminal experiments in the sexual field. The psychoanalysis of the Jew Freud also had a great and harmful influence. "Modern child rearing" was also inspired by the same circles.

It is easy to see how, in a world as devoid of meaning as the one that all of these fictional characters inhabit - a world modeled closely on the real modern world - madness is both a legitimate response and an effective challenge to the superficial sanity of the social order and historical process…only the person out of step with society has an appropriate vantage point from which to view its failings; only the person who fails to obey the institutions that mandate certain behaviors can appreciate their rigidity and the consequences of nonconformity. And only those who are victims of the system can bring about real reforms in it. Only the inmates can run the asylum - and, as much of the best experimental fiction of recent years suggests, only the inmates should.

ALEXIS I have made some converts to the principle that men and women should be coupled in matrimony without distinction of rank. I have lectured on the subject at Mechanics' Institutes, and the mechanics were unanimous in favour of my views. I have preached in workhouses, beershops and Lunatic Asylums, and I have been received with enthusiasm. I have addressed navvies on the advantages that would accrue to them if they married wealthy ladies of rank, and not a navvy dissented! ALINE Noble fellows! And yet there are those who hold that the uneducated classes are not open to argument! And what do the countesses say? ALEXIS Why, at present, it can't be denied, the aristocracy hold aloof. ALINE Ah, the working man is the true Intelligence after all! ALEXIS He is a noble creature when he is quite sober.

Asylums never went away, they just grew into two varieties: posh for the wealthy (in the form of a handful of fancy $100,000-plus a year mental institutions) and prisons for the poor,

Progressive Era reformers saw themselves as the ones needing protection, like the native plants and animals they did so much to save from invasive species. Accordingly, they granted themselves asylum, turning universities, neighborhoods, and as much of the country as possible into a walled garden. They also created hospitals, graduate schools, and public institutions, but blurred science and social science, illness, intelligence, and inferiority, and kept for themselves the power to define which was which.

Once the means to kill children had been established, it was only a matter of months before the programme was extended to include adults living in asylums or other such institutions.

Access to this system was doubly coded: a German refugee was entitled to these benefits by virtue of being German by citizenship or ethnicity and being a refugee. According to a contemporary observer, this conditional eligibility for aid was partly modeled on the interwar and postwar international refugee aid programs of the League of Nations and the United Nations, the main difference being that the international criterion of “statelessness” to define a refugee was replaced by the criterion of German citizenship or ethnicity.10 Reception in Germany as a German refugee could thus be defined as co-ethnic asylum.11 The refugee state did not actively seek the immigration of Germans to what remained of Germany. Its institutions, the so-called refugee administration (Flüchtlingsverwaltung), worked instead to accommodate those who had ended up in the territories west of the Oder-Neisse line. In addition, it tried to reduce the number of refugees by promoting the emigration of certain parts of this population, especially farmers who had little chance of being resettled successfully.

American writer and biologist Frederick Kenyon (1867-1941) was the first to explore the inner workings of the bee brain. His 1896 study, in which he managed to dye and characterize numerous types of nerve cells of the bee brain, was, in the words of the world's foremost insect neuroanatomist, Nick Strausfeld, 'a supernova.' Not only did Kenyon draw the branching patterns of various neuron types in painstaking detail, but he also high­lighted, for the first time in any organism, that these fell into clearly identifi­able classes, which tended to be found only in certain areas of the brain. One such type he found in the mushroom bodies is the Kenyon cells, named in his honor. Their cell bodies -- the part of the neuron that con­tains the chromosomes and the DNA -- decoding machinery -- are in a peripheral area enclosed by the calyx of each mushroom body (the mush­room's 'head'), with a few additional ones on the sides of or underneath the calyces. A finely arbored dendritic tree (the branched struc­ture that is a nerve cell's signal 'receiver') extends into the mushroom body calyx, and a single axon (the neuron's 'information-sending output cable') extends from each cell into the mushroom body pedunculus (the mushroom's 'stalk'). Extrapolating from just a few of these characteristically shaped neu­rons that he could see, Kenyon suggested (correctly) that there must be tens of thousands of such similarly shaped cells, with parallel outputs into each mushroom body pedunculus. (In fact, there are about 170,000 Kenyon cells in each mushroom body.) He found neurons that connect the an­tennal lobes (the primary relays processing olfactory sensory input) with the mushroom body input region (the calyces, where the Kenyon cells have the fine dendritic trees) -- and even suggested, again correctly, that the mushroom bodies were centers of multisensory integration. Kenyon's 1896 brain wiring diagram [is a marvel]. It contains several classes of recognizable neuron types, with some suggestions for how they might be connected. Many neurons have extensions as widely branched as full­grown trees -- only, of course, much smaller. Consider that the drawing only shows around 20 of a honey bee brain's ~850,000 neurons. We now know that each neuron, through its many fine branches, can make up to 10,000 connection points (synapses) with other neurons. There may be a billion synapses in a honey bee's brain -- and, since the efficiency of synapses can be modified by experience, near-infinite possibility to alter the informa­tion flow through the brain by learning and memory. It is a mystery to me how, after the publication of such work as Kenyon's, anyone could have suggested that the insect brain is simple, or that the study of brain size could in any way be informative about the complexities of information pro­cessing inside a brain. Kenyon apparently suffered some of the anxieties all too familiar to many early-career researchers today. Despite his scientific accomplish­ments, he had trouble finding permanent employment, and moved be­tween institutions several times, facing continuous financial hardship. Eventually, he appears to have snapped, and in 1899 Kenyon was arrested for 'erratic and threatening behavior' toward colleagues, who subsequently accused him of insanity. Later that year, he was permanently confined to a lunatic asylum, apparently without any opportunity ever to rehabilitate himself, and he died there more than four decades later -- as Nick Strausfeld writes, 'unloved, forgotten, and alone.' It was not to be the last tragedy in the quest to understand the bee brain.

He’s not a fan of open-plan offices either, modern panopticons that make everyone feel like they are being watched all the time. Jeremy Bentham had developed the idea in the eighteenth century as a type of architecture suited to prisons, insane asylums, and any other institution where surveillance was necessary. The basic idea was that people who felt they were constantly being watched would self-police and be more productive as a result. Now the whole world is a panopticon, which says all you need to know about modern society.

Marriage is called an ‘institution’ because you must be somewhat mental to get into it. You first seek asylum but end up living in one. You don’t believe me? Well, in Spanish ‘Esposas’ means wives as well as handcuffs. But hey, that’s nothing but a linguistic coincidence.

Her depression finally lifted, observed friends and colleagues, soon after some scenes were filmed in a leper colony, and following a visit to a mental institution. So she was childless, she mused, but how could that compare to the misery that these people were enduring? ‘After looking inside an insane asylum, visiting a leper colony, talking to missionary workers, and watching operations, I felt very enriched,’ said Audrey. ‘I developed a new kind of inner peacefulness. A calmness. Things that once seemed so important weren’t important any longer.

Another example, one that touches more people, is the nursing home industry. Numerous studies have shown that living at home, in a house or an apartment, is better psychologically, more fulfilling, and cheaper than living in nursing homes.14 Yet these institutions prosper when federal programs that foster living in the community are cut. There are also funding disincentives that the U.S. Congress, through Medicare and Medicaid, has created to ensure the profit bonanza of nursing homes. According to the activist disability journal Mouth (1995), there are 1.9 million people with disabilities living in nursing homes at an annual cost of $40,784, although it would cost only $9,692 a year to provide personal assistance services so the same people could live at home. Sixty-three percent of this cost is taxpayer funded. In 1992, 77,618 people with developmental disabilities (DD) lived in state-owned facilities at an average annual cost of $82,228, even though it would cost $27,649 for the most expensive support services to live at home. There are 150,257 people with mental illness living in tax-funded asylums at an average annual cost of $58,569. Another 19,553 disabled veterans also live in institutions, costing the Veterans Administration a whopping $75,641 per person.15 It is illogical that a government would want to pay more for less. It is illogical until one studies the amount of money spent by the nursing home lobby. Nursing homes are a growth industry that many wealthy people, including politicians, have wisely invested in. The scam is simple: get taxpayers to fund billions of dollars to these institutions which a few investors divide up. The idea that nursing homes are compassionate institutions or necessary resting places has lost much of its appeal recently, but the barrier to defunding them is built on a paternalism that eschews human dignity. As we have seen with public housing programs in the United States, the tendency is to warehouse (surplus) people in concentrated sites. This too has been the history with elderly people and people with disabilities in nursing homes. These institutions then can serve as a mechanism of social control and, at the same time, make some people wealthy.

For some readers, I dare say, the word ‘institution’ still conjures up a Victorian vision of lunatic asylums: poor old Niall, he’s in an institution now. That is not the kind of institution I mean. I am talking about, for example, political institutions, like the British Parliament or the American Congress. When we talk about

It would be a miserable asylum if, in defence of pædobaptism, we were obliged to betake ourselves to the bare authority of the Church; but it will be made plain enough elsewhere (chap. 16) that it is far otherwise. In like manner, when they object that we nowhere find in the Scriptures what was declared in the Council of Nice—viz. that the Son is consubstantial with the Father (see August. Ep. 178)—they do a grievous injustice to the Fathers, as if they had rashly condemned Arius for not swearing to their words, though professing the whole of that doctrine which is contained in the writings of the Apostles and Prophets. I admit that the expression does not exist in Scripture, but seeing it is there so often declared that there is one God, and Christ is so often called true and eternal God, one with the Father, what do the Nicene Fathers do when they affirm that he is of one essence, than simply declare the genuine meaning of Scripture?

The sort of mental institutions that used to house large numbers of patients for years at a time have all but disappeared. The institutionalized population of people with mental illness has shifted from asylums, which at least theoretically offered treatment to reduce suffering, to jails and prisons that house Black and Brown people in ever-increasing numbers. One estimate attributes 7 percent of the overall growth in the prison population form 1980 to 2000 to the deinstitutionalization of people with severe mental illness, landing an additional 40,000 to 72,000 people in jail or prison. Mental illness is far overrepresented in the inmates housed in such institutions; according to the American Psychological Association, 64 percent of those in jail, 54 percent of those in state prisons, and 45 percent of those in federal prisons have a mental illness, compared to a baseline rate of about 20 percent in the general population. Conditions associated with the modern prison industrial complex—including overcrowding, pervasive threats of violence, and the overuse of solitary confinement— are practically designed to further inflame the symptoms of mental illness. Any "treatment" incarcerated individuals receive is often aimed at blunting their symptoms to make them docile and compliant, not to restore them to health. Returning citizens often go back to chronically underdeveloped neighborhoods with few options available to receive mental health treatment, ensuring the cycle of mass incarceration and the criminalization of serious mental illness continues.

and subtle differences in word choice suggested that while residents may have expected the institution to manage aggressive Black patients, they anticipated the rehabilitation of white patients.

time spent outdoors was beneficial to patients. Patient labor was often called industrial therapy, and it was popular in virtually every American mental hospital in the first half of the twentieth century. They often instituted factory-in-hospital programs, stealing inspiration from mental institutions that had long assigned patients tasks in England and Continental Europe.

Decades later, in January 1949, a series of local newspaper articles described a Black physician named Dr. J.E.T. Camper, who alleged that patients who were well enough to be released were being held at Crownsville because of the value of their services to the institution. At a meeting of the Mental Hygiene Society of Maryland—an organization of leading psychiatrists and physicians—Dr. Camper stated that he had been instrumental in obtaining the release of patients unfairly held at the hospital and that he believed other patients who could be dismissed were held “in a sort of peonage.

The Baltimore Afro-American, a local newspaper for Black residents, wrote: “Mr. Murray had a good reputation for conduct and was employed in the rug shop. Often he turned out three or four small rugs a day which are sold by the institution for $3 a piece.

The white institutions were to be expanded to between 10 and 11.5 square feet of therapy space, Crownsville to only 6.5. The imbalance was impossible to ignore.

reimagining ways to serve patients in clinical settings. As chief of the Psychology Department, Sparks piloted and championed a clinical internship program that brought in experts from across the state of Maryland. The program was so successful that interns began serving patients beyond Crownsville’s walls, and the application pool included graduate students at prominent Black colleges and universities, including Howard, Morgan State, and Fisk, as well as research institutions such as New York University and Temple University. To this day, the outgrowth of that internship program remains fully accredited, serving patients and providing valuable training for mental health professionals.

Cornelius Jeremiah, the second son, proved an embarrassment almost from the beginning, a point the Commodore never let him forget. He suffered from epilepsy, which his father took to be a mental illness and a mark of weakness. A failure in several different business ventures, Cornie, as he was known, repeatedly leaned on his famous last name to procure loans and lines of credit, which he then squandered by gambling. Twice the Commodore had him committed to what were then called “lunatic asylums,” and when those institutions proved unable to prevent financial and moral laxity, the Commodore resorted to warning friends and business associates away from him. “There is a crazy fellow running all over the land calling himself my son,” the Commodore was quoted as saying. “If you come into contact with him, don’t trust him.

As sociologist James M. Fendrich put it: Black Vietnam veterans came back to America and had to face “the transition from ‘democracy in the foxhole’ to discrimination in the ghetto at home.” Their anger and alienation from American society was simmering, not dissipating. The military, as it turned out, was ahead of most large American institutions in its pace and willingness to integrate.

The dream of community mental healthcare—that optimism that so defined the late fifties and early sixties—was crashing and burning. Patients were leaving hospitals and finding there were no clinics to visit. State lawmakers who had acted incensed when there were scandals at their local asylums and had celebrated the shrinking of state institutions were no longer raising their hands to fight for new projects. The rug was getting pulled out from under the system.

And at the close of World War II, the ethnoracial makeup of American convicts was proportional to our national demographics: approximately 70 percent of the prison population identified as white and 30 percent as “other.” By the end of the twentieth century it had completely overturned to 70 percent African American and Latino and 30 percent white. Crownsville’s records suggest that, while the story is nowhere near as simple as one institution morphing into the other, it is no coincidence that the end of the twentieth century marks both the decline of the mental hospital and the expansion of the prison system.

She found that during the 1970s and 1980s dozens of developmental centers, mental hospitals, and sanatoriums were converted to prisons, and that, in some cases, the annexation of mental hospitals into penal institutions allowed states to preserve union jobs that “were important to the financial welfare” of their communities. As Parsons explained in her book From Asylum to Prison, conversations around mental health funding were part of a broader financial reallocation from health and welfare systems to the criminal legal system.

And Retreat was not the only example of an asylum being annexed into prison infrastructure. Parsons tracked down at least sixty-nine examples across the United States of existing correctional facilities that were once mental health institutions.