More and more of them are drawn to programs of self-management and self-discipline—diet, exercise. It would be one of those “natural” events, like famines, which periodically ravage poor, overpopulated countries and about which people in rich countries feel quite helpless. Thus it is believed that Asians (or the poor, or blacks, or Africans, or Muslims) don’t suffer or don’t grieve as Europeans (or whites) do. And now there is one more. Even more important is the utility of AIDS in pursuing one of the main activities of the so-called neoconservatives, the Kulturkampf against all that is called, for short (and inaccurately), the 1960s. Fear of sexuality is the new, disease-sponsored element in the universe of fear in which everyone now lives. Ever. Many barbers and dentists wore masks and gloves, as dentists and dental hygienists do now. “The AIDS virus is an equal-opportunity destroyer” was the slogan of a recent fund-raising campaign by the American Foundation for AIDS Research. quotations about AIDS « 1; 2; 3 » A planet without AIDS is possible, but to create that planet we must do away with the vestiges of the old planet where testing positive to the HIV virus effectively relegates an individual to the subclass of Human society. I literally cannot open it again. History will judge us on how we respond to the AIDS emergency in Africa ... whether we stood around with watering cans and watched while a whole continent burst into flames ... or not. ↩, Quoted in Charles E. Rosenberg, The Cholera Years: The United States in 1832, 1849, and 1866 (University of Chicago Press, 1962). (An emergency requires “drastic measures,” et cetera….) Viruses are not simply agents of infection, contamination. AIDS and Its Metaphors is a 1989 work of critical theory by Susan Sontag.In this companion book to her Illness as Metaphor (1978), Sontag extends her arguments about the metaphors attributed to cancer to the AIDS … If AIDS can eventually be drafted for comparable use, it will be because AIDS is not only invasive (a trait it shares with cancer) or even because it is infectious, but because of the specific imagery that surrounds viruses. We live in a time of plague such as has never been visited on our nation. “A Letter to a Friend, Upon Occasion of the Death of his Intimate The model for altruistic behavior in our society, giving blood anonymously, has been compromised, since no one can be sure about anonymous blood received. (Either the too little and becoming less: waning, decline, entropy. ↩, Reagan’s affirmation through cliché of the frightening reality of a disease of other people contrasts with his more original denial of the reality of his own illness. We would rather fear them. (“The killer AIDS virus was artificially created by American scientists during laboratory experiments which went disastrously wrong—and a massive cover-up has kept the secret from the world until today.”) Though ignored by most American newspapers, the Sunday Express story was published in virtually every other country. Part of making an event real is just saying it, over and over. Browse by subject Browse by author. It also expresses an imaginative complicity with disaster. Leprosy, very rarely fatal now, was not much more so when at its epidemic height between about 1050 and 1350. Or simply because this is a catastrophe in slow motion. Police officers were ordered to put on gauze masks before entering a house where people had become ill, as many police officers do today when making arrests in the slums, since AIDS in the United States has become increasingly a disease of the urban poor, particularly among blacks and Hispanics. illness as metaphor and aids and its metaphors Oct 07, 2020 Posted By Anne Rice Public Library TEXT ID 4462635f Online PDF Ebook Epub Library the specific case of aids aids and its metaphors was published in 1988 while illness as a metaphor was published ten years earlier before the emergence of aids into the The fact that illness is associated with the poor—who are, from the perspective of the privileged, aliens in one’s midst—reinforces the association of illness with the foreign: with an exotic, often primitive place. But perhaps it is only a little less monstrous to be invited to contemplate death on this horrendous scale with detachment. The emergence of a new epidemic disease, when for several decades it had been confidently assumed that such calamities belonged to the past, has inevitably changed the status of medicine. Do what you want. The State of Israel (for Jews, of course) was indeed once beautiful…. Indeed, “virus” is now a synonym for change. And there is the event and its projection. It is bad enough that people are dying of AIDS, but no one should die of ignorance. ↩, According to the more comprehensive diagnosis favored by secular reformers, cholera was the result of poor diet and “indulgence in irregular habits.” Officials of the Central Board of Health in London warned that there were no specific treatments for the disease, and advised paying attention to fresh air and cleanliness, though “the true preventatives are a healthy body and a cheerful, unruffled mind.” Quoted in R.J. Morris, Cholera, 1832 (Holmes and Meier, 1976). News about upcoming issues, contributors, special events, online features, and more. At first it was assumed that AIDS must become widespread elsewhere in the same catastrophic form in which it has emerged in Africa, and those who still think this will eventually happen invariably invoke the Black Death. It lies perhaps in the very concept of wrong, which is archaically identical with the non-us, the alien. Computer users are advised to regard each new piece of software as a “potential carrier” of a virus. The ability to project events with some accuracy into the future enormously augmented what power consisted of, because it was a vast new source of instructions about how to deal with the present. Not every freedom, to be sure. A planet without AIDS is possible, but to create that planet we must do away with the vestiges of the old planet where testing positive to the HIV virus effectively relegates an individual to the subclass of Human society. The eminent doctor declares the accomplishments of science to be as nothing compared with the merits of the dictator, about to launch a war, “who has averted a far worse scourge: the scourge of anarchy, the leprosy of corruption, the epidemic of barbaric liberty, the plague of social disintegration fatally sapping the organism of our nation.”. Hippocrates, who wrote several treatises on epidemics, specifically ruled out “the wrath of God” as a cause of bubonic plague. Appetite is supposed to be immoderate The ideology of capitalism makes us all into connoisseurs of liberty—of the indefinite expansion of possibility. Plague, from the Latin plaga (stroke, wound), has long been used metaphorically as the highest standard of collective calamity, evil, scourge—Procopius, in his masterpiece of calumny, The Secret History, called the Emperor Justinian worse than the plague (“fewer escaped”)—as well as being a general name for many frightening diseases. In AIDS and Its Metaphors, Sontag clarifies and defends the position she took ten years earlier in Illness as Metaphor, and extends some of her thoughts on disease metaphors to what is now – in 1988 – the new, stigmatized, apocalyptic disease: AIDS. So indispensable has been the plague metaphor in bringing summary judgments about social crisis that its use hardly abated during the era when collective diseases were no longer treated so moralistically—the time between the influenza and encephalitis pandemics of the early and mid-1920s and the acknowledgment of a new, mysterious epidemic illness in the early 1980s—and when great infectious pandemics were so often and confidently proclaimed a thing of the past.5 The plague metaphor was common in the 1930s as a synonym for social and psychic catastrophe. Better to abstain. Illness is experienced as a species of invasion, and indeed is often carried by soldiers. The incarceration in detention camps surrounded by barbed wire during World War I of some thirty thousand American women, prostitutes and women suspected of being prostitutes, for the avowed purpose of controlling syphilis among army recruits, caused no drop in the military’s rate of infection—just as incarceration during World War II of tens of thousands of Americans of Japanese ancestry as potential traitors and spies probably did nothing to prevent espionage or sabotage. The catastrophe of AIDS suggests the immediate necessity of limitation, of constraint for the body and for consciousness. And they themselves, many of them, evolve. It is filled with historical meaning. And AIDS is a gift to the present regime in South Africa, whose foreign minister declared recently, evoking the incidence of the illness among the mine workers imported from neighboring all-black countries: “The terrorists are now coming to us with a weapon more terrible than Marxism: AIDS.”. The AIDS epidemic serves as an ideal projection for First World political paranoia. She saw guilt and shame; and she saw these as impediments to people's treatments. “Some will allow no Diseases to be new, others think that many old ones are ceased; and that such which are esteemed new, will have but their time: However, the Mercy of God hath scattered the great heap of Diseases, and not loaded any one Country with all: some may be new in one Country which have been old in another. (Excerpts from this and other accounts of the period, including Syphilis: Or a Poetical History of the French Disease [1530] by Girolamo Fracastoro, who coined the name that prevailed, are in Classic Descriptions of Disease, edited by Ralph H. Major [1932].) Part of the centuries-old conception of Europe as a privileged cultural entity is that it is a place which is colonized by lethal diseases coming from elsewhere. It further strengthens the culture of self-interest, which is much of what is usually praised as “individualism.” Self-interest now receives an added boost as simple medical prudence. Perhaps it is time our readers started paying attention again. The more important reason is that there has been a shift in the focus of the moralistic exploitation of illness. Machines supply new, popular ways of inspiring desire and keeping it safe, as mental as possible: the commercially organized lechery by telephone (and in France by “Minitel”) that offers a version of anonymous promiscuous sex without physical contact. For an analogy in the literature of antiquity to the modern sense of a shaming, isolating disease, one would have to turn to Philoctetes and his stinking wound. And a gap between them, in which the imagination flounders. The US Guide for Schools issued in late 1987 by the Department of Education virtually refuses to discuss reducing risk and proposes abstinence as the best way of safeguarding against AIDS, recalling lectures given soldiers during World War I that chastity was the only safeguard against syphilis as well as part of their patriotic duty in fighting the Hun. The battle against AIDS is not a last decade issue. The radical right is so homophobic that they're blaming global warming on the AIDS quilt. It seems logical that the political figure in France who represents the most extreme nativist, racist views, Jean-Marie Le Pen, has attempted a strategy of fomenting fear of this new alien peril, insisting that AIDS is not just infectious but contagious, and calling for mandatory nationwide testing and the quarantine of everyone carrying the virus. Education about how to keep from getting AIDS does imply an acknowledgment of, therefore tolerance of, the ineradicable variousness of expression of sexual feeling.). These metaphors are central to ideas about AIDS that distinguish this illness from others, such as cancer. Illness is changing them back. Like the effects of industrial pollution and the new system of global financial markets, the AIDS crisis is evidence of a world in which nothing important is regional, local, limited; in which everything that can circulate does, and every problem is, or is destined to become, worldwide. It's going to be the next decade issue. Compared to her previous work, this was, to me, less coherent and incisive, although it still offer much to consider. In this case, to say it over and over is to instill the consciousness of risk, the necessity of prudence as such, prior to and overriding any specific recommendation. A common African version of this belief about the disease’s provenance has the virus fabricated in a CIA-Army laboratory in Maryland, sent from there to Africa, and brought back to its country of origin by American homosexual missionaries returning from Africa to Maryland.2. Sontag's new book AIDS and Its Metaphors extends her critique of cancer metaphors to the metaphors of dread surrounding the AIDS virus. Such is the extraordinary potency and efficacy of the plague metaphor: it allows a disease to be regarded both as something incurred by vulnerable “others” and as (potentially) everyone’s disease. Astonishingly large sums of money are cited as the cost of providing minimum care to people who will be ill in the next few years. It's really important for people who are HIV positive to reach out to let other people know that they can be tested, they can find out they can still live a life -- a positive life, a happy life. 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