Hippocrates, who wrote several treatises on epidemics, specifically ruled out “the wrath of God” as a cause of bubonic plague. The metaphorical packaging of AIDS… Many of the myths concerning cancer arose from ignorance about its causes, an aspect Sontag discusses in her companion essay, AIDS and its Metaphors. Friend” (1657). A good five million have died of it to date, twenty million have it and at least three times as many are going about their business, blithely unaware of the marble-like, marble-sized spots on their bodies.” He chides a fellow doctor for using the popular terms, “the white plague” and “Peking leprosy,” instead of the scientific name, “the Cheng Syndrome.” He fantasizes about how his clinic’s work on identifying the new virus and finding a cure (“every clinic in the world has an intensive research program”) will add to the prestige of science and win a Nobel Prize for its discoverer. AIDS and Its Metaphors has a very poor understanding of how thoroughly homophobia, racism, and poverty saturated every aspect of AIDS as a political and psychic construction. A Re-reading of AIDS and Its Metaphors – Stephanie Black-van der Jagt 4 Abstract The portrayal of HIV/AIDS in photographic imagery provides a powerful foundation from which to examine how one can interpret and understand text through the use of images, and how images have the ability to influence the meaning of text in an uninhibited fashion. AIDS and Its Metaphors is the companion book to Illness as Metaphor, also by Susan Sontag.While Illness as Metaphor drew on her experiences as a cancer patient and focused on the various metaphors that we attribute to cancer, AIDS and Its Metaphors extends this argument to the AIDS crisis. Compared to her previous work, this was, to me, less coherent and incisive, although it still offer much to consider. It is bad enough that people are dying of AIDS, but no one should die of ignorance. Although these specialists in ugly feelings insist that AIDS is a punishment for deviant sex, what moves them is not just, or even principally, homophobia. Kinglake’s influential book Eothen (1844)—suggestively subtitled “Traces of Travel Brought Home from the East”—illustrates many of the enduring Eurocentric presumptions about others, starting from the fantasy that peoples with little reason to expect exemption from misfortune have a lessened capacity to feel misfortune. ↩, The other side of this refusal to give instructions about practices that would be less risky was the feeling that there was something less than manly in submitting one’s sexual life to the guidelines of safety and prudence. In the United States sexual behavior before 1981 now seems part of a lost age of innocence—innocence in the guise of licentiousness, to be sure. AIDS is such an apt goad to familiar fears that have been cultivated for several generations to build social consensus, like fear of “subversion”—and to fears that have surfaced more recently, of uncontrollable pollution and of unstoppable migration from the Third World—that it would seem inevitable that AIDS be envisaged as something total, civilization-threatening. A German AIDS specialist, Dr. Eike Brigitte Helm, has declared that it “can already be seen that in a number of parts of the world AIDS will drastically change the population structure. The behavior that AIDS is stimulating is part of a larger often grateful return to what is perceived as “conventions,” like the return to figure and landscape, tonality and melody, plot and character, and other much vaunted repudiations of difficult modernism in the arts. Nothing is changed when the most appalling estimates are revised downward, temporarily, which is an occasional feature of the display of speculative statistics disseminated by health bureaucrats and journalists. “This is a totally foreign disease, and the only way to stop its spread is to stop sexual contacts between Indians and foreigners,” declared the director general of the Indian government’s Council for Medical Research, thereby avowing the total defenselessness of a population nearing a billion for which there are currently no trained hospital staff members or treatment centers anywhere specializing in the disease. But what may seem like a joke about the inevitability of chauvinism reveals a more important truth: that there is a link between imagining disease and imagining foreign-ness. Sep 28, 2020 illness as metaphor and aids and its metaphors Posted By Jir? Oct 03, 2020 illness as metaphor and aids and its metaphors Posted By Jin YongMedia TEXT ID 84601af0 Online PDF Ebook Epub Library these two essays now published together illness as metaphor and aids and its metaphors have been translated into many languages and continue to have an enormous influence on the thinking of medical But a visitation on “them” is invariably described as different from one on “us.” “I believe that about one half of the whole people was carried off by this visitation,” wrote the English traveler Alexander Kinglake, reaching Cairo at a time of the bubonic plague (sometimes called “oriental plague”). Or because we do not have the right indexes for measuring the catastrophe. And they themselves, many of them, evolve. AIDS is one of the dystopian harbingers of the global village, that future which is already here and always before us, which no one knows how to refuse. Limits have long been set on the indulgence of certain appetites in the name of health or ideal physical appearance—voluntary limits, an exercise of freedom. 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. But as in Capek’s play, characters in Camus’s novel declare how unthinkable it is to have a plague in the twentieth century…as if the belief that such a calamity could not happen, could not happen anymore, means that it must. Manzoni’s account of the plague of 1630 (chapters 31 to 37) begins: The plague which the Tribunal of Health had feared might enter the Milanese provinces with the German troops had in fact entered, as is well known; and it is also well known that it did not stop there, but went on to invade and depopulate a large part of Italy. Ever. Modern life accustoms us to live with the intermittent awareness of monstrous, unthinkable—but, we are told, quite probable—disasters. I have a beautiful address book a friend gave me in 1966. From the untrammeled intercontinental air travel for pleasure and business of the privileged to the unprecedented migrations of the underprivileged from villages to cities and, legally and illegally, from country to country—all this physical mobility and interconnectedness (with its consequent dissolving of old taboos, social and sexual) is as vital to the maximum functioning of the advanced, or world, capitalist economy as is the easy transmissibility of goods and images and financial instruments. Here it is as much a reminder of feelings associated with the menace of the Second World as it is an image of being overrun by the Third. Watch your appetite. The advent of AIDS has made it clear that the infectious diseases are far from conquered and their roster far from closed. With viruses, which bond with their host cells, it is a much more difficult problem to distinguish viral functions from normal cellular ones. Better to abstain. That it is a punishment for deviant behavior and that it threatens the innocent—these two notions about AIDS are hardly in contradiction. Cholera was perhaps the last major epidemic disease fully qualifying for plague status for almost a century. Like earlier treatises on syphilis, written in Latin—by Nicolo Leoniceno (1497) and by Juan Almenar (1502)—the one by di Vigo calls it morbus gallicus, the French disease. Linda Ronstadt, explaining why she prefers doing Mexican folk music to rock ‘n’ roll, recently observed: “We don’t have any tradition in contemporary music except change. Only injuries and disabilities, not diseases, were thought of as individually merited. 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. Although Erasmus, the most influential European pedagogue of the early sixteenth century, described syphilis as “nothing but a kind of leprosy” (by 1529 he called it “something worse than leprosy”), it had already been understood as something different because it was sexually transmitted. The Methodist preachers in England who connected the cholera epidemic of 1832 with drunkenness (the temperance movement was just starting) were not understood to be claiming that everybody who got cholera was a drunkard: there is always room for “innocent victims” (children, young women). Illness is experienced as a species of invasion, and indeed is often carried by soldiers. 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. People are storing their own blood, for future use. Camus is not protesting anything, not corruption or tyranny, not even mortality. But it is highly desirable for a specific dreaded illness to come to seem ordinary. ↩, 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. These are things that we are unwilling to address or even think about. This is a traditional use of sexually transmitted diseases: to be described as punishments not just of individuals but of a group (“general licentiousness”). (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].) But it is certainly true that were AIDS only an African disease, however many millions were dying, few outside of Africa would be concerned with it. It is understood as a tropical disease: another infestation from the so-called Third World, which is after all where most people in the world live, as well as a scourge of the tristes tropiques. From classic fiction to the latest journalism, the standard plague story is of inexorability, inescapability. While most would agree that the AIDS orphan or the transfusion victim or the wronged wife contracted the disease through no fault of their own, it has too often been easy for some to point to the unfaithful husband or the promiscuous youth or the gay man and say "This is your fault. attributed, Queer Quotes: On Coming Out and Culture, Love and Lust, Politics and Pride. The unprepared are taken by surprise; those observing the recommended precautions are struck down as well. Tuberculosis, in its identity as a disease of the poor (rather than of “the sensitive”), was also linked by late-nineteenth-century reformers to alcoholism. With a slow-motion epidemic, these same precautions take on a life of their own. And even more promising than its connection with latency is the potential of AIDS as a metaphor for contamination and mutation. In rich countries freedom has come to be identified more and more with “personal fulfillment”—a freedom enjoyed or practiced by oneself for oneself whatever involvement with others one may have. AkagawaLtd TEXT ID 84601af0 Online PDF Ebook Epub Library aids and its metaphors reviewed by paul robinson jan 22 1989 susan sontags purpose in aids and its metaphors is to show how the way we talk and think about aids makes the disease even Illness as metaphor ; and AIDS and its metaphors / Two essays address how the myths surrounding certain illnesses, especially cancer and AIDS, can add to a patient's suffering and even inhibit someone from seeking treatment. Talk in the United States, and not only in the United States, is of a national emergency, “possibly our nation’s survival.” An editorialist at The New York Times intoned last year: “We all know the truth, every one of us. (This is assuming that the reassurances to “the general population” are justified, an assumption much disputed within the medical community.) Until recently, most of the infections recognized as viral were the ones, like rabies and influenza, that have very rapid effects. Susan Sontag's purpose in ''AIDS and Its Metaphors'' is to show how the way we talk and think about AIDS makes the disease even worse than it actually is. It can stand for any mythological menace. The AIDS epidemic serves as an ideal projection for First World political paranoia. Denunciations of “the gay plague” are part of a much larger complaint, common among antiliberals in the West and many exiles from the Russian bloc, about contemporary permissiveness of all kinds: a now-familiar diatribe against the “soft” West, with its hedonism, its vulgar, sexy music, its indulgence in drugs, its disabled family life, which have sapped the will to stand up to communism. It's going to be the next decade issue. Indeed, “virus” is now a synonym for change. It also expresses an imaginative complicity with disaster. And innocence, by the inexorable logic that governs all relational terms, suggests guilt. Recently the same mythologists who have been eager to use AIDS for ideological mobilization against deviance have backed away from the most panic-inspiring estimates of the illness. "Making Sense of AIDS", The Moronic Inferno and Other Visits to America. Rock Hudson, who once was as beautiful as a Palmachnik, now lies dying long after the dissolution of the Palmach. It's just disgusting behaviour when people don't. “Plague” is the principal metaphor by which the AIDS epidemic is understood. However cartoonish Capek’s ironies may seem, they are a not improbable sketch of catastrophe (medical, ecological) as a managed public event in a modern society. I literally cannot open it again. Instead, peoples are “visited” by plagues. One reason why plague notions were not invoked is that these epidemics did not have enough of the attributes perennially ascribed to plagues. And perhaps even more so to the United States. Viruses have no morality, no sense of good and evil, the deserving or the undeserving.... AIDS is not the swift sword with which the Lord punishes the evil practitioners of male homosexuality and intravenous drug use. Tags: suffering, most, deeply, feared, degrades In this edition, in the final chapter about AIDS and its metaphors Sontag writes that she'd written the first part of the book (all but the AIDS chapter) while a cancer patient and in response to reactions she saw in fellow patients. This piece, written at the beginning of the AIDS epidemic, examines in terms similar to those used in the earlier work how the disease was being described at the time, when there was much talk of contamination, plagues, and punishment. It's part of being a decent human to be tested for STDs. And underneath: “France doesn’t want to die of AIDS” (La France ne veut pas mourir du sida). Gorbachev-era policies have since produced an official denial of the allegations by two eminent members of the Soviet Academy of Sciences, which was published in Izvestia in late October 1987. Both views are in fact being held simultaneously. Many doctors, academics, journalists, government officials, and other educated people believe that the virus was sent to Africa from the United States, an act of bacteriological warfare whose aim was to decrease the African birth rate, which got out of hand and has returned to afflict its source. But campaigns to keep people from getting ill run into many difficulties with diseases that are venereally transmitted. Praise for Illness as Metaphor and AIDS and Its Metaphors “Susan Sontag's Illness as Metaphor was the first to point out the accusatory side of the metaphors of empowerment that seek to enlist the patient's will to resist disease. Dec 18, 2015 - “Twentieth century women's fashions (with their cult of thinness) are the last stronghold of the metaphors associated with the romanticizing of TB in the late eighteenth and early nineteenth centuries.” ― Susan Sontag, Illness as Metaphor & AIDS and Its Metaphors Behind what they now consider the excessive publicity given the disease they discern the desire to placate an all-powerful minority; in the willingness to consider that “their” disease could well be “ours,” further evidence is seen of the sway of nefarious “liberal” values and of America’s spiritual decline. AIDS is a “natural phenomenon,” not an “event with moral meaning,” Gould points out. The State of Israel (for Jews, of course) was indeed once beautiful…. 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. Particularly in Africa and Latin America. Although the disease to which the word is permanently affixed produced the most lethal of recorded epidemics, being experienced as a pitiless slayer is not necessary for a disease to be regarded as plague-like. AIDS magnifies the force of the quite different yet complementary messages increasingly heard by the people in this society who are accustomed to being able to provide pleasures for themselves. This split of public attitude, into the inhuman and the all-too-human, is much-less stark with AIDS. News about upcoming issues, contributors, special events, online features, and more. While the smallpox virus appears to stay constant for centuries, influenza viruses evolve so rapidly that vaccines need to be modified every year to keep up with changes in the “surface coat” of the virus.7 The virus or, more accurately, viruses thought to cause AIDS are at least as mutable as the influenza viruses. 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. More and more of them are drawn to programs of self-management and self-discipline—diet, exercise. There are famous diseases, as there are famous countries, and these are not necessarily the ones with the biggest populations. Sexual exchanges are to be carried out only after forethought. The view that sexually transmitted diseases are not serious became most widespread in the 1970s, which was also when many male homosexuals came to see themselves as something like an ethnic group, one whose distinctive folk-loric custom was sexual voracity, and the institutions of urban homosexual life became a sexual delivery system of unprecedented speed, efficiency, and volume. Epidemics of particularly feared illnesses always provoke an outcry against leniency or tolerance—now identified as laxity, weakness, disorder, corruption: unhealthiness. As recently as the summer of 1987 it appeared in newspapers in Kenya, Peru, Sudan, Nigeria, Senegal, and Mexico. That it now seems unimaginable for cholera or a similar disease to be regarded in this way signifies not a lessened capacity to moralize about diseases but only a change in the kind of illnesses that are used didactically. 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. This is everybody's problem. But the response to AIDS is more than reactive, more than a fearful, and therefore appropriate, response to a very real danger. Her books include Against Interpretation, On Photography, Illness as Metaphor, and The Volcano Lover. Evocations of plague of this type usually go with rant, with antiliberal attitudes: think of Artaud on theater and plague, of Wilhelm Reich on “emotional plague.” And such a generic “diagnosis” necessarily promotes antihistorical thinking. 10 Quotes About HIV/AIDS. 8 Talk of condoms and clean needles is felt to be tantamount to condoning illicit sex, illegal chemicals. For the time being, much in the way of individual experience and social policy depends on the struggle for rhetorical ownership of the illness: how it is possessed, assimilated in argument and in cliché. Or murder. All-Union Conference of Party Clubs and Party Organizations. That is where it all began, and that is where it all will end. It was years before AIDS that William Burroughs oracularly declared, and Laurie Anderson later echoed, “Language is a virus.” And the viral explanation is invoked more and more often. Nor was a more recent epidemic, polio. It offers a stoic, finally numbing contemplation of catastrophe. cannot help but activate a familiar set of stereotypes about animality, sexual license, and blacks. With an epidemic in which there is no immediate prospect of a vaccine, much less of a cure, prevention plays a larger part in consciousness. More than cancer but rather like syphilis, AIDS seems to foster ominous fantasies about a disease that is seen as marking both individual and social responsibilities. All succumb when the story is told by an omniscient narrator, as in Poe’s parable “The Masque of the Red Death” (1842), inspired by an account of a ball held in Paris during the cholera epidemic of 1832. 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. 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. —Michael Ignatieff, The New Republic “There is no message in its spread.” Of course, it is monstrous to attribute meaning, in the sense of moral judgment, to the spread of an infectious disease. AIDS and Its Metaphors extends her critique of cancer metaphors to the metaphors of dread surrounding the AIDS virus. Taken together, the two essays are an exemplary demonstration of the power of the intellect in the face of the lethal metaphors of fear.” ―Michael Ignatieff, The New Republic Rogue or pirate programs, known as software viruses, are described as paralleling the behavior of biological viruses (which can capture the genetic code of parts of an organism and effect transfers of alien genetic material). Taken together, the two essays are an exemplary demonstration of the power of the intellect in the face of the lethal metaphors of fear." This plague is not retributive. Sep 21, 2020 illness as metaphor and aids and its metaphors Posted By Enid BlytonLibrary TEXT ID 84601af0 Online PDF Ebook Epub Library Aids And Its Metaphors Sontag Susan 9780374102579 in illness as metaphor which focused on cancer sontag argued that the myths and metaphors surrounding disease can kill by instilling shame and guilt in the sick thus delaying them from seeking treatment Above the image is written: “It depends on each of us to erase that shadow” (Il depend de chacun de nous d’effacer cette ombre). It was supposed to be brought to Europe by them, and it is a disease of all people who lead lives in which disregard of consequences dominate. Now AIDS obliges people to think of sex as having, possibly, the direst consequences: suicide. 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 … In Karel Capek’s The White Plague (1937), the loathsome pestilence that has appeared in a state where fascism has come to power afflicts only those over the age of forty, those who could be held morally responsible. (Either the too little and becoming less: waning, decline, entropy. All sentimentality in this regard is fatal and therefore criminal…”). OCHE OTORKPA, The Unseen Terrorist. (Perhaps no disease in the future caused by a bacillus will be considered as plague-like.) Life—blood, sexual fluids—is itself the bearer of contamination. The mounting panic about the risks of recreational and commercialized sexuality is unlikely to diminish the attractions of other kinds of appetites: boutiques are expected to fill the buildings in Hamburg recently vacated by the Eros Center, which closed for lack of clients. His proposal for a sexual ban, to be enforced by fines and prison terms, is no less impractical as a means of curbing sexually transmitted diseases than the more commonly made proposals for quarantines—that is, for detention. And I think homophobia is a bottom-line AIDS issue, and sexism and class issues and all of this. “The AIDS virus is an equal-opportunity destroyer” was the slogan of a recent fund-raising campaign by the American Foundation for AIDS Research. As noted in the first accounts of the disease: “This malady received from different peoples whom it affected different names,” writes Giovanni di Vigo in 1514. 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