By Tamar Pitch
"The Prevention Society" is a definition which could rather be summarized as: the knowledge society, the danger society, the surveillance society or the insecure society. This ebook exhibits the connections and modifications among those causes, while delivering a gender analyzing of the ways that social keep watch over manifests itself via precautionary measures. Today’s diffuse and pervasive prevention significant symbolizes either a self-defining doctrine and the justification for a way of repression, segregation, and exclusion. From our bodies to everyday life and preventative conflict, Pervasive Prevention investigates the results of this vital for social keep watch over, its reference to neo-liberal hegemonic ideology, and the centrality in its dealings with girls and the female.
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Additional resources for Pervasive Prevention: A Feminist Reading of the Rise of the Security Society
I’m not referring here so much to the factual occurrence of air pollution or water pollution or food contamination, but rather to the attitude with which this pollution is generally faced, and not only in these glaring cases (see also Beck 1992: 24). It is a semi-religious attitude in which the impure, harmful, poisonous ‘substance’ is perceived as threatening to health, which is constructed as a moral imperative. The metaphor of pollution extends from air, water and foods to interpersonal relations, through, for example, sexuality.
Indeed, ‘eating and having sex [in traditional societies] are two functions that are particularly at risk, due to the contact that is established between the inside and the outside’ (Pasquinelli 2004: 105). The way in which the AIDS epidemic has been constructed and perceived, especially at the beginning, is an example of this. It was presented as the ineluctable and deserving outcome of immoral behaviours. And now migrants are often accused of being ‘plague spreaders’, that is carriers of old and new illnesses, of mysterious germs that could impact upon the physical integrity, not to mention the moral and psychic integrity, of the natives.
Therefore, the cultural pressure for independence is contradicted by the growing and ineradicable dependency of each person on conditions and situations that are well beyond the scope of individual action. Paradoxically, the rhetorics of independence are often found in discourses aimed at convincing people that it is necessary to rely on experts to achieve actual independence. This does not only concern cases related to substance dependencies – with respect to which, among other things, one of the most advised treatment regimens is entering closed communities where there is iron discipline and personal dependence on a charismatic figure – but issues relating to relations in daily life that are incessantly reconstructed as psychological problems.