By Tim Rhodes, Richard Hartnoll
AIDS, medicines and Prevention brings jointly various overseas contributions at the learn, idea and perform of constructing community-based HIV prevention. It goals to appreciate how person activities to avoid HIV transmission are restricted and inspired by way of situational and social context. Drawing on ethnographic and epidemiological learn between populations of drug clients, intercourse staff and homosexual males, it explores how destiny HIV prevention interventions can goal alterations on the point of the person in addition to on the point of the neighborhood and wider social atmosphere. AIDS, medications and Prevention deals functional and theoretical insights into community-based wellbeing and fitness paintings in the course of AIDS. It presents precious studying for college students, academics, researchers and practioners in well-being advertising, overall healthiness coverage, social paintings and clinical sociology.
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Extra resources for AIDS, Drugs and Prevention: Perspectives on Individual and Community Action
Many schemes in Britain added primary medical and social care, including referral to other help and treatment agencies. It is not uncommon for schemes in Britain to provide help and advice with legal, financial and housing problems. This has not been the case in other countries, where wuch services for drug users are not provided or are provided as part of the general welfare system. In Britain distribution of injecting equipment has been contingent, to some degree, on the return of used equipment.
Like other Christian fundamentalists, Falwell views AIDS as divine and wilful intervention on the part of an incensed God. Communities such as San Francisco, New York, and Los Angeles, and other venues popular among gays because of acceptance of gay lifestyles, are seen as the literal equivalents of Sodom and Gomorrah. Falwell has stated that ‘AIDS is a lethal judgement of God on…sin…and it [AIDS] is the judgement of God on America’ (Lattin, 1988). Falwell’s is an apocalyptic view of the public health crisis.
The ‘health-conscious drug user’ was considered to be responsive to public health and educational information, able to engage in rational health planning, and to balance long-term threats against shortterm pleasures (Stimson, 1989). This view supposed that drug users share with others an inherent rationality when it comes to health—that they and the rest of the population share the same ‘health values’. This had the advantage in terms of HIV prevention in that in theory it counters the marginalisation of injectors.