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Indeed, people working to stop the disease from spreading, treat the infected or simply provide information have been targeted-only in November 2019 was a Congolese journalist killed in his home for reporting on the virus, 4 while later that month the WHO and other aid groups began to evacuate workers in the context of a violent siege that led to the death of a vaccination worker alongside others. Outbreaks of Ebola in various parts of Western Africa from 2014 onwards had led to difficulties in bridging the gap between the interventions from outside authorities and afflicted local communities. During the cholera outbreaks in the aftermath of the 2010 earthquake in Haiti, ‘outside interests’ such as United Nations workers were blamed as the source or the spreaders of the disease. Implementation of quarantines and isolation has often been contested grounds, communities have disregarded regulations that infringed on social networking, and attempts to intervene or depart from customary practices such as burials or funerals have often invoked resentment and furious anger.
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Furthermore, this dissent or disorder has sometimes passed under the radar of scholars focusing on the written record and ‘texts’: a view from within ‘Performance Studies’ by Dwight Conquergood suggests that the ‘oppressed everywhere must watch their backs, cover their tracks, suck up their feelings, and veil their meanings…subversive meanings and utopian yearnings can be sheltered and shielded from surveillance’.
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2 However, in more recent times, scholars have also drawn explicit attention to the idea that societies throughout history have not always accepted these impositions from above passively or without dissent or disorder. 1 In 19th-century India, for example, the classic work of David Arnold once suggested that major epidemic diseases such as smallpox, plague and cholera were instrumentalised by the colonial authorities to gain control over Indian lives and bodies. One of the characteristics of this disruption that scholars from a variety of social science and humanities disciplines have focused on over the years is the Foucauldian notion that forces from above-elites or authorities-have throughout history used epidemic disease outbreaks as a ‘tool’ for implementing oppressive social regulations and restrictions. Second, the breakdown in trust seen at certain levels during epidemics, such as at the institutional level between communities and authorities or elites, might be mediated or negotiated, perhaps even compensated for, by heightened solidity of trust at the social level, within or between communities.Įpidemics are often seen as processes that disrupt the normal rhythms and functioning of daily life for societies. First, while certain aspects of trust are badly diminished during epidemic disease outbreaks, epidemics can also interact with pre-existing structural inequalities within society-based on race, gender or wealth-to create mixed outcomes of discord, prejudice and fear that coexist with new forms of cohesion. These films raise two key issues about trust and social responses during epidemics. In this article we closely analyse three films that centre around epidemic diseases- Contagion (Steven Soderbergh, 2011), Blindness (Fernando Meirelles, 2008) and The Painted Veil (John Curran, 2006)-in order to highlight three categories of distrust that have recently been identified and conceptualised in broader discussions regarding trust and health: institutional, social and interpersonal.
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As well as providing information on the ‘correct science’ behind disease transmission, spread and illness in films and literature, popular culture can also inform societies about how to feel and how to react during epidemics-that is to say create some expectations about the kinds of societal responses that could potentially occur. Much like news reporting and social media, popular culture such as fictional novels, television shows and films can influence people’s trust, especially given that the information provided about an epidemic disease is sometimes seen as grounded in ‘scientific fact’ by societies. One key factor that appears to be crucial in the rejection of quarantines, isolation and other social controls during epidemic outbreaks is trust-or rather distrust.