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zero tolerance policy of zero tolerance is a model of government that provides a particularly uncompromising standards of public safety in respect of minor transgressions, such as non-payment the bus ticket, prostitution, muggings etc. The habit of legality, according to this theory, should produce in a short time, together with the reduction of microcrimimalità , in a reduction of felonies such as rapes and murders.
This policy derives from the "broken windows theory" (broken windows theory) formulated in 1982 by criminologists James Q. Wilson and George Kelling, which provides that if people become accustomed to seeing a broken window, then you get used to seeing others break, and live in a devastated environment, without reacting: repairing the window, you get used to the law.
Born in the USA (especially referring to the action of the former administrative New York Mayor Rudolph Giuliani), in Italy the term is used and abused in different meanings, from different political parties, not necessarily in relation to the theory that underlies it: in general or in reference to a particular category of transgressions we tend to talk about zero-tolerance (ie. towards smoking) as a general tightening of sanctions and prohibitions.
In recent months we have witnessed an increasingly frequent use of this term: the news story tells us constantly of facts more or less severe, which often become repeat offenders or immigrant protagonists, culminating in the fight to the facts taken from the washer Municipality of Florence. This general feeling
of popular outrage has therefore prompted the government to try to realize the concept of "zero tolerance" with a new package of security laws: a gesture that can only lead to hilarity when we think that this uncompromising decision comes just a year after a measure opposed , the infamous pardon law.
course none of us like to be bothered by a washer, having to endure beggars on the streets or even worse to live near a Gypsy camp. And we certainly can not expect a government by the schizophrenic behavior, which now promises rigor and yesterday emptied the prisons, can address the problem.
So what to do? In my humble opinion the answers you seek are as often happens to find in our past. Our ancestors indeed had to solve similar problems finding effective solutions that today we can easily reproduce.
Let's go back in time to get to the primal moment: where do all these beggars, drifters, petty crime?
In medieval times, the poor, the vagrant and beggar were welcomed and helped, at least by the faithful Christians and representatives of religion: in fact, poverty was one of the pillars of Christian doctrine that provided for the obligation of aid to the poor, rather this was considered the service that provided the occasion for a good deed. The poor man was then the image of Christ on earth.
At that time the risk of impoverishment and misery was nothing related to the occasional lack of defense of society against the applicants downturn, economic, health, food, war, which cyclically permeated those centuries. The danger of poverty affects everyone, even some well-off due to specific problems could invalidate their social status by becoming "verecundus pauper (poor shameful).
The charities were organized by institutions, primarily church, which posed as links between the poor and charity donors, in particular hospitals, monasteries, leprosy. The poor were then be integrated into society of the time.
From the XI to XV century, first in Italy, then in the Netherlands, then throughout the 'Western Europe, it slowly consumes the crisis of the feudal aristocracy and advancing ranks of commerce, not as a subordinate forces a stratified society, but as economically independent and influential classes of an open society. These are the classes that between the fifteenth and eighteenth centuries promote what has been called the commercial capitalism. And it is at the stage of commercial capitalism that occurs the first major accumulation of wealth that will be the springboard of industrial capitalism and the culture medium of national bourgeoisie and a dynamic economic system.
From this change in social relations, the history of poverty is entering a new phase: the clearest example of this historic transition takes place in England, the cradle of future industrial revolution.
Since 1400 the British landowners began a process called "enclosures", ie fencing of the land. This practice had as its goal to fence off the land, especially land use policy, to allow the exclusive use by the owner. The fields were converted from traditional crops, employing a large workforce, pastoralists, less costly in terms of manpower and lucrative business view the strong international demand for English wool. In addition, the interdiction for use by the community of "common fields and woods made life impossible for the rural population: these plots were in fact exploited to collect firewood, mushrooms, fruits or graze domestic animals needed for the livelihood of smaller classes poor. The result was that farmers and small landowners, rendered useless by the extension of sheep farming and deprived of traditional means of livelihood, were expelled from the country and forced to pour into the city.
With the outbreak of the English revolution in the sixteenth century, the important phenomenon of the enclosures is accelerated now the fact that parliament is the organizer of a series of laws that make two centuries in the fence of the land required.
England possessed many small landowners (Yeomen), whose possessions were small and scattered, reducing the possibility of introducing innovations and thus improve their returns. The laws on fencing (enclosures acts) issued by the parliament by the end of the seventeenth century to 'the beginning of the nineteenth century, promoted the grouping of land redistribution and increase the size, in the interests of large landowners who pushed and supported these measures.
The Yeomen were the main victims of the economic transformation of eighteenth-century English, as often forced to sell their land by failing to have sufficient resources to carry out the fencing (in addition to construction costs, there were other legal charges and tax). Even the Cottagers, who did not own their land but gain access to common land will disappear, they lost an important source of livelihood and were pushed or working for large landowners or to seek their fortune in cities.
smallholders produce their own goods which were used for their subsistence, through agriculture, livestock production and the small craft, particularly textiles, which occurred in the winter months, and resorted to barter for everything else. With the expulsion from the countryside of this social class of the rural community is gradually disintegrated, self-sufficient manorial economy based on small producers destroyed to be converted to modern monetary economy and urbanization. Expelled en masse from the country's former peasants turn into a mass of vagabonds, begging and living hand to mouth, or wander the countryside flock to the cities of the time. The representation of this historical situation can be found in many picaresque novels of the environment, think of the description of the "court of miracles" in Notredame de Paris by Hugo.
The lucky ones will find a job by becoming self-sufficient and independent producers to workers employees have to meet their needs through the sale of its workforce. Then will drive the industrial reserve army of the nascent industry as needed.
The formation of the first working class was thus a natural fact, but rather the product of the decisive intervention of state power that made explicit use of violence, initially in the creation of a class of poor and homeless, then as an educational method of discipline wage labor.
From the fifteenth century. parallel with the expansion of poverty and homelessness, change the attitude of society against this phenomenon.
with growth monetary economy and the affirmation of the new middle class began to spread contempt for the misery, contempt is reflected in medieval European legislation. Contrary to the past, the poor will stop representing the image of the suffering Christ, vagrancy is considered a crime and is imposed the obligation to work for everyone. The law provided for severe penalties for people caught homeless and without employment, as public frustration, or expulsion from the city jail. The company began as medieval to punish anti-social elements: those who do not conform to the rules of common life must be punished as a spread bad example, dangerous to the dominant society. Therefore, the tramp was not injurious to its possible illegal activity, but rather because the institutions did not participate and aims of global society. The pre-industrial society would not accept those who lived isolated and independent and sought to "take it back" by imposing the obligation to work to re-introduce it in the mesh system. There were many so-called "Read the bloody" issued by the British rulers in the fourteenth and the seventeenth century, as Henry VIII and Elizabeth I, or European, as the Emperor Charles V, seeking to suppress the roaming of villagers driven from their lands . These included punishments such as flogging, the branding, imprisonment and, in case of recidivism, even the death penalty.
institutions begin to discriminate against the poor poverty distinguishing true from false. The poor so-called "accepted" were people with a physical disability, reduced to the rank of full-time beggars. They were the recipients of government assistance. The patients were in first place. Then there were the children and children who were abandoned by their families and widows. Even the old were among the recipients of public assistance: they could no longer work, but having worked in the past, the poor were covered in the survey agreed.
Near the first big group there was also another formed by the "poor of the crisis." They received alms so as intermittent, though poor, were not poor: among them are casual workers and people with low incomes, small artisans, unskilled laborers, etc.. Many of them fell into poverty because of the numerous debts. From the trial papers of the period reveals some of the causes that led to indebtedness and often had criminal implications, ranging from non-payment of rent debts accumulated for the purchase of goods in order to survive, and so on. The majority of people who composed the army of the poor, however, consisted of peasants, agricultural workers and unskilled employment only occasionally: they were on the edge of homelessness.
Among this mass of a marginal figure that emerges is that of the beggar. Beggars roamed the cities and their position had become a source of many problems: they had no such power, did not pay taxes, were excluded from the guilds and brotherhoods.
institutions in the sixteenth century began to be put in place laws and attitudes that stigmatize the distinction between true and false beggars beggars. More and more in the category of false beggars begin to be included vagrants.
In the sixteenth century, claiming to be the identification of the beggar with the "family of devil. In this sense, it says a literature which has object begging corporations organized in more or less secret, and obviously unauthorized, and the development of techniques that were used to begging for the next trick. In 1528, in the preface of the Liber vagatorum, manuscript circulation by the end of the fifteenth century, but printed at the beginning of the sixteenth, Martin Luther represented the homeless as those who were acting in league with the devil, indeed it was the same devil who used them to prevent falling into the hands of true charity in need (widows, orphans, elderly and disabled, the poor socially accepted). But it is the work of Teseo Pini, the Speculum cerretanorum written between 1484 and 1486, which is analyzed with the begging to the complicated fraudulent methods: in addition to the representation of different disguises play the secret language used by vagrants and beggars to communicate with each other.
Bronislaw Geremek, the author of many essays on the history of poverty, said the legislative attitude toward the homeless gradually becomes particularly hard: while the beggar recognized as such was tolerated, the tramp was hated being homeless is not just about the ease of commit crimes, but also a set of attitudes, habits and customs which in themselves are dangerous to society.
While in most cases the homeless came from the countryside, the city presented itself as the refuge safer in times of difficulty since it secures the means of survival, almsgiving theft looking for temporary work.
But the danger is found wandering in particular young people and adults aged 15 to 50 years, among them mercenary soldiers in disarray, veterans accustomed to a violent life, false beggars and pilgrims, bandits organized in gangs that terrorized the countryside near the city. In 1665, a learned Italian bishop, Giambattista Scanarolo, in the Treaty "De carceratorum visitation" to define the Tramp proposes four criteria: 1) the wandering without any purpose, 2) the lack of a job and a personal fortune; 3) for both the leisure to wander to commit crimes, 4) do not have a fixed address and begging to be deceiving people by saying or showing false diseases. Italy
In an example illustrative of the methods used to deal with poverty is provided by the papal Rome, the center of Christianity and therefore privileged half of the tramps.
Fanucci he wrote to them at the beginning of the seventeenth century: "In Rome do not see that and beggars are so numerous that it is impossible to walk the streets without them around."
Sixtus V in 1587 ordered a general confinement of the poor in a ghetto, the pontiff in the bubble "Quamvis affect" that led to life sentence vagrants and beggars who inhabit the streets of Rome. Near the bridge was erected by Pope Sixtus a hospice whose management was entrusted to clergy and lay people invested with power to judge the poor in order to prevent the scourge of homelessness. Each beggar was to be led by them to have permission to beg and / or be incorporated in the hospice. The license to beg takes the form of a badge sewn on the left shoulder and in a bubble that had printed the value of a security clearance: this was granted only to the poor wretches, that the blind, the aged, the disabled. The homeless, however, after being registered, were sent, with a mandatory expulsion order, to their places of origin under pain of being punished by flogging and prison for men.
In Roman Catholic circles as a moral concept is spreading dramatically negative of the poor: poverty becomes a source of social disorder and poor is responsible for his condition, because the origin of poverty must be sought in sin and vice.
In the seventeenth century, several laws indicate that those who continue to beg for a fake poor. To distinguish the homeless from the workers will get to use a simple method: they ignore those who have their hands hardened by work and imprison all the others.
Over the centuries the dispossessed masses, forced into poverty and punished for their poverty, through the purgatory the advent of the industrial expiate their sin becoming employed. Finally, these multitudes of people is useless to the company for themselves find their place in industrial factories in the first phase: the redemption of their prize will be handed over to the generations born after World War II in the form of "welfare society".
What is worrying is the return, started in the 80's in America and England Tatcheriana Reagan, of policies for a modern revival of the "enclosures acts." Today to be "fenced" are public services, health, water, education, security, built with the taxes of generations of citizens to be used as a community and then sold off to private individuals to be granted only to those who can afford it.
also victims of modern "enclosures" are the inhabitants of outlying regions of the world, the new masses of tramps who go in the 'city' of the West from the "marketing" of the south to recreate the 'industrial reserve army needed to maintain low wages and the perpetuation of the conflict between poor and less poor.
The aim of tearing people dall'autosufficenza production and force them to a life regulated by market relations, however, is reached and is now firmly now impossible to escape. Besides, you know very well what of those who refuse to go to work to earn bread, cellular and plasma TVs: it becomes a vagabond.
This policy derives from the "broken windows theory" (broken windows theory) formulated in 1982 by criminologists James Q. Wilson and George Kelling, which provides that if people become accustomed to seeing a broken window, then you get used to seeing others break, and live in a devastated environment, without reacting: repairing the window, you get used to the law.
Born in the USA (especially referring to the action of the former administrative New York Mayor Rudolph Giuliani), in Italy the term is used and abused in different meanings, from different political parties, not necessarily in relation to the theory that underlies it: in general or in reference to a particular category of transgressions we tend to talk about zero-tolerance (ie. towards smoking) as a general tightening of sanctions and prohibitions.
In recent months we have witnessed an increasingly frequent use of this term: the news story tells us constantly of facts more or less severe, which often become repeat offenders or immigrant protagonists, culminating in the fight to the facts taken from the washer Municipality of Florence. This general feeling
of popular outrage has therefore prompted the government to try to realize the concept of "zero tolerance" with a new package of security laws: a gesture that can only lead to hilarity when we think that this uncompromising decision comes just a year after a measure opposed , the infamous pardon law.
course none of us like to be bothered by a washer, having to endure beggars on the streets or even worse to live near a Gypsy camp. And we certainly can not expect a government by the schizophrenic behavior, which now promises rigor and yesterday emptied the prisons, can address the problem.
So what to do? In my humble opinion the answers you seek are as often happens to find in our past. Our ancestors indeed had to solve similar problems finding effective solutions that today we can easily reproduce.
Let's go back in time to get to the primal moment: where do all these beggars, drifters, petty crime?
In medieval times, the poor, the vagrant and beggar were welcomed and helped, at least by the faithful Christians and representatives of religion: in fact, poverty was one of the pillars of Christian doctrine that provided for the obligation of aid to the poor, rather this was considered the service that provided the occasion for a good deed. The poor man was then the image of Christ on earth.
At that time the risk of impoverishment and misery was nothing related to the occasional lack of defense of society against the applicants downturn, economic, health, food, war, which cyclically permeated those centuries. The danger of poverty affects everyone, even some well-off due to specific problems could invalidate their social status by becoming "verecundus pauper (poor shameful).
The charities were organized by institutions, primarily church, which posed as links between the poor and charity donors, in particular hospitals, monasteries, leprosy. The poor were then be integrated into society of the time.
From the XI to XV century, first in Italy, then in the Netherlands, then throughout the 'Western Europe, it slowly consumes the crisis of the feudal aristocracy and advancing ranks of commerce, not as a subordinate forces a stratified society, but as economically independent and influential classes of an open society. These are the classes that between the fifteenth and eighteenth centuries promote what has been called the commercial capitalism. And it is at the stage of commercial capitalism that occurs the first major accumulation of wealth that will be the springboard of industrial capitalism and the culture medium of national bourgeoisie and a dynamic economic system.
From this change in social relations, the history of poverty is entering a new phase: the clearest example of this historic transition takes place in England, the cradle of future industrial revolution.
Since 1400 the British landowners began a process called "enclosures", ie fencing of the land. This practice had as its goal to fence off the land, especially land use policy, to allow the exclusive use by the owner. The fields were converted from traditional crops, employing a large workforce, pastoralists, less costly in terms of manpower and lucrative business view the strong international demand for English wool. In addition, the interdiction for use by the community of "common fields and woods made life impossible for the rural population: these plots were in fact exploited to collect firewood, mushrooms, fruits or graze domestic animals needed for the livelihood of smaller classes poor. The result was that farmers and small landowners, rendered useless by the extension of sheep farming and deprived of traditional means of livelihood, were expelled from the country and forced to pour into the city.
With the outbreak of the English revolution in the sixteenth century, the important phenomenon of the enclosures is accelerated now the fact that parliament is the organizer of a series of laws that make two centuries in the fence of the land required.
England possessed many small landowners (Yeomen), whose possessions were small and scattered, reducing the possibility of introducing innovations and thus improve their returns. The laws on fencing (enclosures acts) issued by the parliament by the end of the seventeenth century to 'the beginning of the nineteenth century, promoted the grouping of land redistribution and increase the size, in the interests of large landowners who pushed and supported these measures.
The Yeomen were the main victims of the economic transformation of eighteenth-century English, as often forced to sell their land by failing to have sufficient resources to carry out the fencing (in addition to construction costs, there were other legal charges and tax). Even the Cottagers, who did not own their land but gain access to common land will disappear, they lost an important source of livelihood and were pushed or working for large landowners or to seek their fortune in cities.
smallholders produce their own goods which were used for their subsistence, through agriculture, livestock production and the small craft, particularly textiles, which occurred in the winter months, and resorted to barter for everything else. With the expulsion from the countryside of this social class of the rural community is gradually disintegrated, self-sufficient manorial economy based on small producers destroyed to be converted to modern monetary economy and urbanization. Expelled en masse from the country's former peasants turn into a mass of vagabonds, begging and living hand to mouth, or wander the countryside flock to the cities of the time. The representation of this historical situation can be found in many picaresque novels of the environment, think of the description of the "court of miracles" in Notredame de Paris by Hugo.
The lucky ones will find a job by becoming self-sufficient and independent producers to workers employees have to meet their needs through the sale of its workforce. Then will drive the industrial reserve army of the nascent industry as needed.
The formation of the first working class was thus a natural fact, but rather the product of the decisive intervention of state power that made explicit use of violence, initially in the creation of a class of poor and homeless, then as an educational method of discipline wage labor.
From the fifteenth century. parallel with the expansion of poverty and homelessness, change the attitude of society against this phenomenon.
with growth monetary economy and the affirmation of the new middle class began to spread contempt for the misery, contempt is reflected in medieval European legislation. Contrary to the past, the poor will stop representing the image of the suffering Christ, vagrancy is considered a crime and is imposed the obligation to work for everyone. The law provided for severe penalties for people caught homeless and without employment, as public frustration, or expulsion from the city jail. The company began as medieval to punish anti-social elements: those who do not conform to the rules of common life must be punished as a spread bad example, dangerous to the dominant society. Therefore, the tramp was not injurious to its possible illegal activity, but rather because the institutions did not participate and aims of global society. The pre-industrial society would not accept those who lived isolated and independent and sought to "take it back" by imposing the obligation to work to re-introduce it in the mesh system. There were many so-called "Read the bloody" issued by the British rulers in the fourteenth and the seventeenth century, as Henry VIII and Elizabeth I, or European, as the Emperor Charles V, seeking to suppress the roaming of villagers driven from their lands . These included punishments such as flogging, the branding, imprisonment and, in case of recidivism, even the death penalty.
institutions begin to discriminate against the poor poverty distinguishing true from false. The poor so-called "accepted" were people with a physical disability, reduced to the rank of full-time beggars. They were the recipients of government assistance. The patients were in first place. Then there were the children and children who were abandoned by their families and widows. Even the old were among the recipients of public assistance: they could no longer work, but having worked in the past, the poor were covered in the survey agreed.
Near the first big group there was also another formed by the "poor of the crisis." They received alms so as intermittent, though poor, were not poor: among them are casual workers and people with low incomes, small artisans, unskilled laborers, etc.. Many of them fell into poverty because of the numerous debts. From the trial papers of the period reveals some of the causes that led to indebtedness and often had criminal implications, ranging from non-payment of rent debts accumulated for the purchase of goods in order to survive, and so on. The majority of people who composed the army of the poor, however, consisted of peasants, agricultural workers and unskilled employment only occasionally: they were on the edge of homelessness.
Among this mass of a marginal figure that emerges is that of the beggar. Beggars roamed the cities and their position had become a source of many problems: they had no such power, did not pay taxes, were excluded from the guilds and brotherhoods.
institutions in the sixteenth century began to be put in place laws and attitudes that stigmatize the distinction between true and false beggars beggars. More and more in the category of false beggars begin to be included vagrants.
In the sixteenth century, claiming to be the identification of the beggar with the "family of devil. In this sense, it says a literature which has object begging corporations organized in more or less secret, and obviously unauthorized, and the development of techniques that were used to begging for the next trick. In 1528, in the preface of the Liber vagatorum, manuscript circulation by the end of the fifteenth century, but printed at the beginning of the sixteenth, Martin Luther represented the homeless as those who were acting in league with the devil, indeed it was the same devil who used them to prevent falling into the hands of true charity in need (widows, orphans, elderly and disabled, the poor socially accepted). But it is the work of Teseo Pini, the Speculum cerretanorum written between 1484 and 1486, which is analyzed with the begging to the complicated fraudulent methods: in addition to the representation of different disguises play the secret language used by vagrants and beggars to communicate with each other.
Bronislaw Geremek, the author of many essays on the history of poverty, said the legislative attitude toward the homeless gradually becomes particularly hard: while the beggar recognized as such was tolerated, the tramp was hated being homeless is not just about the ease of commit crimes, but also a set of attitudes, habits and customs which in themselves are dangerous to society.
While in most cases the homeless came from the countryside, the city presented itself as the refuge safer in times of difficulty since it secures the means of survival, almsgiving theft looking for temporary work.
But the danger is found wandering in particular young people and adults aged 15 to 50 years, among them mercenary soldiers in disarray, veterans accustomed to a violent life, false beggars and pilgrims, bandits organized in gangs that terrorized the countryside near the city. In 1665, a learned Italian bishop, Giambattista Scanarolo, in the Treaty "De carceratorum visitation" to define the Tramp proposes four criteria: 1) the wandering without any purpose, 2) the lack of a job and a personal fortune; 3) for both the leisure to wander to commit crimes, 4) do not have a fixed address and begging to be deceiving people by saying or showing false diseases. Italy
In an example illustrative of the methods used to deal with poverty is provided by the papal Rome, the center of Christianity and therefore privileged half of the tramps.
Fanucci he wrote to them at the beginning of the seventeenth century: "In Rome do not see that and beggars are so numerous that it is impossible to walk the streets without them around."
Sixtus V in 1587 ordered a general confinement of the poor in a ghetto, the pontiff in the bubble "Quamvis affect" that led to life sentence vagrants and beggars who inhabit the streets of Rome. Near the bridge was erected by Pope Sixtus a hospice whose management was entrusted to clergy and lay people invested with power to judge the poor in order to prevent the scourge of homelessness. Each beggar was to be led by them to have permission to beg and / or be incorporated in the hospice. The license to beg takes the form of a badge sewn on the left shoulder and in a bubble that had printed the value of a security clearance: this was granted only to the poor wretches, that the blind, the aged, the disabled. The homeless, however, after being registered, were sent, with a mandatory expulsion order, to their places of origin under pain of being punished by flogging and prison for men.
In Roman Catholic circles as a moral concept is spreading dramatically negative of the poor: poverty becomes a source of social disorder and poor is responsible for his condition, because the origin of poverty must be sought in sin and vice.
In the seventeenth century, several laws indicate that those who continue to beg for a fake poor. To distinguish the homeless from the workers will get to use a simple method: they ignore those who have their hands hardened by work and imprison all the others.
Over the centuries the dispossessed masses, forced into poverty and punished for their poverty, through the purgatory the advent of the industrial expiate their sin becoming employed. Finally, these multitudes of people is useless to the company for themselves find their place in industrial factories in the first phase: the redemption of their prize will be handed over to the generations born after World War II in the form of "welfare society".
What is worrying is the return, started in the 80's in America and England Tatcheriana Reagan, of policies for a modern revival of the "enclosures acts." Today to be "fenced" are public services, health, water, education, security, built with the taxes of generations of citizens to be used as a community and then sold off to private individuals to be granted only to those who can afford it.
also victims of modern "enclosures" are the inhabitants of outlying regions of the world, the new masses of tramps who go in the 'city' of the West from the "marketing" of the south to recreate the 'industrial reserve army needed to maintain low wages and the perpetuation of the conflict between poor and less poor.
The aim of tearing people dall'autosufficenza production and force them to a life regulated by market relations, however, is reached and is now firmly now impossible to escape. Besides, you know very well what of those who refuse to go to work to earn bread, cellular and plasma TVs: it becomes a vagabond.
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