This is the largest area of application of biometric technologies, and the most direct lineage to the feudal gate keeping system. Initially mainly used in military and other "high security" territories, physical access control by biometric technology is spreading into a much wider field of application. Biometric access control technologies are already being used in schools, supermarkets, hospitals and commercial centres, where the are used to manage the flow of personnel.
Biometric technologies are also used to control access to political territory, as in immigration (airports, Mexico-USA border crossing). In this case, they can be coupled with camera surveillance systems and artificial intelligence in order to identify potential suspects at unmanned border crossings. Examples of such uses in remote video inspection systems can be found at
A gate keeping system for airports relying on digital fingerprint and hand geometry is described at
An electronic reconstruction of feudal gate keeping capable of singling out high-risk travellers from the rest is already applied at various border crossing points in the USA. "All enrolees are compared against national lookout databases on a daily basis to ensure that individuals remain low risk". As a side benefit, the economy of time generated by the inspection system has meant that "drug seizures ... have increased since Inspectors are able to spend more time evaluating higher risk vehicles".
However, biometric access control can not only prevent people from gaining access on to a territory or building, they can also prevent them from getting out of buildings, as in the
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It has become a commonplace observation that the history of modernity has been accompanied by what one might call a general weakening of identity, both as a theoretical concept and as a social and cultural reality. This blurring of identity has come to full fruition in the 20th century. As a theoretical concept, identity has lost its metaphysical foundation of "full correspondence" following the destruction of metaphysics by thinkers such as Nietzsche, Heidegger, Witgenstein or Davidson. Nietzsche's "dead god", his often-quoted metaphor for the demise of metaphysics, has left western cultures not only with the problem of having to learn how to think without permanent foundations; it has left them with both the liberty of constructing identities, and the structural obligation to do so. The dilemmas arising out of this ambivalent situation have given rise to the comment that "god is dead, and men is not doing so well himself". The new promise of freedom is accompanied by the threat of enslavement. Modern, technologically saturated cultures survive and propagate and emancipate themselves by acting as the gatekeepers of their own technological prisons.
On the social and cultural levels, traditional clear-cut identities have become weakened as traditional cultural belonging has been undermined or supplanted by modern socio-technological structures. The question as to "who one is" has become increasingly difficult to answer: hybrid identities are spreading, identities are multiple, temporary, fleeting rather than reflecting an inherited sense of belonging. The war cry of modern culture industry "be yourself" demands the impossible and offers a myriad of tools all outcompeting each other in their promise to fulfil the impossible.
For many, identity has become a matter of choice rather than of cultural or biological heritage, although being able to chose may not have been the result of a choice. A large superstructure of purchasable identification objects caters for an audience finding itself propelled into an ever accelerating and vertiginous spiral of identification and estrangement. In the supermarket of identities, what is useful and cool today is the waste of tomorrow. What is offered as the latest advance in helping you to "be yourself" is as ephemeral as your identification with it; it is trash in embryonic form.
Identity has become both problematic and trivial, causing modern subjects a sense of thrownness and uprootedness as well as granting them the opportunity of overcoming established authoritarian structures. In modern, technologically saturated societies, the general weakening of identities is a prerequisite for emancipation. The return to "strong" clear-cut "real" identities is the way of new fundamentalism demanding a rehabilitation of "traditional values" and protected zones for metaphysical thought, both of which are to be had only at the price of suppression and violence.
It has become difficult to know "who one is", but this difficulty is not merely a private problem. It is also a problem for the exercise of power, for the state and other power institutions also need to know "who you are". With the spread of weak identities, power is exercised in a different manner. Power cannot be exercised without being clear who it addresses; note the dual significance of "subject". A weakened, hybrid undefined subject (in the philosophical sense) cannot be a "good" subject (in the political sense), it is not easy to sub-ject. Without identification, power cannot be exercised. And while identification is itself not a sufficient precondition for authoritarianism, it is certainly a necessary one.
Identities are therefore reconstructed using technologies of identification in order to keep the weakened and hence evasive subjects "sub-jected". States have traditionally employed bureaucratic identification techniques and sanctioned those who trying to evade the grip of administration. Carrying several passports has been the privilege of spies and of dubious outlaws, and not possessing an "ID" at all is the fate of millions of refugees fleeing violence or economic destitution. Lack of identification is structurally sanctioned by placelessness.
The technisised acceleration of societies and the weakening of identities make identification a complicated matter. On the one hand, bureaucratic identification techniques can be technologically bypassed. Passports and signatures can be forged; data can be manipulated and played with. On the other hand, traditional bureaucratic methods are slow. The requirements resulting from these constraints are met by biometric technology.
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ARPAnet was the small network of individual computers connected by leased lines that marked the beginning of today's global data networks. Being an experimental network mainly serving the purpose to test the feasibility of
In 1969 ARPANET went online and links the first two computers, one of them located at the University of California, Los Angeles, the other at the Stanford Research Institute.
But ARPAnet has not become widely accepted before it was demonstrated in action to a public of computer experts at the First International Conference on Computers and Communication in Washington, D. C. in 1972.
Before it was decommissioned in 1990,
In the USA commercial users already outnumbered military and academic users in 1994.
Despite the rapid growth of the Net, most computers linked to it are still located in the United States.
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