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is distinct from both personal memory and history: “It is a field of contested meanings in which Americans interact with cultural elements to produce concepts of the nation, particularly in events of trauma, where both the structures and the fractures of a culture are exposed.

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Jih Fei Cheng - Assistant Professor at Scripps Women College Claremont. Feminist, Gender, and Sexuality Studies

Alexandra Juhasz - Distinguished Professor at Brooklyn College. Feminist writer (online feminist pedagogy), theorist of media production.

Nishant Shahani - Associate Professor at Washington State University. Women's, Gender, and Sexuality Studies.

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"To engage in critical analyses of HIV/AIDS means to refuse the terms on which AIDS has been given; to refuse its biopolitical and necropolitical machinations; to refuse the representational structures that present some deaths as the requirement for the optimization of life itself; and to insist on different vocabularies for living, which involves asking more and better questions as well as laying claim to the survival of the damned" (p.315)

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"So how does one abolish the HIV/AIDS crisis? It is not an uncommon (albeit ill-informed) opinion that if the crisis is not over, it is nearing its conclusion. But that apocryphal ending can only be narrated in terms of containment—an investment in pharmaceutical management (and even prevention), the relative invisibility of human suffering, a deeper linking of disability with criminality. In other words, the end of HIV/AIDS has only meant the redistribution of crises. Not to belie the tensions across the volume, each entry makes clear how crisis begets more crises. And perhaps this book aims to produce another kind of crisis—a crisis of meaning" (p.316)

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"The term dispatches (or palimpsests of insights, as one of the volume reviewers usefully called them) captures these truncated glimpses or musings that are not always in direct or explicit dialogue with one another but still generate the kinds of scattered collectivities that lie at the core of the volume’s conceptual emphasis on the multiple scales and calibrations of distribution" (p.29)

"The dispatches below, despite their asynchronous formats, are attempts to imagine collectivities beyond the truncations of globalizations’ fragments" (p.32)

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Video Essay the AIDS Memorial Quilt: Origins, Legacy, Futures

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Video Essay the AIDS Memorial Quilt: Origins, Legacy, Futures

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Video Essay the AIDS Memorial Quilt: Origins, Legacy, Futures

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"Assotto Saint’s embodiment of multiple modes of marginality figured him as “the impossible Black homosexual,” unable to fully belong within the Haitian nation or diaspora, the US nation-state, or even gay subcultural communities" (p.149)

"In his reliance on the sacred, Saint provides an alternative epistemological framework for thinking about how Western humanism and neoliberal capitalism structure the ongoing crisis of AIDS in Black communities across the globe" (p.159)

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"One of his graphic works is “poz since 1492,” which, through a reassemblage of visual temporality, reads conquest through and beyond the virus" (p.49)

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"HIV crisis resolution must begin with movement away from individual to communal forms of healing, prevention, and disease management through the art of ceremony as a radical methodology to increase Indigenous self-determination and transformative HIV interventions" (p.236)

"Radical love asserts that as community members from the same ethnic group come together to share their experiences and vulnerabilities, they open up a space for transitioning from individual to collective wellness" (p.247)

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"The term sub-Saharan is often drawn to succinctly name an origin for the historical “scattering of peoples . . . as a result of the slave trade and European colonialism.” Although this history is crucial to geopolitical and epidemiological analyses, its knee-jerk deployment often reproduces uncomplicated, essentialized, and depoliticized notions of Black, Africa, African, and African diaspora. Sub-Saharan invokes the linked histories of colonialism, slavery, and global capitalism but promises no relief from these. Neither has aids found much relief as it has been experienced through overlaps between settler colonialism, Native dispossession, slavery, and the globalization of capitalism" (p.5)

"We must analyze the impact of settler colonial narratives and laws that redefine, limit, and pervert Indigenous cultural practices and diverse gendered behaviors in favor of Western, colonial notions of normative behavior" (p.236)

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"How the pharmaceutical industry seamlessly inhabits these juxtaposed frames for the epidemic. At the local scale, pharmaceuticals are ever present. They are the daily personal reminder of difference for the positive person with access to medication, and they are the local struggle of access and adherence that culturally and socially define difference among positive people. At the global scale, they define globalized capital" (p.38)

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"AIDS is not about who you are but what you do" (p.18)

"HIV stigma drives this product, at its very core, it is the product. The fear that we could become that which we define ourselves against is the fundamental motivation to take preventative medications. Under the claims that sex negativity and hiv stigma prevent HIV-negative people from accessing PrEP is the mobilization of stigma to create new markets and consumers for commodities that respond to this fear. The promise of a newly guaranteed future is marketed and consumed by our community, for our community. But it is not owned by our community" (p.41)

"In the context of the AIDS epidemic, interracial desire was also a site of blame within Black gay communities" (p.150)

"As Cathy J. Cohen argues, this complex political environment created cleavages in Black communities along class lines, creating distinctions between a good and moral middle class and those deemed unworthy or tainted by outside evils, such as “junkies, faggots, punks, and prostitutes.” At the very least, Cohen argues, Black leaders could have used their bully pulpits to make AIDS a priority for their constituency, but instead they pursued a more aggressive campaign of denial and distance that marked Black people with AIDS as outside the community. In this context, Saint’s Black gay identity not only deemed him a threat to the economic recovery of the city, his seropositive status also marked him as an outsider within Black American communities. Given the matrix of stigma and blame that threatened to rob him of his personhood, Saint turned to the sacred to fashion a sense of self" (p.152)

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"When we talk about AIDS history, it often leads back to this moment in the early 1980s in the United States, and the urgencies of that time. But everything before this moment gets lost. I wonder what histories could be uncovered, what actions could be taken, and what discussions could be had if we also took a longer approach to AIDS history?" (p.44)

"I think history’s power is transformative when written through our current moment in an attempt to imagine more radical and liberatory futures. While much of what ACT UP did was central to many of our political educations (myself included), direct action must be a methodology and not simply a series of events. This “direct action as methodology,” I think, creates cultures of resistance as an ongoing practice and the precondition of social life for those held against the wall of normative power" (p.50)

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"Since blood is crucial to biopolitical logics of slavery, dispossession, and antiblackness, it is not a coincidence that several contributors allude to the central place of racial capitalism in how AIDS crises get distributed" (p.31)

"The antinomies of racial capitalism explain the contradictions at the heart of globalization—its supposed capacity to shrink and connect while actually exacerbating fragmentation and isolation. Ironically, the critique of globalization as a mode of “time-space compression” is often refracted through the lens of neoliberal multiculturalism, reducing it to the benign platitude of simply “the world becoming smaller”" (p.32)

"How is HIV/AIDS written through globalized racial capitalism; and related, what is the relationship between colonization and HIV/AIDS?" (p.37)

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“Thus, they understand that we cannot begin with AIDS as the object of study within our institutions or as the central object of critique in our social movements. Otherwise, Women of color and queer and trans Peoples of color will always need to be added, as afterthoughts, to the popular narrative that AIDS and its activism have been about and by white men. Rather, we must seriously consider how women of color and queer and trans People of color praxes engage our institutions, and how these praxes critique and organize against the local and globalized crises that place all of us, but particularly them, at the greatest risk for violences—Including AIDS—that are perpetuated by our institutions of knowledge" (p.77)

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"To repeat: AIDS is not a crisis. It is the global distribution of networked crises" (p.17)

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“How do we tell the history of AIDS, locally and globally?” (p.20)

"Globalization, after all, has been described as a phenomenon of hyperconnectivity that axiomatically transgresses space and time. But the celebration of its putative spatial and temporal condensations ignores the often alienating ways in which globalization also fragments and isolates, so that certain populations are left out of “real time” even as others benefit from economies of instantaneousness more immediately. Perhaps our inability to meet in real time constitutes a kind of instructive pedagogical failure. We might begin to understand globalization’s compressed spatiotemporalities as those that truncate and “scatter” even as they purport to always connect and unite" (p.30)

"By considering how globalizations implicate both “pasts” and “futures""(p.30)

"If AIDS, as Eric Cazdyn has pointed out, is not simply “the most perfect metaphor for globalization” but is globalization itself, what challenges do artists, activists, and scholars face in mapping the links between local and global aids in the twenty-first century? How have these challenges morphed and shifted over time, but in what senses have they also persisted and remained the same?" (p.33)

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"How is it one (or many) of the outcomes and expressions of crises that are made ordinary and exceptional at the same time? How are these durations and intensities of crises experienced in specific contexts? For AIDS, the critical suspicion around the inflation of crisis rhetoric might appear to brush up against historical and political refusals to recognize the catastrophic consequences of the virus. In spite of initial declarations that the AIDS crisis is over, given the invention of antiretroviral drug combination therapies, crisis rhetoric regarding the pandemic continues to be mobilized in the context of the Global South and communities of color in the Global North" (p.2)

"AIDS and global crises are intertwined, recursive, and unrelenting" (p.2)

What if we, instead, think about crises—of AIDS—as globally networked and without beginning or end? (p.3)