"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)

"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)

"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)

"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)