1. CONCEPTUAL MAPPING
1.1. The concepts that surround the last chapters and the Afterword aim at the in-depth review of spatial and temporary niches in the development of the AIDS crisis. The discussion in chapter 8 opens this last triad of chapters with the consideration of the importance of the use of memory as a source of historical review, textual analysis, and a political resource for resistance. Memory is a resistance mechanism in the sense of its perpetual opposition to silence, and its constant response to the trauma represented by the cases exemplified throughout the chapters: being displaced, banned, violated, colonized, moved, dispatched.
1.2. Revisitation: “the dual meaning of the term visitation, as either official visit or disaster” (Hallas, 190)
1.2.1. Trauma and silence
1.2.1.1. Memory
1.3. Survival
1.3.1. Progress and heroism narratives: “These narratives fail to register the power of social institutions and their historical contexts. We don’t need another hero, but we do need a lot of action.” (Kang-Nguyen, 214)
1.4. sexual autonomy
1.4.1. safe sex for Black gay men
1.4.1.1. risk vs pleasure
1.4.1.1.1. sexual health: “According to the World Health Organization (who), sexual health is the state of physical, emotional, mental, and social well-being in relation to sexuality” (Bailey, 222)
1.5. homosex-normativity
1.6. Black gay sexual autonomy
1.7. post-traumatic invasion syndrome
1.7.1. illicit colonialism: : “act of ongoing terrorism, illegal land seizure, and illegitimate foreign control over Indigenous nations in the United States. [It] ... remains contested by American Indian nations that refuse to surrender their self-determination and by extension their ceremonial practices.” (239)
1.7.1.1. Two-Spirit cultural dissolution
1.8. Global Gag Rule
1.8.1. Looking away: seeing and ignoring
1.8.1.1. Mental health
1.9. Chapters 9 and 10 establish the possibility of challenging the traditionalist heroic narratives of official discourse on HIV / AIDS (such as the opposition between pleasure and risk) by first establishing the existence of groups outside of white gay men. In addition to this recognition, the authors demand a work and discussion on the need to continue resisting heterosexual normativity, founding diverse and contextual sexual autonomies, as well as a broader effort to think about the sexual health of black gay men or two-spirit individuals of indigenous communities affected by an illegal and violent colonialism that has erased their existence, needs and particularities.
2. METHODOLOGICAL MAPPING
2.1. The variety of methodological tools applied in these chapters highlights the need to broaden the spectrum of observation of the experience of the crises. Although ethnography, description from observation and interview, theoretical review, comparison of texts and others are some of the traditional methods that are used, some much more revisionist and critical adhere to these, such as the memorial narrative and the recount of collective and individual memories.One great example is the interlude of chapter 9 in which Anthony Jolivette shares his experience of being diagnosed HIV positive to portray his arguments about the difficulty of access to medical resources, the ignorance of the disease itself and the complex emotional and affective picture that patients develop. However, the revisitations of "History" are extremely interesting because of the ongoing discussion about their validity as a means to "reopen" or, indeed, open for the first time, those stories not yet told within a narrative of a "finished" crisis, that keeps running.
2.2. Asynchronous interchange
2.2.1. Memorial narratives: “These pasts, and their memories, matter to the present because they reveal the interruptions into imperial, capitalist, nationalist, military, patrilineal, and technoscientific narratives of progress.” (185)
2.2.1.1. Recount of individual and collective memories
2.2.1.1.1. Dialogue
2.3. Asynchronous interchange
2.4. Revisitations of "History": "The framing offers an opportunity to revisit a historical moment of aids activism while simultaneously seeking out the stories that have yet to be remembered. (Alvarez, 195)
2.5. Etnography
2.5.1. Observation
2.5.1.1. Structured interviews
2.6. Ceremony
2.6.1. personal narrative – experience
2.6.2. On the other hand, Jolivette's presentation of the ceremony as a radical method of healing breaks down many of the Western premises about illness, medicine, reconciliation, fear, acceptance, mourning and healing. In itself, the book, through these small deconstructions and subversive methodological proposals, verifies what Alejandra Juhasz points out in the last introduction to the discussion of chapter 12: “Writing and reading books, while not crises in the least, are other methods and places for asynchronous, fractured time and place, disruptions of the best kind.” (292)
3. GENEALOGICAL MAPPING
3.1. Genealogically, in these chapters, as in much of the rest of the book, the authors are not only connected to the broad fields of feminism, queer theory, gender studies, etc. These are conceptual and theoretical umbrellas that supply the authors of the primary concepts that establish a dissonant thought like the same one that founded the resistance of activist groups in the first years of the crisis. Hence the mention of Rubin or Alexander.
3.2. Women of color feminism
3.2.1. Queer theory
3.2.1.1. Queer of color critique
3.3. Cultural memory
3.3.1. Trauma theory
3.3.1.1. Critical race theory
3.4. Heteronormativity
3.4.1. as in “Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality,” by Gayle Rubin (1984)
3.5. Theory of erotic autonomy and sexual agency
3.5.1. as in “Erotic Autonomy as a Politics of Decolonization: An Anatomy of Feminist and State Practice in the Bahamas Tourist Economy,” by M. Jacqui Alexander (1994)