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129 Chapter 1 — Storying Sexuality in the Black AIDS Epidemic 1. This response, largely on the part of the religious right, was less visible on the streets or in organized forms of street activism, and more enacted online and through print media. This has been attributed in part to the right’s desire not to garner more of an audience for the film by drawing negative attention to the film (Leland 2005). The uptake of new technologies of activism—email and online social network sites—may have also played a factor in this surprisingly small street presence. 2. In this book, I capitalize “Black” and do not capitalize “white,” drawing on the work in critical race theory that understands that Blacks comprise a specific cultural group, which should be reflected as a proper noun like Asians, Latinos, and other racial/ethnic “minorities” (Crenshaw 1988). In the words of legal scholar Catharine MacKinnon: “Black is conventionally (I am told) regarded as a color rather than a racial or national designation, hence it is not usually capitalized. I do not regard Black as merely a color of skin pigmentation, but as a heritage, an experience, a cultural and personal identity, the meaning of which becomes specifically stigmatic and/or glorious and/or ordinary under specific social conditions. It is as much socially created as, and at least in the American context no less specifically meaningful or definitive than, any linguistic, tribal, or religious ethnicity, all of which are conventionally recognized by capitalization” (MacKinnon 1982, 516). 3. Names of interviewees have been changed to protect their confidentiality. 4. Italics are used in this book to designate a direct quotation of several words from a study participant. Quotation marks surround quotations that are, in general, greater than one sentence in length. 5. In (Mis)recognition, Social Inequality, and Social Justice: Nancy Fraser and Pierre Bourdieu, sociologist Terry Lovell (2007a) discusses the impact of the “cultural or linguistic turn” across disciplines, including feminism. She finds that the narrative turn “placed the very concept of ‘the material’ on the defensive, and with it, realism in social and textual studies. It took feminist theory towards poststructuralist, deconstructionist and postmodernist philosophy and away from sociological and Marxist realisms. It was, famously, a shift from ‘things’ to ‘words.’ While ‘words’ were made to extend to social relations and institutions in this shift, these sometimes appeared to dissolve into nothing but words. Those feminists who refused this turn sometimes did so at the cost of discounting or sidelining the specifically textual/cultural. Feminist ‘high theory’ meanwhile shifted its disciplinary base from sociology to literary and other textual studies and, above all, to philosophy” (Lovell 2007a, 2). 6. Attending to articulations of lived experience, and the ways in which individuals make sense of their social world, requires a clear understanding of articulations of subjectivity, in the words of Biehl, Good, and Kleinman, “the dynamic and unsolved tension between the bodily, self, and social/political processes that is the core of subjectivity” (Biehl, Good, and Kleinman 2007, 15). The individual stands as a critical actor within the very constraints and possibilities afforded by structural Notes and cultural conditions. Not merely a unit around which individual choice and/or agency become all-important, as in much of the behavioral research on HIV/AIDS, the individual nonetheless acts, makes choices, resists, and reproduces the various social relationships and meanings in which the person is embedded. 7. Social theories as considered here are those theories produced informally in everyday life. Professional social theorists, typically academics, also produce social theories, and the development of and engagement with theory is typically relegated to the domain of academia. And yet, as Lemert states, “social theory is a basic survival skill . . . something done necessarily, and often well, by people with no particular professional credential” (Lemert 2009, 1). This book engages with social theories from varied sources, applying academic theory to the advancement of our understanding of informal circulations of social theory, as well as considering the advancement of academic theory through engaging informal mechanisms of social theory, with the insistence that each are necessary for the other. 8. As bell hooks notes, “Oppressed people resist by identifying themselves as subjects, by defining their reality, shaping their new identity, naming their history, telling their story” (1989, 43). 9. In the words of E. Patrick Johnson, “For the disenfranchised, the recognition, construction , and maintenance of self-image and cultural identity function to...


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