By Thomas L. Long
Looks at how either anti-gay and AIDS activists use apocalyptic language to explain the AIDS crisis.
Since public discourse approximately AIDS started in 1981, it has characterised AIDS as an apocalyptic plague: a punishment for sin and an indication of the top of the realm. Christian fundamentalists had already configured the homosexual male inhabitants so much visibly stricken by AIDS as apocalyptic signifiers or indicators of the "end times." Their discourse grew out of a centuries-old American apocalypticism that incorporated pictures of main issue, destruction, and supreme renewal. during this publication, Thomas L. lengthy examines the ways that homosexual and AIDS activists, artists, writers, scientists, and newshounds appropriated this apocalyptic rhetoric in an effort to mobilize awareness to the scientific difficulty, hinder the unfold of the affliction, and deal with the HIV infected.
utilizing the analytical instruments of literary research, cultural stories, functionality conception, and social semiotics, AIDS and American Apocalypticism examines many varieties of discourse, together with fiction, drama, functionality paintings, demonstration portraits and brochures, biomedical courses, and journalism and indicates that, whereas before everything worthy, the results of apocalyptic rhetoric within the long-term are risky. one of the very important figures in AIDS activism and the humanities mentioned are David Drake, Tim Miller, Sarah Schulman, and Tony Kushner, in addition to the enterprises ACT UP and Lesbian Avengers.
"Beyond being a big examine the impression of religiously encouraged rhetoric on LGBT lives, this e-book can also be a powerful documentation of queer responses to HIV/AIDS within the Eighties and Nineteen Nineties, and a highly worthwhile repository and remembrance of paintings and activism within the face of loss." — GLQ: A magazine of Lesbian and homosexual Studies
“His attempt to ‘acknowledge the price of non secular discourse with out endorsing its claims to symbolize the genuine’ is a powerful and significant insight.” — CHOICE
"Thomas L. lengthy bargains perceptive readings of contemporary novels and dramas and hyperlinks the dialogue to his broader argument. His insights and conclusions are smart and definitely support one take into consideration the works in clean and illuminating ways." — Paul S. Boyer, Editor-in-Chief of The Oxford better half to usa History
"This publication is outstanding in its intensity of scholarship and interesting to read." — Susan J. Palmer, writer of AIDS as an Apocalyptic Metaphor in North America
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Extra resources for AIDS And American Apocalypticism: The Cultural Semiotics Of An Epidemic
I lied to you. I’m sorry. Don’t hate me. I don’t really know what’s in my volcano” (325). Miller typically resisted climax or catharsis, the politics-as-usual of Western drama. ” though the recalcitrant member was unresponsive, requiring Miller to ﬁnish his mythmaking: “You say not until I ﬁnish my story? OK. This is a fairy tale. Maybe I can make up a new ending and maybe we’ll ﬁnd our way out of the volcano” (328). In this fantasy, Miller returned to the demonstration at the Museum of Art (“Fuck this Jungian mythopoetic stuff.
Polysemy of religious language, and the ideological effect of the uniﬁcation of opposites or denial of divisions which it produces, derive from the fact that, at the cost of the re-interpretations implied in the production and reception of common language by speakers occupying different positions in the social space, and therefore endowed with different intentions and interests, it manages to speak to all groups and all groups speak it,”14 thus accounting for apocalyptic tropes among the AIDS-related discourse of both Christian fundamentalists and queer AIDS activists.
I am fucking, I am being fucked. Touched and touching. Time now to know each other and ourselves” (335). Like the Christian Book of Revelation, Miller’s narrative fantasy ended with a marriage: “But, now, I feel the blessing of being closer than they told us was possible. The fuckers lied to us. I am not ashamed of nakedness and I will not [be] cast out of paradise by right-wing bigots or some fucking hunky archangel with a ﬂaming sword in some garden. This is one sex between two queer men’s bodies in the time of trial on the planet Earth at the very end of the second millennium” (336).
AIDS And American Apocalypticism: The Cultural Semiotics Of An Epidemic by Thomas L. Long