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Products, events and programmes
Published in Roger Silver, Health Service Public Relations, 2018
Materials provided for a national or international campaign, such as World AIDS Day, can be enhanced not only by the way they are used but by adding a few inexpensive extras. In recent years, the symbol of World AIDS Day activities has been a red ribbon, worn to signify support for people who are HIV positive or have AIDS.
The Protease Moment Takes Hold
Published in Eric Rofes, Dry Bones Breathe, 2015
By the early 1990s, signs began appearing that indicated that AIDS as a crisis was beginning to wane as an authentic representation of our communal experience of the epidemic. Large AIDS organizations purchased buildings, sometimes spending several million dollars to secure a “permanent home.” The sexual cultures of cities such as New York, San Francisco, and Los Angeles began to come alive again as new dance clubs and sex spaces began to fill to capacity. The red ribbon, once a daring sign of support for besieged communities, became kitsch, an Oscar-night emblem for the hip, the socially aware, the chic.58
HIV/AIDS
Published in Patricia G. Melloy, Viruses and Society, 2023
The friends and family of those who had died of AIDS, and other advocates who wanted to advance biomedical research on HIV/AIDS, started other grassroots movements to remember these individuals, including two of the most famous remembrances, the AIDS Quilt and World AIDS Day. The idea for the AIDS quilt came from Cleve Jones (mentioned in And the Band Played On) after seeing a display of the names of people who died of AIDS at an event. Jones made the first panel of the quilt in honor of his friend Marvin Feldman in 1985. The quilt became a powerful symbol of each person lost, with each panel said to be the approximate size of a human’s grave, as well as a symbol of the enormity of the loss, when all the panels were displayed together. By the time the AIDS quilt was first displayed on the National Mall in Washington, D.C., in 1987, there were over 1,900 panels, and then at the last display of the full quilt in the same location in 1996 there were 40,000 panels. Since that time, the quilt has been displayed in sections around the world and is cared for by the National AIDS Memorial. An interactive AIDS quilt is available for viewing through their website (Memorial 2021) (Figure 5.5). World AIDS Day has been celebrated every December 1 since 1988 as a day to remember those who died of AIDS and show support for those who are HIV positive and PWA. It was the first day designated internationally centered on one global health issue. Participants often wear a red ribbon on that day. Activities around the world include educating people about HIV/AIDS and volunteering at and attending events about HIV/AIDS research advances (UNAIDS 2021e).
The Emergence and Persistence of Queerness: Conversing Through Visual Culture Within a Generation
Published in Journal of Homosexuality, 2019
Adam J. Greteman, Sam Stiegler
We both came of age in the late 1990s and early 2000s. We were post-AIDS—not in the sense that AIDS was no longer an epidemic, as it still very much is—but that AIDS had ceased to capture political imaginations (Rofes, 2007). We remember watching, for instance, Bruce Springsteen’s emotional 1994 Oscar’s performance of The Streets of Philadelphia in front of an auditorium filled with red ribbon–wearing celebrities. However, our 10- and 11-year-old selves had not quite grasped that those ribbons were in memory of those who, though already departed, we would come to know through our later readings and viewings to be, in a sense, our supposed forebears. By the time we came into our queerness, the work of the gay mainstream had shifted to focus on other issues, notably gay marriage, Don’t Ask, Don’t Tell, and the protection of LGBT youth in schools—foci that informed our own emerging understanding of queerness and becoming gay. While previous generations had, for instance, gay liberation and/or the AIDS crisis as central to their emergence as “gay” persons, our generation had the struggle for gay marriage centralized in the political struggle for gay rights—a shift toward securing a piece of “the good life,” that as Cris Mayo (2013) pointed out, “close[d] down discussion of what sexuality is and can mean… and that reinforces sexuality and gender identity as privatized, not political, concerns” (p. 544).
Reducing distress and promoting resilience: a preliminary trial of a CBT skills intervention among recently HIV-diagnosed MSM in China
Published in AIDS Care, 2018
Joyce P. Yang, Jane M. Simoni, Shannon Dorsey, Zhang Lin, Meiyan Sun, Meijuan Bao, Hongzhou Lu
As this was a pilot Type I Trial (Curran et al., 2012) designed to assess preliminary efficacy as well as feasibility, acceptability, and appropriateness of implementing the intervention in a primary care setting, we also qualitatively and quantitatively asked participants for their perspectives on the intervention. All implementation measures were translated and back-translated (WHO, 2015) for this study as they have not been previously used in Chinese. A Community Advisory Board of nurses, physicians, a caseworker, a hospital administrator, and Red Ribbon Society (an HIV/AIDS non-governmental organization) peer leaders who were on site at the primary care ward (e.g., in the waiting room, seeing and referring patients to the study) was consulted for expert opinions on the feasibility and appropriateness of the intervention. These members were chosen as they represent stakeholders invested in the research population, who will also influence potential future implementation efforts (Berg, 2004).
HIV Stress Exchange: Queer Men, Intergenerational Stress, and Intimacy Amidst the Time of HIV
Published in Journal of Homosexuality, 2023
HIV organizes activities that folks are currently engaged in; however, the historicity of HIV and its past for people is not vocalized. This commonality is left in the shadows of social engagements. This is only underscored by the copious keepsake boxes and other “AIDS memorabilia”; Figure 4 is an instant photo of a renowned social advocate, Sister of Perpetual Indulgence, and mayoral contender. For the participant, this gave voice to the forgotten landscapes of HIV, how it mobilized a community. Figure 5 is a cherished photograph taken in person of the AIDS Memorial Quilt displayed on the Mall in Washington, DC. This participant knew he, ironically, kept this photo and the like under wraps, as it so poignantly and powerfully spoke to the unimaginable grief, made only legible by those quilt panels. Figure 6 furthers this interaction by speaking to the privatizing of HIV and the invisibilizing of grief. This photo is of a memorial that a participant housed in his bedroom, away from public eye, displaying a deceased partner’s personal items from years past. While he found comfort externalizing his grief, it was not something for which to obtain comfort from others. Alternatively, one participant offered the logo of a Red Dress fundraiser in Sacramento, centering the AIDS ribbon with a red dress overlaid. This logo and its event bring the epidemic’s timeline forward to represent the ways in which HIV finds recontextualization in community organizing. In this logo, while the red ribbon provides a reminder of the virus and the dress connotes the use of drag-led events at this fundraiser, ironically the national “red dress” events are more commonly for heart disease awareness and fundraising. Again, while finding some visual voice, HIV gets lost in the fold.