By Sandra Teresa Hyde
Eating Spring Rice is the 1st significant ethnographic examine of HIV/AIDS in China. Drawing on greater than a decade of ethnographic study (1995-2005), essentially in Yunnan Province, Sandra Teresa Hyde chronicles the increase of the HIV epidemic from the years ahead of the chinese language government's acknowledgement of this public wellbeing and fitness challenge to post-reform pondering infectious-disease administration. Hyde combines cutting edge public health and wellbeing study with in-depth ethnography at the methods minorities and intercourse employees have been marked because the precept vendors of HIV, usually regardless of proof to the contrary.
Hyde ways HIV/AIDS as a learn of the conceptualization and the stream of a sickness throughout obstacles that calls for other forms of anthropological considering and techniques. She makes a speciality of "everyday AIDS practices" to ascertain the hyperlinks among the cloth and the discursive representations of HIV/AIDS. This ebook illustrates how representatives of the chinese language executive singled out a former nation of Thailand, Sipsongpanna, and its indigenous ethnic team, the Tai-Lüe, as providers of HIV because of a background of prejudice and stigma, and to the geography of the borderlands. Hyde poses questions on the cultural politics of epidemics, state-society family members, Han and non-Han ethnic dynamics, and the increase of an AIDS public healthiness paperwork within the post-reform period.
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Extra resources for Eating Spring Rice: The Cultural Politics of AIDS in Southwest China
Sample text
I examine the connections between new-identity formation and behavioral changes, demonstrating that it is not only economic development but also a whole new way of thinking about leisure activities that form a “new” modern Chinese sexual identity and morality that promote sex tourism. I describe the moral economy of sexuality in postreform China and build an argument for four different moral economies as ways of thinking about sexuality: the liberal market, the parochial Maoist, the Han nationalist, and the ethnic revivalist.
I explore what everyday AIDS practices look like on the ground through the story of development in Jinghong. 38 How is sex tourism imagined, proposed, assembled, and incorporated into the modern Chinese state? In Jinghong I observed how Han prostitutes construct and fulfill fantasies of the exotic Tai for Han male tourists, and how one male client observes them in return. Chapter 4 continues the theme of prostitution by moving closer to addressing my question: why do prostitutes constitute a key focus within narrative and statistical accounts of how HIV/AIDS is spread?
Everyday aids practices HIV/AIDS, while signifying diseased bodies, also unfurls a taut canvas depicting some of the fetishes of late modernity: sexuality, desire, nonwhite bodies, and in this case, non-Han bodies. 15 I use the term “everyday AIDS practices” for two rather broad reasons. 16 I employ Bourdieu’s (1977) notion that history continually mediates structures and subjective responses; that individual practices do not ignore power structures. Bringing practice theory to an epidemic allows me to bridge the variety and range of human endeavors that are involved in the social practice and discourse associated with documenting and preventing a new epidemic.