Eli Manning

Since the pharmaceutical turn, using HIV treatment to prevent transmission is increasingly common. Treatment as Prevention®, or TasP, has relied on HIV treatment to prevent HIV transmission, targeting people living with HIV. However, TasP is predicated on troublesome heterosexist, classist, and racist medical practices borrowed from various times and spaces that enact biopolitical and necropolitical relations. This paper discusses the debate surrounding the first clinical trial that used HIV treatment to prevent transmission from woman-to-foetus. The 1994 landmark AIDS Clinical Trials Group 076 study laid the groundwork for using HIV treatment to prevent HIV transmission, the essential precursor to TasP. By examining the concerns of HIV positive women of colour and other AIDS activists, we are able to understand the ethical dilemmas and practical consequences that still haunt today's game-changing uses of HIV treatment for prevention and to see how biopolitics and necropolitics persist in TasP.

Public health institutions are playing an increasingly central role in everyday life as part of the response to the COVID-19 pandemic (e.g., through stay-at-home orders, contact tracing, and the enforcement of disease control measures by law enforcement). In light of this, we consider how COVID-19 disparities and disease control practices intersect with the response to the more longstanding epidemic of HIV infection in Canada and the United States. (Am J Public Health. Published online ahead of print June 10, 2021: e1-e3. https://doi.org/10.2105/AJPH.2021.306236).

A widespread rule of sex work is that payment occurs before service provision. Drawing on a subset of data collected as part of an ethnographic study conducted in metro Vancouver, Canada, this paper explores the temporal and gendered connections between payment and financial violence in a semi-criminalised indoor sex industry. A detailed examination of the timing of payment with 51 independent indoor sex workers reveals the gendered nature of the violence and its direct connection to anti-violence strategies indoor sex workers employ. We found that women (including transgender women) (n = 26) and men (n = 25) use payment schedules to minimise potential violence, but in divergent ways. Sex workers adhere to, negotiate and reject the golden rule of payment in advance based on different experiences of gendered violence. Through a gendered relational analysis, we show the contextual relationship between men and women as they negotiate payment schedules in their sex work interactions. Th...

DESCRIPTION This report shares information about the SPACES (Sex, Power, Agency, Consent, Environment and Safety) study with project participants, allies, partners, and the community at large. SPACES is a Canadian Institute for Health Research (CIHR) funded study describing off -street sex work environments and forces within which sex industry participants (sex workers, clients, and third parties) interacted and made decisions about their health and safety.

Since the pharmaceutical turn, using HIV treatment to prevent transmission is increasingly common. Treatment as Prevention®, or TasP, has relied on HIV treatment to prevent HIV transmission, targeting people living with HIV. However, TasP is predicated on troublesome heterosexist, classist, and racist medical practices borrowed from various times and spaces that enact biopolitical and necropolitical relations. This paper discusses the debate surrounding the first clinical trial that used HIV treatment to prevent transmission from woman-to-foetus. The 1994 landmark AIDS Clinical Trials Group 076 study laid the groundwork for using HIV treatment to prevent HIV transmission, the essential precursor to TasP. By examining the concerns of HIV positive women of colour and other AIDS activists, we are able to understand the ethical dilemmas and practical consequences that still haunt today's game-changing uses of HIV treatment for prevention and to see how biopolitics and necropolitics ...

Given the recent release of the Tri-Council Policy Statement 2 (TCPS 2; CIHR, NSERC, and SSHRC, 2010), it is timely to review its implications as the national ethical guidelines for all academic research in Canada. The section I focus on is specifically on the chapter that guides research involving Indigenous peoples. I engage in a critical race analysis of how race is deployed in this federal policy on research ethics. Informed by Foucault (2003), Moreton-Robinson (2006), and Ahmed (2000), I begin by establishing this conceptual framework, which uses biopower, whiteness, and “the stranger.” Through exploring how these concepts may work together, I offer a conceptual framework to examine race in the TCPS2. Next, I discuss the TCPS2 chapter on Indigenous peoples in research, followed by my analysis of this section. I look to answer the question: what deployments of race are exposed when analyzing the TCPS2 using biopower, whiteness, and the stranger? To conclude, I look to expose these deployments of race through this unique analytic framework. I hope to contribute to the exist

Since the pharmaceutical turn, using HIV treatment to prevent transmission is increasingly common. Treatment as Prevention®, or TasP, has relied on HIV treatment to prevent HIV transmission, targeting people living with HIV. However, TasP is predicated on troublesome heterosexist, classist, and racist medical practices borrowed from various times and spaces that enact biopolitical and necropolitical relations. This paper discusses the debate surrounding the first clinical trial that used HIV treatment to prevent transmission from woman-to-foetus. The 1994 landmark AIDS Clinical Trials Group 076 study laid the groundwork for using HIV treatment to prevent HIV transmission, the essential precursor to TasP. By examining the concerns of HIV positive women of colour and other AIDS activists, we are able to understand the ethical dilemmas and practical consequences that still haunt today's game-changing uses of HIV treatment for prevention and to see how biopolitics and necropolitics persist in TasP.

Given the recent release of the Tri-Council Policy Statement 2 (TCPS 2; CIHR, NSERC, and SSHRC, 2010), it is timely to review its implications as the national ethical guidelines for all academic research in Canada. The section I focus on is specifically on the chapter that guides research involving Indigenous peoples. I engage in a critical race analysis of how race is deployed in this federal policy on research ethics. Informed by Foucault (2003), Moreton-Robinson (2006), and Ahmed (2000), I begin by establishing this conceptual framework, which uses biopower, whiteness, and “the stranger.” Through exploring how these concepts may work together, I offer a conceptual framework to examine race in the TCPS2. Next, I discuss the TCPS2 chapter on Indigenous peoples in research, followed by my analysis of this section. I look to answer the question: what deployments of race are exposed when analyzing the TCPS2 using biopower, whiteness, and the stranger? To conclude, I look to expose these deployments of race through this unique analytic framework. I hope to contribute to the exist

This paper examines the implications of the study of disease as a form of controlling
and regulating people. Using a genderqueer analysis, unacceptable kinds of sex practices,
sexual relationships, and sexual risks are explored. I also expose how discourses
of harm elimination, quarantine, and celibacy are deployed within the Canadian
Guidelines on Sexually Transmitted Infections' (2008) epidemiology section on MSM.
Finally, I explore the implications of AIDSphobia, heterosexism, racism, colonialism,
and classism on MSM in sexual health clinical practice and epidemiology

Queer people present interesting challenges to sexual health care because they often defy dominant understandings of gender, sex, and sexuality. When it comes to sexual health assessments, most practitioners operate according to a set of heteronormative assumptions or misinformation that too often has life and death consequences for people, particularly queer people. To provide much needed guidance and clinical recommendations on how best to prevent and manage sexually transmitted infections (STIs) prevalent in diverse populations, the Public Health Agency of Canada revised the Canadian Guidelines on Sexually Transmitted Infections in 2006. I examine this policy and speculate about its effect on the health of queer people. I argue that its additive approach does not meet the needs of queer people because it is entrenched in both a heteronormative and homonormative agenda in health care policy. Focusing on the latter, I assert that lesbian, gay, bisexual, and transgender organizations take on this homonormative agenda, which promotes and defines an acceptable gay and lesbian population and negates questioning the confines of gender, sex, and sexual identity. This omission of other queers (trans, intersex, and those between and outside of existing boundaries of sex, gender, and sexuality) is a specific neoliberal political manoeuvre that results in the dominance of a homonormative agenda in sexual health care to the detriment of queer people's health.

Here is my confession: I was skeptical of the utility of theory and research before I began my MSW. As a genderqueer femme, I did not feel that my reality was reflected in theory nor research. I still am skeptical, but in much different ways and with an acquired, both sweet and bitter appreciation for these academic tools. I would even venture to say now I fell in love with theory through applying it in my Master’s thesis research because I came to see methodology as the engagement between politics and theory in research practice. My hope is this chapter offers insight into how I came to appreciate methodology, and thus theory and research, and utilize it for political, theoretical, and practical purposes. It stitches together an emerging genderqueer methodology informed largely by AIDS activism, queer and trans theories and histories, feminist poststructuralism, and Foucauldian thought.

Treatment as prevention® (TasP®) proposes a new way to end AIDS by requiring people living with HIV/AIDS (PWAs) to strictly adhere to lifelong HIV treatment, effectively making them non-infectious. Essentially, TasP attempts to stop the spread of HIV at the source. Yet, this radical prevention intervention is not without individual and collective repercussions. With an eye to the growing physical, moral, legal, and political costs of HIV treatment on adherence, this study seeks to describe how adherence has changed throughout the AIDS epidemic in order to understand its function in this present time and place of TasP in Vancouver.
Through a Foucauldian genealogy, this dissertation examines how TasP adherence practices re-asserts colonial hierarchies. Guided by critical race and postcolonial theories, I argue that race and racism distinguish those who are made to live from those left to die in this new war on AIDS, a war against PWAs. Using biopower as an analytical framework, I emphasize the continued role of sovereign power, a repressive power alongside productive power.
To examine adherence, I investigate specific moments in time and across place to ground Vancouver’s current TasP rationale and practices, beginning with the scientific role and methods of late 19th century colonial medicine through to present day TasP. I delve into TasP’s scientific rationale by analyzing the first uses of antiretroviral treatment for HIV prevention. Next, I outline the changes in British Columbia’s public health law along with Vancouver’s clinical guidelines and protocols. Then, I position artwork produced by PWAs as important sites of knowledge, providing insight into the multiple effects of antiretroviral therapy. To conclude, I argue that TasP works as an imperial formation as it uses force in the construction of its subjects. I suggest TasP pushes us to confront this ethical question: to what end and at whose expense are we willing to end AIDS? At its most basic level, this project seeks to disrupt the seemingly neutral scientific language of TasP by showing how scientific knowledge regarding adherence practices draw from histories relying on, recuperating, and revising the interlocking structures of colonialism, racism, sexism, poverty, and sexuality.

The term 'men who have sex with men' (MSM) as commonly used by HIV/AIDS researchers and policy makers is said to describe an obvious group of men. Or does it? While MSM disrupts the homosexual/heterosexual dichotomy through focusing on sexual practices rather than sexual identity, it remains entrenched in binary understandings of sex and gender. Influenced by queer and trans theories, a genderqueer methodology is employed to examine what discourses are deployed when MSM are categorized as a seemingly homogenous group. Who are the “men” in MSM and what are the material consequences of MSM discourse in HIV/AIDS work? Guided by feminist poststructural and Foucauldian theories, this study highlights how MSM discourse functions to exclude trans, intersex, and other non-normative sexed and gendered people while considering the potentially deadly effects of this discourse on those outside of MSM categorizations particularly focusing on its use in the Canadian Guidelines on STIs