Holly Wardlow

HIV/AIDS can be understood as “an epidemic of signification” (Treichler 1987) not only about dangerous sexuality but also about dangerous relations of dependence. I begin by examining newspaper articles and nongovernmental organization reports to show how they pose alarmist questions about AIDS-related dependency, such as who will care for “AIDS orphans” and how will labor deficits be managed. I then turn to the Papua New Guinea context and focus on the experiences of women living with HIV who oft en narrate themselves as embodying state dependencies on foreign aid for their antiretroviral medications. In contrast, they typically resist their kin’s attempts to position them as wayward dependents who should be grateful for being given food and shelter.

In her 2016 article Sherry Ortner discusses what she calls the rise of ‘dark anthropology’: that is, ethnographic work that analyses situations of domination, dispossession, and violence. She, like Joel Robbins (), posits as a counterpoint the emergence of ‘anthropologies of the good,’ which emphasise care and ethics. In this paper I put these two anthropological projects into generative tension through an analysis of HIV‐positive women's lives in Papua New Guinea. In the first part of the paper I demonstrate the ways in which resource extraction has created vulnerabilities to HIV—in part through the coerced marriages of women to powerful landowners. In the second, I discuss ways in which the antiretroviral era has made possible unexpected forms of kindness towards HIV‐positive women. I end the paper with a discussion of what HIV‐positive women mean when they claim that they are happier now than in their pre‐diagnosis lives.

The globalization of standardized knowledge about HIV and AIDS depends in part on local AIDS awareness educators who receive training from national and international organizations and then, ideally, disseminate what they have learned. In this article I analyze textual and observational data from a five-day introductory AIDS awareness workshop in rural Papua New Guinea. Although the instructor adhered to the handbook provided by the National AIDS Council for much of the information, she departed from it significantly when informing participants about the “root causes” of HIV's spread and in giving them advice about prevention. I explicate where her extratextual knowledge came from as well as its overall message to target audiences. I suggest that textual silences in AIDS awareness handbooks can motivate local HIV translators to embark on a kind of semiosis—the ongoing production of new, hybrid knowledge about HIV.

Married women in rural Papua New Guinea are at risk for HIV primarily because of their husbands’ extramarital relationships. Labor migration puts these men in social contexts that encourage infidelity. Moreover, many men do not view sexual fidelity as necessary for achieving a happy marriage, but they view drinking and “looking for women” as important for male friendships. Although fear of HIV infection is increasing, the concern that men most often articulated about the consequences of extramarital infidelity was possible violent retaliation for “stealing” another man’s wife. Therefore, divorced or separated women who exchange sex for money are considered to be “safe” partners. Interventions that promote fidelity will fail in the absence of a social and economic infrastructure that supports fidelity.