Abstract This essay asks how we are to think the ethics of Black Lives Matter protest amid conditions of contagion in the summer of 2020. It argues that the multitude instantiated in these events didn't simply tolerate the biomedical damage that could result from such proximity, but that it stakes a claim for the ethical virtue of exposure and vulnerability. That these viral commonwealths apprehend not exactly Covid itself, but the risk of infection, as a figure for the historicity of Blackness under the necropolitics of medical apartheid and social death. In order to stage this counterintuitive valorization of risk, the essay examines the barebacking and bug chasing subcultures that emerged during the late 1990s. These communities, too, sourced means of filiation, intimacy, and minoritized historicity from their identification with—and desire for—HIV. Thinking these movements together also allows an overdue retelling of AIDS activism through the intersectional lens of a contemporary queer diaspora.

中文翻译：

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黑弥撒；或者，十亿瘟疫等等

摘要这篇文章询问我们如何在 2020 年夏天的传染条件下思考 Black Lives Matter 抗议的伦理。它认为，在这些事件中实例化的群众并不仅仅是容忍这种接近可能导致的生物医学损害，但它声称暴露和脆弱的道德美德。这些病毒性的联邦并不完全理解 Covid 本身，而是感染的风险，作为在医疗种族隔离和社会死亡的死地政治下的黑人历史性的一个数字。为了展示这种违反直觉的风险估值，本文考察了 1990 年代后期出现的无担保和追逐错误的亚文化。这些社区也提供了亲子关系、亲密关系、并从他们对艾滋病毒的认同和渴望中贬低历史性。将这些运动放在一起也可以通过当代酷儿侨民的交叉镜头重述艾滋病行动主义。