an AIDS Memoir, Paul Monette

Therefore, Monette's humankindization of the victims of dungeon (including himself) is a direct assault on the prejudice which underlies the relative drop of governmental support for the AIDS fight. We lose our prejudice against merry men when we come to accredit them as individual human beings in considerable suffering, and when we lose our prejudice against a group, as a society we are far more promising to do everything we can to help that group when it falls into great suffering.

In new(prenominal) words, the governmental is first and fore well-nigh the own(prenominal), and the position that the author himself is carrying the disease adds to both his personal account and his political message. The book focuses on the life and death of Monette's lover, but the starting signal and end refer to the author's own plight: "I don't know if I will live to finish this" (1-2). Thus the tour of Paul and Roger's love begins, in Paul's words, and in Paul's recollection. In other words, the book begins after Roger has died, after Paul has himself acquired the virus, and after the normal f moldor in Paul's own life has become some other imminent death--his own. The end of the book appears to be anything but political, if we meet the political with calls to march on Washington. Instead, the author faces his grief for his exsanguinous lover and his knowledge that an early death awaits him

Everyone knows he and the people he loves are tone ending to die, but all are in self-discipline rough it, just as Paul and Roger are in denial rough the role AIDS is playing in their lives. the like Paul and Roger, everybody thinks that it is the other person who has done something that will put down death on. One everlastingly searches for the factor in the groundless person's death which distances him from one. In the case of Paul and Roger, denial focuses on the fact that the two lovers did not live the fast-lane lifestyle that AIDS victims' all seemed to live. Many of those in society and government who failed to act to fight the disease justified their immoral inactivity by believing AIDS is a "gay disease" brought on by almost suicidal sexual practices.

Monette's book efficaciously breaks down all these barriers, all these denials, all these immoral rationalizations. He does so by writing not only about others' suffering from AIDS but also his own. The sensitive reader sees the death of his lover through his eyes. Such an increased personal experience on the part of the reader leads to greater pity for AIDS sufferers, greater anger at the injustices carried out by politicians and capitalists, and, hopefully, political action which would lead to more funding, research and support for AIDS victims and their loved ones.

Monette's political messages are not always shortly labeled as such, but are often subtly tucked away in an approach and style which are more personal. He begins the book making clear that he is dying from AIDS, and adds: "I take mt drug from Tijuana twice a day" (1). In other words, Monette, as a man who is fairly well arrive at, who lives in a nation alleged to be the greatest in the world, the most technologically advanced, a society claiming to be the most just in the world, must go out of that country to a relatively poor and scientifically backward nation to procure medicine so that he might stave off death from AIDS for a while longer.

The personal is a reflect
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