Far from being apolitical, self-indulgent or ineffective, as was suggested by some in the activist community, the NAMES Project Quilt became a symbol of the decimation of AIDS and a beacon for those in the AIDS-affected community, and challenged and transformed public attitudes towards people with AIDS. The NAMES Project Quilt risked sanitizing and homogenizing the particularities of the deceased, but I shall argue that the spectacle of the quilt changed public opinion through its mechanisms of publicity and meaning-making. Building on Michael Warner's notion of the ‘Mass Subject’, the quilt, I will suggest, transformed the mainstream, effectively forcing the formerly abject AIDS-affected community into public consciousness through the mechanisms of mass media.

Heir to the racist configuration of the American art exchange and the delimiting appraisals of blackness in the American mainstream media, Jean-Michel Basquiat appeared on the late 1970s New York City street art scene – then he called himself “SAMO.” Not long thereafter, Basquiat grew into one of the most influential artists of an international movement that began around 1980, marked by a return to figurative painting. Given its rough, seemingly untrained and extreme, conceptual nature, Basquiat's high-art oeuvre might not look so sophisticated to the uninformed viewer. However, Basquiat's work reveals a powerful poetic and visual gift, “heady enough to confound academics and hip enough to capture the attention span of the hip hop nation,” as Greg Tate has remarked. As noted by Richard Marshall, Basquiat's aesthetic strength actually comes from his striving “to achieve a balance between the visual and intellectual attributes” of his artwork. Like Marshall, Tate, and others, I will connect with Basquiat's unique, self-reflexively experimental visual practices of signifying and examine anew Basquiat's active contribution to his self-alienation, as Hebdige has called it. Basquiat's aesthetic makes of his paintings economies of accumulation, building a productive play of contingency from the mainstream's constructions of race. This aesthetic move speaks to a need for escape from the perceived epistemic necessities of blackness. Through these economies of accumulation we see, as Tate has pointed out, Basquiat's “intellectual obsession” with issues such as ancestry/modernity, personhood/property and originality/origins of knowledge, driven by his tireless need to problematize mainstream media's discourses surrounding race – in other words, a commodified American Africanism.

This essay studies the emergence of the egghead as a figuration of intellectuals in Cold War American culture. The characteristics of the egghead accentuated his failed masculinity, queer sexuality, racialized identity, and fragile commitment to American ideals. The egghead functioned both to limit those for whom intelligence was culturally available and to malign those who attempted to advocate education and the expansion of intelligence as a vehicle for social change. Though this was often framed as a liberal political intervention, the climate of the Cold War and the attendant social inequalities in the United States in this period ensured that the popular use of the egghead label served chiefly to build up a virulently white, masculine liberalism.