Sexualities

Kinsey argued that sexuality exists along a continuum from exclusive attraction to one sex or the other, with degrees of gradations of nonexclusivity in-between. Other than bisexuality and, recently, mostly heterosexuality, possibilities within the nonexclusive spectrum are seldom investigated, especially among men. In two studies presented here, an additional point, primarily heterosexual, in-between exclusively heterosexual and mostly heterosexual, is proposed. The three were distinguished among 92 young men based on self-reports of three sexual indicators (attraction, fantasy, genital contact); two romantic indicators (infatuation, romantic relationship); and sexual identity. Exclusively heterosexuals differed from the other two in having lower levels of pupil dilation to same-sex (but not other-sex) pornographic stimuli and of gender nonconformity, a proxy for sexual orientation. Primarily and mostly heterosexuals did not differ from each other on either measure but did differ in the extent to which mostly heterosexuals were considerably more likely to endorse same-sex sexuality. Results supported the uniqueness of mostly heterosexual men and, descriptively, primarily heterosexual men. The second longitudinal study found the exclusively heterosexual point was the most stable. Across the three, there was greater movement toward same-sex than other-sex sexuality. This is interpreted in light of the increasing acceptance of same-sex sexuality within the millennial generation.

In this qualitative research, conducted on 30 gay-friendly, heterosexual, undergraduate men, we examine actual and hypothetical experiences of sexual threesomes, both with two women and one man (FFM), and two men and one woman (MMF). We show a cultural willingness for heterosexual men to engage in not only FFM threesomes, but also MMF threesomes. A year and a half into their university experience, seven of our participants had had at least one FFM threesome, and five of our participants had had at least one MMF threesome. We argue that this threesome experience is a component of cultural progression toward a more liberal, recreational culture of sexuality that encourages play and experimentation instead of a procreative model of sexuality. Thus, this research contributes to the growing body of literature showing that the cultural boundaries of heterosexuality are rapidly expanding for males, permitting more same-sex sexual contact without triggering the one-time-rule of homosexuality.

This article is centred on a case study of the ‘Totally Straight’ (r/TotallyStraight) ‘subreddit’ on social media site reddit. r/TotallyStraight serves as a web forum for sharing gay pornography amongst men who identity as straight. I draw on a small-scale study of the r/TotallyStraight subreddit, conducted over a period of three months. Analysis reveals that while r/TotallyStraight is largely used as a forum for sharing porn depicting men, it also serves as a space for affirmation and sharing personal narratives related to contested ‘mostly straight’ sexual identities. The moderators of the subreddit, and the users themselves, foster a supportive, non-judgemental discourse. It is argued that this phenomenon could be representative of broader cultural shifts towards less rigidly defined sexual identities.

I conducted semi-structured interviews with ten American rural, white, straight-identified men who have sex with men to understand how they perceive their sexual identity and sexual behaviour. All ten tell other people that they identify as straight, and eight actually identify as straight. I detail three main themes: changes to sexual attractions, reasons for identifying as straight, and the meanings attached to sexual behaviour with other men. Half of the participants reported experiencing major changes to their sexual attractions, challenging the assumption that male sexuality is static. They described several reasons for identifying as straight, demonstrating that attractions and behaviour are not the only bases for sexual identity. The participants also explained that they experience sex with men in a variety of ways, many of which reinforce their straight identity. The results indicate that heterosexuality is a performance, rather than a natural expression of sexuality, and that interpretations – not just attractions and behaviour – are central to being straight.

The sexualities of men who have same-sex desires yet identify as straight have attracted significant attention in recent years. We present findings from interviews with 100 such men, whom we recruited while they were seeking sex with men online, and examine the logics that allow them to maintain an identity as straight. Our sample is somewhat unique in that it included men across a wide age range (from 18 to 70), and also because many of our participants are white adult US men who are married or in stable relationships with women. Based on their patterns of sexual interpretation, we discuss how these men make their same-sex desires and behaviours consistent with a primary self-identification as straight. We argue that, in the process of maintaining identities as straight men, they change the definition of heterosexuality, in effect turning it into a considerably elastic category that is perceived as fully compatible with having and enacting same-sex desires.

This study examines the practice and perception of receptive anal eroticism among 170 heterosexual undergraduate men in a US university. We analyze the social stigmas on men’s anal pleasure through the concept of homohysteria, which describes a cultural myth that the wrongdoing of gender casts homosexual suspicion onto heterosexual men. For men’s anal eroticism, this means that only gay, emasculated or gender deviant men are thought to enjoy anal pleasure. We suggest, however, that decreasing homohysteria has begun to erode this cultural ‘ban’ on anal stimulation for straight men. Our data finds self-identified straight university-aged men questioning cultural narratives that conflate anal receptivity with homosexuality and emasculation. We also show that 24 percent of our respondents have, at least once, received anal pleasure. These results suggest that cultural taboos around men’s anal pleasure may be shifting for younger men and the boundaries of straight identity expanding. We call for further research to clarify how anal erotic norms are shifting among men of different racial, geographic, socioeconomic, and age demographics, and to determine how these shifts may foster more pluralistic and inclusive views of gender and sexuality.

Based on a qualitative empirical study of les-bi-trans-queer BDSM in the USA and Europe, this article discusses sexual practices that explore the significance of age, gender and sexuality and their simultaneous workings to produce desires, embodiments, identities, intimacies and kinships that transgress and partially transform heteronormative social concepts. Queer ‘age play’ and ‘intergenerational play’ practices involved processes of becoming-child in the Deleuzian sense, renegotiating masculinity and femininity in relation to age, power and sexist stereotypes, as well as compensation for queer- and gender-related limitations experienced in one’s own childhood.

Queer theory argues that ruling heteronormative discourses are productive of sexualities. How then does heteronormativity produce lesbians? We theorize femme and butch as sexual embodiment projects—processual, relational responses to patriarchal heteronormativity incessantly textually threaded throughout our lives. Drawing on radical feminisms updated with Foucault and Dorothy Smith, we offer autoethnographic accounts of our sexual embodiments of butch and femme, arguing not that rape experiences, but the constant threat of rape in everyday life can produce lesbian desire and embodiment. Ultimately, we understand sexual embodiment as not based on a fixed ontological ground but always in the relational, everyday doings of people and, hence, malleable within the social context, discursive moment, and individual intersections of one’s life within relations of power (gender, race, class, religiosity, nationality, and so on).

Can school-based sex education (SBSE) that reproduces structural inequalities simultaneously hold possibilities for meaningful and transformative experiences? In this article, we situate students’ perspectives on stereotypes encountered in their school-based sexual education classes in the context of Deleuze and Guattari’s work. The analysis is based on 63 interviews with high school students at two schools in the same district in the USA, one high-poverty/low-ranked, and the other, low-poverty/high-ranked. Our analysis reveals how adolescents attempt to resist stereotypes in SBSE while simultaneously creating meaning in their encounters. Deleuze and Guattari’s concepts ‘lines of flight’ and ‘deterritorialization and reterritorialization’ allow us to examine resistance in a way Foucault’s interpretation of power and discourse does not. We expand on these concepts and how they are significant in explaining adolescents’ resistances in our analysis.

In recent decades, BDSM communities have engaged in a political struggle for rights by separating their practices from the oppressive gaze of legal and medical praxis, seeking to legitimize BDSM discourse and actions under the slogan of ‘safe, sane and consensual’. The espousal of principles governed primarily by health and safety nonetheless carries a normalizing overtone, apparently trapping the community within the epistemic codes against which they struggle. This article suggests that the security mechanism Foucault identifies as forming part of biopower can serve as a critical analytic capable of arbitrating between BDSM as a form of political resistance to hegemonic sexual norms and the restraints imposed by the ‘safe, sane and consensual’ code itself. We argue that communities using health and safety codes shift the political struggle from direct resistance to sovereign power to the transgression of hegemonic regimes of truth through contingent sexual identification and practice.

This article undertakes a feminist discourse analysis of references to female–female sexuality in selected editions of two Australian women’s magazines published in 1993, 2003 and 2013. It identifies three distinct phases in the discursive evolution of female–female sexuality: the lesbian chic era of the 1990s, the rise of heteroflexibility at the turn of the century and the advent of the girl crush discourse in the 21st-century. The article examines each phase chronologically, showing that despite seemingly offering acceptance, in reality these discourses portray female–female sexuality as an adjunct to heterosexuality. In this way, they fail to disrupt heteropatriarchal sexual norms, instead privileging male desire and presenting lesbian sexuality as both a performance and a vehicle of self-objectification designed to garner male attention, or as a heterosexual flirtation that is easily discarded.

Bringing into dialogue conceptual literature on bisexuality, intimacy, and personal community, this article illuminates the lived experiences of 80 bisexual women and men in the UK. The data were collected through questionnaire and individual interview. The article discusses two empirical themes, beginning with the participants’ narratives on their engagement with the dominant sexual and gender order – which hegemonizes ‘monosexuality’ and ‘compulsory monogamy’ – in their negotiation of relational intimacy. This is followed by an exploration of the features and functions of their personal communities, especially the significance of friendships. The article argues that, despite the ambivalence and misperception surrounding bisexuality, the participants enacted creative agency in negotiating intimacy and social support in their everyday lives.