Sexualities

Responses to chemsex have largely fluctuated between punishment, moral censure and indifference and have been weaponised to justify anti-drug policies and to protect established norms of gender and sexuality. As drug prohibition and heteronormativity interlock, men who engage in chemsex are finding themselves at an intersection of multiple systems of oppression that produce feelings of exclusion and rejection both from society in general and within growing numbers of LGBTQ+ spaces. This article explores specific notions of homonormativity performed by gay men as a way to advance their own recognition and respectability among society, resulting in the isolation of those who engage in chemsex who are ostracised simply for the way in which they have decided to express their sexualities. Such homonormative articulation of an open rejection of chemsex in exchange for social recognition and legal protection appears to have become an easy bargaining chip to show how “good gays” have moved away from historical markers of stigma, including drugs and HIV, making chemsex the most recent currency to publicly prove their disavowal of those who remain outside of the kinship norms of marriage and ‘normal sex’.

Research on dating app practices has drawn on a dichotomous conception of love and sex, with users viewed as seeking either casual sex or a committed relationship. Drawing on qualitative interview data with dating app users in Germany and the UK, our analysis suggests the that the love/sex dichotomy fails to fully account for participants’ experiences. We argue that rather than imposing a normative framework, we should recognise the potentiality of movement and openness in app-based dating practices. We also challenge the critique of dating apps as entirely transactional, and instead argue that the emergence of what we identify as ‘mobile’ intimate practices demonstrate the diverse forms that intimacies can take within different relationships.

In this paper I explore the transnational journeys of a group of queer HIV positive (HIV+) Caribbean migrants moving between Canada and the Caribbean. I focus on queer orientations and viral statuses as key nodes of subjectivity and/or sociality that may combine in different ways to produce (re)orientations (qua Ahmed 2006) and new social relationships—queer viral socialities—that generate migratory desires and journeys across transnational borders. However, queer HIV+ migrants from Global South locations like the Caribbean often encounter difficulties crossing Global North borders designed to facilitate entry for select categories of acceptable migrants. Acknowledging the productive yet unpredictable interactions of queer viral orientations and socialities that generate migratory desires and journeys alongside the harsh surveillance and disciplinary actions of nation-states’ border security regimes draws attention to the intersectionality and complexity of subjectivities, socialities, desires, and movements of queer HIV+ Caribbean migrants specifically, and transnational migrants more generally as they navigate the barriers and inequities of state migration apparatuses.

This study uses snowball sampling to explore the experiences of intimate and sexual relationships of non-monogamous marriages among the Hui ethnic group in northwestern China. It examines how Islam is socially expressed to culturally validate polygynous relations, and how the discourse of masculinity controls and shapes the definition of non-monogamous intimate relationships. This research suggests that moral and legal explanations for such non-monogamous relationships among the Hui are insufficient, and require an understanding of the intersections between Islam, gender, ethnicity, and sexuality.

This phenomenological study uses in-depth interviews to explore how six lesbian couples experience the loss of a child in the perinatal period. Our findings revealed the importance of developing queer parenthood through a meaningful birthing space facilitated by a midwife and enabling time and space to recognize love and beauty in the couple’s grief. Suboptimal maternity care or insensitive comments related to their lesbian status complicated the loss, while care providers’ acknowledgement and sensitivity to the specific needs of queer couples enabled them to be present in the moment and recognize and process their loss.

It is well documented that LGBTIQ+ applicants face a multitude of stereotypes and biases from decision-makers worldwide. We build on literature that argues that there is an unspoken component of credibility – to what extent the applicant is legible to the decision-maker. Based on interviews with legal representatives of LGBTIQ+ people seeking asylum in Australia, we observe that if the applicant’s narrative and label of their lived experience is familiar to the decision-maker, they are more likely to be understood by the decision-maker. Those whose experiences fall outside Western, and specifically Australian, conceptualisations of sexuality and gender identity categories are less legible to the decision-maker, than those who present a dominant, definitive, and stable identity narrative that is ‘out and proud’. Importantly, this paper also found that legal representatives shepherd applicants towards a clear label to perform an identity that is understood, or knowable to decision-makers.

Webcam sex platforms simultaneously host thousands of live performances. To allow users to explore these, platforms categorize. On porn sites, this has led to extremely detailed, hypercategorized classification systems. Developing the concept of “categorization regime,” which refers to all categorization options on a platform, we examine hypercategorization on 50 webcam sex platforms. In the heavily stigmatized, yet immensely popular, webcam sex industry hypercategorization shapes working environments and conceptions of desirability. Through critical content analysis, we find that the examined platforms, employing over 1700 unique categories, categorize in detailed, messy, and elaborate ways. Analyzing examples from categorization systems for gender, ethnicity and body type, the article demonstrates that these categories both celebrate diversity and offer earning opportunities, yet also reinforce regressive discriminatory and fetishizing narratives about marginalized groups of webcam performers.

This article explores how life schedules and life courses that are organized chronologically become part of normalized heterosexuality in children’s conversations and play. The analysis draws on ethnographic data from a Swedish preschool, focusing on situations where children engage with themes such as romantic love, kisses and weddings. Queer temporal perspectives are applied to challenge how normativity and norm-challenging are perceived, not least in relation to how desirable futures for children are displayed. The article shows that children engage with love discourses in ways that both reproduce and challenge heteronormativity and linear temporalities in normative life course and life schedules.

In recent decades, BDSM as a form of power exchange has gained partial recognition and social inclusion in the public sphere. The inclusive process comes with the price of excluding concrete behaviors and thought patterns that are considered dangerous and pathological. This exclusion/inclusion process is conducted in the framework of the production of consensual biopolitical knowledge and in the context of the normalization of sex. Under these conditions, the total power exchange master/slave relationship, which is realized through a full-time power exchange encounter, suffers from the exclusion mechanism, as it is incompatible with the inclusive reason. In the course of this paper, I will examine the exclusion process of the master/slave total power exchange under the constitutive mechanism of the BDSM discursive rules in order to expose a new form of thinking and behavior that challenges the biopower reason, while simultaneously operating within its limitations.

This article analyzes the personal writings of asexual people for whom their identity is connected to disability, illness, or trauma. Asexuality is typically understood as an inherent sexual orientation that is neither caused by nor linked to disability or physiological and psychological issues. This approach has allowed asexuality to be widely accepted as an element of human sexual diversity and protects asexual people against unwanted medical intervention. Yet, disability, illness, or trauma informs some asexual people’s sexuality. Attending to their perspectives results in broadening contemporary conceptualizations of asexuality beyond the model of essentialist sexual orientation and contributes to destigmatizing asexual identities that are entangled with disability, illness, or trauma.

This paper uses George Herbert Mead’s theory on time and the self in an analysis of qualitative interviews with sex sellers in Denmark. We show how exit from prostitution is associated with a gradual change of participants’ conceptions of commercial sex, bringing them in alignment with a ‘social problems’ approach to prostitution. From being conceptualised as a predominantly positive phenomenon, associated with ‘easy money’, power/self-affirmation and thrill, prostitution becomes a predominantly negative phenomenon, associated with ‘hard-to-earn-money’, subordination and repulsion. When transforming their conceptions of commercial sex, participants take over the view on prostitution that is dominant in Danish society – a view that defines commercial sex as inherently problematic and sex sellers as a ‘vulnerable group’ in need of rescue.

The sexual agency of young women is constructed within various discourses that articulate multiple and conflicting social imperatives, such that they need to account for their sexual and social vulnerability while expressing their sexuality. This paper uses a common Israeli heteronormative youth practice called “attacking” to analyze young women’s sexual agency. Drawing on in-depth interviews with 39 young women aged 18–23, it explores how young women express their sexual agency while managing their vulnerability. Analyzed using a theory of vulnerability, our findings point to unique forms of relational agency that support young women’s subjective sexual expressions. The findings highlight the duality and ambiguities that young women face in spaces of “attacking,” showing how their agency is supported relationally by emerging alliances based on joint vulnerability. Based on these findings, this paper challenges the dichotomy between social forces and agency and establishes a conceptualization of relational agency with regard to young women’s sexuality.

A survey was conducted with nine Brazilian cisgender, non-heterosexual women who are mothers, with the aim of understanding the challenges faced by double-motherhood in Brazil. Nine interviews and one focus group were conducted online and asynchronously through WhatsApp. The data was transcribed and subjected to thematic analysis. The findings revealed four categories: IC as a form of resistance; violence and LGBTphobia against queer motherhood; the invisibility of queer motherhood in relation to the state; and queer subjectivity. This research concludes that double-motherhood can be seen as a form of resistance, as the mothers use technologies, such as home insemination.

This paper looks into ageist and generationalist assumptions that penetrate queer spatio-temporal imageries and explore how to resist oppressive temporalities. It draws on fieldwork in a queer advocacy group and qualitative interviews with trans-, lesbian-, and women-identifying participants in Belgium to explore notions of age and ageism in queer communities. The research relates to feminist generationalism and searches for more complex notions of generationality that complicate the idea of horizontal generations or waves succeeding each other in progressive time. We address the conflicts and dissimilarities across the generational divide to question and trouble the viability of allochronic categorizations in feminist queer movements.

This article examines two case studies related to LGBTQ disclosures of sexual violence on university campuses, in the US and Australia. We argue that in a landscape of mediated #MeToo discourse, LGBTQ testimonies are often mapped onto a cisheteropatriarchal framework which limits adequate institutional responses to LGBTQ experiences of sexual violence. We illustrate how resolutions are often imagined via individualised empowerment narratives, and how this works in concert with the cisheteropatriarchal framing to delimit responses to sexual violence. We consider alternative possibilities for accounting for LGBTQ experiences going forward, and how institutions like universities might better respond to these issues.

This article, based on a set of 71 interviews conducted in France between 2014 and 2017, examines the basis of contemporary scripts for ‘good’ heterosex and reciprocal pleasure. It shows that, paradoxically, the male discourse on the pre-eminence of female orgasm falls within a persistently gendered order in which male desire prevails. It finds that non-penetrative genital practices continue to be stigmatized and are in general only practiced in conjunction with penile-vaginal intercourse. Interviews show that when people adopt what are still considered ‘inferior’ scripts it is usually as a result of external constraints. This article adds to our knowledge of changes in contemporary heterosexual practices over time but also what remains unchanged, while shedding light on current dynamics in gender relations.

Over the last decade, young Australian’s rates of chlamydia infection have been steadily increasing with notable differences between young men and women (Kirby Institute, 2018). We explore the impact of gendered scripts on chlamydia and safe-sex on young heterosexual men and women’s performance of gender and sexual responsibility. We examine findings from a Foucauldian discourse analysis (FDA) of key Australian public health websites, alongside in-depth interviews, and qualitative survey responses of students from an Australian university. The FDA identified gendered scripts in public health resources that generally avoided focussing on men in favour of encouraging women to take responsibility for couple’s safe-sex behaviour. Interviews revealed heteronormative gendered scripts framed many sexual practices with stronger focus on unwanted pregnancy than STIs, disproportionate targeting of women for STI testing by doctors and more open discussions on sexual health among women. Interviews also highlighted the absence of a normative ‘formula’ – or script – for safe-sex discussions.

There has been an increase in discussion concerning the integration of sexuality education and the prevention of sexual violence. Furthermore, this is a concern at the level of different pedagogical professions in Germany, since sexuality education and sexual violence prevention have developed as largely separate fields. Both sexuality educators and sexual violence professionals work with a broad target group to prevent sexual violence, including children, young people, as well as parents and professionals working in social work or education. They collaborate at times, but they also engage in debates about their respective pedagogical approaches. Based on group discussions with 12 teams specializing in the two fields, this article analyzes how their tacitly shared knowledge (collective orientation) underpins their different pedagogical strategies. This should be considered to improve their long-term inter-professional cooperation.

This article explores the gender and sexuality of activa/pasiva women in Cuba. The construction of activa and pasiva is very similar to other masculine/feminine female relationships around the world, often referred to in English as ‘butch’ and ‘femme’. In 2017, I interviewed 33 self-identified lesbian and bisexual women and 23 policymakers, officials, cultural contributors, and activists, in the cities of Havana, Santa Clara, and Matanzas. The women I met enjoyed and found power in their masculine/feminine partnerships. However, in contrast to a view of Cuba as increasingly tolerant and progressive towards LGBT people, my case study analyses how other lesbian and bisexual women vilify activas and pasivas in order to elevate themselves through distance, as a route to social inclusion. It demonstrates how political and social tolerance for lesbian and bisexual women is a gendered discourse that relies on their correct performance of white, middle-class, feminine gender normativity. I explore how feminine lesbian presentation is attached in Cuba to ideas of whiteness, modernity, education, and progressiveness, while masculine presentation is denigrated as old-fashioned, patriarchal, and replicating heterosexist norms. I analyse this discourse, showing it to be embedded in racist and traditional ideas of femininity which themselves uphold the gender binary. In particular, I argue that masculine women are made into abject others, using homonormativity theory and the black politics of respectability to show how gender normativity underpins social and political tolerance for lesbian and bisexual women.

The representation of women who engage in child sexual abuse material (CSAM) offenses in the media is important to understand because the misconstruction of offending may marginalize victims of these offenses and stymie the reporting by victims. The current study aimed to explore how women who perpetrate CSAM offenses are represented in the media. A search of all newspaper articles reporting CSAM offenses perpetrated by women published in English over a 6-month period (1 May 2020 to 31 October 2020) was conducted (N = 68 articles). A qualitative content analysis identified three themes: (1) newspaper headings do not suggest women, including mothers, engage in CSAM offending; (2) women who co-offend are actively involved in the CSAM offending; and (3) CSAM cases perpetrated by women are reported factually as opposed to emotively. Overall, the findings are positive, indicating advancements in the factual, as opposed to stereotypical, reporting of women who engage in CSAM offenses.

Though many advocates argue that ‘rape is rape’, empirical research demonstrates that many incidents and experiences are ambiguous. This article explores how heterosexual norms play into the construction of a grey area between ‘just sex’ and rape. Based on an analysis of 30 interviews with Norwegian men and women about alcohol-related heterosexual encounters, the article explores how such encounters can become ambiguous. There is a mutually constitutive relationship between what is ‘normal’ and what is not. Simultaneously, heterosexuality and sexual norms are fluid, contextual and constantly developing, so when norms regulating ‘normal’ sex shift, transgressions from these norms probably do as well. By using Gavey’s (2005) model of normative heterosexuality as a scaffold that supports rape culture as a heuristic device, I examine these stories of alcohol-related heterosexual encounters to investigate how norms about heterosexual sex are involved in how people constitute themselves as ‘good sexual subjects’ today. Based on these findings, I discuss how the pathway to becoming a good sexual subject may simultaneously lead into murky and ambiguous territory.

This empirical phenomenological study examines women’s sexual identity work in menopause. It shows that women’s self-understandings are at stake and take shape through a negotiation of dis/connectedness from/to others in sexual activities. Four negotiations are distinguished: (1) lessening with the other, (2) self-familiarizing (3) experimenting with others, and (4) giving oneself to the other. Herein, sexual identity work is revealed to be a precarious practice. In making sense of oneself, often through new sexual activities, women balance the tightrope of dis/connecting with others and norms, while facing the possibility that they may lose themselves and others in the process.

It is well known that sex workers experience high levels of stigma. This research examined the techniques sex workers use to ameliorate the emotional and practical impacts of that stigma. Twenty female sex workers with varying roles of escorts, porn actresses, camgirls and content creators were interviewed. Our participants revealed that they used avoidance techniques, such as selective disclosure and the construction of alternate personas. Interestingly, they also reported that they employed positive techniques, such as being unapologetic and deriving confidence from their profession. We suggest that teaching stigma management techniques could be an important tool for sex work organisations to support both established and newer sex workers.

This article analyses a widely publicised case in England, where a trans woman was remanded to a women’s prison and subsequently sexually assaulted other women prisoners. The article traces how the case was politically mobilised to support a growing backlash against trans rights in Britain. The article argues that the case was successfully deployed by trans-hostile groups because of a combination of carceral politics and sexual exceptionalism, which cut across both left and right politics and has roots in racialised narratives of ‘dangerous others'. These narratives, while ostensibly claiming to guard against sexual violence, paradoxically limit the capacity to meaningfully address underlying causes of sexual harm.

Open and long-term intimate partner relationships are missing from the landscape of the queer ethnic community in Aotearoa New Zealand. For young ethnic queers, this lack of visibility denies them knowledge of how ethnic queers form and develop intimate partner relationships in a society that marginalizes their ethnicity, and communities that stigmatize their queerness. Similarly, very little is known about the perceptions and experiences of intimate queer relationships among ethnic young people. Using data from a qualitative study of 43 young ethnic queers living in Aotearoa New Zealand, this paper aims to provide information on what young ethnic queers experience or expect from intimate partner relationships, and how family, community, and their own beliefs impact these relationships. The study showed that intimate partner relationships among queer ethnic young people were as diverse as the people and cultures, and young ethnic queers did not necessarily have prescribed ways for how these relationships took place. Importantly, despite the pressures and expectations from their communities for heterosexual relationships, young ethnic queers sought the intimacy and affirmation of intimate partner relationships.

Drawing upon interviews with 33 practitioners of ‘orgasmic meditation’ in the UK and US, I question the extent to which the practice of orgasmic meditation might facilitate ways to uncouple orgasm from negative gendered constructions. I explore how the practice in some cases enables people to establish clear bodily boundaries and encourages women to centre their own pleasure, as well as opening up space to rethink what constitutes a ‘sexual’ practice. Theorised through a queer feminist perspective, I argue that tensions remain with orgasm as a form of women’s work, with an onus upon women to police bodily boundaries, and with moments where boundaries are broken.

The emergence of the internet offered a unique space for Iranian women to inquire about their personal autonomy, including sexual autonomy. While the internet accelerated Iranian women’s emancipation from sexual subordination, critical questions concerning the impact of socio-cultural mores on this relatively new experience remain convoluted. Grounded in critical feminist and sexual script theoretical frameworks, this research investigates some Iranian women’s comprehension and experience of sexual autonomy by closely exploring the educational role of the internet on the discourse of sexual autonomy and its interconnection with the Iranian culture of shame and silence. Through semi-structural in-depth interviews and online ethnography, this research investigates how the internet serves as an informal learning tool that disrupts traditional learning and expedites women’s sexual autonomy in both online and offline spaces. Adopting critical thematic analysis, this study determined that the online realm altered the meaning of sexual subordination and led to a reconstruction that shifted the boundaries of shame and silence around sexuality. Through the interaction and interconnection between online and offline spaces, Iranian women problematize the culture of shame and silence through learning, revisiting their existing knowledge, and then silently acting. Therefore, a cultural reconstruction that is gradually redefining sexual scripts is emerging.

While legal recognition of same-sex relationships and families has increased in many democratic countries, discrimination on the grounds of sexual orientation, both open and subtle, still exists. Drawing on qualitative interviews from Germany, this study uses the grounded theory methodology to analyse LGBTQ+ families’ normalization practices in response to experienced and anticipated discrimination. We show that normalization practices are not merely an assimilation to a neoliberal heteronormative family ideal, as criticised in debates on homonormativity, but require arduous efforts within heteronormative societies. Furthermore, normalization practices simultaneously challenge (traditional) family norms, through both overt political struggles and sub-politically within everyday practices.

Ruraqueer students constantly experience higher levels of victimization, and negative university experiences than their urban and suburban peers. Further, rural students have limited access to university resources while, queer events and workshops related to queer community, as well as university-based ongoing activities to support positive sexuality and gender identity development are scanty. This has been worsened by extant research written from an ‘outsider’ perspective lacking breadth and depth of experiences of queer students especially in rural universities from an African perspective. Anchored on a qualitative approach using purposive sampling, in depth semi-structured interviews were conducted in this study with eight under and postgraduate students who identified as queer. Emerging themes show how rurality intersects with actual or perceived sexual orientation, gender identity or sex characteristics of queer students in university spaces. Findings challenge the homogenization of university residencies; non-inclusive LGBTQ curricular; university environment that remains homophobic and how traditional, cultural and societal norms contribute to queer students sense of belonging. Implications suggest inclusive teaching and learning and ongoing awareness programmes that acknowledge diversity and enhance visibility of students with intersecting marginalized identities.

The meaning of home for queer people has been widely empirically explored as well as theorized. Not least has the home been important for the older generations of queer people, who lived in times where their sexualities and gender identities have been criminalized and pathologized and where there have been few public meeting places historically. However, having care needs may blur the lines between private and public and complicate notions of integrity in one’s home. This article is based on qualitative interviews and aims to explore experiences of queer people in a Swedish context who have eldercare services—either people who have home-care-services or who are living in care homes. A queer theoretical framework and reflexive thematic analysis was used. The results illustrate how there is a silence around gender and sexuality in the everyday life within eldercare. This in turn is caused by material conditions where downsizing and effectivization of the eldercare have created pressed working conditions that leave little room for small talk between staff and recipients of care. Norms on age, gender, and sexuality with notions on older people as asexual (as well as cisgender and straight) may play into this silence as well. The boundaries between the private (home) and the public (eldercare) become blurred. This in turn conditions which intimacy practices that become im/possible. Simultaneously, there is a presence of queer resistance as well as of longings for other (queer) futures.

This article investigates how viewers born in the 1970s and 1980s recall Australian film and television LGBTQ+ themes, characters and narratives they viewed while they were growing up. Aspects of place and space were centred in these accounts, from memories of watching a shared television in the domestic family setting to the physical artefact of the video tape. Participants emphasised the theme of mobility toward the city and a rural/urban distinction in the film and television they discussed, and the role of city contexts in providing better access to screen media that represented LGBTQ+ lives – for example, through access to independent cinemas. These memorial accounts were considered formative and often provided the framework by which participants perceive and navigate everyday life as members of minority communities. At the same time, these place-bound accounts of encounters with LGBTQ+ screen texts expressed a complex attachment to domestic spaces, tangible objects and narratives of mobility.

There is a continuing thread of research evidence that schools acknowledge just two self-evident genders and that trans and gender diverse (TGD) youth face significant marginalisation and exclusion. Drawing on a qualitative study of educational staff and seven TGD school-attending youth in South Africa, this paper explores two lines of inquiry – how schools as cultural and social spaces produce and resist cisnormativity and how TGD school-attending youth orientate themselves in or out of line with normative power? Shedding light on how orientation marks out boundary lines and practices of differentiation, the analysis highlights how schools produce a field of objects that ensures that schooling is orientated around the cisnormative body. The paper argues that schooling is a space where TGD youth learn their place, which is exclusion and marginalisation. The findings point to the need for urgent school reform, highlighting the need for important intervention paths to address gender diversity and schooling.

With its emphasis on practices like social distancing and periods of intermittent isolation, the COVID-19 pandemic likely presented unique challenges for individuals who engage in consensual nonmonogamy (CNM). Interviews with 16 practitioners of CNM in the United States conducted in May–July, 2021 revealed five themes about how COVID-19 impacted their relationships: (1) slowing down relationship activity and progress; (2) speeding up relationship changes and milestones; (3) providing the opportunity for reflecting on nonmonogamous identities and relationships; (4) facilitation of clarifying intentions around nonmonogamous relationships; and (5) offering unique opportunities to apply skills from safer sex negotiations to navigating safety with precautions related to COVID-19. Findings illuminate how members of a community whose intimate practices were uniquely impacted in a time of limited sociality made meaning of their experience and charted the course for relationship trajectories.

Black female adolescents are less frequently viewed as victims of violence or as agents of resistance. This study analyzed the experiences of sexual coercion of Black female adolescents on the South Side of Chicago through narrative scripts used to create digital stories. Using Sexual Script Theory and applying an intersectional lens, we analyzed a collection of 46 narrative transcripts from Black female youth, living on the South Side of Chicago, five of which specifically focused on the theme of sexual coercion. Under the broader theme of sexual coercion, the following subthemes were identified: (1) broken expectations of romance, (2) sex as a means of seeking attention from a male partner, (3) sex as a means of maintaining a partner, and (4) rape. By better understanding the social context of relationships for Black adolescent girls in heterosexual relationships, we may be able to better design sexual and reproductive health interventions for young women of color.