Category: Bisexuality

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Stuck in the middle

Growing into my identity

By Tatum Lindquist

As an empathic perfectionist, conflicts stung me. I used to perceive any conflict as a reflection of my flawed character. It took years of inner wrestling to understand that conflicts were opportunities to grow, not threatening, but nurturing in their tumult.

All too often, humans keep to their comfortable spaces, unwilling to engage in a conflict with those who differ. I do not have that luxury, nor do I want it. I open myself up to you today to push the conversation of sexual identity and religion, not as a destabilizing conflict, but rather a nurturing discussion that extends a welcome to all beliefs and identities.

I felt alienated in religious settings where my questions about the Bible and its origins were dismissed as irrelevant or spiritually weak, and as I learned more in school about the uses of the Bible to validate atrocities throughout history, I lost trust in my religious communities because the Bible wasn’t considered in its historical context or its imperfect translations. Specifically, I remember staying up one night at Christian camp reading Genesis 3, and as I read verse 16 in its NIV translation, “Your desire will be for your husband, and he will rule over you.” I cried without really knowing why.

Until, that is, I read Wilda Gafney’s womanist interpretation. In “Womanist Midrash,” the pain of that passage healed as she explored how the Spirit of God uses she/her pronouns in the Biblical Hebrew; how it describes an androgynous being, not Adam but rather the adam, referring to humankind that is then split in two; how “over” translated to “in” and “with” more often, reading instead “he shall rule with you.”

When I stopped living in fear and started letting go and opening myself up to conversations around religion, I found space to wrestle with my identity, my God, and their Scripture, leading me to where I stand today as a bisexual, Christian, cisgender woman.

I may have known my identity for awhile now, but only until recently have I found a sense of representation and visibility through my studies of queer and feminist biblical scholarship. With help from the class “Gender, Sex, and Religion,” I was exposed to multiple approaches to the Bible beyond just traditional biblical studies.

“I think [including more perspectives] just makes for more accurate, more representative, more interesting scholarship,” Mika Ahuvia, an assistant professor at the Jackson School of International Studies, said.] “The more [people] are looking at a text, the more nuances they notice.”

It turns out that biblical authors had no language for sexual orientation and gender identity, but rather viewed sex and gender within patriarchal constructs motivated over the years by different political, religous, and socioeconomic influences.

When the topic of “homosexuality” did arise in the religious circles at youth groups or summer camp, I was told that the Holiness Code of Leviticus in Scripture not only addresses it, but condemns it. Never, however, was I told during these conversations of its historical context, where it fails to mention how these laws merely condemned sodomy — non-procreational sexual acts — not homesexuality itself, nor did anyone explain the cultural beliefs that influenced these laws.

In biblical Israel, there was a cultural necessity to understand the religious and social significance of their bodies and so, procreation was viewed synonymously to achieving immortality and wasting semen was thought to be impure and harmful because it was believed to hold the most crucial role in reproduction.

By exposing myself in a variety of knowledgeable, heavily researched interpretations, queer and feminist biblical scholarship specifically equipped me with a platform and the language to heal. Whether it’s the deconstruction of gender and patriarchy through reinterpreted creation stories in Genesis or the contextualized and researched approach to the Holiness Code of Leviticus, biblical scholarship redefined my relationship with the Bible and deepened my understanding of its authors and how interpretations changed with time, and how they were shaped by and influenced societal constructs of gender and sex.

Regardless, the search for community as a queer Christian continues. Whether it was my faith in secular communities or my sexuality in religious ones, I still don’t know where I belong, a feeling all too familiar in my experience between straight and LGBTQIA+ communities.

While we may be the “B” in LGBTQIA+, the bisexual community still faces health disparities and stereotypes from straight and queer communities for a variety of reasons.

“Our research has found that bisexual people do experience many health disparities, both in Washington state as well as nationally,” Karen Fredriksen Goldsen, a professor in the School of Social Work, said. “For example, we found that bisexual women compared to lesbians have higher rates of disability and are more likely to experience disability at earlier ages

Fredriksen Goldsen especially noted the community’s lack of visibility, where an “increase in visibility could create opportunities to further build and expand communities” as well as reduce stigmas.

“As we recognize bisexual lives, we can begin to understand their distinct experiences,” Fredriksen Goldsen said. “Our research has documented many disparities as well as strengths in this community, as bi people are resilient.”

At the intersection of religious, secular, straight, and LGBTQIA+ communities, if I’ve learned one thing, it’s that the majority of these communities and the unique individuals within them don’t know how to interact with each other. As someone on the receiving end, the lack of dialogue between these diverse communities lends its hand to miseducation, stigmatization, and polarization.

When Ahuvia started teaching “Gender, Sex, and Religion,” she noted that the biggest gap she felt like she had to overcome was between the secular and religious students. Now, four years later, it’s shifted.

Silence and invisibility serve no one, so I will never refuse the challenge to uproot what I hold true, wrestle with it, learn, and grow.

Complete Article ↪HERE↩!

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The Queer Lingo Dictionary

By Quinn Mathys

While some of the terms used in this edition may be known throughout parts of the queer community, not everyone — not even all queer people — may know their definitions. To help further the conversation, we have created this section so that you may reference it as needed as you read through the pieces. Words have power, and it’s important to understand what they communicate — all of their messages, the emotions with them, as well as their direct definitions.

AGAB — (acronym) stands for “assigned gender at birth,” a term trans* people may use to identify who were born in male (AMAB) or female (AFAB) bodies

Aromantic — (adj.) a person who doesn’t experience romantic attraction but may still experience sexual attraction. To read more about this, check out our piece on the Split Attraction Model (SAM).

Cisgender (sometimes shortened to “cis”) — (adj.) someone who identifies with the gender they were assigned at birth

Cishet — (adj.) a cisgender heterosexual person

Cisexism — (noun) prejudice or discrimination against trans* people

Closeted — (adj.) used to describe someone who is not open about their queer sexuality or non-cis gender identity

Coming out — (verbal phrase) the act of a person revealing their queer sexuality or non-cis gender identity

Cross-dressing — (noun) the act of wearing clothes and presenting as another gender, not to be confused with identifying as that gender

Equal protection — (noun) a clause included in the 14th amendment that keeps any governing body from denying its citizens equal protection

Femme — (adj.) presenting or acting in a way that is traditionally feminine, regardless of the person’s gender identity

Gay — (adj.) a person who is romantically or sexually attracted to others of the same gender, sometimes used as an informal umbrella term to refer to members of the entire LGBTQ+ community

Gender (as opposed to sex) — (noun) a social construct relating to expectations of behavior, characteristics and thoughts; commonly confused with “sex,” which is usually assigned by doctors at birth based on a person’s genitalia or their chromosomes

Gender expression —(noun) the way that a person chooses to present their gender identity

Gender-nonconforming — (adj.) a term used to describe someone who does not follow the traditional gender norms of the gender they were assigned at birth

Heteronormative — (adj.) an action or belief that pushes heterosexuality as the normal or preferred sexual orientation

Heterosexism — (noun) prejudice or discrimination against people who are not heterosexual

Homosexual — (noun) someone who is sexually attracted to people of the same gender; however, this label carries a negative connotation, as it has been used as a clinical term to discriminate against gay people.

Intersectionality — (noun) the different aspects of identity (race, gender, sexual orientation, ability, etc.) as they apply to an individual or a group of people; these social categories overlap in interdependent systems of discrimination

Masc — (adj.) presenting or acting in a way that is traditionally masculine, regardless of the person’s gender identity

Orientation — (noun) the determination of how one person relates to someone else (i.e., romantic orientation or sexual orientation). Gender identity is not an orientation.

Outing — (verb) the act of revealing a closeted person’s queer sexuality or non-cis gender identity, which should only be done with the permission of said person. Outing someone without their permission is a violation of their trust and is highly frowned on.

Phobia (as in homophobia/biphobia/transphobia/aphobia/etc.) — (noun) dislike or prejudice against gay/bisexual/trans*/asexual individuals, more obvious or direct than heterosexism or cissexism

Queer — (adj.) a person who is a part of the LGBTQ+ community

Spectrum — (noun) a range between two opposite points (i.e., the gender spectrum), but it is more commonly used in reference to autism spectrum disorder (ASD)

They/them/their — (pronouns) the most common singular gender neutral pronouns in the English language, which have been used since the 14th century

Trans* — (adj.) people who do not identify with the gender they were assigned at birth. The asterisk acknowledges there are people who may not feel like the term “trans” or “transgender” accurately applies to them, and its placement shows that those other identities are being included in the discussion.

Trans panic — (noun) an excuse that can be used by the accused to get a lighter sentence in a court of law if the accused has murdered a trans* person.

Complete Article ↪HERE↩!

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‘Bi-erasure’

Bisexual people who are out to their partners may have worse sex

By Canela López

  • Research presented at the Society for the Scientific Study of Sexuality annual conference last week found that bisexual people in mixed-gender relationships who are out to their parents have lower rates of sexual satisfaction than if they aren’t out. 
  • The study also found that rates of sexual satisfaction and romantic satisfaction were actually higher for the partners of bisexual people who feel “more negative towards their identity.” 
  • Researchers suggest that this sexual and romantic dissatisfaction comes from the fear of bi-erasure — or the “unique form of minority stress related to the erasure of their identity” as a bisexual person. 

The myth that bisexual people don’t exist might seem absurd, but is more commonly accepted than you may think. And when bisexual people engage in relationships with people of different genders, that myth can contribute to the erasure of their identity entirely.

For example, a bisexual woman dating a man might face a common form of “minority stress” called bi-erasure — or the fear that someone’s identity as a bisexual person might be ignored and they might be thought of as straight — just because she is in a relationship with a man.

While bi-erasure can have a variety of negative social impacts on bisexual people, including exclusion from LGBTQ spaces, isolation, and a feeling of invalidation, researchers found that it can have a tangible impact on their sex life as well.

New findings presented at the Society for the Scientific Study of Sexuality annual conference last week found that for bisexual people in mixed-gender relationships, rates of sexual satisfaction were actually lower if they were out to their family, friends, and partners. However, the study also found that partners of bisexual people in mixed-gender relationships reported higher levels of sexual and romantic satisfaction when their partners were out.

Researchers tie these results to the internal conflict bi-erasure creates for bisexual people in mixed-gender relationships.

Bisexual people in mixed-gender relationships who were out to their families had lower rates of sexual satisfaction than those who weren’t

The study surveyed 142 mixed-gender couples, each composed of one bisexual person and one person who does not identify as bisexual. The couples on average had been together for 5 years, were 30-years-old at the time of the survey, and were primarily white.

Participants answered a series of questions about overall levels of sexual and romantic satisfaction with their partners. The results showed that factors such as whether bisexual participants felt their identities were recognized, whether bisexual partners were out to their families and friends, and how they felt about their own identity all had a strong impact on the level of sexual and romantic satisfaction of both partners.

Bisexual participants who felt that their identities were not seen reported lower rates of sexual satisfaction. Those who were out to their families also reported lower rates of sexual and romantic satisfaction.

Researcher Laura Vowels said the link between participants being out to family members and lower rates of sexual satisfaction could possibly be attributed to family members being unaccepting of participants’ identity as bisexual, which in turn leads to sexual and romantic dissatisfaction.

The study showed surprising results about the level of sexual and romantic satisfaction for non-bisexual participants

While bisexual participants across the board reported lower rates of sexual satisfaction when they were out to their families and felt that their identity was not seen, Vowels was surprised at the findings about their non-bisexual partners.

“If the bisexual partner felt more negative towards their identity, then their partner experienced higher levels of sexual satisfaction,” Vowels said.

Vowel said this might be connected to non-bisexual partners feeling insecure about their partners leaving them due to the stereotype that bisexual people are promiscuous and always looking for another relationship.

While the study is relatively small, the conclusions illustrate the tangible impacts that biphobia may have on the lives of bisexual people and their partners.

Complete Article ↪HERE↩!

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An essential safe sex guide for lesbian, bisexual and queer women

Everything you need to know about vulva-to-vulva sex.

By Paisley Gilmour

If you’re a lesbian, bisexual, pansexual or queer woman, or someone who has a vagina and sleeps with vagina-having people, it’s likely you haven’t had the sexual health education you need. School sex ed is so heteronormative that many of us never heard so much of a mention of vulva-to-vulva sex. It’s no wonder many queer folk don’t realise STIs can be transmitted through fingering, oral sex and sharing sex toys.

This gap in our knowledge is nothing to be ashamed of. Safe sex for LGBTQ+ women, non-binary, trans and intersex people is just rarely (if ever) efficiently covered in school.

So here’s your essential safe sex guide, courtesy of Linnéa Haviland from sexual health service SH:24.

Stigma exists and it might affect you

A recent study found LGBTQ+ women face barriers when accessing sexual health care, the main reason being ignorance and prejudice among health care staff. I have certainly been questioned a few times about why I’m going for a smear test, simply because I’ve said I have a girlfriend. With information about safe sex being extremely penis-centred, it can be really hard to know the facts and stand your ground in the face of individual and institutionalised queerphobia.

Know how STIs are actually spread…

Contrary to popular belief, there doesn’t have to be a penis involved for STIs to spread. STIs can be passed on through genital skin-on-skin contact, through bodily fluids on hands and fingers, oral sex and sharing sex toys. STIs “like the specific environment of the genitals, so can spread from one vulva to another when they are in close contact or if fluids come in contact via sex toys or fingers,” says SH:24 sexual health nurse Charlotte.

Chlamydia, syphilis, gonorrhoea, HPV, genital warts and genital herpes can all be spread this way. These STIs can also spread via oral sex. Throat swabs for STIs aren’t routinely offered to women, but if you are worried you can request one. STIs won’t survive outside their cosy environments for long though, so you can’t get them from sharing towel, toilet seats, or by using a sex toy someone else used a week ago.

…and know how to protect yourself

You’ve probably heard of a dental dam for oral sex, but if you’re anything like me before I started working for a sexual health service, you’ve probably never actually seen one. Originally used for dentistry, they are quite expensive and hard to get hold of, so unless your local sexual health clinic has them I would recommend a DIY version: the cut up condom!

Unroll the condom, cut the tip off, then cut it lengthwise to unroll it into a rectangle. Use the lubricated side against the vulva, or if flavoured, the flavoured side against your mouth (note: flavours can irritate the vulva!) When sharing sex toys, use a condom on the sex toy, and change this every time you switch user.

For fingering and fisting, you can use latex gloves for extra protection (add some lube though – they’re dry!) If you’re rubbing genitals or scissoring, you can try to keep a dental dam in between, but it can be really hard to keep it in place… the best way to stay protected is to test regularly for STIs (we recommend yearly or when changing partners – whichever comes first!)

Go for your smear test

There is a prevalent heteronormative notion that you don’t need to get a smear test unless you’ve had/are having S.E.X (meaning penetrative sex with a penis.) This isn’t true! HPV, the virus which can cause cervical cancer, can be transmitted via oral sex, sharing sex toys and genital contact. HPV is very common, and most people will have it at some point in their life, but clear it without symptoms. Because it’s so common it’s important to always go for your smear test!

Know about HIV

HIV is is slightly different from other STIs, because it has to get into your bloodstream. “There is a high quantity of white blood cells both in the rectum and on the cervix, so if the virus gets there, it is very close to where it needs to be. Tearing adds another way for the virus to come in contact with your blood stream during sex,” says Charlotte. HIV can only survive outside the body for a few seconds, so transmission via non-penetrative sex or sharing sex toys is thought to be extremely low.

However the actually transmission rates of HIV during sex between two vagina-having people is unknown, since this has not been recorded or studied on any larger scale. There has been one documented case of HIV transmission between two women – but more cases might be masked by assumptions that the virus was contracted in a different way (such as heterosexual/penis-vagina sex or needle sharing). There is a lot of stigma attached to HIV, so it’s important to remember that if you have HIV and are on the right medication, you can keep the viral load undetectable, which means you can’t pass it on!

Learn the risk factors

When making a decision about whether to have protected or unprotected sex with someone, it’s a good idea to be informed about the risk factors involved in different types of sex. British Association for Sexual Health and HIV (BAASH) guidelines says non-penetrative contact carries the lowest risk, but no sexual contact is without risk.

For penetrative sex (like fingering, using sex toys and fisting) the risk of transmission is related to the degree of trauma – i.e if there is friction or aberration (tiny cuts). Risk is also related to if you or your partner(s) are likely to have an STI – so be in the know and test, test, test! There is an assumption in the medical field that vulva-to-vulva sex carries hardly any risk of STI transmission, but different reports suggest this generalisation may not be correct.

Complete Article ↪HERE↩!

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The Evolution of a Bisexual

My Road to Embracing Sexual Fluidity

by

“Now, I’m far more attracted to men than women, but who’s to say my sexual preference won’t sway again?”

I’ve identified as straight, I’ve identified as gay, and I’ve identified—and still identify—as bi. My sexual identity is something of a shapeshifting mass that I can never quite firmly grasp. In the minds of many, I’m confused. But I don’t see it that way. I’ve always been confident in my sexual orientation; it’s just changed over time. For the majority of my life, I was solely romantically and sexually linked to women. But in my late 20s, I started to experiment with men (something I’ve wanted to do for a long, long time) and really liked it. Now, I’m far more attracted to men than women, but who’s to say my sexual preference won’t sway again?

“It’s not uncommon for people’s sexual identities to change,” sex educator Erica Smith, M.Ed, tells NewNowNext. “I know this as a sexuality educator and because I’ve experienced it firsthand. I’ve identified as bisexual, lesbian, queer, and straight (when I was very young). It wasn’t until I was in my mid-30s that I relaxed into the knowledge that my sexual attractions are probably going to keep changing and shifting my whole life.”

According to Alisa Swindell, Ph.D. candidate and bisexual activist, it is not always our sexuality that changes. Usually, it’s our understanding of our sexuality that evolves when we explore what feels right to us. “Our understanding of gender and how it is expressed has been evolving at a rate that has not previously been known (or studied) and that is changing how we understand our own desires and responses to others,” she says.

Many outside factors can influence our sexuality. For instance, Swindell thinks many bisexuals are playing against a numbers game. “There are more people with other gender attractions than same-gender, so more often bisexual people end up in relationships with people of another gender and find it easier to pursue those relationships,” she says.

In her opinion, this sentiment is especially true for women, as there is still a lot of stigma toward bi women within lesbian communities. Men, however, experience a different set of challenges.

“Once [men] start dating [other] men, they often find themselves in social situations that are almost exclusively male and so meeting women becomes harder,” she adds, effectively summarizing my lived experience as a sexually active bisexual man. “Also, those men, like all of us, were socialized to respond to heterosexual norms. So many men who enjoy the queerness of the male spaces are still often attracted to heteronormative women who do not always respond to male bisexuality due to continuing stigma.”

The continuing stigma often pressures bisexuals to adopt a monosexual identity. Take Leslie, a “not super out” bisexual, as an example. Leslie dated a woman from her late teens to early 20s, keeping her sexual orientation a secret because her parents were conservative and she didn’t want to ruffle any feathers. As she revisits her past same-sex relationship with me, she has a realization: “In reflecting on all of that, I think deep down I thought that being with a man would just be easier.”

The bisexual Pride flag

Now married to a man, Leslie feels like she’s lost her bi identity, though she’s still attracted to different genders. “When I see people I follow online and find out they are bisexual I usually reach out and say, ‘I am, too!’ so I can collect sisters and brothers where I can,” she adds. “Otherwise, as I am cisgender-presenting I often feel like I don’t really have a say but I offer my support.”

This loss of identity is all too common. “Maintaining a recognized bisexual identity can be difficult as monosexuality is still the assumed norm,” Swindell says, noting that showing support—whether that looks like keeping up with issues that affect bisexuals, correcting people who mistakenly call bisexuals gay or straight, or encouraging our partners to not let that slide when it comes up with friends and family are all important for maintaining an identity—as Leslie has, is important to maintaining a bi identity. Smith adds this loss of identity may be attributed to a person’s own internalized biphobia, too.

“When it comes to sexuality in particular, there is rightfully a lot of autonomy given to people to self-identify. If someone self-identifies as queer or bisexual, none of their sexual or relational behavior, in of itself, alters that,” psychotherapist Daniel Olavarria, LCSW, tells NewNowNext. “Of course, there is also a recognition that by marrying someone of the opposite sex, for example, that this queer person is exercising a level of privilege that may alter their external experience in the world. As a result, this may have implications for how that person is perceived among queer and non-queer communities.”

Jodi’s experience as a bisexual person is more reflective of my own: She shares that she’s gone through stages where she only dates men, and others where she only dates women. Available studies suggest that only a minority of bisexuals maintain simultaneous relationships with both genders. In one report, self-identified bisexuals were asked if they had been sexually involved with both men and women in the past 12 months. Two-thirds said yes, and only one-third has been simultaneously involved with both genders.

As for a possible explanation? “It can be really difficult for us to find partners who are comfortable with us dating other genders at the same time,” Smith offers up as a theory.

“If I’m in a situation where I have to be exhibiting a lot of ‘masculine’ energy (running projects, being very in charge of things at work, etc.), then I tend to want to be able to be in more ‘feminine’ energy at home,” Jodi adds, clarifying that people of any gender identity can boast masculine and feminine energy. “Likewise, if my work life looks quieter and focused on more ‘feminine’ aspects such as nurturing and caregiving, I tend to want to exhibit a stronger more masculine presence while at home.”

Bisexuality is, in many ways, a label that can accommodate one’s experience on a sexuality spectrum. This allows for shifts based on a person’s needs or interests at any given point in their life. Perhaps “The Bisexual Manifesto,” published in 1990 from the Bay Area Bisexual Network, says it best:

Bisexuality is a whole, fluid identity. Do not assume that bisexuality is binary or duogamous in nature: that we have “two” sides or that we must be involved simultaneously with both genders to be fulfilled human beings. In fact, don’t assume that there are only two genders.

Sexuality is complicated, and how we experience it throughout our lives is informed by a multitude of different factors—the exploration of power dynamics, craving certain types of sexual experiences, and social expectations can all influence our gender preferences at any given time, to name just a few. Much like our own bodies, our understanding of our sexual orientation will continue to grow.

I’ve come to accept this ongoing evolution as a wonderful and inevitable thing. Imagine having a completely static sexual orientation your entire life? Boring! Being able to explore your sexuality with wonderful people of all genders is intensely satisfying and uniquely insightful, no matter how many others try to denounce what you feel in your heart or your loins.

I didn’t choose the bi life; the bi life chose me. And I am grateful.

Complete Article ↪HERE↩!

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Am I Queer?

Here’s How To Tell

By Caroline Colvin

So, you’re not sure if you’re “bisexual,” “pansexual,” or “lesbian” to be exact, but you have an inkling you’re not strictly straight. If you’ve been wondering, “Am I queer?”, there is no simple answer to that question. On one hand, you might be able to pinpoint exactly which childhood female celebrity crush sparked a sexual awakening. Or maybe you distinctly remember a K-12 Valentine made with extra special care for a girl in your class. On the other hand, maybe you’ve shared a curious, impulsive kiss with a girl. Or maybe you’ve hooked up with another woman, either one-on-one or in a threesome, and have elected to ignore those implications. Whatever your case may be, there are def some aspects of your sexual and romantic attractions you can reflect on to answer that question.

Data from the Pew Research Center shows that more and more Americans are identifying as members of the LGBTQ+ community. As of 2017, a little more than 10 million people in the U.S. or 4.1% of Americans identified as LGBTQ+. That’s up from 8.3 million people or 3.5% of Americans in 2012, according to the same researchers. Interestingly enough, millennials lead the pack when it comes to identifying as queer. In 2017, LGBTQ media organization GLAAD found that 20% of 18- to 34-year-olds identify as LGBTQ+ in the U.S.

If you’re curious about whether you’re queer, here are some aspects of your desires to consider.

“Queer” can be how you identify

It’s important to know that “queer” can be an umbrella term. For example, you’ve possibly heard people use “the queer community” and “the LGBTQ+ community” interchangeably. It’s also important to know that “queer” can be the specific label you identify with — that’s the “Q” in “LGBTQ+!” The queer community includes people who are lesbian, gay, bisexual, and pansexual — so, anyone who isn’t straight. (This also includes folks who are transgender, non-binary, or two-spirit, so anyone who isn’t cisgender or the gender they were assigned at birth. But for the purposes of this article, we’re just going to focus on sexuality, which is separate from gender.)

When it comes to using “queer” as your label, sex and relationships therapist Courtney Watson, whose practice works specifically with LGBTQ+ people of color, says, “‘Queer is a term that offers the most fluidity in definition. [It also] allows for a sexuality identity that transcends discreet gender and sexual orientation categories.”

What you’ll notice romantically is…

One thing sexuality educator Jamie J. LeClaire emphasizes is that there isn’t just one way to be queer, especially when it comes to romantic orientation. You might be:

  • aromantic, which means you lack of romantic attraction completely,
  • biromantic or panromantic, meaning you feel romantically attracted to more than one gender,
  • or homorantic, meaning you feel romantically attracted to people of the same binary gender that you identify as.

Do you have warm and fuzzy feelings for a woman at work? Has romance just never been your jam? Do you dwell on how nice it would be to cuddle, hold hands with, and raise a dog with one your hot, charming non-binary friends? Queerness looks different for everyone, but LeClaire says, “If you find yourself developing romantically-fueled, crush-type feelings outside of the scope of heteroromanticism, you might be queer!”

What you might notice sexually is…

As LeClaire puts it, one of the main signs you might be queer is you catch yourself “fantasizing or desiring sexual intimacy, in any way outside of strict heterosexuality.” You might be:

  • asexual, meaning you lack sexual attraction completely,
  • bisexual or pansexual, meaning you’re sexually attracted to two or more genders,
  • or lesbian or gay, meaning you’re sexually attracted to people of the same or similar gender as you.

This might look like an interest in lesbian porn, or sexual fantasies with people of the same gender or similar genders. It could be as tame as daydreams of kissing a cute someone of the same gender (or a similar gender presentation) from one of your classes. This might be having zero or only a passing interest in sex at all. Queerness differs from person-to-person, but these are some things to consider about your sexual desires.

And don’t feel pressure to come out

“Generally speaking, ‘coming out’ is a never-ending process in today’s world, where people are harmfully assumed to be cisgender and heterosexual/allosexual,” LeClaire says.(Allosexual is term for folks who experience sexual attraction, unlike asexual folks.) “Do what is right and feels comfortable for you and your situation.”

Especially if you feel like your parents, guardians, or community will react badly (or even violently) to your newly acknowledged queerness, wait until you feel safe to do so.

“If you have the financial privilege to go to therapy, it can be an incredible tool for navigating the coming-out process,” LeClaire suggests. Cultivate a support system of friends or “chosen family” to have your back as you figure your queerness out. “Support can very well come from online queer communities if that’s all you can access, which are incredible resources as well.”

Whatever the case may be, don’t stress about labels

No matter what label you end up sticking with, Watson explains, “It’s also important to know that your attractions and identities can be fluid and change.” It’s why Alfred Kinsey, a famous sexologist, invented the Kinsey scale — a numbered spectrum between completely homosexual and completely heterosexual — to help queer people express how they felt. Because even in 1948, people were realizing that no two bisexuals loved and desired people in the same exact way, and that sexuality evolves.

“As for how to find a label that works for you, think about what you feel most deeply resonates for you right now,” Watson says. You can identify as bisexual today, but pansexual a year from now. You might feel comfortable with the lesbian label at first, but then realize you’re also asexual — so then you feel good about “gay and asexual” or “homoromantic asexual,” or no labels at all.

The word you pick for you identity is not a “life-long stamp.” Keeping that in mind can help take the pressure off.

What’s more, Watson says, “You can have an identity regardless of your current partner’s gender/sexual orientation.” You might be dating a man and still have sexual desires for women. You might be dating a lesbian woman and feel genderqueer. Who you’re dating at any given time doesn’t take away from who you are and how you feel comfortable identifying.

At the end of the day, LeClaire says, “Gender and sexuality are more than a spectrum. They are a universe of opportunities to live, love, and be loved.” Keeping this in mind can help you embrace and celebrate your queerness in a positive, reaffirming way.

Complete Article ↪HERE↩!

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The 10 best books about bisexuality

Here’s a pick of the best books to fatten up your bookshelf with information, autobiography, and some deep dives into what it means to be bisexual.

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One of the smaller niches in any LGBTQ bookstore or library is the bisexual shelf, but it doesn’t have to be this way. Finding a good book on bisexuality can, at times, be as difficult as finding bisexual voices within the larger LGBTQ movement. Much the same, once you find them, you are liable to find some rare and wonderful things that you might have overlooked in the crowd.

Here’s a pick of the best books to fatten up your bookshelf with information, autobiographies, a little snark, and some deep dives into what it means to be bisexual.

The Bisexual’s Guide to the Universe: Quips, Tips, And Lists for Those Who Go Both Ways by Nicole Kristal and Mike Szymanski

This one probably should be on your shelf and shares a lot of use information in a humorous fashion, but at the same time, this text could also disappoint with a focus on stereotypes and their ilk. It not recommend for a newcomer, but someone who has been out and about for a while. It’s worth a look, especially for fans of snark.

Fire Shut Up In My Bones by Charles M. Blow

New York Times columnist Charles M. Blow’s memoir will take you on a beautiful and often challenging story of coming of age as a black bisexual man in the deep south. This is a powerful, potent story that feels all the more important in the Trump years.

Bi: Notes for a Bisexual Revolution by Shiri Eisner

More distinctly political than most of the books on this list, Bi: Notes for a Bisexual Revolution feels like a manifesto for bisexual people who have been often marginalized, exploited, and discriminated against. It may be a bit muddy in places, but it’s still a solid read for the political minded among us.

Bad Dyke: Salacious Stories from a Queer Life by Allison Moon

This is not the book you share with your grandmother to explain bisexuality. This selection of essays by Allison Moon is full of bawdy, sometimes graphic tales of her coming of age as queer in the 1990s. The sexual content, however, will ring true to any reader. The stories twist and turn, in rhythm with Moon’s own better understand of herself and her interests.

The B Word: Bisexuality in Contemporary Film and Television by Maria San Filippo

This is truly the “missing manual” of queer studies and media critique, digging into the way bisexuality is treated — and often mistreated — in film and television. The topic may sound dry, but San Filippo beings a sharpness to her writing that keeps this dive into everything from art cinema to vampire movies engaging.

Getting Bi: Voices of Bisexuals Around the World by Robin Ochs and Sarah Rowley

No bookshelf on bi issues should be without this on it. Getting Bi collects 220 separate essays on the subject that cover the gamut of bi experience, including a substantial number of non-western writers and experiences. Worth noting: it was updated in 2009, but it is surely due for yet another edition in the future, particularly to look into the rise of pansexuality and the many changes that have impacted the LGBTQ community in the last decade.

Advice from a Wild Deuce: The Best of Ask Tiggy by Tiggy Upland

Debuting initially as an advice column on the Bisexual Resource Center’s website, this book collects a pick of the best of Upland’s columns in one place. Both humorous and thoughtful, this is a great book for those seeking to better understand their own bisexuality or that of others. What’s more, behind Tiggy Upland’s quirks and wit, you’ll find a large dose of kindness.

Black Dove: Mama, Mi’jo, and Me by Ana Castillo

A beautiful autobiographical picture of growing up in Chicago as a Hispanic woman. Castillo, a feminist bisexual woman, tells a heartfelt and personal story of both her and her son’s coming of age in America though a Hispanic lens. While the chapters touching on her bisexuality and polyamory may be of the most relevance on this list, it may be Castillo’s openness about her son’s arrest and incarceration that will stick with you the longest.

Marbles: Mania, Depression, Michelangelo and Me by Ellen Forney

The biggest “bi” in this graphic memoir is “bipolar,” as author Ellen Forney explores her creative life since her diagnosis with bipolar disorder. Fear not that this book is on the wrong list, however: Marbles also digs deep into the other “bi’ in Forney’s life, talking frankly about her bisexual identity.

Bi Any Other Name: Bisexual People Speak Out by Loraine Hutchins and Lani Kaahumanu

In this groundbreaking anthology first published in 1991, more than seventy women and men from all walks of life describe their lives as bisexuals in prose, poetry, art, and essays. Despite some dated content, it’s a seminal collection that still deserves to be read!

Complete Article ↪HERE↩!

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What straight people need to know about going to gay bars

It’s great you want to support your queer friend, but all those looking for a GBF: listen up.

By Grace Walsh

As a gay person, knowing my straight friends want to come to LGBTQ+ bars and spaces fills my heart with joy. I appreciate the accepting atmosphere that these spaces create, and I love that my friends want to show their support of me and my community so openly in them.

I came out just before starting university, having made wonderful (and very straight) friends during my time at college. I was worried they would treat me differently after I came out, or be freaked out thinking I either hated men or fancied one of them. Luckily, neither one of those age-old stereotypes came true, and actually I didn’t give them enough credit. It turned out most of them knew I was gay long before I did.

But recently, when I took a group of them to Soho in London for a night out, I realised even the most well-intentioned, supportive straight/cis friends can miss the mark entirely. One of my male friends came back from the bar carrying drinks and a phone number, written on a napkin. He loudly demanded to know why the bartender had thought he’d be interested because after all, he didn’t “look gay”. Sigh.

Later on, we went to dance at another bar. On a small side stage, men in cowboy costumes were dancing. Before I knew it, another friend was dancing between them and trying to take a hat from one of their heads. Awkward side glances and a request for her to get down followed.

After another friend who was feeling queasy and asked me (the only actual LGBTQ+ person in the group) to go outside with her, I left feeling let down and a little pissed off. They’d been so supportive of me for so many years, yet they’d made me – and others around us – feel uncomfortable, in a space that I had invited them into.

I could go to “straight” bars with my friends, and I often do. But there’s something quite special about being able to hold my girlfriend’s hand or kiss her without double takes from passers-by (or the horrifying offer of a ménage à trois). That’s why queer spaces and bars are important to me and many other members of the LGBTQ+ community. It’s where we can be in the majority for once, where we can feel the most comfortable and protected, and where we have the most access to music by early noughties queer icons – an integral element for survival. These spaces give people who can’t be “out” publicly for whatever reason somewhere they can truly be themselves. These are places where trans and gender nonconforming folk can hopefully feel physically safe and recognised, away from a world that isn’t always so accepting.

For Meg-John Barker, author of Life Isn’t Binary and expert on gender, sex and relationships, queer spaces are vital. “LGBTQ+ people often become used to having to come out repeatedly, to being asked intrusive questions about their bodies and sex lives and being treated as an object for people (the weird one in the office, or the gay best friend, for example). It’s understandable that they might want some spaces where they don’t have to worry about that stuff. Where they can assume that everyone will ‘get it’, relax and breathe easy,” they say.

How to behave as a straight person in an LGBTQ+ space

So, you want to support your queer friend in the space they love and have a boogie to Whitney Houston? That’s fabulous. But here’s how to do it while being respectful and considerate of the space you’re in.

Think about your motivations for going

If you’re there on safari and looking “to see something strange and exotic to you or you’re there to exploit the coolness of LGBTQ+ culture in some way” as Meg-John puts it, then maybe take your night out down the road instead.

“I’ve tried to buy a drink for/ask for a number from several women in queer spaces, who have turned out to be straight. Instead of politely declining, I’ve often been made to feel like a gross pervert for even suggesting they might be queer and interested,” says 22-year-old Becca, a bisexual student from Oxford. “I’ve also taken straight friends to queer clubs and been horrified and embarrassed when they react inappropriately when someone has assumed they’re queer

Meg-John says your reason for wanting to go to a queer space should be to “support your LGBTQ+ friend who is keen for you to go along.” They add it’s fine “if you want to learn something, or it’s an event that’s particularly looking for allies to support it and the people going.

Check whether you’re actually welcome there

For straight, cis people, the world really is your oyster! You can pretty much go anywhere and everywhere without worrying that you’ll be physically or verbally assaulted because of your sexual or gender orientation. Meg-John explains, “Don’t go to [a queer space] with your straight, cis partner and get off together very publicly. Remember that everyday spaces are safe for you in a way they aren’t for the rest of the people there.”

Luke, a 27-year-old gay writer, says queer spaces have become somewhat of a tourist attraction for hen dos. And this can cause a lot of problems. “If you’re thinking of going to a queer space as a primarily straight, cis hen do – just don’t do it,” he says. “I’ve been to numerous nights were a group of be-sashed, wasted white chicks show up and start shrieking. It really changes the vibe. Having a hen party there makes everyone feel that they’re a spectacle on display for someone else’s enjoyment and entertainment, which isn’t much fun

When hen parties invade queer spaces, they bring the gaze of the outside world with them. This means we have to go back to monitoring the way we behave, in spaces that are supposed to belong to us.”

Educate yourself before you go

Even if you think you know everything about every identity under the LGBTQ+ acronym, do your homework Meg-John says. “There are plenty of videos out there about things LGBTQ+ people are sick of hearing, or what not to ask them, as well as easy 101 introductions to language,” they add.

There’s no shame in not knowing something about a community unfamiliar to you, but there’s plenty of shame in asking a same-sex couple an ignorant question steeped in stereotypes like, “Who’s the man in the relationship?” Believe me, it still happens.

“I was once at a gay club with some straight friends celebrating our friend’s 21st. Perhaps trying to be supportive and ‘in touch’ with the birthday boy’s sexuality, they started throwing phrases like ‘Yaaaaaas queen’ around to all the camp men, assuming they’d respond positively,” says Ellen, a recent graduate who identifies as bisexual. While you may think this referencing of queer culture by straight people is totally harmless, not all LGBTQ+ people agree.

“Many queer folk are tired of hearing such over-used drag queen lingo,” Ellen adds. “And they don’t owe it to you to respond if they aren’t comfortable, especially in their own safe spaces.”

Treat people queer people like you would anyone else

Meg-John says you should avoid going to queer bars if your intention is “to flirt or get off with somebody LGBTQ+ because you’re curious, or want to have a story to tell. This involves treating people as objects for your pleasure, not full human beings.”

Ed, a 22-year-old bisexual teacher, has experienced this kind of behaviour first hand. “I have experienced problems with straight women using me a bit like a shiny new handbag. They just pull me over and are very tactile. They randomly dance with me before ushering friends to take pictures of us dancing without asking me. Then they can get frustrated when I try to walk away!”

Pansexual sex educator Topher, 30, agrees that although this behaviours is common, it can be really harmful. “I was in a very famous gay pub in Soho, resting on my boyfriend’s chest when a drunk, straight-presenting lady informed us of how attractive we were as a couple,” he says. “I said, ‘Thank you’, and turned my head away back to him.

“This is when I felt her hand run up the back of my T-shirt and down my back, before attempting to squeeze my bum. We shoved her off, and she acted very shocked to have been corrected while sexually assaulting me in public. I felt invaded and we left. One of my biggest issues with it, other than the assault, was that this was my boyfriend’s first experience of a proper gay bar and what he’d witnessed was unpleasant.”

Don’t take over the space

“Don’t go with your straight, cis mates and take up a lot room in the venue with your bodies or your noise,” Meg-John says. “Many people will feel less safe if you’re doing that. Be considerate of places with a maximum capacity that are already pretty full, too. It’s better to let LGBTQ+ people be the people who get to use the space,” they add.

So, maybe trying to get you and six of your friends into G-A-Y on Pride weekend is an idea to rethink

The morning after my night out I was presented with a bacon sandwich and some sheepish looks. Hopefully my next trip to Soho will be more successful, with a lot less eye rolling and quick escapes out of the side exit

Complete Article ↪HERE↩!

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Bisexuality Among Black Women Is On The Rise

New research provides some clues why Black women disproportionately account for a dramatic shift among bisexual identifying women.

By Tristan Bridges and Mignon R. Moore

Since 1972, social scientists have studied the General Social Survey to chart the complexities of social change in the United States.

The survey, which is conducted every couple years, asks respondents their attitudes on topics ranging from race relations to drug use. In 2008, the survey started including a question on sexual identity.

As sociologists who study sexuality, we’ve noticed how more and more women are reporting that they’re bisexual. But in the most recent survey, one subset stood out: 23% of Black women in the 18 to 34 age group identified as bisexual – a proportion that’s nearly three times higher than it was a decade ago.

What forces might be fueling this shift? And what can learn from it?

Bisexuality among women is on the rise

In the 10 years that the General Social Survey has included a question on sexual identity, rates of identification among gay men, lesbian women and bisexual men in the U.S. haven’t changed much.

Bisexual identifying women, on the other hand, account for virtually all of the growth among those who say they’re lesbian, gay or bisexual. Of all of the women who responded to the 2018 survey, more than 1 in 18 identified as bisexual. One decade ago, only 1 in 65 did.

Bisexuality among women is on the rise

In the 10 years that the General Social Survey has included a question on sexual identity, rates of identification among gay men, lesbian women and bisexual men in the U.S. haven’t changed much.

Bisexual identifying women, on the other hand, account for virtually all of the growth among those who say they’re lesbian, gay or bisexual. Of all of the women who responded to the 2018 survey, more than 1 in 18 identified as bisexual. One decade ago, only 1 in 65 did.

The most dramatic shift among bisexual identifying women is happening among young people. In the 2018 sample, more than 1 in 8 women from the ages of 18 to 34 identified as bisexual. There were more than twice as many young female bisexuals as there were young lesbians, gay men and bisexual men combined.

That’s a large shift – and it all happened in a relatively short period of time.

Add race to the figures and you’ll see that young Black women, in particular, account for a disproportionate share of this shift.

A few years ago, we wrote about how approximately 18% of young Black women identified as lesbian or bisexual in the 2016 General Social Survey sample. That rate was more than two times higher than for white women or other racial groups – and almost four times higher than for men of any racial group.

By 2018, more than 25% of young Black women identified as lesbian or bisexual. And the majority of that change can be accounted for by bisexual-identifying Black women.

In other trends, Black women also led the way

Data like these help us to establish a shift is occurring, but they don’t really explain why it’s happening.

Exploring the “why” requires different methods of analysis, and existing studies – like Mignon Moore’s research on gay identity and relationships among Black women – can provide some clues.

But beyond this, other demographic research shows that Black women have led the way in other trends related to gender.

Consider the gender gap in college attendance. As early as 1980, Black women began to outpace Black men in completion of a four-year college degree. It wasn’t until a decade later that white women started earning college degrees at a higher clip than white men.

And in the first half of the 20th century, more unmarried Black women started having children. Eventually, more unmarried white women started having children, too.

Perhaps when it comes to sexuality, Black women are also ahead of the curve. If that’s the case – and if this trend continues – we might expect women of other races to follow suit.

A shortage of men?

Cultural forces might also play a role.

Sociologists Emma Mishel, Paula England, Jessie Ford and Mónica L. Caudillo also analyzed the General Social Survey. Rather than study sexual identities, they studied sexual behavior. Yet they discovered a similar pattern: Young Black women were more likely to engage in same-sex sexual behavior than women and men in other racial and age groups.

They argue that these shifts speak to a larger truth about American culture: It’s more acceptable for women to spurn gender norms because femininity isn’t valued as highly as masculinity. Since masculinity and heterosexuality are closely intertwined, men might believe they’ll suffer a higher social cost for identifying as bisexual.

Others have pointed to the shortage of men hypothesis to explore young Black women’s decisions about relationships and marriage. This too might explain why young Black women, in particular, seem more willing to explore bisexuality.

According to this argument, fewer “marriageable” men create a need for women to consider options beyond heterosexual relationships or marriage. A traditional marriage isn’t as necessary as it once was; since women have more educational and economic opportunities, they can afford to be pickier or, possibly, to explore same-sex relationships.

Another aspect of the hypothesis involves the disproportionately high rates of incarceration of Black men in the U.S. It’s possible that because Black women are, as a group, more likely to live in areas with smaller “pools of marriageable men,” they’re more open to bisexuality.

We’re less convinced by the shortage of men argument because it ignores the fact that incarceration rates of Black men haven’t increased over the past decade. Yet over this period of time, the percentages of young Black women identifying as bisexual have grown substantially.

The challenge of surveying sexuality

Finding reliable ways of measuring sexual identity on surveys is more difficult than you might think, and the trend could have been spurred by something as simple as the way the question is phrased in the General Social Survey:

“Which of the following best describes you?”

  • gay, lesbian or homosexual
  • bisexual
  • heterosexual or straight
  • don’t know

Of the roughly 1,400 people who responded to this question on the 2018 GSS survey, only six responded “don’t know.” Another 27 didn’t respond at all.

But everyone else selected one of those three options.

Perhaps some respondents didn’t want to neatly tie themselves to the category of “gay” or “straight.” If this is the case, “bisexual” almost becomes a default fallback.

Either way, one thing seems clear: Young people – especially young Black women – are more willing to explore their sexuality. And the ways they are sexually identifying themselves on surveys is only one indicator of this change.

Complete Article ↪HERE↩!

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Why it’s dangerous to treat gay and bi men’s sexual health in the same way

Bisexual men’s sexual health is at risk, Lewis Oakley says, because researchers treat gay and bi men the same way

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One of my biggest issues as a bisexual campaigner is to tackle how we conduct sexual health research.

Last week’s Public Health England report demonstrated an issue we face again and again.

Their latest study found gonorrhea and syphilis cases are surging among gay and bisexual men.

Research like this classify gay and bisexual men as the same thing. But even though other studies have found bi men are more at risk of STIs, their public health needs are often unmet.

Why is treating gay and bi men’s sexual health the same an issue? 

It’s so basic, it’s baffling but here we go. Gay men only have sex with men and bisexual men could be having sex with men or/ and women. How can you not assess these two forms of sexuality separately when looking at sexually transmitted infections?

I do understand the perspective that what they are really doing is grouping together ‘men who have sex with men’ because they have unique health risks.

But from a practical point of view, that simply doesn’t work. You are only taking in to account part of a bi man’s sex life. It is the most obvious form of bi erasure. ‘We are only going to take in to account the sex you have with men. The fact you have sex with women will be omitted from the research.’

Limited studies that do look at gay and bi men differently have found startling results.

One study argued rates of HIV in bisexual men is closer to those of heterosexual men than gay men.

The truth is, this is a large scale failing on the part of sexual health research. It endangers bisexual men like myself.

Sexual health issues unique to bisexual men are ignored because it doesn’t correlate with what gay men are dealing with.

For example, no sexual health research has ever surveyed bisexual men to see if they are more or less likely to use a condom with a man or a woman. From my own interactions with other bi men, I’ve long suspected there could be a discrepancy in condom use. However, because such an issue doesn’t impact gay men, I have no research to prove this point. As a consequence, if I am right it means no effort is being put in to improving condom use by bisexuals.

Bisexual sexual health impact

If we wanted to play the discrimination card, you could argue an unintentional consequence of all this research encourages bi men to see sex with men as too dangerous. It may push them to be more comfortable with women.

For gay men, highlighting specific risks they are more susceptible too is good practice. But for bisexual men who have the option of sex with men and women only showing them negative realities of having sex with men could be off-putting. Obviously, no research has ever asked bisexual men if sexual health reporting makes them more cautious about having sex with men than they are women, so we will just leave that as wild speculation at this point.

More insidiously, the overall consequence is that bisexual men are being disenfranchised from the conversation about safe sex.

London Assembly Health committee found that bisexual people, and those who come under the + category, report that their identity is frequently misunderstood or simply erased by health professionals.

As a consequence, another study found there is a substantial gap in knowledge specifically on bisexual health needs still remains.

Feeling their bisexuality won’t be taken seriously, only 33% of bisexuals feeling comfortable sharing their sexual orientation with their general practitioner.

If we want to change this, we need to make the effort to bring bi men in to the sexual health conversation.

Time to take bisexuals seriously

What we need to see is research that reflects bi men’s experience. Statistics should be available on issues such as condom use, unplanned pregnancy and the most common STIs.

We then need targeted health campaigns telling bisexual men how to protect themselves.

From my own experience, we need to do a better job educating sexual health professionals. Doctors must know bisexuality exists and be educated on their sexual health risks.

As the American Journal of Preventive Medicine reported, men who have sex with men and women — regardless of whether they identify as bisexual — have distinct health care needs.

They could also do more to target bisexuals. I’m not tooting my own horn here but I’m pretty well known for being bisexual. I’ve written for most major sites, appeared across TV and radio and have a weekly column. You would think organizations might reach out to ask me to help promote their bisexual survey/ service – but no.

All I’m asking for is some specific research to help bi men make informed decisions about their sexual health. It’s not unreasonable to ask that bisexual men be looked at separately to gay men.

And until that becomes the new way of working, this bisexual activist will continue to say: the majority of sexual health research is fake news.

Complete Article ↪HERE↩!

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Pride Month Too Often Overlooks LGBTQ Members With Disabilities

Why we need to make Pride Month celebrations inclusive of people with disabilities.

By Sarah Kim

This month marks the 50th anniversary of the 1969 Stonewall Inn riots. Since then, June has been recognized as Pride Month, dedicated to celebrating the resilience, perseverance and unity of the LGBTQ community.

During a time when diversity and inclusion are the main pillars of Pride, people with disabilities are still left out in the discussion and celebration of sexual and gender diversity. Just last year, the historic Stonewall Inn bar denied entrance to a blind queer person because they didn’t provide paperwork for their service dog — a violation of the Americans with Disabilities Act, which states no paperwork is needed for the entrance of a service animal.

That is only one of many examples of how Pride remains mostly inaccessible to the disabled, deaf or hard-of-hearing, blind and people with intellectual and/or developmental disabilities. Accessibility issues are present in gay bars, parties, big parades, as well as protests and rallies.

The physical spaces of many of these events present obstacles for people with physical disabilities or with sensory sensitivities. For example, parades can often be difficult for people with mobility issues because of uneven, long routes, extreme heat and tight, narrow spaces. Even if there is a designated wheelchair path, often times the parade coordinators underestimate the amount of space needed, or the path becomes overcrowded.

Even intimate gatherings often lack disability accommodations. Events with speakers, more often than not, do not have accompanying ASL interpretation, film screenings do not have closed captioning and spaces do not account for participants with noise or light sensitivity or who are on the autism spectrum.

However, these physical barriers and obstacles have a more significant implication. People with disabilities have been viewed as asexual beings, or incapable of having other identities other than being disabled. The mainstream population too often feels squeamish about someone who might need help in the bathroom, also having a fulfilling sex life.

Activist points out that Pride is too often inaccessible.

The Atlantic recently released a short documentary following the hurdles a married couple had to face when trying to convince a group home to allow them to live together. They both have intellectual disabilities, but that doesn’t mean that they are incapable of understanding their sexuality or of being in a marital relationship. The couple had to legally prove that they can consent to their sexual relationship, and thereby earning their right to live together. The mere fact that the couple had to go through this process speaks volumes on the social and cultural perception on the sexuality of people with disabilities.

The fundamental meaning behind Pride is for everyone to be proud of their bodies, sexuality and physical appearances. However, the same invitation is too often denied to LGBTQ folks with disabilities. Instead, they are reminded that they don’t belong in such spaces and that they can’t have sexual or gender identities. They want the exact same things that non-disabled LGBTQ people want in life: acceptance and not being “othered.”

People have multiple facets of their identities — a concept that is often referred to as intersectionality in academic and research settings. To ignore, or not account for, one aspect of a person’s identify — say, their disability — penetrates the notions of exclusion and discrimination. In turn, this can eradicate the histories of members of the LGBTQ community with disabilities.

Disability accommodations and inclusivity should not be an afterthought, but rather a priority when planning LGBTQ events and celebrations. Pride should strive to honor and recognize the lives of all people who identify as LGBTQ, and that certainly includes people with disabilities.

“As long as trans disabled people like me exist, disability issues are trans issues, and trans issues are disability issues,” Dominick Evans told them. Evans is trans, queer and disabled filmmaker and advocate.

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Living and dying in the shadows

Louis Kenneth Neu, 26-year-old cabaret singer of Savannah, Ga., left, is pictured on trial, Dec. 15, 1933, in New Orleans for the slaying of Sheffield Clark Sr., a Nashville, Tenn., businessman, in a New Orleans hotel. His attorneys set up an insanity plea for defense but Neu, claiming to be “perfectly sane”, has repeatedly expressed the wish that “they would hang me quick and get it over with.” He confessed to beating Clark to death just a week after he had similarly killed Lawrence Shead, a theater manager of Paterson, N.J. Others are unidentified.

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The world treated them like criminals. And that made them victims.

In an America where their very existence was illegal, gays were forced into dangerous shadows. At a time when being out meant being arrested, lonely men looked for love in dark parks, public bathrooms, and Times Square bars.

Often, they only met their murderers.

James Polchin’s “Indecent Advances” tells the grim tale. Advertised as “A Hidden History of True Crime and Prejudice Before Stonewall,” it focuses on what it meant to be a gay man in the first half of the 20th century: A target.

Polchin begins his story after World War I, as millions of American soldiers and sailors returned home, ready to celebrate. The Jazz Age was starting, and young men were eager to join the party.

Author, James Polchin

Having defeated a foreign threat, though, the American establishment now turned its attention to domestic ones. While the government hunted down political subversives, police departments and the armed forces searched for “sexual deviants.”

That crusade pushed the propaganda that gay men were dangerous perverts, eager to molest children and recruit innocent youths. It fed a paranoia that justified almost any action against them, from legal entrapment to brutal vigilantism.

In 1919, worried about corrupting influences, the Navy asked sailors to catch off-base seducers by going undercover. Some were even urged to go under the covers. In Newport, R.I., sailors were told that just going home with a man wasn’t enough. Only a “full act” would guarantee a conviction.

The practice was eventually dropped, but only because of public outrage at what good clean American boys were being asked to do. Ridding the streets of homosexuals was still seen as a moral crusade.

Ernest Kehler, right, 24, Canadian-born boxer, is shown as he was brought to New York police headquarters from Toronto, Dec. 20, 1939, to face charges in of slaying Dr. Walter Engelberg, first secretary of the German consulate in New York. Man at left is an unidentified police officer.

It was a growing one, too. In New York in 1918, there were 238 arrests for homosexual solicitation. Within two years, that number more than tripled. Police regularly raided bars in Greenwich Village. Sweeps of Bryant Park, a popular cruising spot, were common.

Being gay in public was a crime. But being gay in private could be fatal.

The stories were grisly. In 1933 in Paterson, N.J., Lawrence Shead, a movie-theater manager, was found in his apartment, beaten to death with an electric iron. When the killer was nabbed, he claimed self-defense. Shead had made a pass, the killer explained.

New Jersey declined to prosecute, allowing the suspect to be extradited to Louisiana, where he was wanted for killing a wealthy businessman. In that case, though, robbery, not sexuality, was seen as the motive. The suspect was convicted and hung for that crime. Getting away with murder was possible.

The message was clear: Gay lives don’t matter.

In 1945, ballroom dancer Burt Harger disappeared from his Manhattan apartment. Then his body started showing up, in pieces. Police arrested his roommate, who confessed to killing Harger with a hammer and cutting him up in the bathtub. He said he’d just thrown the last piece, the torso, off the Staten Island ferry.

The reason for this gruesome crime? Harger came on to him, the roommate said. Convicted of manslaughter, his sentence was 10 to 20 years.

It practically became a pattern. In 1948, there was a rash of hotel room murders in New York: a merchant seaman in Times Square, an NBC executive in Albany and a Canadian businessman in the Waldorf-Astoria. Nothing connected the crimes, except the perpetrators’ excuse: Self-defense. The other guy made a pass.

Some prosecutors pushed back, insisting these were premeditated crimes. Robbery was the underlying crime; smart thieves knew that gay men were reluctant to go to the police. Prosecutors argued that these were cold-hearted killers, taking advantage of their victims’ own isolation.

Yet juries sympathized with the killers.

For example, the victim at the Waldorf-Astoria, Colin MacKellar, always stayed at the posh hotel when he was in town. He also always drank at the bar, known as a discreet pick-up joint. One night the middle-aged MacKellar befriended a hunky 19-year-old patron. After several rounds, the older man invited the younger one to his room.

The teenager beat MacKellar to death. Then he went to the movies.

When arrested, the suspect’s defense was the older man propositioned him. He was just protecting himself, the teen insisted. That might have gotten him released, too, if the prosecutors didn’t discover the kid had a long history of haunting bars, meeting older men, and robbing them.

Even then, he, too, was only convicted of manslaughter.

The homophobia grew, convincing many Americans that the scariest problem wasn’t gay bashing, but gays. In 1954, a handsome airline steward, William Simpson, was found in a lover’s lane in North Miami, shot to death. His wallet was missing. Police eventually arrested two young men.

They admitted to “rolling” gay men, first hitchhiking along Biscayne Boulevard, then robbing whoever gave them a lift. “Getting money from perverts,” they called it. The defendant who shot Simpson said he panicked, thinking the man was going to rape him.

The press and public couldn’t help but sympathize – with the defendants.

“Third Sex Plague Spreads Anew,” Brevities (November 2, 1931)

“Good Guys – Not Toughs” the Miami Daily News editorialized. “5,000 Here Perverts, Police Say” the Miami Herald reported. Other stories warned of a secret colony of sexual deviants. Politicians vowed to “run them out of town.”

Once again, the defendants were convicted only of manslaughter.

Even when people worried about crimes against gay men, they weren’t concerned about the victims. No, people were far more concerned with gays in the neighborhoods bringing down property values. And they feared how homosexuals endangered heterosexuals.

In 1955, in his syndicated column “Dream Street,” Robert Sylvester churned out hard-boiled prose about a rapidly decaying Times Square, home to sleazy bars and short-stay hotels. “The Bird Circuit,” he called it, were gay hangouts where thugs waited for gay men to pick them up, go back to their rooms and rob them.

It was a terrible thing, Sylvester wrote because it put truly innocent people at risk. “It probably isn’t important if a homo is roughed up by some hoodlum,” he concluded. “The important thing is that when there are no available homos, any unprotected citizen makes a satisfactory substitute.”

By the ’50s, some gay activists, notably the members of the Mattachine Society, began to push for acceptance. The movement


Illustration from Psychopathology by Edward Kempf (C.V. Mosby Company: St. Louis, 1920)

grew. In 1967, after the police raided the Black Cat Tavern in San Francisco, supporters politely protested. Two years later, when cops tried the same thuggish tactics at the Stonewall Inn, patrons fought back in the streets.

Times were changing. When the Supreme Court ruled, in 1972, that state governments could refuse to employ homosexuals, a Daily News editorial agreed but made a modest plea for tolerance from private employers. “Fairies, nancies, swishes, fags, lezzes – call ’em what you please – should of course be permitted to earn an honest living,” the editorial stated.


Ralph Edward Barrows, 20, formerly of Grand Rapids, Mich., smiles and waves his hand, which is handcuffed to that of another prisoner, in a train at Hoboken, N.J., March 7, 1950, as he leaves for the state prison at Elmira, N.Y. Barrows was sentenced to 40 years on a manslaughter conviction for killing wealthy Canadian businessman, Colin Cameron MacKellar of Montreal. MacKellar was found dead in his Waldorf Astoria suite on Nov. 5, 1948.

Compared to some attitudes, this was practically liberal.

The cries for real liberation were growing louder. As Stonewall proved, gay people were no longer worried about what was permitted. Instead, they were intent on what was owed.

They were no longer going to be quiet and ashamed, they were determined to be loud and proud. And that pride, already on display, will be on the march next Sunday.

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If your sexual orientation is accepted by society you will be happier and more satisfied with your life

Lesbian women are mostly happier with their lives than straight women.

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In recent years LGBT+ rights have improved dramatically. Same-sex marriage is now legally performed and recognised in 28 countries. Equality laws protect LGBT+ people at work and increased media coverage is improving knowledge and awareness of sexual orientations. More to be done, however, to ensure equality for all, and researchers have been looking into how different factors like these contribute to the happiness and life satisfaction of people with minority sexual identities.

Studies have shown that, on average, homosexuals and bisexuals report lower levels of life satisfaction than heterosexuals. This has been linked to homosexuals and bisexuals experiencing heteronormativity (the assumption that heterosexual orientation and binary gender identity are “normal”, which has led to the world being built to cater to the needs and desires of heterosexual life), which leads to stigmatisation. For our new study we looked deeper into the links between sexuality and life satisfaction, and found that people with an “other” sexual identity – such as pansexual, demisexual, or asexual – also experience lower levels of life satisfaction than heterosexuals.

Well-being differences

Using 150,000 responses collected over five years as part of the Understanding Society survey, we analysed whether the happiest heterosexuals are happier than the happiest sexual minorities, and if the least happy sexual minorities are less happy than the least happy heterosexuals. When looking at the data, we controlled for a number of things – such as age, employment, personality, and location – to make sure our results focused solely on sexual identity.

While other studies have looked at the “average” effect of sexual identity on happiness (where it has been shown that sexual minorities report lower levels of life satisfaction), my colleagues and I considered the whole well-being distribution. That is, we looked at the differences between heterosexuals and sexual minorities at the lowest, average, and highest levels of self-reported life satisfaction.

Our results are clear that sexual identity is correlated with life satisfaction, but it is a nuanced picture. We found that homosexual males are less happy with their lives than heterosexual males, except for at the very top of the well-being distribution (where they are happiest). We also saw that homosexual females are happier with their lives than heterosexual females. Although interestingly that is except for at the lowest levels of well-being.

Facing ostracisation on the basis of your sexual identity has a large negative impact on how satisfied you are with your life.

Bisexuals – irrespective of gender – report the lowest levels of life satisfaction, and the loss to well-being associated with being bisexual (rather than heterosexual) is at least comparable to the effect of being unemployed or having ill-health. In fact, out of all the sexual identities analysed we found that bisexuals are the least satisfied with their lives.

“Other” sexual identities are associated with lower levels of life satisfaction in the bottom half of the distribution, but higher life satisfaction in the top half. This means that the least happy people with an other sexual identity are less happy than their heterosexual counterparts. But the happiest people with an other sex identity are actually happier than their heterosexual counterparts.

While our findings highlight the importance of gender (or more precisely its interaction with sexual identity), this is only relevant for homosexuals. As noted above, the results for homosexual males and homosexual females are drastically different This makes sense considering that other research has highlighted that societal attitudes towards lesbians are more preferential than to gay males. So it is likely that the higher life satisfaction reported by lesbians (compared to heterosexual women) is associated with these more positive societal attitudes.

Identity and acceptance

Looking to our findings for other sexual identities, we believe that growing awareness (for example due to increased representation on television) is likely to have reduced the need for some people to “explain” their identity to others. This will have made reaffirming the validity of their sexuality to themselves easier too. If we couple this with increasing self-awareness of an identity that gives meaning to attractions (or lack thereof), the positive well-being identified for this group is understandable.

While it could be argued that the same should be true of bisexuals, there is a significant difference between bisexuality and “other” identities. Bisexuality is an identity that has existed significantly longer and was part of the original LGBT movement. And yet the greater minority stress experienced by bisexuals is likely a reflection of how they experience stigmatisation from both heterosexual and homosexual communities through bi-erasure and lack of acceptance of bisexuality.

Overall our research shows that people with a minority sexual identity are on average less satisfied with their lives, but across the distribution of well-being a more positive picture emerges. If we look at other research into the different societal attitudes and growing acceptance towards certain sexual identities, it is clear that being accepted is important. Facing ostracisation on the basis of your sexual identity has a large negative impact on how satisfied you are with your life.

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How the Nazis destroyed the first gay rights movement

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In 2017, Germany’s Cabinet approved a bill that will expunge the convictions of tens of thousands of German men for “homosexual acts” under that country’s anti-gay law known as “Paragraph 175.” That law dates back to 1871, when modern Germany’s first legal code was created.

It was repealed in 1994. But there was a serious movement to repeal the law in 1929 as part of a wider LGBTQ rights movement. That was just before the Nazis came to power, magnified the anti-gay law, then sought to annihilate gay and transgender Europeans.

The story of how close Germany – and much of Europe – came to liberating its LGBTQ people before violently reversing that trend under new authoritarian regimes is an object lesson showing that the history of LGBTQ rights is not a record of constant progress.

The first LGBTQ liberation movement

In the 1920s, Berlin had nearly 100 gay and lesbian bars or cafes. Vienna had about a dozen gay cafes, clubs and bookstores. In Paris, certain quarters were renowned for open displays of gay and trans nightlife. Even Florence, Italy, had its own gay district, as did many smaller European cities.

Films began depicting sympathetic gay characters. Protests were organized against offensive depictions of LGBTQ people in print or on stage. And media entrepreneurs realized there was a middle-class gay and trans readership to whom they could cater.

Partly driving this new era of tolerance were the doctors and scientists who started looking at homosexuality and “transvestism” (a word of that era that encompassed transgender people) as a natural characteristic with which some were born, and not a “derangement.” The story of Lili Elbe and the first modern sex change, made famous in the recent film “The Danish Girl,” reflected these trends.

For example, Berlin opened its Institute for Sexual Research in 1919, the place where the word “transsexual” was coined, and where people could receive counseling and other services. Its lead doctor, Magnus Hirschfeld, also consulted on the Lili Elbe sex change.

Connected to this institute was an organization called the “Scientific-Humanitarian Committee.” With the motto “justice through science,” this group of scientists and LGBTQ people promoted equal rights, arguing that LGBTQ people were not aberrations of nature.

Most European capitals hosted a branch of the group, which sponsored talks and sought the repeal of Germany’s “Paragraph 175.” Combining with other liberal groups and politicians, it succeeded in influencing a German parliamentary committee to recommend the repeal to the wider government in 1929.

The backlash

While these developments didn’t mean the end of centuries of intolerance, the 1920s and early ‘30s certainly looked like the beginning of the end. On the other hand, the greater “out-ness” of gay and trans people provoked their opponents.

A French reporter, bemoaning the sight of uncloseted LGBTQ people in public, complained, “the contagion … is corrupting every milieu.” The Berlin police grumbled that magazines aimed at gay men – which they called “obscene press materials” – were proliferating. In Vienna, lectures of the “Scientific Humanitarian Committee” might be packed with supporters, but one was attacked by young men hurling stink bombs. A Parisian town councilor in 1933 called it “a moral crisis” that gay people, known as “inverts” at that time, could be seen in public.

“Far be it from me to want to turn to fascism,” the councilor said, “but all the same, we have to agree that in some things those regimes have sometimes done good… One day Hitler and Mussolini woke up and said, ‘Honestly, the scandal has gone on long enough’ … And … the inverts … were chased out of Germany and Italy the very next day.”

The ascent of Fascism

It’s this willingness to make a blood sacrifice of minorities in exchange for “normalcy” or prosperity that has observers drawing uncomfortable comparisons between then and now.

In the 1930s, the Depression spread economic anxiety, while political fights in European parliaments tended to spill outside into actual street fights between Left and Right. Fascist parties offered Europeans a choice of stability at the price of democracy. Tolerance of minorities was destabilizing, they said. Expanding liberties gave “undesirable” people the liberty to undermine security and threaten traditional “moral” culture. Gay and trans people were an obvious target.

What happened next shows the whiplash speed with which the progress of a generation can be thrown into reverse.

The nightmare

One day in May 1933, pristine white-shirted students marched in front of Berlin’s Institute for Sexual Research – that safe haven for LGBTQ people – calling it “Un-German.” Later, a mob hauled out its library to be burned. Later still, its acting head was arrested.

When Nazi leader Adolph Hitler needed to justify arresting and murdering former political allies in 1934, he said they were gay. This fanned anti-gay zealotry by the Gestapo, which opened a special anti-gay branch. During the following year alone, the Gestapo arrested more than 8,500 gay men, quite possibly using a list of names and addresses seized at the Institute for Sexual Research. Not only was Paragraph 175 not erased, as a parliamentary committee had recommended just a few years before, it was amended to be more expansive and punitive.

As the Gestapo spread throughout Europe, it expanded the hunt. In Vienna, it hauled in every gay man on police lists and questioned them, trying to get them to name others. The fortunate ones went to jail. The less fortunate went to Buchenwald and Dachau. In conquered France, Alsace police worked with the Gestapo to arrest at least 200 men and send them to concentration camps. Italy, with a fascist regime obsessed with virility, sent at least 300 gay men to brutal camps during the war period, declaring them “dangerous for the integrity of the race.”

The total number of Europeans arrested for being LGBTQ under fascism is impossible to know because of the lack of reliable records. But a conservative estimate is that there were many tens of thousands to one hundred thousand arrests during the war period alone.

Under these nightmare conditions, far more LGBTQ people in Europe painstakingly hid their genuine sexuality to avoid suspicion, marrying members of the opposite sex, for example. Still, if they had been prominent members of the gay and trans community before the fascists came to power, as Berlin lesbian club owner Lotte Hahm was, it was too late to hide. She was sent to a concentration camp.

In those camps, gay men were marked with a pink triangle. In these places of horror, men with pink triangles were singled out for particular abuse. They were mechanically raped, castrated, favored for medical experiments and murdered for guards’ sadistic pleasure even when they were not sentenced for “liquidation.” One gay man attributed his survival to swapping his pink triangle for a red one – indicating he was merely a Communist. They were ostracized and tormented by their fellow inmates, too.

The looming danger of a backslide

This isn’t 1930s Europe. And making superficial comparisons between then and now can only yield superficial conclusions.

But with new forms of authoritarianism entrenched and seeking to expand in Europe and beyond, it’s worth thinking about the fate of Europe’s LGBTQ community in the 1930s and ‘40s – a timely note from history as Germany approves same-sex marriage and on this first anniversary of Obergefell v. Hodges.

In 1929, Germany came close to erasing its anti-gay law, only to see it strengthened soon thereafter. Only now, after a gap of 88 years, are convictions under that law being annulled.

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