Gay, lesbian and intersex whales

— Our queer sea has much to teach us

The sighting near Hawaii in 2022 of a male humpback whale penetrating another male has been confirmed in a new study.

The first documented sex between two male humpback whales is just the latest challenge to our presumptions about sexuality

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Whales are extraordinarily sensuous creatures. Those blubbery bodies are highly sensitive, and sensitised. At social meetings, pods of sperm, humpback and right whales will roll around one another’s bodies for hours at a time. I’ve seen a group of right whales engaged in foreplay and penetration lasting an entire morning.

I have also watched a male-female couple so blissfully conjoined that they appeared unbothered by our little fishing boat as they passed underneath it. And in what may sound like a career of cetacean voyeurism, I have also been caught up in a fast-moving superpod of dusky dolphins continually penetrating each other at speed, regardless of the gender of their partner.

That’s why this week’s report of the first scientifically documented male-to-male sexual interactions between two humpback whales off the coast of Hawaii is not surprising.

The remarkable image of a two-metre whale penis entering another male “leaves little room for discussion that there is a sexual component to such behaviour”, as one whale scientist, Jeroen Hoekendijk at the Wageningen Marine Research institute in the Netherlands, notes drily.

In fact, one of the whales was ailing and there has been speculation that the encounter may not have been consensual or that the healthy whale was actually giving comfort to the other. Whatever the truth, such “flagrant” acts also expose many of our human presumptions about sexuality, gender and identity.

Off the north-west Pacific coast of the US, male orcas often leave family pods to rub their erections against each other’s bellies. But females have also reportedly been seen engaging in sexual contact with one another, too.

Indeed, the graphic accounts of male-to-male behaviour may mask many “unseen” female-to-female sexual interactions.

Dr Conor Ryan, an honorary research fellow at the Scottish Association for Marine Science, notes: “It’s easy to visibly identify male ‘homosexual’ sex when an extruded penis can be two metres long.” It is less easy to diagnose when female sperm whales are seen “cuddling”, as Hoekendijk observes.

A humpback whale’s penis entering another male. Same-sex behaviour has often been observed in cetaceans.

Ryan has often witnessed same-sex behaviour between whales and dolphins. “I am interested in the things that we miss,” he says. He has recorded competitive behaviour by humpback whales in groups that seemed to be typically male, such as pursuing other whales.

But they proved, from DNA samples, to be genetically female. He speculates that humpback females may even use whale song – hitherto thought to be the province of mating males.

“If I were a female being harassed by horny males, maybe I would sing too,” says Ryan. “To attract more females, to take attention off me, while masquerading as a male.”


These observations throw up new ideas about the way these animals behave. Whale society is almost overwhelmingly matriarchal. Female sperm whales, for example, travel in large groups – sometimes thousands strong – in which males are only “useful” for their sperm, visiting the groups briefly, then leaving the females to their own society.

Male-oriented science has in the past made various judgments regarding sexual behaviour. But the idea of lesbian whales should not be surprising. Ryan even cites the case of a “non-binary” beaked whale, which was discovered to have both male and female genitalia.

Even identifying as a species can be fluid for cetaceans. In 2022, near Caithness in Scotland, a bottlenose dolphin was found to be identifying as a porpoise, swimming with a pod of porpoises and using their vocalisations. In one of the great queer pairings of the 20th century, Virginia Woolf referred to her lover, Vita Sackville-West, as “my porpoise”.


We cannot know how whales and dolphins themselves regard genital interactions. But in most cases they appear to enjoy them – without, perhaps, the preconceptions we humans as a species have historically projected upon such behaviour. They may make great clickbait on social media, but they have an important relevance for us, too.

When the Canadian biologist Bruce Bagemihl published his book Biological Exuberance: Animal Homosexuality and Natural Diversity – listing 450 species exhibiting such behaviour, including whales and dolphins – it was used in evidence in a US supreme court case in 2003 that struck down, as unconstitutional, homophobic “sodomy” laws being used in Texas.

It is telling, too, that the best-known work of literary fiction written about whales, Herman Melville’s 1851 novel Moby-Dick, is a decidedly queer book. Melville conflates the queerness and diversity of his characters – his narrator, Ishmael, is declared married to his shipmate, the multi-tattooed Queequeg, based on a Māori warrior – with the mysterious sensuality of the whales he is describing. He even spends an entire chapter describing a whale’s foreskin, with joyful innuendo.

The sea itself seems to be a queer place, where gender is at best a slippery notion at times. Slipper shells stuck together on the beach, which you might find when beachcombing, are in fact changing sex, from female at the bottom to male at the top. Cetaceans’ genitals are concealed, in any case, in genital slits. Sleek and streamlined, it is as if bothersome sexual definitions were overtaken by the sheer beauty of wondrous hydrodynamics.

So much of what we project on to whales and dolphins is about our own complexes. They seem to lead a free and easy life. They may not possess hands to manipulate, but they have the biggest brains on the planet, and highly sensual bodies to match. Having been around for millions of years, it is tempting to imagine their long-evolved existence as one that is beyond all the things that seem to hold us humans back.

Complete Article HERE!

What Is Gaydar, and Is It Real?

— Gaydar has long been the tongue-in-cheek answer to “how to know if someone is gay.” Is there any truth to it?

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You’ve definitely wondered at least once: What is gaydar? Is it real?

Being human is a funny experience. You meet someone, you catch a “vibe,” and you form an opinion about their sexuality based on that first interaction. It’s a wild concept, considering there’s no way to actually know what is going on in that person’s life. But I digress — back to the vibe catching.

Attraction and sexuality are an important part of life, and it’s no surprise that we’re often left trying to guess what someone’s deal is after meeting them. For some people, relying on “gaydar” is one method for determining if someone is queer or not. Others don’t believe gaydar exists. The truth? It’s really complicated.

But first things first, let’s remember that it’s impossible to actually know if someone is gay or queer without them directly telling you. Despite what media stereotypes have conditioned some of us to believe, there is no outfit, speaking pattern, physical presentation, or other signal that says “I’m gay.” Being queer is a beautiful spectrum of physical presentations, one that any one person’s gaydar doesn’t properly encompass.

That said, we’re going to try to define “gaydar” below — specifically, where the term comes from and what it actually is. Read on and learn.

What does gaydar mean?

The Kinsey Institute describes gaydar as “the ability to determine whether someone is gay based on their intuition about the person.” This intuition is made based on how someone dresses, walks, or talks (read: very little actual information). These elements of a person are described as sexuality cues.

In simple terms, having a “gaydar” means that you think you can determine someone’s sexuality based on a short interaction — usually when you meet them for the first time. The term can easily scoot into homophobic territory, as many people who lean heavily into anti-gay rhetoric tend to be the first to box someone into the queer community as an insult (if only they knew what they were missing!). There’s a fine line between identifying and stereotyping, and the use of gaydar plays in this space depending on the person and intent.

Is gaydar real?

Whether or not gaydar is real is a long-debated question. In “Perceptions of Sexual Orientation From Minimal Cues,” a review of several studies about “gaydar” by Dr. Nicholas Rule, a social psychologist at the University of Toronto, the research suggests that it is real — but not in the way you might expect. It’s important to distinguish between something being real and something being accurate. In this case, gaydar is very much real. Accurate? Not entirely.

One of the studies cited shared that people were able to detect sexual orientation as they listened to short audio recordings and watched silent videos, as well as from seeing still images of faces on a screen. In general, all this means is that a person is able to put together a picture of someone’s sexuality from a limited number of visual and audio clues.

More interestingly, the gaydar tested in this study only seemed to be reflected in automatic responses. When participants were asked to think carefully about a person before making a judgement on their sexuality, their gaydar became worse. When asked why they made specific calls, it was hard for the surveyed to point to any direct reasoning — this tells us that gaydar is less based in fact and more based on societally led perceptions.

To drive that point home, here’s an especially intriguing point the study found: “People who hold anti-gay views typically perform worse in gaydar studies; by contrast, sexual minorities and people who have more familiarity.” This is where the complexity comes into play. Queer people likely have better “gaydar,” meaning it’s easier for them to recognize various traits, phrases, and visual cues that they themselves embody. This is one of the beautiful elements of community.

Other studies have found similar results, with gaydar accuracy — or lack thereof — varied among those tested. When a team of researchers surveyed a group in 2016, they found that the idea of gaydar encouraged stereotyping rather than serving as an actual way to detect if someone is queer. Meanwhile, two 2016 papers separately found that many studies that imply there’s some truth to gaydar may have mathematical errors in their design.

When a 2023 study added the question of bidar — being able to guess if someone is bi — to the mix, the results go even further off-track. Researchers asked people to identify whether or not they thought folks were bisexual based on their voice. The results not only showed that bidar was highly inaccurate, but that people read the voices of bisexual men to be considered the “most masculine” of the groups. Researchers say this may imply that in an effort to fight against biphobic stereotypes, bi men feel the pressure to mask their identity through performing hypermasculinity.

So, to answer the question of whether or not gaydar is real… it is. But it’s also not. Research on the subject has truly been contentious and inconclusive (I know, nothing is easy).

How to know if someone is gay

The only way to know if someone is gay or not is to hear it from the person themselves. Identity is an incredibly personal topic, and passing any kind of judgement without knowing the facts is an omission of so much of the beauty that comes with getting to know someone. As we all know, “gay” and “straight” are hardly the only options in this conversation.

As this relates to gaydar, Dr. Rule’s study addresses this: those surveyed weren’t able to sus out the difference between someone who may be gay and someone who may be bisexual. The results showed that gaydar sees sexual orientation as a rather black and white scale — gay or straight.

Also, keep in mind that everyone embraces the idea of being queer differently. (In fact, here are 9 LGBTQ+ people with different ideas about the word explaining what it means to them.) Fitting someone into your own definition of queer is only a small part of how you see that person, but giving them the opportunity to share themself with you is a gift.

The urge to know which way someone swings is understandable, especially if you’ve got a crush. As mentioned above, if you’re queer, you may have a gut feeling that the cutie you’re eyeing may or may not be queer, as well. Just remember that your head and your heart are talking at the same time, and likely over one another. Chances are, if you spot someone at your favorite gay bar or club, they’re likely part of the queer community. If you’re truly not sure, strike up a conversation — it’s likely it’ll come up sooner rather than later.

Complete Article HERE!

“Am I Gay?”

— Here Are 4 Things to Consider When Questioning Your Sexuality

Sex and relationships experts share questions to ask yourself as you figure things out.

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If you’re reading this article, chances are that at some point in your life you’ve asked yourself the million dollar question: Am I gay? You might have even tried taking one of those gay quizzes online. If that’s the case, you’re not alone, and you’re in the right place.

More people are curious about their own sexualities now that queer visibility and representation have reached unprecedented heights. According to a recent study by the Cultural Currents Institute, Google searches by people questioning their sexuality and gender identity increased 1,300% from 2004 to 2023.

But even if pop culture increasingly celebrates queer people, it’s easy to forget that realizing you’re not straight can still be an anxiety-inducing and lonely experience. You might be worrying about what being gay, bi, pan, or some other non-heterosexual identity could mean for your relationships, your love life, or your wellbeing. On top of that, our more expansive understanding of sexuality and gender means even binary labels like “gay” or “lesbian” might not feel totally authentic to you.

If you’re curious, that’s a sign

First things first: the fact that you’re curious about your sexuality and asking questions is a sign itself.

Try to be honest with yourself about why you’re questioning your sexuality. You probably had an experience or a thought that triggered it; try to identify what that was and think through why you had it. “Most straight people, in my experience, take their sexuality for granted,” says Alex Jenny. “If you’re having a prolonged sense of curiosity about your sexuality, that is often a sign of something.”

Just having a singular moment of same-sex attraction or a queer sexual fantasy doesn’t necessarily mean you’re queer. Sexuality is a complicated thing, and everyone has thoughts and desires that don’t always fall into the bucket of whatever sexuality you identify with. But if you’re having prolonged, repeated thoughts and fantasies that can be called queer, it might be time to think about whether you yourself might be queer, in whatever form that might take — bi-curious, bisexual, pansexual, gay, lesbian, or otherwise.

It can also be helpful to differentiate between queer romantic feelings and queer sexual feelings. “Sexual attraction is very much like wanting to have sex with someone,” Kipling explains. “Romantic attraction is more about love and warm feelings and wanting to be around that person. It doesn’t have to include building a life with them.”

In other words, paying attention to how your body reacts physically to someone can be a good way of gauging whether you’re experiencing sexual or romantic attraction. Because our culture often conflates platonic, romantic, and sexual intimacy, you might just be experiencing an intense nonsexual crush. That doesn’t automatically rule out the possibility that you could be queer, of course, but it could be a first step towards exploring other facets of your queerness that aren’t just tied to sex.

Don’t rush to label your sexuality right away

It might feel tempting to take an online quiz or let an article like this one put a label on your sexuality. Many of us took “Am I Gay?” quizzes growing up hoping to dispel our worst fears, only to end up confirming them.

Although you should be skeptical of any “gay tests” on the internet, considering they’re extremely reductive and definitely not science-based, there are some online resources that could help you make better sense of your possibly-queer feelings. The Lesbian Masterdoc is a 30-page document that was published by then-teenager Anjeli Luz on Tumblr in 2018. It breaks down questions and feelings that lesbian-identifying people may have when questioning their sexuality. There are sections dedicated to explaining dynamics such as compulsory heterosexuality, which is the inherent assumption in society that everyone is heterosexual — an assumption that prevents people from exploring other alternatives.There’s no harm in reading documents like this, especially if you find that you identify with a lot of the material, but it’s important to keep in mind that this is only a snapshot of one queer person’s experience with their sexuality.

Finding a queer glossary could also be a good tool to get an idea of the immense spectrum of desires and identities that you might want to explore. The Gender Elephant is a flowchart by the Canadian Centre for Gender and Sexual Diversity that breaks down the difference between gender identity, romantic attraction, gender expression, and sexuality while acknowledging that all of those things exist across a spectrum.

“If these labels help you understand yourself better or help you find meaning around yourself and your identity, great,” Kipling says. “If not, also great.” You should only be using flow charts, quizzes, and other materials to the extent that they make you feel more at ease and valid in your feelings, but not if they make you feel boxed in.

Talk to queer people about what you’re experiencing

Another good place to start is to find a community, whether in a physical space like your local LGBTQ+ center or online. Talk to queer people about your thoughts and feelings, even if that feels scary or hard. They’ve likely been through some of what you’re facing, and can tell you how they themselves figured out their identity.

If you’re worried about discretion, try to find someone you can really trust with your questions, who you know won’t tell others about what you’re experiencing before you’re ready. If you can’t find someone like that in person, online communities and resources, like the Trevor Project’s TrevorSpace or the LGBT National Coming Out Support Hotline, can connect you with LGBTQ+ people who can help you make sense of what you’re feeling.

Talking to queer people is especially important because it allows you to understand that you’re not alone, and that your experiences don’t isolate you — they actually make you a part of an enormous network of people all over the world.

 

“You’re not going to necessarily relate to everybody’s experiences, but maybe there are little pieces of somebody else’s experience that you really resonate with,” Kipling says. On top of that, “there are people who are waiting to embrace you in the fullest sense.” When you are affirmed by others, embracing yourself gets a lot easier.

Coming out doesn’t always happen all at once

Coming to understand your identity can be an exhilarating experience, but it’s something that needs to happen at your own pace. If you do realize you’re not straight, you might begin to feel pressure to come out, but know that if coming out doesn’t feel right or safe for you, it doesn’t make you any less of a queer person.

“It’s also brave to keep yourself safe,” Jenny says. Instead of “coming out,” she prefers the term “coming in,” which gives us more agency. “‘Coming in’ is having discernment around who the people who are actually safe and want to celebrate and uplift your sexuality and my authenticity are,” she continues. “Those are the people who you can invite in.

Jenny likens sharing your sexuality to giving someone a delicate vase. You wouldn’t give something so fragile to someone who might be reckless with it, and you wouldn’t do the same with your identity.

It’s also perfectly okay to discern when and where you want to share your queerness. For example, if you decide to paint your nails at home but want to take them off to attend a family function, that’s totally fine. “When people are exploring their sexuality for the first time, they’re not immediately going to have the full queer lifestyle that they might be seeing on social media,” Jenny says.

The beautiful thing about being queer is that there are infinite ways to do so. “There are so many ways to express your authenticity, even if it’s just you alone in your room,” Jenny says. “It’s important to be okay with wherever you are in this moment.” From that authenticity grows an acceptance that you might not know or be confident in exactly who you are all the time — and that’s okay, too.

Complete Article HERE!

What is a queer platonic partner?

— Not all long-term relationships require sex or romantic love.

Queer platonic partnerships provide space for all kinds of love and emotions just as a romantic relationship would.

By Beth Ashley

Modern relationships continually evolve. Many of us are shaping our relationships in non-traditional ways, moulding them to suit our personal preferences, desires, goals and situations rather than adapting ourselves to traditional relationship styles. For some people, this looks like polyamory or open relationships. For others, it might look like a queer platonic relationship (QPR), also known as a queer platonic partnership (QPP).

We spoke to two sex and relationships experts to understand what queer platonic partnerships are, what they involve, who typically enters this type of relationship, and the pros and cons.

What is a queer platonic partner?

Sex educator Erica Smith says a queer platonic partner is someone that you have a close intimate relationship with, and choose to do things together that are typically done by romantic partners: sharing a home, sharing responsibilities, considering each other to be family, maybe even raising children together. But the relationships are not romantic, and sometimes not sexual either.

“Often, people who consider themselves asexual or aromantic are in queer platonic relationships,” Smith says. Though, other queer people may decide to enter these types of partnerships too.

What are the benefits to having a queer platonic partner?

For many people, being part of a queer platonic relationship involves companionship, family, support, love, and “someone to share all the big life things including expenses with,” according to Smith.

Rebecca Alvarez Story, a sexologist and co-founder of sexual wellness brand Bloomi, adds that as society is evolving and starting to recognise and value different relationships, people are realising that there aren’t one-size-fits-all connections and are open to new experiences. Queer platonic partnerships provide space for all kinds of love and emotions just as a romantic relationship would. Sometimes that kind of love even serves them better, as there is less pressure.

Smith also notes that affordability might affect someone’s decision to enter a relationship like this. “So many people can’t afford rent or a mortgage these days, but being in partnership with someone makes things like housing more accessible. Some queer platonic partners may even choose to marry for the legal and financial benefits. In the U.S., this includes health insurance,” she explains.

Alvarez Story notes that the current cost of living crises in the UK, U.S., and Europe will contribute to this even more so. “The increasing cost of living and a need for the everyday benefits of a life partnership and community, such as co-parenting and financial sharing, might lead people to a queer platonic relationship.” This is especially true if someone finds themselves needing two incomes in a household to fulfill their life but are uninterested in pursuing sex or romance, such as asexual or aromantic people.

“After the COVID period, we have all gotten reminded of just how important socialising and having a reliable person nearby is, as well,” she adds. 

Why are more people entering queer platonic relationships?

It’s hard to track exactly how many people are in queer platonic relationships, and it should probably stay that way (do we really need that much surveillance in our intimate relationships?) but it seems like they’re on the increase.

A quick scroll through your For You page on TikTok reveals a number of sweet stories of friends marrying without romantic love or sexual attraction in order to buy a house and raise children together, and we also see examples on our screens. Many look to Hannah and Elijah in HBO’s Girls as the purest example of an attempted queer platonic relationship, as the two LGBTQ+ characters agree to raise Hannah’s child together in the home they already cohabit, and frequently sleep in the same bed and cuddle, as romantic partners would, for comfort. Some even look to Marlin and Dory from Pixar’s Finding Nemo, who many suggest are queer-coded in their platonic cohabiting and raising of Nemo.

Smith says that more people, especially young people, are increasingly defining partnership for themselves outside the small boxes that have been presented to them. This is why you may have seen more queer platonic partnerships popping up lately on your Instagram feed, or portrayed in the media. 

After all, why do we elevate romantic relationships above all other relationship structures? We know there have been societal and governmental incentives to be in monogamous marriage for centuries — but it’s 2024, and the way we look at partnership is finally shifting.

“Queer platonic partners challenge conventional ideas of what partnership is, and I think this is so appealing,” Smith says.

Are QPRs just for people who can’t find ‘real’ love?

There may be an assumption that those who have queer platonic relationships do so because they can’t find a “real” relationship, but this isn’t always the case. Some people have actively chosen to be part of a queer platonic relationship when traditional partners or relationships were available to them.

But Alvarez Story says this is very much a misconception. “Often those who identify as asexual or aromantic may be interested in engaging in queer platonic relationships. But, sometimes, people simply like the person and want to explore a deeper friendship that’s different from any other relationships they had in the past,” she says.

Queer platonic relationships don’t have specific rules and partners involved and those participating get to decide on how they want to engage and what type of commitment they are willing to have, so they’re a great fit for anyone who feels constrained by a more traditional relationship style. For a lot of people, shacking up with a friend is the definition of freedom.

Really, the choice to pursue friendship that looks a lot like a cohabiting relationship over “the real thing” shouldn’t come as a surprise. Internet discourse (and probably most real-life conversations too) has been rife with a shared disappointment with modern dating lately.  2021 research from Hinge shows 61 percent of the app’s UK users feel overwhelmed and fatigued when it comes to dating. Scroll through the “dating” search on X to see how visceral this exhaustion is. “Dating is actually a sick and twisted game,” writes one user. “This dating era is horrible,” writes another.

With so many of us feeling this tired, unhappy, and even depressed about dating, is it any wonder why some of us would rather commit to a life with a friend we love, trust, and feel confident we won’t tire of?

For some people, a queer platonic relationship doesn’t rule out sex or romantic love anyway. Some people in these set-ups will continue to date or have sex casually outside of the partnership, much like any open relationship.

The only reason anyone looks down on this type of relationship, according to Smith, is because society has elevated romantic partnerships as the most important kind of relationship there is, and “that kind of thinking runs deep!”

Are there any cons involved with a queer platonic relationship?

Smith notes that queer platonic relationships aren’t really legally recognized unless you have chosen to get married just as two people who are in love might, so this is something to keep in mind before pursuing a queer platonic relationship.

Additionally, Alvarez Story warns that sometimes queer platonic relationships can result in one-sided romantic feelings. “It might be that one partner develops deeper romantic aspirations or sexual desire towards their partner and this isn’t mutual. There can be jealousy and sadness if one partner engages in some type of relationship on the side.”

She adds that, in these cases, a partner might be bothered by other relationships (no matter whether there are any deeper romantic and/or sexual aspirations involved) in the way that there’s less time one can dedicate to their queer platonic partner.

For this reason, it’s important to make sure the two of you are 100 percent on the same page when entering a partnership of this nature, and that you stay open, communicative and honest in case feelings develop or change.

Just like any other relationship, a queer platonic partnership doesn’t have to be the be-all-or-end-all. As long as everyone involved is open and on the same page, you can try this type of partnership to see if it’s right for you and your pal. You might find it’s everything you ever dreamed of, or you might find yourself re-downloading the apps, or a bit of both.

Complete Article HERE!

Study on evolution of same-sex animal behaviors underscores stigmas in research

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  • A new study tracing the evolution of same-sex sexual behavior in mammals, using phylogenetic analyses, suggests these behaviors may have evolved in part to strengthen social bonding and relationships.
  • Same-sex sexual behavior was observed in 261 species, which constitutes 4% of all mammal species; the research adds to a growing list of some 1,500 animal species in which same-sex sexual behavior is documented.
  • Interest in this research is expanding after a long history of stigma within the field that led some earlier scientists to withhold evidence of same-sex sexual behavior among animals; at the time, such behavior was considered an error in the research findings — or “perverted.”
  • Researchers also note that stigmas have long prevented scientists from investigating same-sex sexual behaviors in animals or receiving funding to carry out such studies.

The study of animals has always been a point of curiosity for many scientists across disciplines and has contributed to our understanding of the world. While many scientists in evolutionary biology have questioned different animal behaviors, same-sex sexual behavior in animals is a topic that is seeing increasing interest. This growing field of research has amassed a list of 1,500 animal species exhibiting same-sex sexual behavior.

Now, a recent study published in the journal Nature Communications has traced the evolution of same-sex sexual behavior in all mammals, using phylogenetic analysis, a method that traces evolutionary relationships among biological entities. Such behavior, which is common in mammals, may have evolved in part “to establish, maintain and strengthen social relationships that may increase bonds and alliance between members of the same group,” the authors write.

“Our study has tested for the first time two adaptive hypotheses on the origin and maintenance of same-sex sexual behavior using a large group of animals, the class Mammalia,” says José Maria Gómez, an evolutionary biologist at the Experimental Station of Arid Zones in Almería, Spain, and an author of the study. “In this sense, our study provides strong evidence that this sexual behavior is functional and plays an important role, at least in this group of animals.”

In their study, Gómez says the scientists conclude that social behavior that helped maintain positive social relationships and mitigate intrasexual aggression were two factors shaping the evolution of these behaviors. The former factor did so for both males and females and the latter factor only for such behavior expressed by males, they found.

Same-sex sexual behavior, which includes courtship, mounting, genital contact, copulation and pair bonding, was observed in 261 species, which constitutes 4% of all mammal species. Their study also indicates that same-sex sexual behavior is not randomly distributed across the mammalian phylogeny but tends to be frequent in some clades and rare in others and has been observed in males and females both in captivity and in wild conditions.

Male lions in a zoo in Melbourne, Australia.
Male lions in a zoo in Melbourne, Australia. Same-sex sexual behavior, which is common in mammals, may have evolved in part “to establish, maintain and strengthen social relationships that may increase bonds and alliance between members of the same group.”

Not an aberration

“In the early 2000s, same-sex sexual behavior in animals would often be seen as a ‘zoo problem,’ like it was the animals in captivity that were making the best out of a bad situation,” says Eliot Schrefer, author of Queer Ducks (and Other Animals), a young-adult book that illustrates the diversity of sexual behavior in animals. “But this kind of science shows the prevalence of said behaviors throughout the animal kingdom, which shows that it’s not some aberration that has been localized, but it is something that is essential,” adds Schrefer, who was not part of the study.

The study suggests that social bonds may have played a role in the evolution of same-sex sexual behavior, and it may be connected to animals’ transition from solitary living to “sociality,” or living in groups, which has evolutionary advantages. “Due to the multiple benefits of sociality, many behavioural strategies have evolved to ensure the cohesion and stability of social groups,” the authors write.

Janet Mann, a behavioral ecologist who was not involved in the study, says, “It makes sense that animals make use of the social behavior that they have available for them for social bonding.” However, she finds maintaining social bonds and intrasexual aggression to be the flip sides of the same coin. Social bonding, she explains, includes when animals ally themselves with others, and that provides protection. In extreme cases, male chimpanzees form tight alliances with one another, resulting in the whole community bonding to some degree. “They kill males with the neighboring community, so it’s not like they are having sex with those males,” she says.

While the Nature Communications report is one of the first studies that has provided research on a broader scale rather than sticking to one species, the authors are not hesitant to acknowledge that the data available are limited because interest among scientists and researchers studying same-sex sexual behavior in animals is very recent.

Mann says this lack of data meant the researchers couldn’t comprehensively address the frequency of same-sex sexual behavior; rather, the data primarily show presence or absence of behaviors. Therefore, a case in which a behavior is rare was weighed the same as a case in which it occurs frequently; both were reported as “occurring,” which is a limitation of the study.

Two male African wolves in Senegal.
Two male African wolves in Senegal. “In the early 2000s, same-sex sexual behavior in animals would often be seen as a ‘zoo problem,’ like it was the animals in captivity that were making the best out of a bad situation,” says author Eliot Schrefer.

Stigma in past research

This absence of sufficient data stems from intentional erasure by some scientists in the past due to the stigma attached to homosexuality and expected heterosexuality among animals. For a long time, the prevailing notion was that sexual behavior in the animal kingdom served solely as a tool for procreation, and that sexual behavior among the same sex in animals was considered either an error — or was labeled “perverted.” Heterosexual worldview influenced the approach of scientists like Valerius Geist, a mammalogist who, decades ago, refrained from publishing about frequent same-sex behavior noticed in bighorn sheep because, the Washington Post reports, it made him “cringe … to conceive of those magnificent beasts as ‘queers.’” Years later, he reportedly “admitted that the rams lived in essentially a homosexual society.”

“Science is made by scientists, and [some] scientists who go out in the field have the assumption that only heterosexual behavior is natural. And so, for a long time, they weren’t bothering to sex the animal they were finding or seeing if it were male or female; they were just assuming when one animal is mounting another.” Consequently, Schrefer says he suspects same-sex sexual behaviors in the animal world are vastly underestimated “because there are very few scientists that are going out and looking.”

These stigmas have not entirely left the scientific community. Mann recognizes that societal biases against same-sex sexual behavior in human societies influence the willingness of researchers to undertake such studies. The stigma creates a barrier, as approaching traditional funding agencies for studies may be met with reluctance or denial. The hierarchical nature of science, mirroring broader societal structures, also imposes limitations on junior researchers, dissuading them from delving into studies that challenge established norms, she says.

Mann’s contribution to the anthology Homosexual Behaviour in Animals: An Evolutionary Perspective has also opened up a window to same-sex sexual behavior among bottlenose dolphins. Reflecting on the trajectory of her work, she explains, “I wrote that chapter in the book because I was asked to, and they knew I had a lot of data. I had also already started tenure, so when the book came out, I was a full professor. As a full professor, I don’t have to worry; but my more junior colleagues, for them, there is some stigma.” It’s not correct, she says, but “if you are studying same-sex sexual behavior … people make assumptions about you as a person, that you are homosexual.”

This assumption about researchers’ identities has put skeptical eyes on the sciences that many pursue. Schrefer talks about a primatologist named Linda Wolfe, who wrote about female-female sex among macaques in the 1970s. She was a graduate student when she published about this, and the response was: “Why are you interested in this? Is something wrong with you? Are you a lesbian?” Schrefer says. “And so, if someone is part of the queer community, people would not trust the science that much.”

Melina Packer, an assistant professor of race, gender and sexuality studies at the University of Wisconsin-La Crosse says she believes that while many people push for science to be depoliticized, it is impossible to do that, as everyone is a political being. What can be done is to acknowledge those potential biases. She further explains that those in power have a political position, and to state that some folks are biased because they are different from so-called societal norms is a political statement in itself. Further, she points out, scientists of diverse racial, gender and sexual identities are expected to leave those identities at the laboratory door. “But what about the identity of the dominant being, what about the white man’s identity? Why doesn’t he have to leave his identity at the laboratory door?” she says.

Many times, these biases lead to the dismissal of same-sex sexual behaviors in animals within research. “Because it is infrequent behavior, there aren’t necessarily studies of just sexual behavior; there are studies of courtship and mating, but it’s usually in the context of reproduction and the population and how it’s progressing. So, most of the focus is on the things that have obvious adaptive value.” The lack of focus on behaviors with unknown or uncertain adaptive values is another form of bias, Mann adds.

Two male dragonflies in the mating position.
Two male dragonflies in the mating position. For a long time, the prevailing notion was that sexual behavior in the animal kingdom served solely as a tool for procreation, and that sexual behavior among the same sex in animals was considered either an error — or was labeled “perverted.”

A study published in 2019 by a group of researchers suggests that same-sex behavior in animals is ancestral, meaning that it did not evolve independently but instead was always there in animals and persisted, as there are very few costs associated with same-sex behaviors. The authors note that it can be advantageous, and that the expression of both different-sex and same-sex behaviors “may be the norm for most animal species.” The authors propose shifting the questions from Why same-sex behavior? to Why not same-sex behavior?

To keep such biases from permeating scientific study, Packer refers to feminist science studies, which look at how science is embedded in culture and history. “Scientists are people, too, right? And scientists cannot help from bringing their biases, intentional or not, to the work we do, who we are, what culture we are raised in, how we are socialized, what historical moment we have lived in. All these forces are influencing the scientific process, what we sort of have been socially trained to see when we make an observation, particularly of animals. [If] you are raised in a culture that understands same-sex sexual behavior or homosexuality or queerness as wrong or abhorrent, you’re more likely to project that view onto the nonhuman animals you are viewing.”

To resolve this issue, Packer suggests more interdisciplinary collaboration with experts outside the sciences from including, but not limited to, arts and humanities. “The way we educate scientists, fundamentally, would shift; ideally, we all would be working together and breaking open those boxes and constraints as well. I think being encouraged and empowered to think differently as a scientist is essential, and ultimately science is supposed to be about asking critical questions and testing hypotheses. But all too often, what happens in science is you just follow behind the scientist who came before you where you take dominant theories for granted and don’t necessarily try to implode them or explode them.”

Stating the relevance of their research for the public, Gómez says, “any behavior or characteristic, no matter how unique we think it is to human beings, can be studied scientifically in a calm, disinterested and rigorous manner. And … the honest use of a scientific and rational approach can help us much more than other forms of knowledge to understand vital aspects of our life and our way of being.”

Complete Article HERE!

Museum classifies Roman emperor as trans

— But modern labels oversimplify ancient gender identities

The Roses of Heliogabalus by Alma-Tadema (1888) depicts a feast thrown by Elagabalus.

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Elagabalus ruled as Roman emperor for just four years before being murdered in AD 222. He was still a teenager when he died. Despite his short reign, Elagabalus is counted among the most infamous of Roman emperors, often listed alongside Caligula and Nero.

His indiscretions, recorded by the Roman chroniclers, include: marrying a vestal virgin, the most chaste of Roman priestesses, twice; dressing up as a female prostitute and selling his body to other men; allowing himself to be penetrated (and by the bigger the penis the better); marrying a man, the charioteer Hierocles; and declaring himself not to be an emperor at all, but an empress: “Call me not Lord, for I am a Lady”.

Based on this quote, North Hertfordshire Museum has reclassified Elagabalus as a transgender woman, and will now use the pronouns she/her. The museum has a single coin depicting Elagabalus, which is sometimes displayed along with other LGBTQ+ artefacts from their collection.

When writing about ancient subjects, from emperors to slaves, the first question historians have to ask is: how do we know what we do? Most of our written sources are fragmentary, incomplete and rarely contemporary, amounting to little more than gossip or hearsay at best, malign propaganda at worst. It’s rare that we have a figure’s own words to guide us.

Elagabalus is no exception. For Elagabalus, our principle source is the Roman historian Cassius Dio. A senator and politician before turning his hand to history, Dio was not only a contemporary of the emperor, but part of his regime.

However, Dio wrote his Roman history under the patronage of Elagabalus’ cousin, Severus Alexander. He took the throne following Elagabalus’s assassination. It was therefore in Dio’s interest to paint his patron’s predecessor in a bad light.

Sexual slurs and the Romans

Sexual slurs were always among the first insults thrown by Roman authors. Julius Caesar was accused of being penetrated by the Bithynian king so many times it earned him the nickname “the Queen of Bithynia”.

It was rumoured that both Mark Antony and Augustus had prostituted themselves for political gain earlier in their careers. And Nero was said to have worn the bridal veil to marry a man.

The Romans were no stranger to same-sex relationships, however. It would have been more unusual for a Roman emperor not to have slept with men. Roman sexual identities were complex constructs, revolving around notions such as status and power.

A bust of Elagabalus.
A bust of Elagabalus.

The gender of a person’s sexual partner did not come into it. Instead, sexual orientation was informed by sexual role: were they the dominant or passive partner?

To be the dominant partner, in business, politics and war as much as in the bedroom, was at the root of what made a Roman man a man. The Latin word we translate as “man”, vir, is the root of the modern word “virile”, and to the Romans there was nothing more manly than virility. To penetrate – whether men, women, or both – was seen as manly, and therefore as Roman.

Conversely, for a Roman man to be passive, to be penetrated, was seen as unmanly. The Romans thought such an act of penetration stripped a man of his virility, making him less than a man – akin to a woman or, even worse, a slave.

A man who enjoyed being penetrated was sometimes called a cinaedus, and in Latin literature cinaedi are often described as taking on the role of the woman in more than the bedroom, both dressing and acting effeminately. The implication is always that the way they dressed, acted and had sex was somehow subversive – distinctly un-Roman.

The word cinaedus appears in Latin literature almost exclusively as an insult — and it’s this literary role that is ascribed to Caesar, Mark Antony, Nero and Elagabalus. The power of the insult stems not from saying that these men had sex with men, but that they were penetrated by men.

It’s worth noting that these rules of Roman sexuality only applied to freeborn adult, male Roman citizens. They did not apply to women, slaves, freedmen, foreigners or even beardless youths. These people were all considered fair game to a virile Roman man, as uncomfortable a concept as that might be to us today.

Was Elagabalus transgender?

While the Romans clearly engaged in acts that we today consider gay or straight sex, they would not recognise the sexual orientations we associate with them. The ancient Romans did not share the same conceptions of sexuality that we do.

Many men’s sexual behaviour was what we would now term bisexual. Some lived in a manner we might describe as gender non-conforming. The concept of a person being transgender was not unknown. But an ancient Roman would not have self-identified as any of those things.

We cannot retroactively apply such modern, western identities to the inhabitants of the past and we must be careful not to misgender or misidentify them – especially if our only evidence for how they might have identified comes from hostile writers.

In attempting to fact check the sexual slurs and propaganda from the biographical facts, there is a danger that we lose sight of the fact that ancient Romans did recognise a huge variety of sexual orientations and gender identities – just as we do today. To attempt to crudely ascribe modern labels to ancient figures such as Elagabalus is not only to strip them of their agency, but also to oversimplify what is a wonderfully, fabulously broad and nuanced subject.

Complete Article HERE!

My Son Asked Me How Two Men Have Sex.

— My Reaction Surprised Me.

“The next day, I was still thinking about our conversation and sitting with the vague feeling that I hadn’t handled it correctly.”

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We’ve been talking about sex around my house a lot lately.

As my 10-year-old gets ready to enter middle school next year, he’s been getting increasingly curious about bodies, puberty, and of course, s-e-x. He’s not interested in having sex, he’s quick to inform me ― in fact, the first time I explained the physical machinations of intercourse, his initial response was, “I don’t know, I’d rather play video games.”

But he is interested in understanding sex, a circumstance that has led to a series of increasingly difficult-to-answer queries along the lines of “But what does semen look like?”

We’ve looked at a diagram of the inside of a penis together. We found out that the hole on the tip of the penis is called the “urinary meatus.” I finally convinced him that a man doesn’t pee inside a woman to make a baby. It’s been a wild time.

I try to answer his questions as honestly as is age-appropriate while using the clinical and appropriate terms for body parts and sex acts. Sometimes, I get a little stumped or tongue-tied by questions I didn’t anticipate, like when he asked me how old you have to be to have sex. (I came up with: “There’s no set age, but you want to make sure you’re emotionally mature enough to handle it, that you’ve found someone you trust enough to take that step with, and that you have the necessary information to do it safely. Also, sex should never happen between children and adults.”)

While it’s not always easy or comfortable to have these conversations, I love that my preteen feels comfortable with himself and unashamed to approach me with any and all questions about sex and sexuality. (Although I did have to tell him recently that it’s not necessary to inform me every time he has an erection.)

I have also, throughout his life, been careful not to assume my son’s sexuality; if we talk about the idea of a future partner, I refer to a potential “boyfriend or girlfriend,” “husband or wife.” He has queer people in his life, and he knows other kids with gay parents. He knows about trans and non-binary people, and he once told me a great joke that went: “What are a chocolate bar’s pronouns? Her/she.” The time he came home from school repeating what some boy had told him — “Boys can’t kiss each other” — I didn’t hesitate to tell him that, my dear, they can and they DO.

“What if my son does turn out to be gay? Wouldn’t my ability to provide LGBTQ-inclusive sex education be of dire importance?”

I am very much a parent who says gay, because my son’s sexual orientation (and potentially, gender identity) has yet to be revealed to me, and it’s imperative to me that he knows I will love and support him no matter who he turns out to be attracted to.

So, the other night, when he asked me if two men can have sex together, I had no problem telling him enthusiastically: “Of course they can!” It’s when he asked me HOW they do it that things got hairy.

Tripping over my words, I gracelessly gave him the main idea. (Clinically, and not in excessive detail, but he got the gist.)

Then I immediately started to second-guess my decision. I should have said something nebulous like, “People have different ways to kiss and touch each other,” I thought to myself, feeling the itchy discomfort I get when I overshare with another mom at soccer practice.

So later, when he thought to ask me how two women do it, I sort of pawned him off with a nonanswer and sent him to bed. (But not before he asked me if I had ever done it, to which I responded with a swift and only slightly panicked “NONE OF YOUR BUSINESS,” which I stand by.)

The next day, I was still thinking about our conversation and sitting with the vague feeling that I hadn’t handled it correctly.

In light of the “Parental Rights in Education” law passed in Florida, dubbed the “Don’t Say Gay” bill in the popular lexicon, there has been a lot of talk about how supporters are assuming that discussion about the existence of sexual orientation or gender identity and related topics is somehow sexual in nature, and thereby inappropriate for children. That is wrong.

Knowing that some families have two mommies or two daddies is not sexual information. Small children don’t sexualise things in that way, and there’s nothing inherently deviant or inappropriate about knowing that LGBTQ+ people exist.

But what about when children are old enough to be taught about sex? (And experts do agree that these conversations are perfectly appropriate for children between 9 and 12, or even younger, especially considering they are on the cusp of puberty.)

If my son is old enough to have gotten a frank explanation of the mechanics of hetero sex, why did I feel so uncomfortable giving him the same information about queer sex? Especially considering that the sex acts engaged in by queer people are also performed by straight folks.

Somehow, when he asked me about two men together, the same information had just felt instinctually more, well, sexual.

I had to look at that discomfort. How had someone as well-intentioned and liberal and frankly not even entirely straight as me fallen into the idea that gay sex is somehow dirtier or less appropriate to talk about than straight sex?

“If my son is old enough to have gotten a frank explanation of the mechanics of hetero sex, why did I feel so uncomfortable giving him the same information about queer sex?”

And I don’t think I’m alone. When I started trying to research the topic, I found a lot of information on how to explain the concepts of sexual orientation and gender identity to children, but practically nothing about actually talking to them about queer sex, at any age.

And what if my son does turn out to be gay? Wouldn’t my ability to provide LGBTQ-inclusive sex education then be of dire importance? Don’t I want my son to be sexually prepared, informed, and provided with the information he needs to stay safe, no matter what his sexual orientation? Who would tell him about things like safety in anal play and dental dams?

Not necessarily the teachers at his school. According to the GLSEN 2019 National School Climate Survey, only 8.2% of students (including those who received no sexual education at school) “received LGBTQ-inclusive sex education, which included positive representations of both LGB and transgender and nonbinary identities and topics.”

As a high school junior who identifies as a lesbian told The Atlantic in a 2017 article on LGBTQ-inclusive sex education, “We were informed on the types of protection for heterosexual couples, but never the protection options for gay/lesbian couples.”

Despite my attempts to resist assuming my son’s heterosexuality, when I half-answered his questions about gay sex, wasn’t I assuming it was information he didn’t need? If I was truly considering the possibility that my son might not be straight, wouldn’t I have answered him differently? Pretty sneaky, hetereonormativity.

The more I Googled and the more I thought about it, the more I felt like I’d gotten it wrong. Luckily, this is no uncommon experience for a parent. I make mistakes all the time, and when I do, I think there’s great value in modelling my ability to admit it, take responsibility, and apologise.

So last night, around bedtime, when all the most important conversations seem to happen, I went back in.

“Last night, you asked me some questions about how two men and two women have sex together,” I told him, “and I think I felt a little bit uncomfortable, or nervous, and I didn’t really answer what you asked. But I thought about it more and I realised that if you’re old enough to know how straight people have sex, there’s no reason you’re not old enough to know how gay people have sex. So we can talk about the different ways that gay people have sex together, which, by the way, are also ways that straight people have sex together, and I will answer any questions you have.”

There was nothing dirty or inappropriate about the conversation we proceeded to have, and at the end, he just wanted to know which acts could result in pregnancy, which, hey ― is really important information to have!

He even made me proud when he pivoted from a reaction of “Wow, that’s so weird” to “Actually, it just wasn’t what I was expecting. I shouldn’t call it weird,” in less than 3 seconds with no prompting.

Maybe as importantly, I told him that I’d felt uncomfortable talking about all this because of a prejudice I had, and that everyone has prejudices, but we have to investigate them and try to move beyond them when they come up.

I hope that’s a lesson we all can take to heart because the core belief contributing to my discomfort around the topic of talking to my son about gay sex feels to me like it’s on the same continuum of the ideas fueling Florida’s “Don’t Say Gay” and copycat bills.

To be clear, I do not think that we should be educating young children about how anybody has sex. But just as gay people are not inherently inappropriate, and education about LGBTQ topics is not inherently sexual, providing education about gay sex to children who are old enough for sex education is not any dirtier than providing them with information about straight sex.

And in the case of LGBTQ kids, it just may be vital.

Complete Article HERE!

How to Be a Gay Daddy 101

– Part 1: Know Yourself, What You Seek and Who’s Looking for You

Being a gay Daddy has its perks, but also presents a set of challenges that make it perfect for some and undoable for others. So let’s talk about the assumptions, the realties and whether gay Daddydom — or seeking out a gay Daddy — is right for you.

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The Age of the Daddy

Are you over 35? You’re on the cusp of what younger men consider Daddy material. But being a Daddy involves a lot more than being able to grow whiskers and sport fuzzy pecs. There are gay Daddies in their 20s ranging up in age as far as you can imagine. Likewise, there are adult boys ranging from 18 to well into their 60s and beyond. It turns out that the Daddy/boy dynamic attracts men independent of their ages. They’re seeking a bond more than a date on a birth certificate.

Handling the Idea of Being Daddy

You have questions to ask yourself: Does the notion of being called Daddy or Papa or Papi make your skin crawl? Many guys shudder at the notion because they equate the nomenclature with being told they’re nearing their “sell by” date. For me, being a furry guy who could grow a full beard at 14, it was a Godsend. I got no play in my 20s because I was too hairy to be one of the Abercrombie & Fitch or Obsession ad models. It wasn’t until I hit both 35 and the gym that I got any notice at all in the bars — and not usually until my shirt came off on the dance floor. But let’s say you’ve accepted that – whether through age or appearance, you have achieved the level of maturity at which you’re seldom if ever carded at an R-rated movie. Your Daddy look may involve a receding hairline, the appearance of laugh lines or traces of gray at the temples. Wear any or all of them with pride: the more comfortable you are in your own skin, the more attractive you are to someone who’s seeking maturity.

Answering the Impertinent Question

You will inevitably find yourself, as you’re looking for a Daddy-seeker, faced with a profile or a question about whether you’re “generous.” It’s best to make it clear that you’re either a Sugar Daddy or more of the type who’s offering an emotional, romantic or a sexual bond. Certainly there are many adult boys who seek a Daddy as a transactional affair, whether inside or outside bedroom. If that’s not you, say so up front.

Find LGBTQ-Friendly Resources

Some Daddies only step into that role behind closed doors. Some wear it out and proud at the local watering holes. A few will let their connection with a younger partner shine in public. For me, it took me more than a few laps around the sun to understand my attraction to and the interest I get from younger guys.

Embracing your inner Daddy also means that more often than not, you’ll be getting a fair number of questions from your peers. “How can you find someone so young attractive?” they’ll ask. “They don’t know who was in the Beatles from who’s in the Rolling Stones, and you’re having to listen to their music, too — which is crap.” But then there are the up sides.

The Qualities of Youth

Truth be told, I’m simply more attracted to qualities typically associated with youth. Younger guys are more likely (in my experience) to see the possibilities surrounding them; they’re into exploring new places, new ideas and open to new stimuli — whether books, restaurants, podcasts, all-night dance parties, film festivals, or sudden impulses to hop into a car and see where it takes you for the weekend. A lot of guys my age (and I don’t mean all) want to be in bed after midnight. Don’t misunderstand: There are older men with a sense of adventure, to be sure. But there aren’t many of them looking to be nurtured or guided in the ways I seek — and those who are often confuse being a boy with being a sub or a slave, which are very different things.

Gay Daddies Are Special, Too

There’s a premium placed on youth in our culture, and young men can be beautiful. But I didn’t really start to enjoy being a Daddy until I came to understand that the older half of the equation is as rare and special as the younger, and that we are deserving of the hero worship they want to invest. A Daddy can help put life into context for someone feeling overwhelmed by the randomness of the world — especially in gay culture. A mature man has a grasp of history and life experience; he can provide compassion and cautionary tales; he’s more apt to be comfortable communicating about sex and have strategies about how to keep it fresh and safe at the same time.

Conversely, younger men know the internet in a way I never will. They’re familiar with suddenly and constantly adapting to where they seek information and the technology required to access it. They’ll stay up until sunrise and beyond if given a reason — even if that reason doesn’t appear until after 3am. They’re often curious, and while they won’t always agree with your conclusions, they know you’ve seen more of the world, even if your understanding largely comes from driving around town with the news on for decades. An adult boy knows what’s trending now and can show you how to keep up with the same. We in return can share with them the great films from our lifetimes (and earlier). Before long, you’re both sharing what you know that the other doesn’t — and that can be the beginning of a fascinating journey.

Complete Article HERE!

Heterosexuality is often considered the “default” but that banner belongs to sexual fluidity

— There’s a difference between sexual orientation, sexual identity, and sexual behavior.

By Kelley Nele

“Something that the LGBT community always says is that your sexuality and identity can change at any time, but when it’s the other way around from gay to straight they get angry and say that it can’t.”

The former quote is a comment that was left on a CBN News video covering the Matthew Grech case. Matthew Grech is Christian charity worker who claims to have left his “homosexual lifestyle” for Jesus Christ.

Grech is currently facing criminal charges for allegedly promoting conversion therapy practices in Malta during an online interview.

Conservatives are outraged by the supposed hypocrisy of queer folks surrounding sexuality, but is it really hypocritical?

Why is it that LGBTQ+ people believe sexuality and gender identity are fluid yet also say a gay person cannot “turn” straight? Well, first of all, some LGBTQ+ people, even some who identify as gay, are in fact fluid and do sometimes engage in relationships with people of the opposite sex.

Since the beginning of time, heterosexuality has been viewed and promoted as the default. This is a product of the Christian patriarchal values many societies live by.

Despite these values and all of the conditioning they come with, there has been plenty of evidence—throughout history—suggesting that it’s not true.

If anything, sexuality is fluid for all genders and orientations. We’re conditioned to believe that you’re either straight or gay; if you’re not one, you’re the other. But, this is far from the truth.

In the book Not Gay: Sex Between Straight White Men Jane Ward shares insights about the various reasons why straight-identifying men engage in homosexual behavior.

But how is it possible for someone straight to engage in homosexual behavior and not be gay? Well, there’s a difference between sexual orientation, sexual identity, and sexual behavior.

Sexual orientation is defined as the quantity and duration of one’s same-sex or opposite-sex desires, often believed to be hardwired.

Sexual identity, on the other hand, is defined as how one identifies oneself; straight, gay, bisexual, etc.

And finally, sexual behavior is defined as the actual behavior one engages in.

The distinction between sexual orientation, sexual identity, and sexual behavior are what make it possible for people’s extracurricular activities to deviate from their disclosed or perceived orientation.

For decades, institutions like the army, prison and fraternities have manufactured circumstances where straight-identifying men are not only encouraged but sometimes forced to engage in behaviors that could be labeled as homosexual.

For fraternity boys, this means engaging in traditions such as the elephant walk or participating in a game of ookie cookie. In the Navy we see rituals of all kind including simulated oral and anal sex. And of course in prison, we see men have sex with other men due to the lack of access to women.

The reason why the straight-identifying men who engage in the aforementioned homosexual behavior aren’t considered gay is because the encounter(s) are either situational or seen as patriotic rituals that promote male bonding and/or character-building.

This makes it abundantly clear that straight-identifying men are capable of engaging in homosexual behavior — proving their fluidity.

It’s important to note that straight-identifying men don’t simply engage in homosexual sexual behavior because they are required to, they also engage in it because they want to.

In the 1940s, Dr. Alfred Kinsey created what we know today as The Kinsey Scale. Dr. Kinsey claims that sexuality exists on a spectrum ranging from 0 to 6; 0. exclusively heterosexual, 1. predominately heterosexual but slightly inclined to homosexual behavior, 2. predominately heterosexual but more than slightly inclined to homosexual behavior, 3. bisexual, 4. predominantly homosexual but more than slightly inclined to heterosexual behavior, 5. predominantly homosexual but slightly inclined to heterosexual behavior, and 6. exclusively homosexual.

The Kinsey Scale explains why straight-identifying folk can have sexual encounters with members of the same sex and remain straight, and vice versa.

Contrary to popular belief, straight-identifying men are not immune to the accidental hook-up with a member of the same sex.

For some, the accidental hook-up may open the door to further exploration and perhaps later the expansion of their sexuality. But, for others, the accidental hook-up is simply a one-and-done.

Homosocial homosexuality refers to men’s need for access to quick and emotionless sex and their longing for physical intimacy with other men. This manifests, for example, as men engaging in mutual masturbation while watching porn.

In addition to that, similar to cisgender heterosexual women, straight-identifying men often engage in homosexual acts like kissing (or more) simply for female attention or pleasure.

Engaging in sexual behavior for ritualistic purposes, attention or pure desire demonstrates the inherent fluidity of straight-identifying men’s sexuality.

Behavior that goes against the grain of one’s sexual orientation isn’t just limited to straight-identifying folk. Queer men are capable of demonstrating fluidity as well.

The term Down Low — which is most popular amongst the Black and Latino community, as well as the queer community — is often used to describe men who live “heterosexual lives” but have sex with men (MSM).

DL men are often queer men who not only present in a hyper masculine fashion, but also cling to a heterosexual identity for the status and protection it provides them.

Several kings, like Emperor Hadrian of Rome, would take wives while also having male concubines. Were these men polyamorous bisexuals or were they simply closeted gay men? No one knows for sure.

Some DL men retain their title, while for others, DL is simply a pit-stop before they fully embrace their queer identity.

Gay men have also expressed engaging in playful kissing with women whilst under the influence, fantasizing about being with a woman, or even going as far as experimenting with a woman.

This can occur more than once, and the events may be separated by years if not decades. And much like straight men, many gay men who have these experiences remain just that – gay.

Unlike straight-identifying men, gay men don’t choose to remain gay because of the status and protection it provides them. There is no status and protection reserved for queer folk. They remain gay because that’s who they are.

Gay men can expand their sexuality to include infrequent attraction or intimacy with women—that is to say, identify as homoflexible—but they cannot unsubscribe from homosexuality.

As for cisgender women, society doesn’t care all that much about their orientation or behavior. Cisgender women have for the most part had the luxury to be as fluid as they like without much scrutiny.

Sexual fluidity, of course, isn’t just exclusive to cisgender folk. As a predominantly heterosexual trans woman, I have experienced attraction to women and explored this desire too.

It is absolutely possible for someone to experience different sorts of desires at different points in their lives—but a gay person is not going to lose all inherent attraction they have to folks of the same sex or gender, just like a straight person who may be a little bit fluid isn’t going to lose their attraction to the opposite sex.

If one’s own natural desire for exploration can’t change one’s sexuality, it should go without saying that religion and conversion therapy can’t either.

Maybe, just maybe, this is because straight isn’t the default we have been conditioned to believe it is. Maybe the true default is sexual fluidity.

Complete Article HERE!

Is Queer a Slur?

— Exploring the Meaning and Use of the Term

A group of LGBTQ+ people

Wondering if queer is a slur? Let’s explore the historical context and controversy surrounding its use, and the term’s reclamation.

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The use of the word “queer” has become so widespread that it’s now represented by the letter “Q” in the initialism LGBTQ+. However, some individuals find the word offensive or feel that it doesn’t represent them.

A closer look at the word reveals how it became a slur, how LGBTQ+ activists and academics have reclaimed the word, and the way its definition continues to change in the face of social and political challenges.

Understanding the term “Queer”

The current Oxford Languages Dictionary defines “queer” as an old-fashioned verb meaning “to spoil or ruin” and an adjective meaning either “strange, odd” or “relating to a sexual or gender identity that does not correspond to established ideas of sexuality and gender, especially heterosexual norms.”

That last definition, in simpler words, means that “queer” is an umbrella term for people who aren’t heterosexual or cisgender.

“Queer” first popped up in the English language during the 16th century as a synonym for “strange” and “illegitimate.” In the 19th century, it began to mean “odd,” and by the end of that century, people used it as a slur against effeminate men and men who slept with other men.

However, in the 1980s, some gay and lesbian activists began reclaiming “queer” as an empowering self-designation. Academics also began studying “queer theory” to examine so-called traditional “norms” of sex and gender and their intersection with political identities and social power structures.

The word’s meaning continues to evolve, even now. Some people user queer as a verb that means “to challenge something’s commonly expected function” or as an adjective that includes any intimate practices or familial structures that fall outside of mainstream “norms.”

“‘Queer is still a word that many find offensive,” NPR’s editor for standards and practices Mark Memmott explained in 2019. “For many people, it’s still a difficult word to hear or read because of the past history.”

Jason DeRose, a senior editor who oversaw coverage of LGBTQ+ rights at NPR in 2019, noted that some members of older generations, like Baby Boomers, may find the term problematic or hurtful because it was used for decades as a slur, particularly during years when LGBTQ+ identities were criminalized and considered as forms of mental illness.

Often the slur was used while verbally harassing or assaulting people who were perceived as different. Such insults could raise suspicions about one’s identity and private life and leave them subject to discrimination, investigation, or other social consequences — like being fired from a job or disowned from a family — as a result.

However, younger generations, like Millenials and Gen Xers, tend to be more comfortable with the term, having grown up at a time of greater societal acceptance towards LGBTQ+ people.

Reclaiming the term “Queer”

In the late 1980s and early ’90s, some LGBTQ+ people began using “queer” as a neutral or empowering self-identity that signified people who aren’t heterosexual or who aren’t cisgender.

Some of these people re-claimed “queer” to throw the slur back in society’s face or to show a defiant Pride in the very identities that society long told them to feel ashamed and afraid of. As the number of proud “queers” increased, it gradually became harder to treat all LGBTQ+ people like a powerless minority.

One of the earliest well-known reclaimers of the slur was the LGBTQ+ direct-action activist group Queer Nation. The group emerged to fight queerphobia during the HIV epidemic by raising the visibility of queer people in non-queer public spaces, like bars.

Queer Nation used the well-known protest chant — “We’re Here! We’re Queer! Get used to it!” — to communicate an unwillingness to go back into the closet or behave as others expected.

The group’s chapters in other states distributed informational pamphlets about queer sex and famous queers throughout history; held a “kiss-in” at the 1992 Academy Awards red carpet to protest queer exclusion in Hollywood films; massively protested homophobic entertainers and incidents of anti-queer violence; arranged a “Pink Panther” street patrol to prevent queer-bashings; and broadcast video of two milk-covered men kissing on public access television.

These actions weren’t just to make heterosexual people uncomfortable — they were also meant to encourage other queers to creatively challenge the systems of heteronormativity that often treated LGBTQ+ people as easy targets for violence, harassment, and exclusion.

Some activists have taken the idea a step further with “queercore” and “queer shame,” a punk rock approach that rejects the idea that LGBTQ+ people should be respectable, otherwise indistinguishable from straight people, and “brand-safe” for large companies and political movements to exploit.

Is queer a slur, LGBTQ+

Current usage of “Queer”

The meaning of “queer” has also changed in response to academic thinkers in the field of “queer studies.”

Examinations of sexuality and gender once resided in the “Women’s Studies” departments of colleges and universities. The earliest thinkers in this field examined how “traditional” conceptions of gender, sexuality, identity, and desire create socio-political power structures that can be explored, critiqued, and challenged. “Queer studies” emerged from this discipline as an interdisciplinary field.

Queer thinkers challenge the idea that individual identities are fixed and unchanging, that gender and sexuality are binary, and that sexual practices are either normal or abnormal. Rather than treating heterosexuality and cisgender identities as “normal” or “natural,” queer theorists believe that sexuality and gender are socially constructed by cultural media and individually performed by how people publicly present themselves. These can change depending on the time, place, and context.

Not all people agree that “queer” is the same as “gay.” For some, queerness refers to people whose identities, lived experiences, and outlooks fall out of the mainstream as well as the protection of the mainstream.

For example, a gay, cisgender, white, Christian, American man might not be considered “queer” by some because his mainstream identities may grant him more social protections than a Black, pansexual, transgender, female immigrant living in Iraq. This woman’s unique identities aren’t nearly as “mainstream” as the gay man’s and don’t provide nearly as many social protections.

“Queer” has also increasingly been used as a verb that means “to challenge something’s commonly expected function.” One can “queer” social expectations by identifying, behaving, and appearing in ways that challenge preexisting social norms. For example, someone can “queer” the institution of marriage by having multiple sexual or emotional partners, not living with their spouse, or having relationship rules and familial structures that don’t follow the “traditional nuclear family.”

For example, polyamory and kink both fall outside of legal protections: You can legally be fired or have your children taken away for both, and both — like LGBTQ+ identity — have been vilified as forms of social deviance and mental illness.

But using “queer” in this way would qualify some heterosexual and cisgender people as “queer,” an idea that might upset some LGBTQ+ people who disapprove of straight polyamorists and ministers applying an anti-queer slur to themselves. However, other LGBTQ+ individuals might be fine with straight “queers” as long as the heterosexuals elevate LGBTQ+ voices and advocate for LGBTQ+ rights.

Others might dislike “queer” as a catch-all term for any non-hetero and non-cis people because it erases their unique identities, lumping them all together in one category rather than proclaiming their unique sexual orientation and gender identity. Such people might proclaim, “I’m not queer, I’m lesbian,” or “I’m not ‘queer’ — I’m ‘omnisexual!’”

As always, it’s important to allow people to self-identify with whatever terms they feel most comfortable with, and to allow community members to accept it or to experience productive tensions and dialogues about what it means to be queer.

The Running Debate Over Using “Queer”

Over the last half-century, queer has transformed from a hateful slur to a political identity that challenges cis-heteronormativity. While some people still find “queer” offensive or feel that it erases their unique identities and experiences, others find it empowering and a useful way to grow a cultural movement while critiquing oppressive socio-political structures around sex, gender, desire, identity, and power.

The term remains a complex and slippery one that will likely change, especially as people gain a greater understanding of the many ways they identify with and experience sex and gender. For some, “queer” will be an important identity (something they are). For others, “queer” will be an important action (something they do).

Some LGBTQ+ people may reject the “queer” label entirely, but regardless, it’ll always remain important to understand the context in which it is used and to respect each individual’s choice of language.

Complete Article HERE!

What Does it Mean to be Rubber?

— Identity is ever-changing, it may be difficult to understand where you stand and that is totally okay! Sexuality and identity is fluid, the most important part is letting yourself explore and learn what you feel the most comfortable with.

By

In this article, we’ll tackle what it means to be rubber and what it entails to be a part of this community.

Queer communities have a long history of subcultures. From bears, to otters, to butches, there are a variety of ways in which community members have created spaces to feel more like themselves. These subcultures are just another way in which queer folks can feel better represented and seen.

The rubber community is a subculture that involves wearing or fetishizing latex clothing. Wearing latex signals their association and pride with their unconventional approach to sex. Rubber subculture is often related to BDSM practices and interest in sexual activities that involve wearing latex apparel. The queer community has close ties to the BDSM community and we often see them intermingle. This is why a lot of rubber community members are also a part of the LGBTQ+ community.

Learning that you might be a part of the rubber community might be scary at first, but there are many ways to plug yourself into the community and learn to be comfortable with yourself.

if you’re curious about how you might identify, here’s what you should know about what being rubber means:

History of rubber culture

The boom of the latex fetish began in the 1960s and early 1970s. The British TV program The Avengers is often seen as the catalyst for the movement. PVC boots, catsuits, and raincoats were just a few of the kinds of garments that began the rubber subculture.

In 1972 a magazine called AtomAge was founded. It featured BDSM imagery and helped popularize and solidify these subcultures mainly within younger groups of people. In addition, latex became closely related to popular rock bands such as the Sex Pistols who were also huge influencers at the time. The rubber fetish was becoming more and more socially acceptable and popular.

In the 1980s the rubber subculture took a turn and made its way into nightlife culture. Club kids and performers started wearing latex outfits and became pioneers of the rubber subculture. This also brought the rubber community and BDSM community closer. At this time the idea of wearing latex became more related to sexual practices and fetishization.

What makes someone a part of the rubber community?

The one thing all rubber community members have in common is a love of latex itself. Other than that the way one approaches being rubber is completely up to them. Some rubber community members like to wear skin-tight latex outfits such as a catsuit often associated with the dominatrix community. Others might turn to gas masks or galoshes, it all depends on your preference.

The rubber subculture refers to those who feel sexual gratification from feeling, seeing, or even tasting latex. A lot of community members describe wearing latex as a “second skin” which is why it is appealing to some. It may feel like you are naked when you are wearing latex even though you are not, which is a turn-on for some latex wearers.

In addition, sex toys such as dildos or butt plugs are often made from rubber which may be another reason why it’s a material people often associate with sex. The sensory experience of touching latex is a big reason why rubber can be considered sexual.

Truly the main thing that makes someone rubber is being an active community member. The rubber subculture can be seen represented at pride weeks and in safe spaces. In recent years, it has been very important to understand how sex can be more than just conventional.

It’s also always a great idea to trust that members of the community know more about their identity than you do. Listen to rubber community members when they speak about their identity and don’t doubt or assume anything.

Perspectives on being rubber

Being a part of the rubber community should be a source of pride. Being able to be a part of these subcultures can mean a variety of things including finding yourself and where you stand in terms of your sexuality and identity. It is important to remember that communities such as the rubber community face a great deal of oppression and unwarranted hate.

There are a variety of myths and misconceptions regarding the rubber community that we are working on debunking. Because the rubber subculture is closely related to the BDSM community and explores a very sex-positive part of oneself this leads to unnecessarily negative connotations. The idea that rubbers are “all about sex” or that the community is “abusive” are lies and myths. Consensual sex is the only kind of sex accepted within these communities, non-consensual acts are NOT condoned in any shape or form. Sex positivity changes the cultural attitude we have that sex is “taboo” when in fact it is just another way we express ourselves.

It is also important to note the intersectionality between the rubber community and the LGBTQ+ community, Although the rubber community is accepting of everyone we should always acknowledge those who pioneered the movement and who at first were marginalized and oppressed for expressing themselves. It is because of these brave individuals that we can have things such as rubber pride week.

A great way to better understand the rubber perspective is to keep up to date with rubber news and follow individuals who are advocating for rights and policies that benefit the community. Reading about what it means to be rubber and be a part of this vast community is a great way to better understand the rubber viewpoint.

The rubber flag

The rubber pride flag was designed by Peter Tolos and Scott Moats in 1995. This flag is not meant to represent any sexualities or gender identities. It is only meant to represent the rubber community as a whole. Regardless, this flag is often seen flying at pride week because a lot of LGBTQ+ community members also identify with the rubber subculture. The colors mean as follows:

  • Black: The desire for the rubber/latex look and feel.
  • Red: The blood passion for rubbermen (gay men with a rubber fetish) and rubber itself.
  • Yellow: A drive for intense rubber play and fantasies.

Bottom Line

Being rubber can mean a lot of things, it can mean your love for the kink world, for rubber garments itself, or for sensory play. There is not just one way to approach being a part of the rubber community. Although there are many who don’t understand the nuances and layers that come with this multifaceted identity, there is nothing wrong with being rubber. You are the only person who can determine your identity.

Subcultures within the LGBGTQ+ community are an essential part of what it means to be whoever you want to be. That is why the BDSM community and the LGBTQ+ community have so many ties, because both communities value the idea of being yourself.

If some of the ideas above resonate with you and you’re thinking of coming out, make sure the conditions are safe and have a plan of action regarding housing and food if things don’t go as planned.
In addition, be sure to learn about the other identities that make up the LGBTQ+ community on our website or subscribe to the INTO newsletter to learn more.

Complete Article HERE!

7 Signs It’s Time for Couples Therapy

— According to a Queer Relationship Therapist

By

You don’t need a relationship therapist for everything, but when you and your partner are struggling to communicate, a couples therapist can give you some much-needed tools. Of course, it can be hard to know if and when seeking couples therapy is the right move — especially for queer couples. Since LGBTQ+ people have historically been underrepresented in science, literature, and media, it can be difficult for queer couples to know if they’re experiencing normal relationship stress or something bigger.

Throughout my years working as a sex and relationship therapist, I’ve pinpointed signs that you and your partner might need help from a professional. Here are seven signs that it might be time for couples therapy.


1. You’re stuck in an “infinity fight.”

Fighting with your partner isn’t always a bad thing. We all communicate differently, and for many of us, a heated (but respectful) argument is the easiest path toward conflict resolution. That said, it isn’t healthy to fight every day — especially when that fight is always about the same thing. If you and your partner fight about the same issue every time it pops up and nothing seems to change afterwards, you’re in what I call an “infinity fight.”

You could be fighting about anything — friends, family, sex, chores — but if it’s not getting better, then it’s probably just getting worse. It’s okay if you two can’t work it out on your own. That’s what therapy is for!

2. You think there’s room for improvement, but you don’t know where to start.

Couples therapy isn’t only for partners who are at their wits’ end. If you see a problem forming and want to get ahead of it, couples therapy might be right for your relationship.

In many cases, counseling is even more effective if you do it before the tears are flowing and tempers are running hot. There are a million different ways that two people can spark conflict with each other — and there’s no rule book that can tell you how to fix them all — so there’s no shame in seeking professional advice.

3. Being with your partner feels like a chore.

This is one of the saddest things I see as a therapist. Two people are madly in love, but unresolved gripes, conflicts, or complaints suck the life out of them over time.

If it feels like being with your partner is a chore — i.e., you’d rather capitulate than argue with them, their requests always feel like a burden, you try to avoid emotional or physical connection, etc. — then something is clearly wrong.

Likewise, if you feel like your partner is treating you that way no matter what you do, then it’s time to call in some assistance. Couples therapy can help you uncover the origin of those feelings and guide you back to a healthy and happy relationship.

4. Your sex life is struggling.

I often struggle to get clients to open up about sex. Whether they’re unsatisfied, afraid to express their desires, or experiencing shifts in libido, the last thing they want to do is talk to their partner about it.

They might be scared of hurting each other’s feelings or just flat-out uncomfortable talking about sex, so they wait to address it until they can hardly tolerate sex. In other cases, they may have perfect sexual communication but still feel unable to improve. A therapist can help you find out why you’re sexually unsatisfied and get back to sexual bliss with your partner.

5. You have trust issues.

I can tell you right now that a lack of trust will lead to bigger and badder problems in no time. It could be that you’ve been hurt before and feel suspicious, or it could be that your partner’s words or actions are inconsiderate.

We all want to know the truth and we all want to be able to trust our loved ones, but it’s rarely that simple. A therapist can help both of you communicate more honestly with each other. They can also help you find out if that mistrust is coming from you, your partner, or both.

6. You and/or your partner are working through trauma.

I know it feels obvious to seek professional help after experiencing trauma, but few people think to involve their partners in that work. If you’ve been through trauma together, such as a car accident or loss of a child, then you need to heal together.

If one of you has been through something traumatic, it’s normal for the other partner to want to help — even if they don’t know how. It’s natural for all of us to want to be there for those we love. A therapist can help you heal, but they can also teach your partner how to be there for you and vice versa.

7. You and your partner have fundamental differences.

We may not mind our partner’s differences at first. That difference could be a hobby, a political view, religious difference, or any other value or interest you don’t share.

Over time, these differences can turn into points of contention, resentment, or arguments. You probably can’t change that aspect of them, but a therapist can help you both move forward in a healthy way.


Remember: Couples therapy isn’t a last resort.

As the stigma surrounding mental health fades away, therapy is becoming more and more common. You don’t have to wait for an extreme problem to try it. Try a few therapists and see what feels right. Hopefully, you and your partner will start a journey towards a better, stronger relationship. That said, therapy isn’t a fix-all solution for every problem. Sometimes two people simply aren’t compatible — and that’s okay! Therapy can help you discover what steps to take for a healthier life, whether that’s together or apart.

Complete Article HERE!

Pride 2023

Happy Gay Pride Month!

gay-pride.jpg

It’s time, once again, to post my annual pride posting.

In my lifetime I’ve witnessed a most remarkable change in societal attitudes toward those of us on the sexual fringe. One only needs to go back 50 years in time. I was 17 years old then and I knew I was queer. When I looked out on the world around me this is what I saw. Homosexuality was deemed a mental disorder by the nation’s psychiatric authorities, and gay sex was a crime in every state but Illinois. Federal workers could be fired merely for being gay.

Today, gays and trans folks serve openly in the military, work as TV news anchors and federal judges, win elections as big-city mayors and members of Congress. Popular TV shows have gay and trans protagonists.

Six years ago this month, a Supreme Court ruling lead to the legalization of same-sex marriage throughout the whole country.

The transition over five decades has been far from smooth — replete with bitter protests, anti-gay violence, backlashes that inflicted many political setbacks, and AIDS. Unlike the civil rights movement and the women’s liberation movement, the campaign for gay rights unfolded without household-name leaders.

And yet some still experience a backlash in the dominant culture. I don’t relish the idea, but I’d be remiss if I didn’t mention it. And while we endure this be reminded that it won’t smart nearly as much if we know our history. And we should also remember the immortal words of Martin Luther King, Jr. “The moral arc of the universe bends at the elbow of justice.”

In honor of gay pride month, a little sex history lesson — The Stonewall Riots

The confrontations between demonstrators and police at The Stonewall Inn, a mafia owned bar in Greenwich Village NYC over the weekend of June 27-29, 1969 are usually cited as the beginning of the modern Lesbian/Gay liberation Movement. What might have been just another routine police raid onstonewall.jpg a bar patronized by homosexuals became the pivotal event that sparked the entire modern gay rights movement.

The Stonewall riots are now the stuff of myth. Many of the most commonly held beliefs are probably untrue. But here’s what we know for sure.

  • In 1969, it was illegal to operate any business catering to homosexuals in New York City — as it still is today in many places in the world. The standard procedure was for New York City’s finest to raid these establishments on a regular basis. They’d arrest a few of the most obvious ‘types’ harass the others and shake down the owners for money, then they’d let the bar open as usual by the next day.
  • Myth has it that the majority of the patrons at the Stonewall Inn were black and Hispanic drag queens. Actually, most of the patrons were probably young, college-age white guys lookin for a thrill and an evening out of the closet, along with the usual cadre of drag queens and hustlers. It was reasonably safe to socialize at the Stonewall Inn for them, because when it was raided the drag queens and bull-dykes were far more likely to be arrested then they were.
  • After midnight June 27-28, 1969, the New York Tactical Police Force called a raid on The Stonewall Inn at 55 Christopher Street in NYC. Many of the patrons who escaped the raid stood around to witness the police herding the “usual suspects” into the waiting paddywagons. There had recently been several scuffles where similar groups of people resisted arrest in both Los Angeles and New York.
  • Stonewall was unique because it was the first time gay people, as a group, realized that what threatened drag queens and bull-dykes threatened them all.
  • Many of the onlookers who took on the police that night weren’t even homosexual. Greenwich Village was home to many left-leaning young people who had cut their political teeth in the civil rights, anti-war and women’s lib movements.
  • As people tied to stop the arrests, the mêlée erupted. The police barricaded themselves inside the bar. The crowd outside attempted to burn it down. Eventually, police reinforcements arrived to disperse the crowd. But this just shattered the protesters into smaller groups that continued to mill around the streets of the village.
  • A larger crowd assembled outside the Stonewall the following night. This time young gay men and women came to protest the raids that were commonplace in the city. They held hands, kissed and formed a mock chorus line singing; “We are the Stonewall Girls/We wear our hair in curls/We have no underwear/We show our pubic hair.” Don’t ‘cha just love it?
  • Police successfully dispersed this group without incident. But the print media picked up the story. Articles appeared in the NY Post, Daily News and The Village Voice. Theses helped galvanize the community to rally and fight back.
  • Within a few days, representatives of the Mattachine Society and the Daughters of Bilitis (two of the country’s first homophile rights groups) organized the city’s first ever “Gay Power” rally in Washington Square. Some give hundred protesters showed up; many of them gay and lesbians.

stonewall02.jpgThe riots led to calls for homosexual liberation. Fliers appeared with the message: “Do you think homosexuals are revolting? You bet your sweet ass we are!” And the rest, boys and girls, is as they say is history.

During the first year after Stonewall, a whole new generation of organizations emerged, many identifying themselves for the first time as “Gay.” This not only denoted sexual orientation, but a radical way to self-identify with a growing sense of open political activism. Older, more staid homophile groups soon began to make way for the more militant groups like the Gay Liberation Front.

The vast majority of these new activists were under thirty; dr dick’s generation, don’t cha know. We were new to political organizing and didn’t know that this was as ground-breaking as it was. Many groups formed on colleges campuses and in big cities around the world.

By the following summer, 1970, groups in at least eight American cities staged simultaneous events commemorating the Stonewall riots on the last Sunday in June. The events varied from a highly political march of three to five thousand in New York to a parade with floats for 1200 in Los Angeles. Seven thousand showed up in San Francisco.

Different Colours of Love

— A Comprehensive Guide to Understanding All LGBTQIA+ Terms

By Prakriti Bhat

As kids we’re always taught the world is black and white. There are men and women. Certain characteristics make men masculine and women feminine. There are no in-betweens.

It couldn’t be further from the truth.

Between these black-and-white boundaries lies a whole other colourful world. Men who love men, women who love women, men who love both men and women — the list goes on. While queer rights may have been taken lightly a few decades ago, there’s a lot more awareness around the LGBTQIA community today.

Even those who don’t fully understand the meaning of LGBTQIA+ or the fluidity of gender are willing to learn and educate themselves.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

The LGBTQIA+ community encompasses diverse sexual orientations and gender identities, fostering a rich tapestry of love and individuality. As society progresses towards greater acceptance and inclusivity, it becomes essential to understand the various terms and orientations within the LGBTQIA+ spectrum.

Here’s everything you need to know about sexual orientations within the LGBTQIA+ community.

What Is The Full Form Of LGBTQIA+?

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

LGBTQIA+ is an acronym built up from the following words:

L- Lesbian
G- Gay
B- Bisexual
T- Transgender
I- Intersex
A- Asexual
+ – Holds space for expanding and understanding different parts of the very diverse gender and sexual identities.

Now, let us delve into the meanings and nuances of different sexual orientations, shedding light on the beautiful diversity of love.

1. Lesbians

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Lesbians are women who are emotionally, romantically, or sexually attracted to other women. Lesbian individuals face unique challenges and experiences, from societal stigmatisation to the struggle for recognition and acceptance. Despite these obstacles, lesbian individuals have made significant contributions to art, culture, and activism, enriching the LGBTQIA+ community and inspiring others to embrace their authentic selves.

Films like Badhaai Do and Ek Ladki Ko Dekha Toh Aisa Laga are great examples of cinema depicting lesbian relationships truthfully.

2. Gay

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt ©

Gay relationships are those where men are emotionally, romantically, or sexually attracted to other men. This sexual orientation has been widely recognised and celebrated in pop culture and cinema in recent years. Gay individuals have played a pivotal role in shaping the fight for LGBTQIA+ rights, pushing for greater acceptance, and challenging societal norms. Their experiences, struggles, and triumphs serve as a testament to the strength and resilience of the LGBTQIA+ community.

Films like Aligarh, Kapoor & Sons, and Shubh Mangal Zyada Saavdhan are some of the best examples of Bollywood portraying gay relationships beautifully.

3. Bisexuals

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Bisexuality refers to individuals who are attracted to both their own gender and other genders. Bisexual individuals experience a spectrum of attractions, embracing the potential for emotional and romantic connections with people of various gender identities. Bisexuality challenges the traditional binary understanding of sexuality, recognising the fluidity and complexity of human desire.

They also face some unique challenges, such as biphobia and erasure, as their experiences often intersect with stereotypes and misconceptions. Understanding and embracing bisexuality is crucial in fostering a more inclusive and supportive environment for all members of the LGBTQIA+ community.

4. Transgender

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Just to be clear, transgender is a gender identity and has nothing to do with one’s sexual orientation. Transgender individuals do not identify with the gender assigned to them at birth. They may undergo gender-affirming processes, such as hormone therapy or gender confirmation surgery, to align their physical appearance with their gender identity.

They face significant challenges, including discrimination, lack of healthcare access, and societal misunderstanding. Their sexual orientation is as fluid as the rest of the queer community. They could be attracted to men, women or other trans people. Vani Kapoor played a trans character opposite Ayushmann Khurrana in Chandigarh Kare Aashiqui in one of the few honest portrayals of the trans community.

5. Queer

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Queer is an umbrella term that encompasses individuals who do not conform to traditional sexual orientations or gender identities. It serves as an inclusive label for those who feel their experiences fall outside the boundaries of heterosexual or cisgender identities. Queer individuals challenge societal norms and embrace their authentic selves, contributing to the diverse fabric of the LGBTQIA+ community.

6. Intersex

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Intersex is an umbrella term used to describe individuals who are born with biological sex characteristics that do not fit typical male or female categories. Intersex variations can manifest in various ways, such as chromosomal, hormonal or anatomical differences.

Intersex individuals have diverse experiences and identities and it is essential to respect their autonomy and self-identification. The intersex community advocates for recognition, medical human rights, and an end to unnecessary and non-consensual medical interventions.

7. Asexual

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Asexual individuals experience little to no sexual attraction towards others. Asexuality is a valid and natural orientation within the LGBTQIA+ spectrum, highlighting the wide range of human experiences and desires.

Asexual individuals may still form deep emotional connections, experience romantic attraction, and engage in fulfilling relationships without sexual components. Understanding and respecting asexuality is vital in creating an inclusive environment that values diverse forms of love and companionship.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

It is crucial for us to continue educating ourselves and fostering inclusivity in order to create a world where everyone feels safe, supported, and celebrated for who they are. From understanding the meaning of LGBTQIA+ to delving into the intricacies of different sexual orientations and gender identities, it’s a constant learning process we need to be actively involved in.

The LGBTQIA+ community encompasses a beautiful tapestry of different sexual orientations and gender identities, each deserving of understanding, acceptance and respect.

Complete Article HERE!

The Woman in an Open Marriage With a Gay Man

— New York Magazine’s “Sex Diaries” series asks anonymous city dwellers to record a week in their sex lives — with comic, tragic, often sexy, and always revealing results. The column, which began in 2007, is the basis of a new docuseries on HBO.

As told to

This week, a landscape architect goes on a few questionable dates and wonders how to zhuzh up her sex life: 45, married, New York.

DAY ONE

6:20 a.m. Our daughter wanders into our room for morning cuddles. My husband, Howie, snuggles with her for a little while. I get up and put coffee on.

7:15 a.m. Our son is now awake. We all have breakfast — cereal and waffles. I pack the kids’ backpacks and Howie takes them to elementary school.

9:30 a.m. Finally, I have a moment to myself and check my phone. Howie and I are in an open marriage. We don’t have a sexual relationship — he mostly sleeps with gay men, and I’m bisexual. We met at a gay bar about eight years ago and became the best of friends. We got pregnant via IVF and then decided to get married and co-parent together because we love each other and wanted to be a family unit. We just outsource our sex lives!

Anyway, Thea, a woman I met on Hinge, has texted about a drink tomorrow night. I have to check my schedule with Howie, so I don’t write back.

2 p.m. I jump in my car and head to the Hamptons for a meeting with a new client. I’m a landscape architect and do projects in the Hamptons and upstate New York, so I’m on the road a lot. On the way, I listen to music — a hip-hop playlist Howie made for me.

6 p.m. The meeting went well. I think they’re going to hire me. I start the drive back to the city.

9 p.m. By the time I get home, the entire house is asleep, including Howie, so I get on the couch and do some flirting on the apps. I confirm a drink with Thea for tomorrow and tell a guy named Paulo that I’d be down for a coffee the next day.

9:30 p.m. It occurs to me that I haven’t had really great sex with anyone in months. My last hookup was with a woman visiting for a week from London. We got drunk on spicy margaritas and went crazy on each other at her hotel room. I need something like that soon and hope Thea or Paulo are good options.

DAY TWO

8 a.m. Get the kids ready for school by myself. Howie had an early meeting. He’s a lawyer. Since we’re in our mid-40s, he’s finally in a position of power and has slightly better hours, but he works for a pretty conservative firm so he’s tight-lipped about our lifestyle.

1 p.m. Drafting a proposal for the Hamptons client. I finally hit “send” and then go to the gym.

3 p.m. From the treadmill, I suggest a few date spots to Thea. She’s younger and is “an artist,” though it’s unclear from her dating profile what that means. I hope she’s not a total hipster or party girl.

6 p.m. Kiss the kids goodnight. Tell Howie to wish me luck and leave the apartment. It’s kind of like we’re roommates — when he knows I’m going on a date, he’s excited for me. There’s no weirdness unless one of us leaves the other with a ton of parenting or chores.

7 p.m. At some bar in Bushwick to meet Thea. I get a drink and check my emails.

7:15 p.m. Thea walks in. She’s adorable. Big smile, beautiful skin, long hair. I’m so glad she’s not a gritty hipster. I’m just not attracted to dirty hair and nose piercings. But she is very young, in her late 20s, which surprises me. I have no idea how I missed that on her dating profile. I kind of feel like her mother.

9 p.m. So far, it’s a good date. I’m attracted to her. We’ve had two drinks each, and we decide to move next door and get some food.

9:30 p.m. We’re eating some overpriced artisanal pizza. When we’re finished, I pay, and we decide to call our Ubers home. We start making out while we wait. It’s wonderful. She’s tender and affectionate. I’m into it, but I decide we can hang out another time and see where things go. Not tonight, I’m getting tired.

10:15 p.m. Crawl into bed. I tell Howie I had fun but I wasn’t super into her. She was a little boring if I’m being honest.

DAY THREE

6 a.m. Daughter is up. I’m hungover. Since Howie did the heavy lifting last night, I handle the morning routine.

8:30 a.m. Drop off the kids. Stop at a café for my second coffee of the morning.

12:30 p.m. I’m visiting a client in Cobble Hill. She’s not happy with a job I did for her last summer, so I’m dreading it.

1:30 p.m. Leave the meeting in a bad mood. Still have a hangover. Sometimes I wonder if this lifestyle is sustainable for Howie and me. He barely goes out anymore because he says he’s content with our home life and has plenty of porn to jerk off to. We’re older now, and I wonder if I’m ready to slow down my sex life too. It feels like I’m at a crossroads.

4 p.m. A long afternoon of invoicing and paperwork.

6 p.m. Head to a drinks event with a hotel brand that always hires me for big jobs. I’m really not looking forward to it, but I can’t blow it off.

7 p.m. On the subway there, Paulo texts about hanging out tonight. I tell him now’s not a good time but maybe at the end of the week. I also see a text from Thea, but I ignore it.

9 p.m. Showed face and schmoozed the hotel people. Now I’m on the train home.

10:30 p.m. I take out my vibrator while pretending to take a shower. Sitting on the bathroom floor, I press it against my underwear, close my eyes, and try to imagine fucking Thea. My mind switches channels and instead, I’m on my stomach, getting railed by an unknown man with a huge cock while I go down on some woman. I come in about 60 seconds. Then I take a shower for real.

DAY FOUR

6 a.m. Up with the kids since Howie handled bedtime.

10:30 a.m. At a client’s house, working. All of my clients are wealthy, but this one is spectacularly wealthy and spectacularly rude. But she pays very well and on time, so I don’t want to bite the hand that feeds me. She truly is a bitch, though.

4:30 p.m. I pick up the kids from their after-school programs and we head home. Howie is going to a work party tonight, so I want to get everyone fed before he takes off.

5 p.m. Start making chicken tortilla soup. I love cooking. I always have a glass of wine while I cook. In these moments, I’m 100 percent satisfied with my life and don’t need anything more.

6 p.m. Everyone eats, then the kids and I send Howie off. He looks so handsome. I feel bad for him at these work parties. He says it’s no big deal hiding his identity, but I wish he’d be more open about his true self. But it’s his business, not mine.

9 p.m. I’m on the couch texting Paulo. He obviously wants to sext. He literally said, “What are you wearing?” So corny.

I write back, “Describe your cock for me?” He asks if I want a picture. I do. He sends one and it’s big, veiny, and kind of scary — but also beautiful in a way. I wonder if it’s his real dick.

He asks if I want to FaceTime. I say no, then put the phone down and watch TV. Howie could be home at any moment, and I don’t want him walking in on me fingering myself to a stranger on the phone. It would just be too embarrassing.

DAY FIVE

7:30 a.m. Howie did the morning shift. Yay. I head to a meeting with my accountant.

Noon: Lunch with my sister, who lives near the accountant. She knows about my lifestyle and doesn’t judge. She’s in a sexless, dull marriage and says she often feels stuck in “Blahsville.” I wish she could just open things up like us, but she says she’s not interested in sex so an open marriage doesn’t appeal to her. That may be true, but it makes me wonder how her husband is getting off. I bet he cheats on her, but I’d never say that out loud.

3 p.m. Paulo wants to meet up. I did like the size and strength of his cock. From our chats, he seems potentially gross, but I’m intrigued. I suggest tomorrow night.

7 p.m. We have family dinner at a restaurant. It’s very fun. My kids are so precious. Howie and I are pretty open with them about our unconventional marriage. I mean, we tell them what their brains can handle, things like “There are lots of different ways to be married. We do it our way, and it’s the best way for us!” I’ll explain the details when they’re older, but I’m not worried about it.

DAY SIX

6 a.m. It’s the weekend! Which means we still wake up at the crack of dawn …

Noon: A morning of soccer and karate classes.

3 p.m. Our kids watch a movie while Howie and I decide what to do tonight. We always get a sitter on Saturdays. Howie plans to meet up with his best friend, who is gay and married and about to have his first child. I tell Howie I might have a drink with Paulo, who has a huge cock and might be a bit sketchy. We both laugh. Howie makes me laugh like no one else can.

7:30 p.m. Paulo picked a cool bar in Tribeca. I walk in a bit late and he’s there. He looks nothing like his dating-app photos. He’s much shorter, fatter, and scuzzier in real life. It’s like night and day. I feel very annoyed by this. Like, come on, dude, do better.

8:30 p.m. He wants to go fuck right away. He suggests the bathroom of the bar and then a hotel room where he’s apparently “a VIP.” Ick! He’s neither charming nor seductive, so after one drink, I hop on a Citi Bike and ride all the way home. I block him the minute I dock the bike.

9 p.m. Sent the sitter home early and took a shower. Had to wash off the ick.

DAY SEVEN

6:30 a.m. Drinking my first cup of coffee. I’m feeling a little blah. I can’t seem to meet someone sexy and cool in real life, my husband is gay, and I’m getting older. Ugh, whatever, just the morning blues, I guess.

12:30 p.m. Take the kids to a birthday party. The mom hosting it is newly divorced and beautiful. She has a masculine edge, and I’m very attracted to her but I never know how to hit on other moms. It’s tricky since it’s in my kids’ orbit.

1 p.m. The birthday mom says something like “Remember when Sundays were all about binge-watching TV and having sex all day?” We both laugh and get pulled away by our kids, but I consider this an interesting sign …

3 p.m. Before I leave the party, she gives me her cell. I feel a vibe but not sure what to make of it. Murky territory.

8:30 p.m. After saying goodnight to the kids, I text the birthday mom to thank her for the party. She writes back, “We should get a drink sometime.” I make myself wait 20 minutes before writing back: “I’d love that.”

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