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The New Gay Sexual Revolution

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PrEP, TasP, and fearless sex remind us we can’t advance social justice without including sex in the equation.

By Jacob Anderson-Minshall

The sexual revolution of the 1960s and ’70s came to an abrupt and brutal end for many gay and bi men the moment AIDS was traced to sexual contact. In the early days of the epidemic, sex between men was equated with AIDS, not just in the mainstream media, but also in prevention efforts by other gay men. Since AIDS in those days was seen as a death sentence, for men who had sex with men, every sexual interaction carried the risk of death. Indeed, tens of thousands died of AIDS-related conditions.

“I was alive when homosexuality was [still] considered to be a psychological illness,” David Russell, pop star Sia’s manager, recently told Plus magazine. “The two generations ahead of mine, and a good portion of my generation, were completely decimated by AIDS. They’re gone.”

While some men with HIV outlasted all predictions and became long-term survivors, the widespread adoption of condoms is credited with dramatically reducing HIV transmissions among gay and bi men in subsequent years. Yet reliance on nothing but that layer of silicone — a barrier some complain prevents true intimacy and pleasure — couldn’t erase the gnawing dread gay men felt that every sexual encounter could be the one where HIV caught up to them.

There have been, of course, moments when nearly every gay or bi man has allowed their passions to override their fears and enjoyed the skin-on-skin contact that opposite-sex couples often take for granted. Thinking back on those unbridled and unprotected moments of passion filled many of these men with terror, regret, and guilt.

“Shame and gay sex have a very long history,” acknowledges Alex Garner, senior health and innovation strategist with the gay dating app Hornet. “And it takes much self-reflection — and often therapy — to feel proud and unashamed of our sex when everything around us tells us that it’s dirty, immoral, or illegitimate.”

Since the late 1990s and the advent of lifesaving antiretroviral drugs, some of the angst around sex between men faded — and with that came changes in behavior. Condom use, once reliably high among gay and bisexual men, has dropped off in the past two decades. According to a recent study published in the journal AIDS, over 40 percent of HIV-negative and 45 percent of HIV-positive gay and bi men admitted to having condomless sex in 2014. Researchers found the decrease in condom use wasn’t explained by serosorting (choosing only partners believed to have the same HIV status) or antiretroviral drug use. And despite what alarmists say, condom use had been declining long before the introduction of PrEP.

Garner, who has been HIV-positive for over two decades, says he’s almost relieved he acquired the virus at 23, because “My entire adult life I have never had to worry about getting HIV.”

The Rise of PrEP

Now there’s hope the younger generation may also experience worry-free sex lives — without the side effects of living with HIV.

The use of the antiretroviral drug Truvada as pre-exposure prophylaxis, or PrEP (it’s the only medication approved for HIV prevention), has been shown to reduce the chance of HIV transmission to near zero. Since the medication was first approved as PrEP in 2012, only two verified cases of transmission have been documented among those who adhere to the daily schedule (a third, according to HIV expert Howard Grossman, could not be confirmed). New, longer-lasting PrEP injectables should reach market in the next few years. Studies suggest that on-demand PrEP (such as taking it before and after sexual activity) may also be effective.

“This is a revolution!” Gary Cohan, MD, who prescribes PrEP, told us in 2016. “This should be above the fold in The New York Times and on the cover of Time magazine. A pill to prevent HIV?”

Undetectable Equals Untransmittable

Those who are already HIV-positive also have a sure-fire option for preventing the transmission of HIV that doesn’t rely on condoms. It’s called treatment as prevention, or TasP. Those who are poz, take antiretroviral medication, and get their viral load down to an undetectable level, can’t transmit HIV to sexual partners. Last year, The New England Journal of Medicine published the final results of HPTN 052, a study that proved antiretroviral medication alone is enough to prevent HIV transmission among serodiscordant couples. In a Facebook Live interview for AIDS.gov, Dr. Carl Dieffenbach, director of the Division of AIDS at the National Institute of Allergy and Infectious Diseases, noted, “The chance of transmitting [HIV] if you are virally durably suppressed is zero.

Since Dieffenbach’s statement, a number of HIV organizations and medical groups have joined the “Undetectable Equals Untransmittable” bandwagon, including GMHC, APLA Health, and the Latino Commission on AIDS.

The Centers for Disease Control and Prevention recommends the use of condoms in addition to PrEP or TasP, primarily because neither biomedical approach prevents other sexually transmitted infections like gonorrhea or syphilis. Still, PrEP and TasP make it safer to have condomless sex — and that could jump-start the new sexual revolution. “When the threat of HIV is removed from sex there is a profound sense of liberation,” Garner says. “Sex can just be about sex.”

One hurdle is PrEP stigma, furthered by the myth of “Truvada whores,” and AIDS Healthcare Foundation’s Michael Weinstein’s deliberate efforts to portray the HIV prevention pill as “a party drug.”

“Fear and shame have been ingrained in gay sex for decades,” Garner admits. “And it will take time and a great deal of work to extricate those elements.” But he remains optimistic that “together negative and poz men can shift the culture away from fear and toward liberation.”

He argues that what’s at stake is far more than just a better orgasm.

“Our sexuality is at the core of our humanity,” Garner says. “Our sexuality is as integral to us as our appetite. We can’t advance social justice without including sex. As queer people and as people of color, our bodies have been criminalized, our sexuality has been pathologized, and structures continue to dehumanize us. It’s a radical act of resistance when, as gay men, we choose to find pleasure and intimacy in our sex. Our sex has been, and will continue to be, intensely political. It can change our culture and our politics if we embrace it and run to it instead of away from it.”

Complete Article HERE!

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Gay Sex Questions, Answered by Davey Wavey’s Doctor: WATCH

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sex_doctor

There is a lot of misinformation out there about gay sex. In an attempt to separate the myths from the facts, blogger Davey Wavey made an appointment with his physician, Dr. Jay Gladstein, to get to the bottom of things.

Among the things that you’ll find out in this check-up with Dr. Gladstein:

Does having anal sex stretch out your anus? … Can a dick ever be too big? … Is frequent douching bad for your body, and what should you douche with? … Why are some guys physically able to bottom and some aren’t? …. Is it important to tell your doctor you’re gay? … Why can’t gay men give blood? … Does bottoming cause hemorrhoids? … Does bottoming increase risk of prostate cancer? … Is the stigma of having many sexual partners justified? … Can you get STDs from swallowing semen? … If you are undetectable what are the chances of transmitting HIV? … Why is gay sex so fun?

Watch:

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Not all men who have sex with men are gay…

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Ever heard of the term gay-for-pay? What about MSM?

People are slowly coming to terms with the fact that straight is not the only sexual orientation there is out there, and sexuality while often conflated with gender is not the same thing. It has taken public marches and private protests and the lives of many black female activists (it is the same everywhere, even Nigeria) to get us here; what we currently have is at best a rudimentary, stereotyped understanding of other sexuality is. Especially homosexuality, which is often visible and vilified because of the far-reaching consequences of patriarchy.

In 2016 an American boxer named Yusuf Mack found himself at the centre of a media furore when a video of him being paid to have sex with two other men surfaced on a porn company’s website. He quickly denied that it was him in the video, then amended his statement after the production company threatened to sue him, to say that he was under the influence of drugs and wasn’t aware of the things he did. After even more pressure and social media furore he released a statement coming out as gay, apologizing to his wife and ex-wife and the 10 children he’d sired with them. In reality, Mack probably considered himself gay-for-pay, a term for men who are in long-term relationships with women but work in the homosexual adult entertainment industry. Many argue that Mack was forced to ‘choose a side’ so to speak, after being forcefully outed to his friends and family. It is a slippery slope.

Not all men who have sex with men themselves gay. Not all men who have sexual and or emotional attraction to other men consider themselves gay. Donnie McClurkin, the American singer and pastor has openly admitted to being sexually attracted to men but has affirmed that he hasn’t acted on these attractions. He doesn’t consider himself gay.

What makes a man gay?

It would be presumptuous to say for sure. But here are three places that are as good as any to start.

Attraction
If a man feels repeated or consistent sexual or emotional attraction to other men then he falls under the spectrum of other-sexuality.  He might not be gay or bisexual, but he is definitely not heterosexual.

Action
Repeated acts of sexual intercourse with other men is a good benchmark for other sexuality. Like attraction, this isn’t enough to label a man as gay, but it is more than enough to open the conversation for the spectrum of sexuality and where our hypothetical man falls under this spectrum.

Acknowledgement
Acknowledgment is the best way to tell a man is gay/bisexual. When a man affirms for himself that he is either attracted to other men or enjoys repeated acts of sexual intercourse with other men.

Complete Article HERE!

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Why Straight Rural Men Have Gay ‘Bud-Sex’ With Each Other

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A lot of men have sex with other men but don’t identify as gay or bisexual. A subset of these men who have sex with men, or MSM, live lives that are, in all respects other than their occasional homosexual encounters, quite straight and traditionally masculine — they have wives and families, they embrace various masculine norms, and so on. They are able to, in effect, compartmentalize an aspect of their sex lives in a way that prevents it from blurring into or complicating their more public identities. Sociologists are quite interested in this phenomenon because it can tell us a lot about how humans interpret thorny questions of identity and sexual desire and cultural expectations.

Last year, NYU Press published the fascinating book Not Gay: Sex Between Straight White Men by the University of California, Riverside, gender and sexuality professor Jane Ward. In it, Ward explored various subcultures in which what could be called “straight homosexual sex” abounds — not just in the ones you’d expect, like the military and fraternities, but also biker gangs and conservative suburban neighborhoods — to better understand how the participants in these encounters experienced and explained their attractions, identities, and rendezvous. But not all straight MSM have gotten the same level of research attention. One relatively neglected such group, argues the University of Oregon sociology doctoral student Tony Silva in a new paper in Gender & Society, is rural, white, straight men (well, neglected if you set aside Brokeback Mountain).

Silva sought to find out more about these men, so he recruited 19 from men-for-men casual-encounters boards on Craigslist and interviewed them, for about an hour and a half each, about their sexual habits, lives, and senses of identity. All were from rural areas of Missouri, Illinois, Oregon, Washington, or Idaho, places known for their “social conservatism and predominant white populations.” The sample skewed a bit on the older side, with 14 of the 19 men in their 50s or older, and most identified exclusively as exclusively or mostly straight, with a few responses along the lines of “Straight but bi, but more straight.”

Since this is a qualitative rather than a quantitative study, it’s important to recognize that the particular men recruited by Silva weren’t necessarily representative of, well, anything. These were just the guys who agreed to participate in an academic’s research project after they saw an ad for it on Craigslist. But the point of Silva’s project was less to draw any sweeping conclusions about either this subset of straight MSM, or the population as a whole, than to listen to their stories and compare them to the narratives uncovered by Ward and various other researchers.

Specifically, Silva was trying to understand better the interplay between “normative rural masculinity” — the set of mores and norms that defines what it means to be a rural man — and these men’s sexual encounters. In doing so, he introduces a really interesting and catchy concept, “bud-sex”:

Ward (2015) examines dudesex, a type of male–male sex that white, masculine, straight men in urban or military contexts frame as a way to bond and build masculinity with other, similar “bros.” Carrillo and Hoffman (2016) refer to their primarily urban participants as heteroflexible, given that they were exclusively or primarily attracted to women. While the participants in this study share overlap with those groups, they also frame their same-sex sex in subtly different ways: not as an opportunity to bond with urban “bros,” and only sometimes—but not always—as a novel sexual pursuit, given that they had sexual attractions all across the spectrum. Instead, as Silva (forthcoming) explores, the participants reinforced their straightness through unconventional interpretations of same-sex sex: as “helpin’ a buddy out,” relieving “urges,” acting on sexual desires for men without sexual attractions to them, relieving general sexual needs, and/or a way to act on sexual attractions. “Bud-sex” captures these interpretations, as well as how the participants had sex and with whom they partnered. The specific type of sex the participants had with other men—bud-sex—cemented their rural masculinity and heterosexuality, and distinguishes them from other MSM.

This idea of homosexual sex cementing heterosexuality and traditional, rural masculinity certainly feels counterintuitive, but it clicks a little once you read some of the specific findings from Silva’s interviews. The most important thing to keep in mind here is that rural masculinity is “[c]entral to the men’s self-understanding.” Quoting another researcher, Silva notes that it guides their “thoughts, tastes, and practices. It provides them with their fundamental sense of self; it structures how they understand the world around them; and it influences how they codify sameness and difference.” As with just about all straight MSM, there’s a tension at work: How can these men do what they’re doing without it threatening parts of their identity that feel vital to who they are?

In some of the subcultures Ward studied, straight MSM were able to reinterpret homosexual identity as actually strengthening their heterosexual identities. So it was with Silva’s subjects as well — they found ways to cast their homosexual liaisons as reaffirming their rural masculinity. One way they did so was by seeking out partners who were similar to them. “This is a key element of bud-sex,” writes Silva. “Partnering with other men similarly privileged on several intersecting axes—gender, race, and sexual identity—allowed the participants to normalize and authenticate their sexual experiences as normatively masculine.” In other words: If you, a straight guy from the country, once in a while have sex with other straight guys from the country, it doesn’t threaten your straight, rural identity as much as it would if instead you, for example, traveled to the nearest major metro area and tried to pick up dudes at a gay bar. You’re not the sort of man who would go to a gay bar — you’re not gay!

It’s difficult here not to slip into the old middle-school joke of “It’s not gay if …” — “It’s not gay” if your eyes are closed, or the lights are off, or you’re best friends — but that’s actually what the men in Silva’s study did, in a sense:

As Cain [one of the interview subjects] said, “I’m really not drawn to what I would consider really effeminate faggot type[s],” but he does “like the masculine looking guy who maybe is more bi.” Similarly, Matt (60) explained, “If they’re too flamboyant they just turn me off,” and Jack noted, “Femininity in a man is a turn off.” Ryan (60) explained, “I’m not comfortable around femme” and “masculinity is what attracts me,” while David shared that “Femme guys don’t do anything for me at all, in fact actually I don’t care for ’em.” Jon shared, “I don’t really like flamin’ queers.” Mike (50) similarly said, “I don’t want the effeminate ones, I want the manly guys … If I wanted someone that acts girlish, I got a wife at home.” Jeff (38) prefers masculinity because “I guess I perceive men who are feminine want to hang out … have companionship, and make it last two or three hours.”

In other words: It’s not gay if the guy you’re having sex with doesn’t seem gay at all. Or consider the preferences of Marcus, another one of Silva’s interview subjects:

A guy that I would consider more like me, that gets blowjobs from guys every once in a while, doesn’t do it every day. I know that there are a lot of guys out there that are like me … they’re manly guys, and doing manly stuff, and just happen to have oral sex with men every once in a while [chuckles]. So, that’s why I kinda prefer those types of guys … It [also] seems that … more masculine guys wouldn’t harass me, I guess, hound me all the time, send me 1000 emails, “Hey, you want to get together today … hey, what about now.” And there’s a thought in my head that a more feminine or gay guy would want me to come around more. […] Straight guys, I think I identify with them more because that’s kinda, like [how] I feel myself. And bi guys, the same way. We can talk about women, there [have] been times where we’ve watched hetero porn, before we got started or whatever, so I kinda prefer that. [And] because I’m not attracted, it’s very off-putting when somebody acts gay, and I feel like a lot of gay guys, just kinda put off that gay vibe, I’ll call it, I guess, and that’s very off-putting to me.

This, of course, is similar to the way many straight men talk about women — it’s nice to have them around and it’s (of course) great to have sex with them, but they’re so clingy. Overall, it’s just more fun to hang out around masculine guys who share your straight-guy preferences and vocabulary, and who are less emotionally demanding.

One way to interpret this is as defensiveness, of course — these men aren’t actually straight, but identify that way for a number of reasons, including “internalized heterosexism, participation in other-sex marriage and childrearing [which could be complicated if they came out as bi or gay], and enjoyment of straight privilege and culture,” writes Silva. After Jane Ward’s book came out last year, Rich Juzwiak laid out a critique in Gawker that I also saw in many of the responses to my Q&A with her: While Ward sidestepped the question of her subjects’ “actual” sexual orientations — “I am not concerned with whether the men I describe in this book are ‘really’ straight or gay,” she wrote — it should matter. As Juzwiak put it: “Given the cultural incentives that remain for a straight-seeming gay, given the long-road to self-acceptance that makes many feel incapable or fearful of honestly answering questions about identity—which would undoubtedly alter the often vague data that provide the basis for Ward’s arguments—it seems that one should care about the wide canyon between what men claim they are and what they actually are.” In other words, Ward sidestepped an important political and rights minefield by taking her subjects’ claims about their sexuality more or less at face value.

There are certainly some good reasons for sociologists and others to not examine individuals’ claims about their identities too critically. But still: Juzwiak’s critique is important, and it looms large in the background of one particular segment of Silva’s paper. Actually, it turned out, some of Silva’s subjects really weren’t all that opposed to a certain level of deeper engagement with their bud-sex buds, at least when it came to their “regulars,” or the men they hooked up with habitually:

While relationships with regulars were free of romance and deep emotional ties, they were not necessarily devoid of feeling; participants enjoyed regulars for multiple reasons: convenience, comfort, sexual compatibility, or even friendship. Pat described a typical meetup with his regular: “We talk for an hour or so, over coffee … then we’ll go get a blowjob and then, part our ways.” Similarly, Richard noted, “Sex is a very small part of our relationship. It’s more friends, we discuss politics … all sorts of shit.” Likewise, with several of his regulars Billy noted, “I go on road trips, drink beer, go down to the city [to] look at chicks, go out and eat, shoot pool, I got one friend I hike with. It normally leads to sex, but we go out and do activities other than we meet and suck.” While Kevin noted that his regular relationship “has no emotional connection at all,” it also has a friendship-like quality, as evidenced by occasional visits and sleepovers despite almost 100 miles of distance. Similarly, David noted, “If my wife’s gone for a weekend … I’ll go to his place and spend a night or two with him … we obviously do things other than sex, so yeah we go to dinner, go out and go shopping, stuff like that.” Jack explained that with his regular “we connected on Craigslist … [and] became good friends, in addition to havin’ sex … we just made a connection … But there was no love at all.” Thus, bud-sex is predicated on rejecting romantic attachment and deep emotional ties, but not all emotion.

Whatever else is going on here, clearly these men are getting some companionship out of these relationships. It isn’t just about sex if you make a point of getting coffee, and especially if you spend nights together, go shopping or out to dinner, and so on. But there are sturdy incentives in place for them to not take that step of identifying, or identifying fully, as gay or bi. Instead, they frame their bud-sex, even when it’s accompanied by other forms of intimacy, in a way that reinforces their rural, straight masculinity.

It’s important to note that this isn’t some rational decision where the men sit down, list the pros and cons, and say, “Well, I guess coming out just won’t maximize my happiness and well-being.” It’s more subtle than that, given the osmosis-like way we all absorb social norms and mores. In all likelihood, when Silva’s subjects say they’re straight, they mean it: That’s how they feel. But it’s hard not to get the sense that maybe some of them would be happier, or would have made different life decisions, if they had had access to a different, less constricted vocabulary to describe what they want — and who they are.

Complete Article HERE!

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How the internet and technology can help with gay male sexual health issues

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by Craig Takeuchi

Thanks to the internet and social technology, it’s now far easier for gay men or men who have sex with men (MSM) to access information and content about LGBT issues in the privacy of their own home or from remote locations outside of city centres than having to go to bookstores, libraries, or public places, or traveling or relocating to cities, as in the past.

But what are some effective ways to use this access to (and dissemination of) information when it comes to sexual health issues, such as sexually-transmitted infections (STIs)?

A panel discussion at the 12th annual Gay Men’s Health Summit held by the Community-Based Research Centre at SFU Harbour Centre in November addressed this topic.

Panel members from organizations across Canada discussed how internet and mobile technology can be used for campaigns to improve gay male health and combat stigma.

Getting the sex you want

Toronto’s Dan Gallant from the Gay Men’s Sexual Health Alliance of Ontario talked about their website The Sex You Want.

The alliance is a network of frontline workers, researchers, policy makers, community members, and more who are addressing the sexual health needs of Ontario men.

The Sex You Want, which has been in development for over a year, is designed to help reduce gaps in knowledge that contribute to stigma, to help empower gay men in making informed decisions about sex, and to raise awareness of various options for prevention strategies.

Gallant said they have tried to incorporate both scientific evidence and a sex-positive attitude incorporated into content, while making it enjoyable to browse through.

In line with all of that, they chose to use a variety of forms of communication, including text, infographics, and comics, along with illustrations and animation instead of photos to avoid any complications of individuals revoking the use of their image.

Getting checked online

Troy Grennan, a physician lead at the B.C. Centre for Disease Control, talked about how stigma can lead to the avoidance of healthcare, including seeking STI testing, treatment, or information.

He pointed out how mobile and internet technologies can help to address gaps and overcome barriers to testing and care. For instance, online resources can help to reach MSM (men who have sex with men, who may not identify as LGBT) or men who live in rural areas who face greater challenges in getting tested and may be at greater risk of infection.

For instance, Grennan pointed out that many Vancouver clinics are facing increases in capacity and often have to turn away people, particularly individuals with non-urgent issues, due to lack of time.

Other issues include clinic hours, whether or not male or female service providers are available as options, and finding providers who are easy to talk to about LGBT issues.

He said that the internet and technology can play a role in home-testing, partner notification (or the use of electronic means to inform others that they may have been exposed to possible infection) online outreach (to have online conversations and ask questions), online counselling, sending test results by email or text messages, medication reminders, and check-ins about symptoms.

Grennan explained that BCCDC’s website Get Checked Online is like a virtual clinic which helps to “improve sexual health by increasing uptake in frequency of testing, acceptability of testing, and also, as a result of all that, improve increased timeliness of diagnosis, which again are critical factors in times where there are high rates in STIs.”

At the site, users can fill out account profile, which helps to determine what testing is necessary. If testing is needed, users can print out a requisition form, which they can take to LifeLabs location in B.C. At the labs, specimens are taken, such as blood and urine. Self-collected swabs for throat and rectal samples were introduced a few months ago.

Users receive an email notification when results are ready. If there are any positive results or problems with samples, users receive a message that they need to call to speak with someone.

Getting the Buzz

RÉZO codirector Frédérick Pronovost from Montreal talked about how his organization developed the app MonBuzz as an online intervention to inform users about the risks of substance use in relation to sexual health.

He said the app was designed to help individuals make informed decisions about drug use as well as to provide information and resources for MSM populations who are sometimes challenging to reach.

Pronovost said that when they conducted focus groups, participants said they wanted something that informed them about risk but wasn’t judgmental or a killjoy. They also didn’t want anything that overly referred to substance use or sexual identity.

He explained that they had to balance the needs of gay communities with their scientific team and IT firm in creating something achievable yet affordable.

Getting on Facebook

SFU PhD student and BC Centre for Excellence in HIV/AIDS research assistant Kiffer Card presented some of the results of a study on how Facebook is used to spread messages.

He said that they took a look at several Vancouver organizations serving local gay community by examining metrics and how users interacted with content

In a close-knit community like Vancouver, he said that they found that dedicated efforts zeroing on specific issues can have an influential effect throughout the city, as in the example of CBRC’s Resist Stigma campaign.

“We see that not only did Resist Stigma increase their discussion around stigma but a lot of the other community-based organizations [did] too and it shows that a focused effort can actually improve the theme or the topic for all the other organizations as well,” he said.

Other findings revealed that Facebook posts in the morning performed better than during or after work hours, there was little difference between post performances on weekdays or weekends, positive messages performed more effectively than things like sarcasm, and asking questions also heightened engagement.

Complete Article HERE!

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