"Safety" in gay men's personal ads, 1985-1996

A content analysis was conducted of a sample of gay men's personal ads over the period 1985-1996. Ads (591) were analysed, comparing those which contained references to "safety" and those which did not. Approximately 10% of ads included such a reference and this proportion did not change over time. "Safety" was not associated with the personal characteristics of advertisers or their desired partners but was more commonly mentioned by older men. There were strong associations between oral sex, anal sex and mentioning safety. However, the differential risks of HIV transmission associated with oral sex and anal sex were not reflected in the extent of reference to safety, suggesting uncertainty about the risks of HIV transmission associated with oral sex.     

Musings on male sex work: a "virtual" discussion

Contributors and editors were asked to respond to a series of questions concerning male sex work in order to stimulate an informal "conversation." Some of the topics explored include: why people seek the services of prostitutes; is the term "sex work" favorable to "prostitution": is it right to pay for sex; and is exploitation a necessary part of the sex worker/client interchange'? Contributors' responses were compiled and listed in the order they were received. Common elements of their responses are summarized and the advantages of this informal approach are articulated.     

The careful balance of gender and sexuality: rural gay men, the heterosexual matrix, and "effeminophobia"

Based on life narratives, this article explores rural gay men's subjectivity in France and the United States. After growing up in rural cultures, these gay men tend to adopt similar hetero-centered ideas about masculinity. We show that these "conventional" ideas impact their sense of self as they express feelings of "effeminophobia." They differentiate themselves from effeminate gay men and emphasize their similarities with straight men. These ideas are both coercive and disciplinary as they homogenize rural gay men's discourse and masculine identities.     

Religiously unaffiliated Canadians: Sex,age, and regional variations

Canada has been viewed traditionally as a preponderantly Christian country, with persons who are not affiliated with religion perceived as a deviant minority. Lack of affiliation with organized religion may be operationalized in a number of ways. In Canada in 1985, of all persons over the age of 15, about one in ten reported no religion. An additional 20% may be considered to be unaffiliated, in that they report they never attend church; and an additional 10% report that they go to church less than once a year. Depending upon the indicator used, therefore, nearly one in four Canadians may be considered to be religiously unaffiliated.Data from the 1985 General Social Survey (N=11110) are analyzed by sex, age and region. Being unaffiliated with organized religion is consistently more common among men than among women. The highest proportions of unaffiliated persons occur within the 25–34 year age group, with the lowest generally occuring in the 55–64 age group. The Atlantic provinces contain the lowest proportions of unaffiliated persons. Proportions increase westward to reach a high in British Columbia, where the percentage of non-affiliates is about twice the national average. Implications of the incidence of religious non-affiliation are discussed with reference to future research.     

坚持“人性关爱,人情关爱,人文关爱”理念,以科学发展观推进人口和计划生育事业

把“人性关爱,人情关爱,人文关爱”理念作为人口和计划生育工作的灵魂,符合人民群众的切身利益,符合全面建设小康社会的目标,符合构建社会主义和谐社会的要求。“三关爱”理念的推进可以切实将“以人为本”的科学发展观落实到人口和计划生育工作的实践中去。     

"Nobody's ever going to make a fag pretty woman": stigma awareness and the putative effects of stigma among a sample of Canadian male sex workers

The purpose of this study was to examine male sex workers' awareness of the social stigma surrounding involvement in the sex industry and the possible effects of that stigma. Personal interviews were conducted with 21 men (9 independent escorts who advertised via the Internet and 12 escorts/erotic masseurs who were on contract with an agency). Results indicated that a majority of interviewees believed sex work was stigmatized but attributed this stigma to society's tendency to conflate escort/erotic masseur with street-based prostitute and society's negative view of human sexuality in general and homosexuality in particular. It should be noted that interviewees did not necessarily perceive the gay community as more tolerant than the heterosexual community of persons involved in the male sex industry. In terms of how participants saw the sex trade, both prior to and during their involvement, multifarious viewpoints emerged (i.e., some engaged in "whore mythologizing" while others reported having no clearly defined perception of male sex workers). Finally, results suggested that some participants believed their involvement in a stigmatized industry was deleterious to them personally whereas others maintained that the consequences of being an escort/ erotic masseur were largely positive.     

Getting out in the "real world": young men, queer and theories of gay community

A recent opinion piece published in the Sydney Morning Herald expresses a widely held perception that, among young same-sex attracted men in Australia, "queer" has well and truly supplanted "gay" as the language and lens through which self and practice is generated. In this article, I discuss findings from a qualitative research project that studied notions of community among young gay men, and argue that this assumption should not be taken for granted. The article explores participants' understandings of the concept of "gay community," arguing that the young men studied share a common definition of community: one based on a conventional liberal model which prioritizes sameness and the cooperation of individuals to achieve common goals. This is of particular importance in that problems around "fitting in" with these understandings are also raised. In examining the potential place for queer alternatives to these formulations, however, the article finds that queer attracts little support among participants, raising questions about the bind young men may find themselves in if they prioritize sameness as fundamental to community, yet feel themselves to be excluded from community by their own or others' perceived difference.     

Disciplining "Sextext": queers, fears, and communication studies

This essay is a critical interrogation of disciplinary responses to Tom Nakayama and Fred Corey's 1997 Text and Performance Quarterly essay, "Sextext." Disciplinary responses to the essay suggest strong resistance to queer theory as a "legitimate" intellectual and critical framework. By reading the responses to "Sextext" through the lens of queer theory, and by offering a political reading of conventional studies of sexual representation, this essay suggests how disciplinary boundaries in Communication Studies are policed to protect the production of "legitimate" scholarship. By revealing these practices, this essay provides further support for the central value of queer theory to the discipline of Communication Studies.     

"Barebacking": intentional condomless anal sex in HIV-risk contexts. Reasons for and against it

Intentional condomless anal sex in HIV-risk contexts ("barebacking") has been heatedly debated in gay circles, the gay media, and, to a lesser degree, the mainstream media. Yet it has received little attention in the scientific literature. In order to better understand the reasons behind this behavior, we conducted a content analysis of messages posted on an Internet message board following Gay.com's decision to close a company-sponsored bareback chat room. Individuals posting messages self-identified in their online profiles as being mostly White/ European gay men residing in the US, with an average age of 35 years. Out of 130 messages, 62 (48%) were pro-barebacking, 55 (42%) were against barebacking, and 13 (10%) referred to other topics. The content analysis of the messages showed that both those in favor of and against barebacking felt well-informed about HIV/AIDS and the risks of HIV transmission. Those in favor considered condomless sex more enjoyable than sex with condoms (both in actual experience and in erotic imagery), felt that condomless sex conferred a sense of freedom, minimized the risks involved in barebacking (assuming that practitioners were already HIV infected and that the risk of superinfection was small), and ultimately believed that barebacking was a personal decision and responsibility. Those against barebacking believed the behavior was dangerous, advocated for condom use and personal and social responsibility, and felt barebackers needed to be sensitized to the burdens of HIV disease. Implications of these results are discussed, pointing out the need for further scientific inquiry in this area.     

Heterosexuals' use of "fag" and "queer" to deride one another: a contributor to heterosexism and stigma

This paper is on heterosexuals' use of words such as "fag" and "queer" to refer to one another in an insulting manner. This behavior perpetuates heterosexism and the stigmatization of gays. Two hundred and fifty-seven university students (73% Euro-American) served as participants. Males exhibited more anti-gay prejudice and anti-gay behavior than females. Heterosexual males frequently used words such as "fag" and "queer" to put one another down. Anti-homosexual prejudice was predictive of anti-gay behavior. However, approximately half of those who engaged in the behavior were not strongly anti-homosexual. For these individuals, the behavior may win approval from their social group. Awareness campaigns and peer reminders that the derisive use of "fag" and "queer" harms homosexuals may be effective in changing this group. It is more difficult to reduce this behavior in individuals with strong anti-homosexual attitudes. The role of individuals and educational and work organizations in bringing about change is discussed.     

“四二一”结构:一种特殊的社会、家庭和代际关系的混合体

"四二一"结构不属于传统社会学中"家庭"概念的范畴,也不具有家庭的基本特征。"四二一"结构是独生子女政策的必然产物,是一种特殊的家庭之间和代际之间关系的混合体。真正社会学意义上的"四二一"家庭在我国不会成为一种普遍现象。"四二一"结构的大量出现给我国带来的不仅是养老问题,而且会带来全新的家庭和社会问题。大量"类丁克"家庭的出现和独生子女夫妇父母之间的矛盾关系是"四二一"结构最突出的矛盾特征。     

城乡协调推进“三结合”、开展“五关爱”活动研究

近年来,吉林省在"三结合"基础上,进一步拓展的"城乡协调推进三结合、开展五关爱活动",在稳定低生育水平、统筹解决人口问题、促进人的全面发展方面进行了积极的探索和富有成效的实践。     

Romantic relationships and their social context among gay/bisexual male youth in the Castro District of San Francisco

This article examines the culture of romantic relationships among gay/bisexual male youth in the Castro District of San Francisco. The article seeks to specify the cultural ideology that informs these relationships, drawing upon ethnographic observation, autobiographical accounts, and informant cultural exegesis. The article also seeks to link thinking and experience inside romantic relationships (e.g., bonding, jealousy) to patterns of social behavior associated with romantic relationships (e.g., relationship sequestering, cheating), showing how both are informed by shared assumptions which make these emotions and gestures intelligible to the group. Beliefs about love, compatibility, and monogamy are explored. Reciprocity, including its degradation into negative forms, is examined with focus on the units of value that are exchanged in romantic relationships, in particular sentimental gifts. Gestures of commitment that mark commencement of a romantic relationship as well as extension of the dynamics of a relationship after "breakup" (as in "revenge sex" and "rebound relationships") are examined. Cultural systems that challenge adherence to a romantic ideology, such as a prestige economy associated with sex linked to an ethos of sexual exploration/recreation, are weighed against the pull of romance. "Drama," a hallmark of gay youth, is viewed in the context of romantic culture.     

Child Underreporting,Fertility, and Sex Ratio Imbalance in China

Child underreporting is often neglected in studies of fertility and sex ratio imbalance in China. To improve estimates of these measures, I use intercensal comparisons to identify a rise in underreporting, which followed the increased enforcement and penalization under the birth planning system in 1991. A new triangulation of evidence indicates that about 19% of children at ages 0–4 were unreported in the 2000 census, more than double that of the 1990 census. This evidence contradicts assumptions underlying the fertility estimates of most recent studies. Yet, the analysis also suggests that China’s fertility in the late 1990s (and perhaps beyond) was below officially adjusted levels. I then conduct a similar intercensal analysis of sex ratios of births and children, which are the world’s highest primarily because of prenatal sex selection. However, given excess underreporting of young daughters, especially pronounced just after 1990, estimated ratios are lower than reported ratios. Sex ratios in areas with a “1.5-child” policy are especially distorted because of excess daughter underreporting, as well as sex-linked stopping rules and other factors, although it is unclear whether such policies increase use of prenatal sex selection. China’s sex ratio at birth, once it is standardized by birth order, fell between 2000 and 2005 and showed a continuing excess in urban China, not rural China.     

Partner patterns in the sexual behavior of unmarried,rural Thai men

"After a brief discussion of related studies of Thai youths' attitudes toward sexual activity, data from a 1988 national survey of young males (ages 15-24) about their family planning knowledge, attitudes, and practices are used to document the age pattern of sexual initiation, the prevalence of youths' encounters with commercial sex workers, the prevalence of their experience with non-commercial partners...and the degree to which the two patterns--commercial and noncommercial--are 'networked' because young men engage in both types of sexual activity. Finally, background characteristics of male youths that are associated with these patterns of sexual activity are examined."     

“三关爱”与建设计划生育文明

长春市人口计生委率先提出的人性关爱、人情关爱和人文关爱,即“三关爱”理念,体现了一种自外而内、从下到上的追求,勾画出了计划生育文明的思路框架。人性关爱体现了权利本位的思想,尊重群众,理解群众。人情关爱体现了服务本位的思想。人文关爱体现了文化本位的思想。“三关爱”化解矛盾、创造和谐、促进发展。“三关爱”对政府的工作提出了全新要求,体现了管理型计划生育向服务型计划生育的历史转轨,重民权、合民情、贴民心,构成抓好人口计生工作、提升人口计生工作质量的新动力,是新时期人口计生工作值得关注的重要导向。     

Learning from extraordinary lovers: lessons from the edge

This paper discusses lessons about sexuality and eroticism gleaned from those who engage in extraordinary sex, even though such relationships have typically been classified as pathological. What can clinicians learn from those who seek and attain uncommon sexual relations? Such individuals' sexual epistemology, goals, understanding of the nature and spectrum of sexual and erotic relations, communication strategies and "outcome" criteria can provide valuable lessons for those who treat sexual problems or aim to overcome sexual mediocrity. For example, while traditional sex therapy often focuses on what is on the surface, some SM participants are interested in the meanings that lie at a deeper level. Whereas conventional clinicians may focus on enabling particular sexual acts (especially heterosexual intercourse), SM participants are more apt to be concerned with the varied spectrum of underlying purposes motivating these acts. Whereas many couples are willing to settle for merely functional sex, SM practitioners may be more interested in contact that necessitates intense, erotic connection; sophisticated communication of subtle differences in intent; and eventuates in profound self-knowledge and transcendent levels of intimacy. Illustrative case examples are provided.     

Male prostitution: pathology, paradigms and progress in research

The body of research on male sex workers (MSWs) in the social science literature has evolved concurrently with the research that de-pathologized homosexuality. Unfortunately, the majority of studies focusing on MSWs have been dominated by paradigms that dehumanize the researched. Psychopathology, social deviance and, with the advent of HIV, MSWs as "vectors of disease," framed research questions. Further, many researchers have focused on typologies of MSWs, reporting respective associated characteristics. However, the knowledge gained by past research was often a product of the places MSWs were sampled; social scientists relied heavily on street MSWs. although other places and venues for sex work existed. What has been learned through this narrow focus has often been generalized to all men engaged in sex work resulting in stigmatization, stereotyping, and demonization. In the past decade, two important developments related to the field of sex work have been introduced. First, researchers have embraced a new paradigm that respects MSWs' personal motivations for sex work. Dominant among these motivations is the view of sex work as a job and, hence, a valid source of income. Second, the Internet has emerged as a new venue for sex work; a venue to which researchers are just beginning to turn their gaze.     

"Asian" men on the scene: challenges to "gay communities"

This article examines common assumptions behind the notion of "gay community," contrasting these views with the experiences of homosexual men originating from Southeast Asia on the commercial gay scene in Melbourne, Australia. The narratives here reveal fragmented social networks involving various social groups, categories of people and an "In/Out" culture where informants were culturally marginal. Fitting into the scene culture involves processes of assimilation, and loss of connection even with supportive ethnic networks. While all men who look for a place to belong on the scene generally feel pressure to assimilate to a predominantly white middle-class gay culture, Southeast Asian men generally had more cultural distance to cover. Men who are not well assimilated face exclusion, invisibility and discrimination. Differences and discrimination within Southeast Asian based networks also contributed towards fragmented relations. This article raises questions about dominant gay cultural forms, assumptions of gay solidarity, and how ethnic minority men make sense of and negotiate their sexual and social experiences.