AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |
Back to Blog
Blood glory hile10/31/2022 ![]() Gay male sex in the UK has faced the most significant (re)criminalisation and (re)regulation in living memory with intimacy outside of the heteronormative framework of domestic coupledom at best discouraged and, at worst, made into a criminal offence. The article highlights the ways in which sexual scenarios and environments are implicated in the remaking of alternative conceptualizations of sexual morality and “consent.”ĬOVID-19 has transformed the way we live our lives, and sex has been a significant element of that transformation. Consent is perceived to be passively given in these spaces because the normative idea of consent as a communicative exchange is constrained. However, stealthing may be morally acceptable for others, especially in anonymous sexual spaces, like bathhouses, where there is a culture of silence. Some GBQM conceptualize stealthing as morally unacceptable when considered through liberal/contractual consent and HIV criminalization, where the materialities of condoms (their alteration or removal) and HIV status (lying about or not disclosing) play crucial roles. Examining online discussion board postings from a popular barebacking website, I argue that views about stealthing’s moral acceptability emerges through various relations involving more-than-human entities. Mobilizing “sexuality-assemblages” frameworks, this article explores the relationship between GBQM and their physical, social, and technological contexts in shaping articulations of sexual consent and stealthing. However, such examinations may be oversimplistic, failing to recognize how GBQM negotiate and understand sexual consent and stealthing. Considerations of stealthing have largely been framed as a legal problem based on the notion of consent or the lack thereof. This paper explores how gay, bisexual, and queer men (GBQM) discuss “stealthing,” the removal (or alteration) of condoms and ejaculation during penetration without consent, in a barebacking (or condomless sex) online forum. Finally, we reflect upon the particular ethical challenges that are posed by these particular sexual practices, and ask whether a post-structuralist ethic might be possible. ![]() Utilizing the philosophy of Deleuze and Guattari's concepts of assemblages and machines, we re-theorize glory hole sex-what we call 'faceless sex'-and rethink the ways that desire is imbricated with our understanding of architecture, place, and public. Drawing on interviews with glory hole users gathered during an ethnographic research project in bathhouses, this essay goes beyond traditional public health discourse to offer an original perspective on anonymous public sex. This post-structuralist theoretical reflection seeks to understand the specific nature of anonymous public sex among bathhouse patrons, focusing on the links between desire-architecture-place-sexual practices. The popularity of glory holes is due in part to the anonymous sex that these architectural elements allow. According to our previous research, the use of glory holes in public venues such as saunas and bathhouses is very popular. ![]()
0 Comments
Read More
Leave a Reply. |