Despite Being "Known, Highly Promiscuous and Active": Presumed Heterosexuality in the USPHS's STD Inoculation Study, 1946-48.

The Sexually Transmitted Disease Inoculation Study of the United States Public Health Service (USPHS) was a short-term deliberate exposure experiment into the prevention of venereal diseases. Between 1946 and 1948, over 1,300 Guatemalan prisoners, psychiatric patients, soldiers, and sex workers were exposed to syphilis, gonorrhoea, and chancroid. USPHS researchers initially proposed hiring sex workers to "naturally" transmit venereal diseases to male subjects who would then be given various prophylaxes. The researchers were interested in studying the effectiveness of new preventative measures. In other words, the USPHS study was designed to transmit venereal diseases heterosexually from an "infected" female body to the men who, it was assumed, were sexually isolated subjects. However, the researchers did record instances of male-to-male disease transmission among their subject populations, instances that challenged the presumption of heterosexuality on which the study was based.

"Hating the sin but not the sinner": a study about heterosexism and religious experiences among black men.

This article explored the religious experiences of nine Black men who are married (to a woman) and have sex with men (BMMSM). These men do not refer to themselves as men on the down low but self-identify as heterosexual. Using data collected in 2005 in South Carolina, the authors examined the complex relationship of homosexuality and the Black Church. Specifically, they examined the notion of coping with same-sex behavior, concealment, and its impact on BMMSM. Findings from the thematic analysis suggest that men found ways to manage their religious traditions and same-sex behaviors. This research presents an opportunity to locate and access a hidden population. The authors found a pervasive experience of growing up in social and family environments that expose them to heterosexism.

About the history of sexuality.

About 50 years of demolition work, it's time now for a return to the grand syntheses. Two of the great syntheses of the 19th century have now been shattered. Marxism lies in fragments. And psychoanalysis has largely drifted outside of psychiatry to find a new and doubtless temporary home in departments of literary studies. To be sure, the third of the great syntheses, Darwin's theory of evolution, remains intact. But otherwise, as far as the eye can see, there is rubble. The time for new attempts at synthesis is now nigh. After decades of pioneering work in the neurosciences, the fundamental importance of brain biology in the human condition has now become evident. Surely one of the new syntheses will draw upon neurochemistry and neurophysiology, and it is to the great credit of the Hungarian neurosciences that pharmacologist Joseph Knoll has now ventured a first attempt. This attempt will be widely discussed and will form the platform for other work that may end up building firm bridges between "neuroenhancers" and behavior - and, what's more, to show how this relationship has shaped the evolution of thousands of years of human destiny, a great synthesis indeed.

Deconstructing heterosexuality: life stories from gay New York, 1931-1941.

By 1940, the sexual identity of heterosexuality became established in American popular culture. In the late 1930s, a path-breaking study of homosexuality was conducted by a multidisciplinary team of medical and scientific specialists, under the sponsorship of the Committee for the Study of Sex Variants. The "sex variants" study was based on a sample of volunteers from New York's lesbian and male homosexual community. This article focuses on a narrative analysis of the case study texts of the male sample. Using deconstruction as an interpretive strategy, the texts are examined in relation to the culturally dominant sexual ideology of heterosexuality. Implications are drawn about the relevance of life stories to identity politics.

Why is the history of heterosexuality essential? Beliefs about the history of sexuality and their relationship to sexual prejudice.

Heterosexual people with more positive attitudes to lesbians and gay men generally believe that homosexuality is immutable, is not a discrete social category, and that homosexuality exists in all cultures and time periods. Equivalent beliefs about heterosexuality and beliefs about components of sexuality have been less often researched. 136 people with diverse sexualities described heterosexuality as more universal across history and culture than homosexuality (Study 1). 69 heterosexual-identified participants similarly believed that love, identity, behavior, and desire were more historically invariant aspects of heterosexuality than of homosexuality (Study 2). Less prejudiced participants thought all components of homosexuality--except for identity--were more historically invariant. Teasing apart beliefs about the history of components of heterosexuality and homosexuality suggests that there is no "essential" relationship between sexual prejudice and the tension between essentialist and constructivist views about the history of sexual identity.

Destabilizing science from the right: the rhetoric of heterosexual victimhood in the World Health Organization's 2008 HIV/AIDS controversy.

This article examines the 2008 World Health Organization/Joint United Nations Program on HIV/AIDS controversy through original reports and media coverage. Analysis reveals that discourse rhetorically exonerates heterosexuals from HIV/AIDS while reifying homophobic and morally righteous ideology about HIV/AIDS and homosexuality. Discourses of "fraudulent science," "heterosexual absence," and reverse victimization destabilize meaning of HIV/AIDS and heterosexuality. "AIDS," "heterosexuality," and even victimhood and minority status were destabilized and resignified in a rhetoric that benefited from its status as science even as it rendered past science suspect as ideological.

Writing the male abuser in cultural responses to domestic violence in Spain.

The article analyzes the portrayal of the male perpetrator of heterosexual domestic violence in a selection of contemporary Spanish texts (novel, drama, and autobiography) that form part of a clearly discernible cultural response to the issue of intimate partner violence in Spain today. It reads the figure of the abuser in conjunction with a range of primarily Spanish studies on domestic aggression, with the aim of showing how and why the chosen authors engage with bodies of theory that address battery. The study concludes that some cultural producers devise a strategy of eliding the male aggressor in an attempt to subvert the power he wields over the female victim.

Freethought, free love and feminism: secularist debates on marriage and sexual morality, England c. 1850-1885.

This article examines the previously unexplored current of Freethinking feminism in the second half of the nineteenth century. Active in the women's movement of this period, Freethinking feminists were nonetheless viewed as a liability­an attitude that contributed to their exclusion from much of the subsequent historiography. Such marginalisation was due not only to their vocal opposition to all forms of religion, but also their openness to discussing new ways of organising heterosexual relationships. This article focuses on Freethinking feminist critiques of marriage and support for free unions. It demonstrates that these issues continued to be debated in the Secularist movement at a time when many other radical organisations­including much of the women's movement­kept silent on such topics. In this way, Freethinking feminists kept alive the more radical and libertarian critiques of traditional sexual morality developed by Owenite feminists in the 1830s and 40s. The author argues that the ideology of Freethought propelled its adherents to readdress questions of sex within a new 'Secularist' ethical framework. Fierce debate ensued, yet commitment to freedom of discussion ensured that 'unrespectable', libertarian voices were never entirely silenced. Freethinking feminism might, then, be viewed as the 'missing link' between early nineteenth-century feminist visions of greater sexual freedom and the more radical discussions of sexuality and free love that began to emerge at the fin de sicle.

Havelock Ellis's literary criticism, canon formation, and the heterosexual Shakespeare.

Famous as the author of an early full-length scientific study of sexual inversion or homosexuality, English sexologist Havelock Ellis was also a literary critic responsible for initiating publication of the famous Mermaid Series of "The Best of Plays of the Old Dramatists" in the late-nineteenth century. Personally editing the first volume of plays by Christopher Marlowe and a later collection by tragedian John Ford, Ellis associated these playwrights here and in his scientific work, Sexual Inversion, with ideas about normative and so-called abnormal sexualities at the start of the twentieth century. Ellis, thus, helped give expression to a literary canon of early English dramatists in which modern, anachronistic ideas about sexual subjectivity play a part. While this article does not claim that Ellis was the necessary source for later criticism, it shows how, over the whole of the twentieth century, Shakespeare's priority in the literary canon came to be posited at least in part on his apparent sexual normality in contrast with a supposedly homosexual Christopher Marlowe and other playwrights such as Ford or Francis Beaumont and John Fletcher associated with varying degrees of sexual difference.

The damage of separation: Krishna's loves and Kali's child.

The publication of Kali's Child by Jeffrey Kripal in 1995 ignited a furious debate that persists unresolved today. Two questions are paramount. First, is it right to think of the religious and erotic realms as overlapping, particularly when a homosexual dimension is involved? Second, if Hindus and Hinduism are the subject, should non-Hindus refrain from speaking? In this article I revisit the Kali's Child debate by highlighting one of its central terms-vyakulata, the desperate agitation felt by lovers separated from the objects of their desire. What light is cast on Ramakrishna's same-sex longing by turning to a broader context: the agitation that male poets feel for Krishna when they speak through the female personae of his gopis? Conversely, what light might Ramakrishna's apparently homoerotic impulses cast on the cross-gendered moods of Krishna's male devotees? And what is one to make of the delight these men feel as they depict the sufferings of Krishna's women? Is this the dark side of Krishna's famously sunny world, and is it also the homosexual shadow of his dominant, flamboyant heterosexuality?

Jesus, Mama, and the constraints on salvific love in contemporary country music .

The discourse of contemporary country music creates a world permeated with religion and centered on the notion of salvific love. This form of salvation arises in the connection between people (or between people and God) and includes elements of sacrifice and transformation. Although highly conventional, country music must meet standards of 'authenticity' and 'relevance', which require the incorporation of contemporary American religious values (including self-love and self-actualization). An analysis of recent country music lyrics reveals the remarkable openness to new religious messages. However, the only acceptable messages are those that can be harmonized with the implicit Protestant Christian sensibility of the music. Salvific love, for this reason, is always heterosexual and at least compatible with a Christian message. While the music industry does its best to erase minority sexualities, the music itself is often surprisingly open to a queer interpretation.

"Red tips for hot lips": advertising cigarettes for young women in Britain, 1920-70.

The girl or woman smoker is a twentieth-century phenomenon. In 1900, smoking was invariably associated with sexually deviant womanhood. Today, smoking is firmly, if contentiously, established as a feminine practice in British society. This article examines one aspect of the twentieth-century feminisation of smoking in Britain, namely, the ways in which smoking practices have been presented as appropriate for young women in the period 1920-70. Advertisements featured in magazines for young women aged 15-29 years have been chosen as a particularly apt medium through which to explore some of the ways in which cigarettes and smoking practices have been delineated and infused with meaning. These advertisements constituted a discourse for the circulation of messages about the relationship of women to cigarettes. Findings reveal a number of shifts in cigarette advertisements featured in Women's magazines from 1920 to 1970. Firstly, during the 1930s and early 1940s, advertisements were, in contrast to later counterparts, preoccupied with establishing smoking as a feminine practice. Key to processes by which smoking was feminised were various mechanisms whereby the cigarette was depicted as part of the presentation of a heterosexual identity and where smoking practices were embedded in heterosexual relations and rituals. Secondly, there was a discernible shift in the way women were addressed by advertisements, from potential women smokers in the 1930s to more general consumers in the 1960s. Thirdly and relatedly, the significance attached to women smoking changed between 1920 and 1970. In the 1930s, smoking was utilised to signify that women were "modern"; in the period 1960-70, smoking served to indicate that women were recognised, and accorded status, as consumers.