The Book Not Gay: Sex Between Straight White Men By Jane

Connell (1995) developed this concept to describe how masculinities are always relational and, thus, one’s identity is continually constructed in relation to “otherness.” Crucially, Connell sees masculinity as integrally connected with power and constantly negotiated.

In Andrew Sullivan brief essay What is a Homosexual Sullivan speaks of the relationship that society has with the idea of someone being a homosexual. He also brings up the struggles and different coping mechanisms that one will take to avoid being exiled by society. While some embrace their sexuality like Sullivan's class mate who insisted on wearing full makeup to school, others for instance would try to " out jock the jocks" (128) fight for respect for if they could only gain that then nothing else would matter. On the other hand, teens like Andrew, goals were to conceal their sexuality so as to become more morally and sociably acceptable. Thus leading boys and girls alike to live a life of "deceit", "impersonation" and "appearance" focusing

The author Gayle Rubin in the textbook “Social Construction of Sexuality,” talks about “Sexual Conflicts” and how society perceives them and how they handle differences. Battles happen with different groups and their sexual ideologies, especially when individuals believe what another individual or group of individuals are doing is wrong. Laws can be created to prevent them from expressing their sexuality and taking away basic freedoms. Gayle Rubin explains, to be able to stop the struggle over sex laws they need to get rid of all laws that include sex, except ones that project individuals from sexual violence. Besides laws being created, daily life within society can cause human beings to feel uncomfortable or unaccepted with their sexuality, which will create sexual migration.

In the Berlant and Warner’s reading on “sex in public”, they suggest that the world is structured according to heterosexuality. They argue that within this heterosexuality world, exists an accepted social behaviors that mark the good couple or family. For example, A home is for a family and if you do not have a family, a heteronormative society tells you that you must be depressed or in need of support or help. In their article, they argue “Heteronormativity is produced in almost every aspect of the forms and arrangments of social life through nationality, the state, and the law, commerce; medicine; and education. (562)” For example, heternormativity would be having standard missionary sex between a married couple. In comparison,

Harris’s interest was the representational dialogic of racial difference within film and the real/representation dialect of cultural, gender, and sexual identity (Harris, 51). But the new images of black masculinity are problematic and limited. This was an operation of sorts, of “recoding masculinity from established, now historic, Hollywood codings of black men and black masculinity visualizes a more ambiguous, more discursive image, producing the meanings of an intricately constructed masculinity, more complexly dimensional than the submissive, docile Tom, or the morally corrupt, conniving, sexually threatening drug dealer” (Harris, 52). But these aggressive and politically charged black masculinities, now turned into these difficult ideological metaphors- they construct themselves from the existing “pop cultural and filmic representations of masculinity” (Harris, 52). Basically, Harris stated that black masculinity turned into a “fixed” culturally familiar/consumable construct; masculinity became reinforcement of singular, monologic meanings, only within different popular images. According to Robyn Weigman’s Feminism, The Boyz, and Other Matters Regarding the Male, Newsweek asserts, “Hollywood fades to black.” The primary images

A peculiarity he mentions after explaining the search for a specific gender partner is how, in the South where he is, gay men tend to seek “masculine” partners, which defeats the idea of gender roles in same-sex relationships. The concept of gender is defined as “the identity and roles associated with, and/or appropriated by specific persons, regardless of their biological sex,” (Rich, 2016). While the concept is different across cultures and time, a constant happens to be the grouping and automatic attribution of roles based on a person’s biological sex. The author challenges the idea of gender roles associated with biological sex, however, saying that these men in the South tend to seek boyfriends who are sporty and have other classic masculine characteristics. Mays comments that there are few actions or characteristics that can be classified as gender neutral as these can be in present-day society. Thus, in their case, if both partners will exhibit these masculine qualities, they will both, in turn, be forced to take up women’s roles to live normal lives, for example cooking and cleaning, which would lead to the canceling out of masculine or feminine qualities.

In this coming of age novel Lucy, by Jamaica Kincaid, a story is told of a young girl named Lucy as her life in America changes from what it was in the West Indies. Lucy struggles throughout the novel to find what exactly she desires. Drifting further and further from being similar to her mother. Lucy and her development throughout the novel are shown through her virginity, heterosexuality, and love as Kincaid forces questioning upon what is sexual normality. How one can feel trapped under sexual norms and feels lost.

In his sociology paper, Professor Robert Bell (1973, p1) defines mateship as 'the sex segregated involvement of men and it implies both physical and intellectual exclusion of women.' Miriam Dixson (1976, cited by Ken Inglis, 1998, p417), from another point of view, defines mateship as including sublimation of homosexuality. The definitions of mateship and mate cited here are by no means comprehensive and exhaustive.

Some see gender as being “Black and White” and it is, literally. With numerous gender ideologies, not only is there division between the Black (African Americans) and the White (fair skinned Europeans), but between men and women as well. Generally, white men and white men only hold most of the power in the world that there is to possess and it has consciously been set up for them to do so. The technical name for this global concept is hegemonic masculinity. This highly sexist and blatantly racist model has been implemented by bigoted western agendas to then be culturally and systematically carried out for centuries; sometimes without question. In her novel “Black Sexual Politics”, Patricia Hill Collins masterfully highlights just how much hegemonic masculinity altered the once blissful power structure, not just in the western world but specifically within the homes of the Black community. She also confers the several quintessential benchmarks within hegemonic masculinity that the Black man must uphold in order for him to unambiguously maintain his “dominant” status.

In “Sex, Lies, and Consent,” Tom Dougherty argues the Lenient Thesis from the substantive account of consent. In this essay, I will discuss and explain Dougherty’s argument. Then, I will present Neil Manson 's objection that Dougherty account of consent mistakenly centralizes the role of scope in determining one’s range of restrictions for consent. Finally, I will present a case that disputes Manson’s opposition to Dougherty and how Dougherty could address Manson’s charge against him.

In society, heterosexuality is a principal method of organizing institutions and regulating individual behavior. A culture based on ideas of heterosexuality values relationships that are between men and women; as a result, sexual contact occurring between same sex individuals is seen as deviant and labeled as homosexual. In her book, Ward explains how straight white men can have sex with other white men while retaining their heterosexuality in addition to gaining a masculine appeal. Ingraham and Namaste’s discussion of heteronormativity, heterogenders, and supplementarity aids in understanding why straight white men are not labeled as homosexual and how this functions to reproduce inequalities based on race, gender, and sexuality.

In “The Myth of Homosexuality” by Christine Downing, there is the discussion of homosexuality and its meaning over the years. Downing begins the article by stating how a myth has classified women-on-women and men-on-men relationships to fall under the same term of homosexuality, but there is much deeper understanding to it than that. The classification under one word has caused a lot of shaping concerning how they are viewed or how they view themselves. In order to look past the surface of what defines the myth, Downing states that we must start with the culture’s myth and it’s origin.

For centuries now, women have been bombarded with an infinite amount of conflicting and overwhelming messages about what it means to be a woman and which behaviors are considered appropriate, especially regarding sexual behavior. Traditionally, women have always been defined in relation to men. Men are seen as strong, while woman are seen as weak. Men are superior and women are their subordinates. This is exemplified by the fact that “masculine” traits such as strong, non-emotional, and competitive are considered socially desirable traits, while “feminine” traits such as docile, emotional, and passive are not. We evidently live in a society that is not only sexist, but also undoubtedly racist. The white woman typically appears as virtuous and pure, while the woman of color typically appears as unclean and tainted. If the woman of color also happens to be poor, she appears as being even more worthless. Therefore, in the United States, femininity as a concept is inextricably linked with concepts of race and class. In the present paper, I discuss the effect that this is having on women and their sexuality, the events that have paved the traveled path towards gender equality, and current issues plaguing women today, such as the attack on our reproductive rights and our value as women.

An anthology edited by, Hull, Bell-Scott, and Smith (1982) titled, “All the women are White, all the Blacks are men, but some of us are brave” succinctly captures the ubiquitous pairing of women with Whiteness, Blackness with men. I would go further and argue that sexual minorities experience both gendered (maleness) and racialized (whiteness) coupling. Rendering the experiences of those who are Black, women and sexual minorities invisible (for further discussions on intersectional invisibility, see Bowleg, 2008 ; hooks, 2000; Purdie-Vaughns & Eibach, 2008). People with interlocked marginalized social identities, experience intersectional invisibility in research and policy

Queer theory questions creations of normal and divergent, insider, and outsider.2 Queer theorists analyse a situation or a text to determine the relationship between sexuality, power and gender. Queer theory challenges basic tropes used to organize our society and our language: even words are gendered, and through that gendering an elliptical view of the hierarchy of society, and presumption of what is male and what is female, shines through. Queer theory rejects such binary distinctions as arbitrarily determined and defined by those with social power. It works to deconstruct these binaries, particularly the homosexual/heterosexual binary.4