That Man Behind the Curtain: Investigating the Sexual Online Dating Behavior of Men Who Have Sex With Men but Hide Their Same-Sex Sexual Attraction in Offline Surroundings

2016 ◽  
Vol 64 (11) ◽  
pp. 1561-1582 ◽  
Author(s):  
Richard Lemke ◽  
Mathias Weber
2020 ◽  
Vol 10 (2) ◽  
pp. 129-142
Author(s):  
Molly Ludlam

For over fifty years the concept of the “internal couple”, as a composite internal object co-constructed in intimate relationships, has been fundamental to a psycho-analytic understanding of couple relationships and their contribution to family dynamics. Considerable societal change, however, necessitates review of how effectively and ethically the concept meets practitioners’ and couples’ current needs. Does the concept of an internal couple help psychotherapists to describe and consider all contemporary adult couples, whether same-sex or heterosexual, monogamous, or polyamorous? How does it accommodate online dating, relating via avatars, and use of pornography? Is it sufficiently inclusive of those experimenting in terms of sexual and gender identity, or in partnerships that challenge family arrangement norms? Can it usefully support thinking about families in which parents choose to parent alone, or are absent at their children’s conception thanks to surrogacy, adoption, and IVF? These and other questions prompt re-examination of this central concept’s nature and value.


Sexual Health ◽  
2014 ◽  
Vol 11 (5) ◽  
pp. 451 ◽  
Author(s):  
Juliet Richters ◽  
Dennis Altman ◽  
Paul B. Badcock ◽  
Anthony M. A. Smith ◽  
Richard O. de Visser ◽  
...  

Background Behavioural and other aspects of sexuality are not always consistent. This study describes the prevalence and overlap of same-sex and other-sex attraction and experience and of different sexual identities in Australia. Methods: Computer-assisted telephone interviews were completed by a representative sample of 20 094 men and women aged 16–69 years recruited by landline and mobile phone random-digit dialling with a response rate (participation rate among eligible people) of 66.2%. Respondents were asked about their sexual identity (‘Do you think of yourself as’ heterosexual/straight, homosexual/gay, bisexual, etc.) and the sex of people with whom they had ever had sexual contact and to whom they had felt sexually attracted. Results: Men and women had different patterns of sexual identity. Although the majority of people identified as heterosexual (97% men, 96% women), women were more likely than men to identify as bisexual. Women were less likely than men to report exclusively other-sex or same-sex attraction and experience; 9% of men and 19% of women had some history of same-sex attraction and/or experience. Sexual attraction and experience did not necessarily correspond. Homosexual/gay identity was more common among men with tertiary education and living in cities and less common among men with blue-collar jobs. Many gay men (53%) and lesbians (76%) had some experience with an other-sex partner. More women identified as lesbian or bisexual than in 2001–02. Similarly, more women reported same-sex experience and same-sex attraction. Conclusion: In Australia, men are more likely than women to report exclusive same-sex attraction and experience, although women are more likely than men to report any non-heterosexual identity, experience and attraction. Whether this is a feature of the plasticity of female sexuality or due to lesser stigma than for men is unknown.


Contexts ◽  
2021 ◽  
Vol 20 (3) ◽  
pp. 46-51
Author(s):  
Tony Silva

In this article, the author addresses why some straight-identified men are primarily attracted to women, but have sex with men. This typically happens because they think that extramarital sex with men is less threatening to their marriages than extramarital sex with women. Additionally, many live what they consider a “straight life” and believe that sex with men is irrelevant to their identities.


Author(s):  
Chuchu Liu ◽  
Xin Lu

Due to multiple sexual partners and low rates of condom use, the HIV infection rate among MSM (men who have sex with men) is much higher than that of the general population. In order to analyze the characteristics of online activities of MSM, and to understand the evolution of their social networks, in this study we collect a comprehensive dataset, covering the period from January 2005 to June 2018, from the largest Chinese online community, Baidu Tieba. We build an online dating network for MSM-related individuals in the gay-bar community, and analyze the network from static and dynamic aspects. It is found that there is a strong homophily regarding the cities where users reside when developing interactions with others, and that most network measurements tend to be stable at the later stages of evolution, while the size of the largest community fluctuates. This is an indication that the network is formed of rapidly flexible interactions which changes quickly. In comparison with studies on heterosexual networks, we find that the MSM dating network shows differences in many aspects, such as the positive degree-degree correlation and high clustering coefficient, suggesting different thinking and measures should be taken in the policy making of public health management towards the MSM population.


LGBT Health ◽  
2016 ◽  
Vol 3 (4) ◽  
pp. 300-307 ◽  
Author(s):  
Adekemi O. Sekoni ◽  
Kate Jolly ◽  
Nicola K. Gale ◽  
Oluwafemi A. Ifaniyi ◽  
Esther O. Somefun ◽  
...  

2021 ◽  
Vol 27 (1) ◽  
pp. 61-84
Author(s):  
Seth Palmer

Amid ongoing political instability, sarimbavy — same-sex-desiring and/or gender-expansive male-bodied persons — are increasingly rendered opportune subjects ripe for intervention across Madagascar by HIV prevention industries, homonationalist LGBT rights projects backed by the United States Embassy, and many Christian institutions. This article diverges from these biomedical and moral panics by attending to the shifting temporal allegiances of sarimbavy spirit medium-activists. Interlocutors’ roles as mediums to spirits of former reigning monarchs (tromba) necessitated an onerous dedication to Malagasy history (tantara) and tradition (fombandrazana); simultaneously, many sarimbavy mediums were also men who have sex with men (MSM) activists, and thus deeply committed to moving beyond what they saw as the stigma-ridden past and present. These activist engagements and the sarimbavy counterpublics that they produced were uncannily facilitated by mediumship social networks. Through these practices of monarchic veneration, sarimbavy medium-activists implicitly challenged Western expectations that queer social movements must emerge through the subversion of social norms and secular, liberal, democratic reform. In surrendering to the seemingly antidemocratic weight of divine queen-kingship, sarimbavy mediums became “possessed” by political organizations irreducible to the modern nation-state and its colonial genealogies and, furthermore, produced human-spirit relationalities that thwarted Western juridicolegal visions of a bounded, rights-bearing subject.


2014 ◽  
Vol 54 (2) ◽  
pp. S4
Author(s):  
Miguel Gomez ◽  
Adedotun Ogunbajo ◽  
J. Dennis Fortenberry ◽  
Maria Trent ◽  
Renata Arrington-Sanders

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