Heterosexuality Katz Summary

The exquisite society to emerge will be governed by an elite comprised of gay poets. One of the major requirements for a position of power in the new society of homoeroticism will be indulgence in the Greek passion. Any man contaminated with heterosexual lust will be automatically barred from a position of influence. All males who insist on remaining

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.

The problem today is we as humans choose what we believe a person should do rather than allowing them to what they desire. No one wants to be tied to what think they should do, only what they the see fitting for theirself. Many believe women should do the cooking because it’s feminine. While men should work because it’s viewed as masculine. However, isn’t it ridiculous to impose gender roles on couples? Today many gay couples are victims of people imposing gender roles upon them, and if you answered yes to the above question. Isn’t it still ridiculous to do this within a same-sex relationship? In this point in time, we as humans are struggling with redefining positions in history, such as; gender roles upon gay couples, and author Stephen

The second chapter, “Writing the Homophile Self”, describes the struggles many homosexuals face in Christianity. White analyzes the relationship, or lack thereof, some individuals have with religion due to the damning nature of homosexuality. In contrast, others did choose to continue to follow God and find comfort in more accepting congregations. Regardless, many homosexuals pushed for a social reform rather than the therapeutic methods. Doing so, the homophile movement brought same-sex relationships to light within the modern world and modern

I will be writing about George Chauncey’s Gay New York. In this text, George Chauncey seeks to restore that world to history, to chart its geography, and to recapture its culture and politics by challenging three widespread myths about the history of gay life before the rise of the gay movement. These include the myths of isolation, invisibility and internalization. The homosexual community is considered a subculture to the heterosexual community, which identifies as the dominant culture. George Chauncey wants to know why the dominant heterosexual culture often misinterprets the heterosexual subculture. He also talks about the assumptions the dominant culture carries about sexuality and culture. I believe there are two reasons the dominant culture misinterprets and make assumptions about the homosexual community; these two reasons consist of religious beliefs and social stigma of the dominant culture towards the subculture.

In her essay titled “Compulsive Heterosexuality and Lesbian Existence,” Adrienne Rich claims that any alternative to heterosexual outcome is discouraged by society. The essay claims that Western tradition has used the heterosexual family model as the basic social

Stein and Stryker respond to two important challenges within the field: Stein responds to the struggle of finding a methodology of historiography that allows for a distinction to be drawn between popular conceptions and lived experiences of sex, gender, sexuality, love, marriage and family, while Stryker unravels the complexity of the register of the discourse, specifically when defining the taxonomies of gender, sex and sexuality.

Through the use of interviews and ethnographic data on a college “party dorm” at a large Midwestern university, Laura Hamilton’s article(“Trading on Heterosexuality: College Women’s Gender Strategies and Homophobia”) refutes the idea that women are not homophobic. Hamilton’s research demonstrates that heterosexual women intentionally distance themselves from lesbians, in an attempt to increase their status in the erotic marketplace. The party scene /erotic marketplace encourages women to dress and act in ways that garner male attention(e.g., flirting with men for alcohol and dressing scantily). The more involved the women were in the party scene(and thus more engaged in the marketplace), the more likely they were to exclude lesbians. I have

In Mathew Kuefler’s chapter “Homosexuality” he discusses the idea that modern-day sex scandals on behalf of many Christian Leaders can be traced back to the teachings of Saint Augustine of Hippo. While in “Hermaphroditism in the western Middle Ages” Irina Metzler argues that during the medieval period hermaphrodites were allowed to decide their own gender, but as time went on it was demanded that they fully embrace their chosen gender in order to prevent homosexual behavior. At first glance, it seems that these articles may have little in common, but in actuality the authors of these readings are demonstrating a natural progression of society in terms of homosexuality. Popular opinion was not against, if not in favor of homosexuality before

On View of Homosexuality Continuum, I probably be 4.5. For me 4.5 mean when you see some who is a homosexual, you say it’s their business, so I don’t care. Because I’m not the one who have to deal with God for loving someone who is the same sex as you

These rules create a phenomenon as if the heterosexual is a normative relation among sex, gender, and sexual orientation. A person with the male body should act as masculine and like female as sex opposite, and vice versa. Referring heterosexuality paradigm that gender determine human action, someone who change their identity, for example, a man who feel h/er identity is feminine and then h/er sex to female body, so h/er behavior should match with the appropriate rules of sex and gender (Butler, p. 66). Furthermore, s/he argued these rules has oppressed from beginning, as s/he quoted from Freud's Melancholia that a baby has reject incest and homosexual. If there is something different, it is deviance and non-normative (p.73-74).

In the article, it examines heteronormativity and transgender as well as how society has constructed them through culture, legal polices and education. It also mentions what steps need to be implemented to change the outlook on the patriarchal system in societies. The problems the authors have address and brought awareness to is that society often times ignores the fact that other genders may feel the need to change their identity without being prosecuted by society and should have the right to as human beings (Carrera, M., DePalma, R., & Lameiras, M., 2012). Many people have different concepts of what gender, and sexuality means to them. In the article the authors discus that facts such as gender and sexuality are social constructed in schools, legal systems and other sub systems (Carrera et al., 2012). Within the article it presents empirical evidence that supports some of their arguments. The

The heterosexual imaginary is immensely ingrained in our everyday experience that most people, including feminist sociologists, has become inclined to conceptualize and theorize based around the heteronormative. The heterosexual imaginary acts as an invisible framework at play that structures our thinking processes and in which constructs our social identity. For instance, the inquiry of a survey taker’s marital status in most social science surveys come to show that our recognized and appropriate social identity is formed around heterosexuality. That is, any deviation from this heterosexual norm would be considered abnormal and be marginalized. To a minimal extent, this focus has served the interests of women because of the lack of activism

As such, men who had sex with other men often had heteronormative home lives and used sex with other men as a form of release. This release; however, was not restricted entirely to men. Lust was therefore characterized by an “indifference to the sex of potential sexual partners” (Healey 43). Building off of Healey’s historical context of sexual fluidity in Russia, Essig provides examples of this fluidity in a Post-Soviet Russian context. Essig discusses the concept of “sexuality without identity” (Essig 100). This “sexuality without identity” is characterized by a lack of clear homosexual identity. Instead a notion of sexual fluidity is promoted over distinct homosexuality. This is displayed by various queer subjectivities, as Essig argues, and more specifically those subjectivities that are prevalent in popular culture. Essig discusses works of literature as well as popular theatre productions that appeal to this “sexuality without identity.” In these subjectivities, homosexual relationships are never displayed as strictly homosexual. Popular theatrical productions and literary works instead display men who don’t view the sex of a potential