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Over the past 70 years, the history of acceptance of the lesbian, gay and bisexual (LGB) community within the United States has seen much change and fluctuation. One of the places that this dialogue has been preserved is through the syndicated advice columns of Dear Abby and Ann Landers, in which individuals in the United States were writing in for advice to deal with their anxiety over a newly emerging and highly visible new community of individuals once considered to be mentally ill and dangerous. Using discourse analysis, this article traces the evolution of public and scientific opinions about the LGBT community during the years leading up to the Stonewall riots all the way to right before the AIDs epidemic. This analysis sheds light on several moral panics that emerged regarding this newly visible population, especially in regard to disturbances within the domestic sphere and a stigmatization of bisexuality.

The Hungarian-born physician and psychoanalyst Sandor Rado (1890-1972), who practiced for most of his career in the United States, played a central role in shaping American psychoanalysts' views toward homosexuality. Historians have pointed to Rado's rejection of Freud's notion of constitutional bisexuality as the key theoretical maneuver that both pathologized homosexuality and inspired an optimistic approach to its treatment. Yet scholarly analysis of the arguments that Rado made for his rejection of bisexuality is lacking. This article seeks to provide that analysis, by carefully reviewing and evaluating Rado's arguments by the standards of his own day. Because one of Rado's main arguments is that bisexuality is an outdated concept according to modern biology, I consider what contemporary biologists had to say on the topic. The work of behavioral endocrinologist Frank Beach (1911-1988) is important in this context and receives significant attention here. Rado ultimately distanced himself from Beach's behavioral endocrinology, appealing instead to evolutionary discourse to buttress his claim that homosexuality is pathological. This tactic allowed him to refashion psychoanalysis into a moralistic discipline, one with closer ties to a medical school. (PsycINFO Database Record, ((c) 2017 APA, all rights reserved).)

The trajectory of sexually transmissible infection (STI) incidence among gay and other men who have sex with men (MSM) suggests that incidence will likely remain high in the near future. STIs were hyperendemic globally among MSM in the decades preceding the HIV epidemic. Significant changes among MSM as a response to the HIV epidemic, caused STI incidence to decline, reaching historical nadirs in the mid-1990s. With the advent of antiretroviral treatment (ART), HIV-related mortality and morbidity declined significantly in that decade. Concurrently, STI incidence resurged among MSM and increased in scope and geographic magnitude. By 2000, bacterial STIs were universally resurgent among MSM, reaching or exceeding pre-HIV levels. While the evidence base necessary for assessing the burden STIs among MSM, both across time and across regions, continues to be lacking, recent progress has been made in this respect. Current epidemiology indicates a continuing and increasing trajectory of STI incidence among MSM. Yet increased reported case incidence of gonorrhoea is likely confounded by additional screening and identification of an existing burden of infection. Conversely, more MSM may be diagnosed and treated in the context of HIV care or as part of routine management of pre-exposure prophylaxis (PrEP), potentially reducing transmission. Optimistically, uptake of human papillomavirus (HPV) vaccination may lead to a near-elimination of genital warts and reductions in HPV-related cancers. Moreover, structural changes are occurring with respect to sexual minorities in social and civic life that may offer new opportunities, as well as exacerbate existing challenges, for STI prevention among MSM.

Scholars of bisexuality commonly agree that bisexuality as a distinct sexual identity remained invisible for epistemic reasons until the 1970s. This article examines this dominant explanation for the late invention of bisexual identity by discussing how bisexuality functioned in the homosexual movement in the Netherlands from 1946 to the early 1970s. This historical case study shows that in the Netherlands bisexuality as an identity existed in the movement in the first postwar decades and was erased in the late 1960s, not only for epistemic reasons but also for tactical ones. The article aims to contribute to a better insight into the history of bisexuality and the politics in the Dutch postwar homosexual movement.

We document the historical and cultural shifts in how gay and bisexual men have used the Internet for sexuality between the 1990s and 2013-including shifting technology as well as research methods to study gay and bisexual men online. Gay and bisexual men have rapidly taken to using the Internet for sexual purposes: for health information seeking, finding sex partners, dating, cybersex, and pornography. Men have adapted to the ever-evolving technological advances that have been made in connecting users to the Internet-from logging on via dial-up modem on a desktop computer to geo-social-sexual networking via handheld devices. In kind, researchers have adapted to the Internet to study gay and bisexual men. Studies have carefully considered the ethics, feasibility, and acceptability of using the Internet to conduct research and interventions. Much of this work has been grounded in models of disease prevention, largely as a result of the ongoing HIV/AIDS epidemic. The need to reduce HIV in this population has been a driving force to develop innovative research and Internet-based intervention methodologies. The Internet, and specifically mobile technology, is an environment gay and bisexual men are using for sexual purposes. These innovative technologies represent powerful resources for researchers to study and provide outreach.

Following repeal of the Don't Ask Don't Tell Policy, nearly one million lesbian, gay, and bisexual veterans and service members may increasingly seek access to Veterans Affairs services (G. Gates, 2004; G. J. Gates, 2010). Limited data exist regarding lesbian, gay, bisexual, transgender (LGBT) military personnel posing a unique challenge to clinicians and healthcare systems serving veterans with evidence-based and culturally relevant practice. In an effort to fill this information void, participatory program evaluation is used to inform recommendations for LGBT-affirmative health care systems change in a post-DADT world.

This article is a history of the lesbian, gay, bisexual, and transgender (LGBT) community in Reno, Nevada, during the 1960s. Despite prevalent beliefs that there was not a coherent LGBT community in Reno before Stonewall, my article shows the opposite. Linked by several LGBT-owned businesses and public places, Reno had a well-defined community that people knew about. The article also shows how Reno was looked at as a failing marginalized city throughout the 1960s and that this, in turn, allowed it to become a prime place for LGBT peoples to move and start gentrifying the area. The article also shows how the unusual nature of Nevada and its relation to vice during the middle decades made it fertile ground for businesses to spring up that catered to the LGBT community. Overall, the article shows a dense series of networks between LGBT Northern Nevada natives, tourists, and the spaces they inhabited during the 1960s.

This article explores the medical references in the writings of the German jurist and activist Karl Heinrich Ulrichs as a means of breaking new ground in diverse fields (including history of medicine, history of sexuality, and gender history). It demonstrates that the theory of bisexuality has a much deeper and more textured genealogy than has been hitherto appreciated and that dual-gendered bodies and minds must be better recognized as important through the nineteenth century. Specifically, it demonstrates that classifications and rhetoric of hermaphroditism, and other dual-gendered categories (e.g., sexual dualism and anatomical bisexuality), were deployed in diverse contexts through the period, often with little or no reference to the occurrence of genital ambiguities. Important discourses in embryology, utilized by Ulrichs, suggested that all individuals, in the earliest stages of fetal development, were hermaphroditic. In making an analogy among the ontogeny of sex anatomy, hermaphroditism, and the development of erotic preferences, Ulrichs sought to naturalize homoeroticism, rendering social and legal prohibitions untenable. His advocacy, however, was counterbalanced by the Prussian forensic expert Johann Ludwig Casper who had made some conceptual maneuvers similar to Ulrichs only couched in the rhetoric of pathology. Ulrichs was equivocal in his use of forensic works such as Casper's, condemning their authors but recognizing similarities with his own gender schema.

This article examines discourses on race and sexuality in scientific literature during the late-nineteenth and early-twentieth centuries in context of U.S. settler colonialism. It uses a theoretical and methodological intersectional perspective to identify rhetorical strategies deployed in discursive representations salient to lesbian, gay, bisexual, transgender, Two-Spirit, and queer American Indians and Alaska Natives. These representations reflect a context of compounded colonization, a historical configuration of co-constituting discourses based on cultural and ideological assumptions that invidiously marked a social group with consequential, continued effects. Hence, language is a vector of power and a critical vehicle in the project of decolonization.

There has long been ambivalence in the LGBT movement and related research as to the meaning of gay identity in relation to marriage. The article explores changing homonormative discourses of marriage and married men within the Swedish gay press from the mid 1950s to the mid 1980s. Expressions of the changes are a shift in language and in views of extramarital relationships, openness, and gay male identity. As a result of the shift, “married men,” including both “married homosexuals” and “bisexuals,” came to be distinguished from “gays.”

The purpose of this article is to examine and deconstruct the lesbian, gay, bisexual, and transgender (LGBT) barrio (community) of Chueca in Madrid, Spain, from political and sociological perspectives. First, we develop a critical framework for understanding the historical, political, social, cultural, and economic changes that took place in Spain after Franco's death in relation to LGBT issues. Ethnographic research was conducted from May to July 2007 in the Spanish cities of Madrid, Barcelona, and Ibiza, and focused primarily on the community of Chueca. A social constructionist perspective was used to examine sociocultural issues in this ethnosexual community through an in-depth study of the dynamics of this barrio. The theoretical framework of intersectionality and the constitutive relations among social identities is exemplified in Chueca. Hence, individuals in Chueca and their intersectionality perspective reveal that their identities influence and shape their beliefs about gender and symbols. We describe how Chueca reflects recent progressive changes in LGBT-related laws and statutes drafted by the federal government and how these have influenced the high level of societal acceptance toward intimate same-sex relationships in Spain. Additionally, we exemplify and present Chueca as an enclave that has been affected by the globalization of the private market, "gay" identity, and enterprise, having a direct effect on cultural norms and social behaviors. Last, we examine the current state of the Chueca community relative to other developing LGBT Latino/a communities in the United States.

This article analyzes print media coverage of Sheryl Swoopes' October 2005 announcement that she is a lesbian. An examination of five key themes that emerged in the mainstream, lesbian and gay, and Black press reveals that homonormative and White racial discourses were pervasive. Specifically, the erasure of Swoopes' racial identity was enabled by narratives about the coming out process and the lesbian and gay market. Although there were some disruptions to dominant discourses, the coverage overall served to rearticulate Whiteness and economic individualism as queer norms.

This essay explores the notion that bisexuality and contemporary bisexual political movements both align and trouble canons of queer theories of sexuality and gender. This project provides an historical review and assessment of recent bisexual theorizing to highlight key themes in its evolution as well as a discussion of how these themes have shaped the relationship of bisexuality and queer theory. Drawing on this assessment and a wider discussion of GLBT scholarship, we invite critical inquiry regarding the implications of bisexual theorizing on queer theory and vice versa. We address questions of bisexual epistemologies, its discursive roles within queer theory, and its impact on queer politics and organizing. Noting bisexuality's absence in much of this research and scholarship, we suggest these projects have been limited in their ability to fully and effectively address sexual subjectivity both in theory and in its everyday lived experience.

One of the principal aims of queer theory has been to challenge heteronormative constructions of sexuality and to work the hetero/homosexual structure to the point of critical collapse. Despite an epistemic location within this very structure, however, the category of bisexuality has been largely marginalized and even erased from the deconstructive field of queer theory. This article explores some of the factors behind this treatment of bisexuality and suggests that bisexuality's marginalization and erasure brings into relief the strained relationship between the fields of gay/lesbian history, feminism, and queer theory. In exploring some early influential queer deconstructionist texts, it argues that in overlooking the role the category of bisexuality has played in the formation of the hetero/homosexual structure, the project of queer deconstruction has in important ways fallen short of its goals. The author concludes with a call to rethink conventional deconstructive reading practices.

Based on sources that have so far partly been neglected, this paper examines the accusations of plagiarism that Fliess levelled against Weininger, Swoboda and Freud in 1906, trying to determine to what degree they can or cannot be justified. In the case of Weininger it seems clear that his theory of bisexuality was stimulated by an indirect communication of Freud which harked back to a Fliessian idea. But there is no evidence that he had heard anything about the specific version of this theory in which Fliess felt plagiarized. In the case of Swoboda any reproach of plagiarism was out of place because he explicitly utilized ideas (about periodicity) which had already been published. He did, however, veil the extent of his dependence on Fliess, while Fliess ignored the originality of Swoboda's psychological (rather than biological) approach. The fact that Fliess set the two cases in parallel and related them both to an indiscretion of Freud, confirms the paranoid pattern of his accusations. The paper concludes that the episode is not suitable to use as evidence for a hostile paradigm of studies of Freud.

This essay traces the opposition of the Galenic notion of a homology between male and female genitalia (the "one-sex model") and identifies the French physician Andre Dulaurens as the first outspoken opponent. After Dulaurens, the German physician Johann Peter Lotichius makes the opposition to that model more clearly an argument that may be called "feminist."

Although Carson McCullers camouflaged her love for women in her fiction, gay and lesbian themes are inarguably present in her work. The loneliness that her characters face takes on allegorical intensity, and it is even more potent due to her own sexual confusion and alienation. Married twice to the same man and falling in love repeatedly with both women and men, McCullers wrestled with bisexuality throughout her personal and literary life. Her deepest attachments were to her husband Reeves McCullers; David Diamond, a musician-composer in love with both McCullers and her husband; and Anne-marie Clarac-Schwarzenbach, a Swiss writer. All three of these love interests required that McCullers deal with complicated and ultimately destructive triangles. Given that fact, it is no surprise that she created fictional worlds peopled with characters engaged in three-way relationships. In her novels, Mick (The Heart Is a Lonely Hunter), Frankie (The Member of the Wedding), Miss Amelia (The Ballad of the Sad Cafe) and Weldon Penderton (Reflections in a Golden Eye) also reflect the author's sexual ambivalence and inability to fit into the prescribed social structures of the South.

This paper uses two teaching experiences with Baldwin's 1962 novel Another Country to frame a discussion of the complicated critical history of this literary work and its relation to Baldwin's literary reputation. The contested relationship between the categories of race and sexuality in the novel is tracked and its political implications explored.

According to the analysis of his painting, "The return of the prodigal son", Rembrandt represented the concept of bisexuality. Bisexuality came back with the Psycho-analysis. We propose an hypothesis about the periodical repression's of this concept.