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Amid changes in the North American socio-cultural/political and dating landscape, there exist questions about whether the sexual double standard and the inequality (e.g., of pleasure) in sex still exist for young women today. In this study, we explored the discourses that shape young women's navigation of and talk about heterosexuality, or heterosex. Young, heterosexual women of diverse demographic and relationship backgrounds aged 18–24 (N = 28) attended one of five online focus groups. Informed by feminist post-structuralism and discursive psychology, we analyzed women's talk about doing heterosex. Many participants mobilized a discourse of expectations of compulsory heterosex practices in casual and committed contexts. Within that discourse, young women were positioned as both constrained and regulated in their sexual lives and as needing to comply with unwanted sex. Risks of non-compliance included the risk of being perceived as being defective and/or "bad." Participants' talk also linked coercion, assault, and other male-perpetrated violence against women with how heterosex is done in today's context. Our findings suggest that despite #MeToo and other exposés of rape culture, young women remain constrained by heterosexual norms. However, their language, ability, and willingness to challenge the current situation concerning heterosex is more sophisticated than previously observed. These advancements are promising, as they suggest the importance of continued research and activism in this area and carry several practical implications, including for sex education programming and counselling and support services in sessions with young women. [ABSTRACT FROM AUTHOR]

Nella Larsen's Passing has been commonly read through a queer lens that presents Clare and Irene's relationship with each other as erotic yet repressed. Irene's repression of her desire and the subsequent narrative can be read as stemming from compulsory heterosexuality. This causes Irene to uphold the institution of marriage at any cost to prevent the sexual freedom that could lead to open queerness on not only her part, but also Brian's and Clare's. All three characters interact with their queerness in conjunction with their race, attempting to use or suppress it for different societal ends. As such, the queer dimension to Passing can be understood as standing in direct opposition to the inevitability of heterosexual union, as Irene alone attempts to preserve heterosexuality, even to the death. [ABSTRACT FROM AUTHOR]

Studies of the connection between methamphetamine use and sex have tended to focus on gay men or men who have sex with men. Drawing from semi-structured interviews with 40 cisgender heterosexual women who used methamphetamine in rural Missouri, we investigate the multiple ways in which sex played into their market navigations. Our findings reveal the nuances of sexual agency within patriarchal structural constraints. We use and expand upon a queer criminological framework to investigate the intersecting gendered and sexualized expectations that cisgender heterosexual men imposed on women. Our study reveals how compulsory heterosexuality shapes behavior within the rural methamphetamine market. [ABSTRACT FROM AUTHOR]

AbstractWhile the concept of “coming out” is relatively well-critiqued, few of these critiques trouble the way a near exclusive focus on disclosure positions sexuality as an essential identity. Based on life history interviews with 18 lesbian, pansexual, and queer women elders (ages 65+), I find coming out did not describe disclosing or even acknowledging same-gender desire, but, rather, choosing to act on it. For participants, coming out is the process of forming desire into a coherent identity (lesbian woman), a process that required continued interactions with lesbian existence; contrary to essentialist understandings, desire alone did not enable participants to become lesbians. In this article, I describe the two paths participants followed while becoming lesbians and consider how the historical context in which participants came out, specifically the second wave feminist movement, uniquely facilitated coming out for white women. Ultimately, I argue lesbian sexuality is a richly constructed social identity formed in community and defined by resistance to compulsory heterosexuality. By viewing sexual identity as based on shared political commitments formed in community, this article both corrects an essentializing tendency in the coming out literature and offers a potential point of repair between older and younger generations of lesbians. [ABSTRACT FROM AUTHOR]

In this paper, I investigate the benefits and potential risks associated with utilizing participant observation to gain a deeper understanding of sexual identity. Specifically, my focus is on examining how young, heterosexual, middle-class, cisgender individuals in South Africa perceive and understand their heterosexual identities, exploring how privilege and heteronormativity shape their experiences. In my ethnographic study, I employed various qualitative data collection methods, including participant observation, to analyze how normative practices were negotiated and sustained in contemporary South Africa. As a feminist researcher, I reflect on the epistemological and methodological choices I made in the study, with reflexivity and positionality playing crucial roles in data collection and analysis. Drawing on experiences in three distinct social spaces in Johannesburg—high-end nightclubs, Tupperware-style sex-toy parties, and traditional braais [barbecues]—I examine the advantages and challenges of participant observation. This paper contributes to the broader discussion on the method's use, highlighting its potential to offer a nuanced understanding of a normalized phenomenon while acknowledging associated risks. [ABSTRACT FROM AUTHOR]

In this paper, I investigate the benefits and potential risks associated with utilizing participant observation to gain a deeper understanding of sexual identity. Specifically, my focus is on examining how young, heterosexual, middle-class, cisgender individuals in South Africa perceive and understand their heterosexual identities, exploring how privilege and heteronormativity shape their experiences. In my ethnographic study, I employed various qualitative data collection methods, including participant observation, to analyze how normative practices were negotiated and sustained in contemporary South Africa. As a feminist researcher, I reflect on the epistemological and methodological choices I made in the study, with reflexivity and positionality playing crucial roles in data collection and analysis. Drawing on experiences in three distinct social spaces in Johannesburg—high-end nightclubs, Tupperware-style sex-toy parties, and traditional braais [barbecues]—I examine the advantages and challenges of participant observation. This paper contributes to the broader discussion on the method's use, highlighting its potential to offer a nuanced understanding of a normalized phenomenon while acknowledging associated risks.

Copyright of Çankaya University Journal of Humanities & Social Sciences is the property of Cankaya University Journal of Humanities & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Intersecoes: Revista de Estudios Interdisciplinares is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Within the framework of the current drive to transform psychology in South Africa, this paper highlights "other" axes of identity that are arguably largely overlooked within the field. The conversation exposes the discipline of psychology – specifically within the South African context – and its many unexamined assumptions concerning "expected" identities of psychologists – specifically, those along heterosexual and able-bodied lines. By engaging in an autoethnographic conversation, the two authors, both "other", practising psychologists – one queer, one disabled – share and reflect on some of their experiences of feeling othered in their chosen profession. Drawing on parts of queer theory, critical disability literature, as well as the theoretical framework of biopolitical power, we start to make sense of our experiences of difference, deviance, and defiance. How the field of psychology marginalises "other" psychologists, and the impacts on those who bear the oppressions, is exposed; and a conversation is begun in which the discipline's assumptions around compulsory forms of identity – straight, not disabled, among others – are disrupted in productive ways. [ABSTRACT FROM AUTHOR]

This essay examines social panic surrounding trans youth, arguing that rhetorics supporting "rapid onset gender dysphoria" (ROGD) emerge from and reinforce hegemonic scripts about race, gender, sexuality, and dis/ability. Building from Jay Dolmage's concept of "disability drift," I demonstrate how anti-trans activists channel other social anxieties into transphobia. Arguments about ROGD frame trans people as infinitesimally rare and as threats to all other communities, but these claims rely on the same narratives used to stigmatize mental illness, to dehumanize people of color and queer people, and to police the bodies and behavior of cisgender women. Introducing the concept of "affective drift," I consider how ROGD rhetorics draw from ableism, racism, and heteronormativity to fuel transphobia and vise versa. In direct opposition to the logics of ROGD, then, I propose that rhetorical studies is equipped to foster connections across contrived social divides, and to enact solidarity in one another's struggles. [ABSTRACT FROM AUTHOR]

Football is an area of activity that ratifies power relations based on gender and feeds heterosexism, homophobia, and discrimination in Turkey. Accordingly, and as is seen in other countries, the body and sexuality of women footballers is the subject of considerable debate. The enforcement of compulsory heterosexuality and heteronormativity are reproduced by many actors in football. In this research, based on a feminist perspective, the experience of female footballers is examined, along with how the decisions and behaviours of the referees are shaped by the appearance of the player. In-depth individual interviews with eight élite level female footballers and seven referees were conducted and the themes analysed. The findings suggest that the referees' decisions and behaviours on the field are not always equal and may vary with the physical appearance of players. Referees appear to discriminate particularly against short-haired and 'masculine' footballers while favouring long-haired and 'feminine' players. As a result, referees may reconstruct compulsory heterosexuality through a homophobic approach to the players. [ABSTRACT FROM AUTHOR]

This article interrogates the representation of AIDS-related deaths of gay men in Young Adult (YA) literature. As Eric Tribunella argues, traumatic loss is integral to the ideological work of narratives for young readers; death is often a catalyst for heteronormative maturation in an adolescent subject. The first YA novels about the AIDS-related deaths of gay men focused on securing the heterosexual development of an adolescent onlooker amidst an attacked masculinity, rather than memorialising queer loss. New YA novels about those deaths – examples of AIDS Crisis Revisitation, a term used by Alexandra Juhasz and Theodore Kerr to describe a renewed cultural investment in the start of the crisis – move from a pedagogy of heterosexualisation to a politics of memorialisation. By using queer melancholia theory to interpret the changing role of traumatic loss across these representations of the AIDS-related deaths of gay men, this article examines the changing signification of queer grief in the maturation narratives that typify YA literature. [ABSTRACT FROM AUTHOR]

Despite public outcry, South Africa has decided to roll out comprehensive sexuality education in schools. Currently, however, there are no scripted lesson plans for teachers of learners with visual impairment. Local literature suggests that the current sexuality education curriculum fails to engage with sexuality diversity and is imbued with notions of compulsory heterosexuality and able-bodiedness, perpetuating homophobia, transphobia and ableism in schools and broader communities. The paper sought guidance from disability professionals on how to best address lesbian, gay, bisexual, transgender and other sexualities' (LGBT+) issues as part of comprehensive sexuality education for learners with visual impairment. Bourdieu's work on doxa, orthodoxy and heterodoxy underpinned the study. Three professionals working with learners with visual impairment were interviewed in a focus group, and one school principal working in a school for learners with visual impairment was interviewed individually. Data were thematically analysed. Pre- and in-service teachers are encouraged not to see comprehensive sexuality education offered to learners with visual impairment as different from that provided to their sighted peers. Professionals urged teachers to accept LGBT+ learners with visual impairment in their dress, expression and embodiment. However, teachers need to be aware of learners' cultural and religious differences. Current lesson plans need to be revisited to safeguard against compulsory heterosexuality and able-bodiedness. [ABSTRACT FROM AUTHOR]

This Teaching Note describes the process of forming a panel of straight students to answer questions from Martin Rochlin's Heterosexual Questionnaire. The activity highlights heterosexism and heterosexual privilege, provides an opportunity to talk about satire and queer humor, and is a useful way to engage with concepts from class readings in introductory LGBTQ Studies and Women's Studies courses.

This article explores the discursive intersections of masculinity, class and heterosexual desire in the still undervalued British police procedural film, Jigsaw. It considers the film both as an example of a new style of cinematic crime narrative and as a significant conjectural text in which 'compulsory heterosexuality' and marriage, especially in their post-war and mid-century forms, are re-articulated, here as compulsive heterosexuality: a masculine drive that can ultimately lead to sexual murder. The film's low-key naturalistic style owes much to the newly realist television drama of the period, while its identification of middle-class masculinity as the locus of transgression carries cultural resonances well beyond the ostensible project of the film's narrative. Released in 1962, Jigsaw was in effect squeezed between, on the one hand, the British New Wave and, on the other, the pop musicals and London-focused films that dominated cinema in the UK in the mid-1960s. However, the casting of dependable Jack Warner as the investigating detective and its Brighton setting mark it out as an important text situated on the cusp between older versions of the crime film and the new permissiveness. Jigsaw's interrogation of the problematic sexual behaviour of two ostensibly middle-class, middle-aged men is therefore particularly interesting, especially when placed within the context of the cultural anxieties about marriage, the increasingly fluid class system of the early 1960s and an emergent youth culture. [ABSTRACT FROM AUTHOR]

Copyright of Forum Modernes Theater is the property of Narr Francke Attempto Verlag GmbH & Co.KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

When the Chinese version of CosmoGIRL! was launched in Hong Kong, the editorial board was explicit about the magazine's intention to create an alternative approach for girls in a cosmopolitan city to find their own way of living. This paper examines how the magazine frames the concept of 'the girl' through the lens of postfeminism. It asserts that the freedom of choice among girls emphasized in the magazine is not an unlimited form of freedom. This is largely because the idea of 'compulsory heterosexuality' underlies much of the content in the magazine. This paper argues that the magazine's unquestioning inclination towards the complementary framework of opposite-sex relationships dichotomizes the bitch and feminine characteristics. This situation is reflective of the one facing postfeminists in their arguments regarding the development of girls in a neoliberal economy such as Hong Kong. [ABSTRACT FROM AUTHOR]

As mentioned by Esquelín (2010), the novel The red of his shadow by the Cuban / Puerto Rican writer Mayra Montero, narrates various displacements by Haitian immigrants working in the Dominican Republic. In addition to the political and economic factors behind the migratory wave to the sugarcane region of La Romana, Montero's novel shows us the social tensions and religious practices experienced by these Haitians immigrants. The character ZuléRevé, a voodoo priestess who leads us along the paths of the mystical experience of voodooism and the paths of sexuality is the protagonist of the narrative. Based on Butler's (2003) idea that sex, gender, desire and sexual practice are categories that present different possibilities of performance, this article analyzes the sexual experiences of Zulé as displacements that erase the perspective of a compulsory heterosexuality and questions the role of a nuclear family with procreative purposes. [ABSTRACT FROM AUTHOR]

Copyright of Sexualidad, Salud y Sociedad: Revista Latinoamericana is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Female sexuality has remained a taboo subject in Pakistani literary and cultural representations. However, a considerable shift has occurred in contemporary Pakistani English fiction. Focusing on female bodily behaviour, the fiction explicates multiple shades of female sexual relations and experiences outside the cultural and religious norms in an unusually direct and explicit fashion. This study analyses the way Pakistani fiction, written in English, responds to the variety of different ideologies imposed upon women's bodies and sexuality. It analyses some key sexual experiences of pubertal sexual awakening, post-marital sex, women's urge for proactive sexual intercourse, and disavowal of motherhood, pregnancy and birthing. The collective representation of female sexuality in each case embodies a transgressive experience outside the shame/shameless, licit/illicit binaries. However, the representation, despite its explicitness, does not constitute in any way women's sexual autonomy against the predominant masculine discourses. The issues have been analyzed within the framework of debates on the female body, heterosexuality, the male gaze and commodity fetishism. [ABSTRACT FROM AUTHOR]

Drawing on Rich's [Rich, A. 2004. "Reflections on 'Compulsory Heterosexuality.'." Journal of Women's History 16: 9–11; Rich, A. 1980. "Compulsory Heterosexuality and Lesbian Existence." Signs: Journal of Women in Culture and Society 5: 631–660] conceptualization of heterosexuality as an institutionalized and compulsory system that supports gender and sexuality inequality, this paper answers the following questions – how do queer youth take up, question and say what they need from sexuality education. The study is based on in-depth interviews with 19 queer learners, aged between 16 and 19 years and living and schooling in the Free State Province, South Africa. This paper contends that what queer youth say need from sexuality education is a curriculum that – recognizes sexuality diversity; is without assumptions about their sexual experience or lack of it and does not focus solely on associating non-normative sexualities with issues of disease, deviance and danger. The findings highlight the inescapable power of compulsory heterosexuality and its perilousness and argue for a more defined and inclusive sexuality education curricula framework. [ABSTRACT FROM AUTHOR]

This article explores an incident involving a gay pride T-shirt, printed with the slogan "Some people are gay. Get over it!," that I wore during a university lecture, and students' predominantly negative responses to it. I use the lens of modern prejudice research, particularly discursive psychological approaches to modern prejudice, to interpret the students' responses to a qualitative survey about their views on the T-shirt. They related strong feelings of upset and anger, particularly because I had—in their view—implicitly accused them of being homophobic. They passionately refused this supposed accusation on the grounds that "everything's equal now" and "gay people are no different from us." I argue that the ideological themes of cultural heterosexism and compulsory heterosexuality provide a productive framework for making sense of the students' responses, as they sanction a rational neoliberal subject who is both non-homophobic and inculcated into heteronormativity. [ABSTRACT FROM AUTHOR]