Political Animals #VoteYes for Equality

Source: Political Animals #VoteYes for Equality

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Political Animals #VoteYes for Equality

Divine video clip below, for your viewing pleasure ❤

And beautiful creatures, don’t forget to get your tickets for UNDEAD II: Political Animals – the fundraiser for Unharm –  here! X

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Filed under Affect, Drug dogs, Parties, Police, Policy and programs, Sexual Sociability

LGBTIQ Harm Reduction Innovations: An Interview with Unharm’s Kane Race

Paul Gregoire from Sydney Criminal Lawyers conducted this smart, well researched interview with me on the activities of Unharm’s Queer Contingent – was a pleasure to talk to him.

You can read the interview here

 

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Filed under Affect, Antiretrovirals, Devices and technology, Drug dogs, Engagement with medicine, Parties, PNP culture, Police, Policy and programs, Self-medication, Sexual Sociability

Geo-sexual networking, apps, websites, and HIV prevention

I accepted an invitation from Zizi Papacharissi to contribute to a volume she is editing – The Networked Self ~ Love on the topic of gay social networking apps and websites.

My piece explores the sorts of solutions these devices propose to various, collectively felt, problems and asks how tech users, product developers and sexuality researchers might work together to construct better infrastructures for sex and sociability between men, among other users of these devices – with a specific focus on how various apps and websites have sought to incorporate and operationalise methods of HIV prevention.

Sexual networks such as Bareback Realtime, Grindr, Manhunt, Gaydar, Hornet and Scruff all feature in the discussion, which you can access by clicking on the title:

Mobilizing the Biopolitical Category: Problems, devices and designs in the construction of the gay sexual marketplace

Abstract: Drawing on previous work in which I have approached digital sex as a marketplace and conceived hookup apps and online cruising sites as market devices, in this chapter I argue that problematization (Foucault 1995) is a useful analytic for conceiving the design of online dating and cruising devices, because tech developers tend to rely on some problematization of the existing sexual marketplace, as it is being enacted, in their efforts to improve the prospects of specific groups of participants, qualify their products and secure a niche in the digital marketplace. Drawing on a rare interview with the founder of BarebackRT.com (‘BBRT’), the world’s largest hookup site for men looking for other barebackers, I discuss how this site was conceived and designed in an attempt to address certain problems its developers perceived in the gay sexual marketplace as it was digitally and practically enacted at the time of the site’s conception.  BBRT is an especially interesting example because it demonstrates how clinical indicators, among other personal and technical specifications, can emerge as criteria for discriminating between prospective partners, populating personal profiles and qualifying the self in the pursuit of sexual encounters.  In this respect, BBRT stands as a fascinating example of how innovations in digital culture can eventuate from convergences between digital and clinical media and how such convergences effect differences in the pragmatic qualification of social networking applications.  But it also stages the categories according to which members are required to present themselves online as provisional, historically situated, and available to experimentation and critical transformation.

 

 

 

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Filed under Affect, Antiretrovirals, Devices and technology, Engagement with medicine, Erogenous zones, Eroticism and fantasy, HIV behavioural surveillance, Masculinities, Medicine and science, Online meeting sites, Self-medication, Sexual practice, Sexual Sociability, The statistical imagination, Theory

“The things one does! The things one believes in!” Commodity Culture, Gay Play and the Thringing of Addiction

Some queen told me that a selfie I took reminded them of Frank Thring.  I had no idea who that was so I got busy googling and learnt, to my delight, he was a flamboyant Australian actor born in the 1920s who, among his many gay achievements, invented the clapperboard, did stage to great acclaim in London, and in his film career played Pontius Pilate in Ben Hur (1959), a gangster in The Man from Hong Kong (1975), The Collector in Mad Max: Beyond Thunderdome (1985) and voiced the part of Zeus in Hercules Returns (1993).  So far so good.

But I struck inter-web gold when I came across this 1976 commercial he starred in for Martins Cigarettes which may well be one of the gayest things I’ve ever seen:

 

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“This is a commercial, as you may have guessed,” he announces, following a nonplussed eye roll, “and this…” – he gestures dismissively to the bedazzled chorus line – “was the advertising agency’s idea”.

“Totally unnecessary!”  he exclaims.

‘I am simply here to tell you about Martin’s, the new King Sized cigarette,’ he explains, and proceeds to do the job he was paid for and spruce the product.

‘Martin’s in the handsome gold packet has a quality,’ he recites, ‘a quality you can trust!’ before a glamorous blonde dancing partner decked in gold is thrust upon him, prompting an exasperated cry, ‘Must we dance??’

The whole production is delivered in such a withering, caustic tone as Thring goes through the motions of advertising Martins cigarettes, all the while serving up generous lashings of fey manner, camp asides and persistent ennui at the genre he is compelled to work within.

But the queer epiphany occurs in the final moments of the ad, when Thring incants what could be taken to be an aspirational lifestyle fantasy slogan, but into which he sneakily smuggles a  sighing meta-commentary on the market genre he’s just participated in:

 

       The things one does!

          The things one believes in!

 

It’s easy to read this little gem of a phrase as a wry parody on consumer culture; lines that echo Adorno’s claim that consumers see right through the promises of the commodity-process, but go on to buy things anyway, producing an affective climate of cynicism.

But what delights me most is the distance and critical reflexivity his camp manner engenders in relation to the commodity itself,  literal investment in which was conceived by Frankfurt Scholars as a perpetual re-creation of frustration in terms remarkably reminiscent of addiction.

The things one does! The things one believes in!  The slogan works on at least two registers: a literal celebration of the glamour of doing and believing in things, and believing what one is doing when one is doing the consumption thing…  and a parodic performance that ridicules the thing that one is doing, and the beliefs one must entertain when one does the things one does when one does the commodity-thing.

In our hygienic, smoke-free days, the retro-activity of almost any cigarette advertisement might come across as camp in the extreme, but I like to think Thring’s irony sets in motion a novel conceptual feeling. In playing the signifier so gaily and so drolly he multiplies possible manners of relating to the fetishized commodity-form, the object of compulsion and source of possible addiction.

We need not enslave ourselves to the tyranny of literal meaning: we can play with meaning and signification; and in such play we conjure a modicum of agency.  We are not merely slaves to the order-word (the original Latin meaning of addiction).

A very cultural studies thought-chain, if ever there was one.

Those who are cynical about of the critical possibilities of creative consumption, symbolic re-appropration and camp pleasure will object that whatever critical distance camp irony creates has become so fashionable that any critical purchase it might once have had has been lost. Indeed, hip irony and detachment only serve to congratulate the consumer for their cynicism, but in the end works just as well to sell things,  all the while palliating whatever anxiety the commodification provokes. Thring might even be acknowledging this: “The things we believe in!” he exclaims triumphantly, depressively.

But I think Thring’s performance undercuts direct investments in the addictive object in a more generous way, sparking the possibility of new forms of eventful reflexivity,  multiplying possible relations to the fetishized thing.

Indeed, he Thrings it!

In the end, Thring’s ironic, gay, destabilising performance may work just as well to sell the fetishised commodity, but in thringing it, he produces it expansively, not as a fixed and determined thing, but as a problematic object, which is to say, an object available to the pleasure of problematisation.

Dance, we must : )

But in qualitative play we trust.

 

 

 

 

 

 

 

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Update: The Gay Science is out now, + info on new projects

Update: the book based on the research this blog was first set up to facilitate has just been released by Routledge in hardcover and e-form, with a paperback edition to be released in late 2018. It’s called The Gay Science: Intimate experiments with HIV (2018). here’s the cover blurb:

Since the onset of the HIV epidemic, the behaviour of men who have sex with men has been subject to intense scrutiny on the part of the behavioural and sociomedical sciences. What happens when we consider the work of these sciences to be not merely descriptive, but also constitutive of the realities it describes? The Gay Science pays attention to lived experiences of sex, drugs and the scientific practices that make these experiences intelligible. Through a series of empirically and historically detailed case studies, the book examines how new technologies and scientific artifacts – such as antiretroviral therapy, digital hookup apps and research methods – mediate sexual encounters and shape the worlds and self-practices of men who have sex with men.

Rather than debunking scientific practices or minimizing their significance, The Gay Scienceapproaches these practices as ways in which we ‘learn to be affected’ by HIV. It explores what knowledge practices best engage us, move us and increase our powers and capacities for action. The book includes an historical analysis of drug use as a significant element in the formation of urban gay cultures; constructivist accounts of the emergence of barebacking and chemsex; a performative response to Pre-Exposure Prophylaxis and its uptake; and, a speculative analysis of ways of thinking and doing sexual community in the digital context.

Combining insights from queer theory, process philosophy and science and technology studies to develop an original approach to the analysis of sexuality, drug use, public health and digital practices, this book demonstrates the ontological consequences of different modes of attending to risk and pleasure. It is suitable for those interested in cultural studies, sociology, gender and sexuality studies, digital culture, public health and drug and alcohol studies.

So thrilled that Indian-Australian artist Leon Fernandes generously granted me permission to reproduce his extraordinary piece Krishna in Erskinville on the cover, an artwork first exhibited at East Sydney Doctors Gallery the week I sent my manuscript off to the publishers (!!); AND to have received such generous endorsements from Lauren Berlant and Steven Epstein – such brilliant, inspirational and inspiring critics and social thinkers.

The Gay Science flyer

Meanwhile I’ve commenced a new ARC Discovery Project with Dean Murphy, Toby Lea and Kiran Pienaar on LGBTQ drug and medication use, ‘Chemical Practices: Enhancement and experimentation‘ this year (DP17), which proposes to treat queer and trans drugtaking practices as intimate experiments (in the science studies sense) while considering the forces that constrain and enable such experiments to assemble and find their publics and thus become more collectively and carefully elaborated. More details and a link to the project’s website, still in development, to follow

I’m also continuing work on my interest in the design and transformation of geo-sexual networking devices and how they structure the arrangement of sex between men, as well as dreaming up a new project about the normalising effects of the terms of national membership in Australia and the opportunistic policing of citizenship via mundane legal provisions that serve as pretexts for increased surveillance of migrant/ethnic and queer & gender minoritized communities & populations.

This project will work across ‘queer’ and ‘wog’ practices of body modification in Australia (car modification culture and queer drug and party practices mainly) to bring anti-racist critiques  into better articulation with queer counterpublic theory in critical studies of the  disciplinary terms of Australian citizenship and national membership, as well as the ethico-political and aesthetic dimensions of self-experimentation, body-modification, collective self-transformation, and how they are inter-implicated with evolving markets, cultural economies, and gender identities in the pre- and post-digital context.

Tentative working title-headers for this longer term project are taken from the subcultures this work will learn form and have particular vernacular relevance within them respectively.  They include “Policing Cruising: body-modification and resistance within queer and wog scenes in Australia”;  “Defected”; or maybe just “@toughstreetmachines”

 

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Filed under Affect, Antiretrovirals, Books, Devices and technology, Drug dogs, Engagement with medicine, Erogenous zones, Eroticism and fantasy, HIV behavioural surveillance, Masculinities, Medicine and science, Online meeting sites, Parties, PNP culture, Police, Policy and programs, Random thoughts, Self-medication, Sexual practice, Sexual Sociability, The statistical imagination, Theory, Transgender

‘Don’t sugar me cunt!’: The drug search as a technology of sovereign humiliation and assertion

This scene, from Ana Kokkinos’s brilliant (1998) film Head On, astutely demonstrates how the drug search has emerged as a key technology for the instatement of white heteromasculinist sovereignty.  But before watching, please be warned it’s disturbingly  violent and depicts police brutality against vulnerably sexualised, gendered and racialised bodies.

“This room is so white!!!”

From the underpants inspections that NSW police used to conduct to harass cross-dressers and transgender people over the 1950s and 1960s in Sydney, to the NSW police use of sniffer dogs that continues to this day, stripping people bare –  down to the bios of bare life –  has a long history of use as a strategy of coercion, humiliation and violence,  deployed most often against queers, blacks, immigrants and women in bids to assert particular forms of sovereignty and abjection.

To me, Kokkinos’s take on the intersections of nationalism, policing, ethnicity, sexuality and gender in this scene is incredibly incisive.  It eloquently demonstrates why the police use of drug and other laws to intimate and harass people they don’t like the look of (with sniffer dogs for example) must be brought to an end now …..and why it requires an urgent counter-response from anyone concerned with the violent operations of racism, homophobia and transphobia in present day Australia

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Filed under Affect, Devices and technology, Drug dogs, Masculinities, Police, Sexual practice, Theory, Transgender