Category Archives: Erogenous zones

A Lifetime of Drugs

DRAFT book chapter

62248A16-954F-485F-B33D-334C690B2E79.jpegDrawing on my experience of living with HIV for over two decades, this essay discusses the forms of anxiety and concern that emerged in 1996 in the context of the introduction of HIV combination antiretroviral therapy around the use of so-called ‘drug cocktails’. It shows how these concerns reflect broader anxieties about increasing sexual activity between men at this time. This event happens to kickstart a corresponding problematisation of gay men’s use of recreational drugs– another sort of ‘drug cocktail’ – on the same basis. I see the present moral panic over chemsex as the latest instalment of this discourse. The piece demonstrates the analogous character of antiretroviral therapy and recreational substance use in gay men’s practice, arguing that pleasure, self-medication, and experimentation with the conditions of life are concerns that cut across outdated distinctions between pharmaceutical drugs and illicit drugs. Meanwhile, the stigmatised and criminalised status of HIV-positive sex, gay sexuality and illicit drug use produces paranoid subjects and effectively endangers the health and wellbeing of those affected. It must be countered. Paying attention to the collective experiments of drug users is likely to be much more generative.

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I wrote this piece for a forthcoming collection called Long Term, edited by Scott Herring and Lee Wallace, who invited me to write something about living with HIV.

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Queer Carry On

Colour & movement, the motion of light, and flowers  …

Reverberations/ Post-Impressions / Queer Carryover

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Outfit created by Benjamin Williams

 

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pink feathers

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QueerCreativity

Intimate Exposures

 

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Deleuze & Guattari and some Moreton Bay Fig-Trees

I’ve always been captivated by the wondrous reptilian root structures of old Moreton Bay figtrees. But two-dimensional photographs only capture a mere slice of their majesty, grace, and languorous durability and exhilarating lines of movement

Today I found myself following their thick curves and lines with my iPhone video, and was struck by how this technique allowed so much more of their startling prehistoric forms, compositional density and erratic experimentality to emerge.

Even my dog, Hercules, got the gist ….🐾

When Deleuze and Guattari first counterposed arborescent forms to rhizomatic assemblages in a Thousand Plateaux, I wonder what an encounter with a Moreton Bay fig tree would have done to disrupt such a neat distinction….

Neither arborescent nor rhizomatic – indeed/rather both – the Moreton Bay fig reveals the need to think territorialsiation and deterritorialisation, not as descriptors of empirical givens, but as complex, intermeshed processes or trajectories that bear the capacity to startle those who encounter them with their unpredictability, in the same breath as they reassure and astound us with their robust curves, enduring sturdiness and reassuring order

moreton pic

At once smooth and striated, these organisms are awesome and bewildering and moving in complex velocities – at once speeding and slowing the creature that encounters them in equal measure, when grasped with a modicum of motion …

As for the camerawork, it’s a bit wonky, but well, it’s a start…

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Booklaunch!

I’m honoured that my book The Gay Science: Intimate experiments with the problem of HIV will be launched ~ alongside Susan Kippax and Niamh Stephenson’s Socialising the Biomedical Turn in HIV Prevention at

Pride of Place: Remembering the Past, Shaping our Futures;

a conference commemorating the 40th Anniversary of Mardi Gras, on the evening of Monday 25 June 2018.

The Pride of Place conference will explore themes of intergenerational lesbian, gay, bisexual, transgender, intersex and queer experience, and celebrate the evolving purpose, identity and influence of Mardi Gras within the LGBTIQ community. The relationship between LGBTIQ politics and Indigenous Australians, as well as multi-ethnic communities, will be a focus of conference discussion.  The conference is co-sponsored by the Ally Network, the 78ers, Sydney Pride History, and the Faculty of Arts and Social Sciences at the University of Sydney.

The books – both of which emerge from the vibrant social movement around HIV in Australia – will be launched by Peter Aggleton and Annamarie Jagose at an event chaired by Elspeth Probyn at 5.30pm on Monday 25 June, in the Refectory of the Abercrombie Building, University of Sydney (level 5).

Just prior to the launch, the conference is featuring a panel discussion, Mardi Gras and Communal Responses to HIV in Australia, from 4.15pm, featuring Dennis Altman (La Trobe University) Heath Paynter (AFAO), Nicolas Parkhill (ACON) and Niamh Stephenson, UNSW:

Mardi Gras and Communal Responses to HIV in Australia 

The Mardi Gras festival, protest and party have been particularly – and perversely – generative of communal responses to HIV in Australia.  At the beginning of the AIDS crisis there were calls to ban the parade, with one of the government’s principal advisors on AIDS describing the party as a ‘Bacchanalian orgy’. But it soon became evident that the parade and party could serve as hallmark events in which the possibility of a communal, collective response to the crisis could be celebrated and embodied. Some of the most brilliant HIV/AIDS education has emerged from Mardi Gras culture, garnering international recognition for Australia’s bold, irreverent partnership response to the epidemic.  This panel of distinguished speakers from the community sector and academia will explore why the culture of  Mardi Gras has generated such dynamic, collective responses to HIV in Australia.

If you would like to attend that session, or any other parts of the conference, you are required to register for the event (the standard price is $50 for the full two days, with some concessions as per the conference website).

“So many pills, so little time sweetie!”

 

 

 

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Filed under Affect, Antiretrovirals, Books, Devices and technology, Digital culture, 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

Chemical Practices: Enhancement & Experimentation

Are you gay/bi/queer/lesbian/trans/non-binary/HIV-positive?

Do you live in NSW or Victoria, Australia?

Do you use any medications, drugs, or alcohol to transform any aspect of your sexual experience, everyday life, or gendered feelings?

Artwork courtesy The Design Embassy

If so, please consider participating in this important study about experiences of drug, medication and other substance use among LGBTQ we are conducting:

Chemical Practices: Enhancement & Experimentation

(click on the above for more information about the study)

Interviews are completely confidential and anonymous, last about an hour, can be conducted in a location convenient to you, and participants will be modestly reimbursed for their time.

You can register you interest here

Thank you!

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Towards a pragmatics of digital encounters & sexual networking: experimental directions

This is where I’m at right now:

I wrote a paper for the Selfies & Subjectivities Symposium organised by Kath Albury from Swinburne and Anne Harris from RMIT in Melbourne this month, which I later developed into this short contribution to a special issue of Sexualities celebrating 30 years of the journal

Here is an abstract I put together for it:

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In the era of smartphones and hookup apps, pornography can no longer be confined to the straightforward production of sexual arousal through representational practices(though this objective certainly remains significant). Rather, digital pictures have accrued additional functions in the interpersonal exchanges and self-projecting activities that characterise interaction and communicative relations on these media. So often, the ‘selfie’ of self-pornography operates as part of the grammar of sexual arrangements, whether these arrangements involve online or offline interactivity, or both. This paper seeks to contribute to pragmatist conceptions of sexual media, selfie studies and digital pornography by situating the communication that takes place on  these media, not as mere representations of ‘actual’ sexual practices or the ‘authentic’ sexual self, but rather forms of practical action that propel some version of the self into one or more of the variously formatted and networked arenas of digital culture. They can be situated in this respect as technical constituents of erotic digital assemblages that seek to solicit, collect, process, store, publicise and convey certain kinds of information according to the affordances perceived in their interactive modes, enabling communicants to recalibrate their activities and respond on the basis of specific feelings, attachments and calculations. Once the grammar of digital sex is grasped in pragmatic terms as a performative element in specifically assembled, multi-dimensional platforms, then all sorts of material objects and technical processes can be understood to enter into the labour of sexual self-formation (see Race, 2018). What once might have been read as a two-dimensional form of visual representation elevated to the status of detached self-portraiture can now be grasped as a vehicle for self-articulation, a form of self-experimentation that seeks to participate in the creation of new attachments, and a potential source of practical (self)-transformation.

 

About a week later I read Meaghan Morris’s fabulous piece Sustaining the Festive Principle: Between Realism and Fantasy which resonated in unexpected ways with work I’ve done on gay partying, it’s significance for queer communal wellbeing, the health of countercultural movements, and institution-building. My primary concern in this work (the last chapter of my new book  The Gay Science) is how to adapt and extend the generative energy  of cultural festivity – those playful encounters that make us something else – in-to the present transitional context (which involves, in my hometown at least, invasive policing, nightlife lockouts through licensing restriction, hyper-gentrification and incessant redevelopment, social exclusion from urban spaces, homelessness, insurgent homo-moralism, the Heroization of ‘Clean Living’, etc….

Then on Friday night I read Noortje Marres’ excellent chapter on ‘experiments in living’ in her 2012 book Material Participation which contains a concise and really informative analysis of the different ways that experimental practices and demonstrative activities have been conceived and approached by people who study them as a sociomaterial, world-making activityies  Marres is mainly talking about public experiments, but I’m interested in the sorts of self-experiments that normative morality deems illicit: for example, how publics and infrastructures of disclosure and support get assembled in contexts of prohibition and disciplinary enforcement, in which any attempt to create a public context for one’s self-experiments is quickly quashed, isolated, quarantined, eradicated, denigrated, privatised or shamed.

The concept of intimate experimentation is something we’ve been grappling with in the ARC Discovery Project I’m conducting with my colleagues Dean Murphy, Kiran Pienaar and Toby LeaChemical Practices: Enhancement & Experimentation.  In this work and thinking, I’m especially interested in how the diversely theorised concept of experimentation might be put to work to activate new approaches to chem-consumption and bring out new dimensions of the activities and self-transformations associated with the consumption of  drugs and medications among queer and gender-diverse communities .

This weekend I’ve mainly just been fucking around on Instagram, a medium which I’ve found makes me enjoy and look for beauty and creativity  all around in all sorts of everyday situations and odd places – some kind of f #instaaesthetics of experience

My ongoing enjoyment of this app and how it leads me to engage with the world around me makes me think about how its affordances can be used creatively to bring out startling or hitherto unrecognisable qualities in ordinary things/spaces/people/ everyday scenes through the specific possibilities the app/phone/flaneur assemblage affords: filtering, the possibilities of adopting all sorts of techniques and angles  to frame and mediate and make strange or new those things that capture your attention or suddenly strike you as an opportunity for aestheticism ….

Meanwhile other affordances like hashtags can be used to create associations, attachments, and explore various other self-images, accounts and pages:  activities which often entail encounters with all sorts of people, depictions of their lives selves-in-differing-situ hat you never expected developing any interest in or becoming captivated by ….

I’ve been thinking all these thoughts …rather manically and rhitzomatically… on the run, so naturally I’ve had to work with the platform closest at hand …(Instagram of course).  Basically I’ve been taking a whole bunch of phatic selfies….  < lol>

I’ve accompanied this visual work with streams of lateral thought-association which I’ve articulated as best I can using hashtags that mean particular things for me  (usually connected to my idle thoughts and ongoing work) .. which every so often also generate unexpected associations, new attachments, novel modes of appreciation and interest and engagement, and encounters across all sorts of social, material and mediated differences that can result in surprisingly intimate connections or forms of relation

‘in his 2005 intro to ANT, Reassembling the Social, Latour promotes a method he calls associology, that entails tracing the associations and networks that serve to consolidate particular realities which end up producing certain experts and authorities, conferring as well as shaping specific forms of agency: agencements.

But when I read some of the early work from the  Actor-Network Theory crew, I’m often left with the sense of an heroically masterful (or tragically unsuccessful) Manager of Associations, the clever scientist who is smart enough to put in place relations strategic assurance, skilled in picking the associations that best consolidate the version of reality they have encountered through their specific experiments.

A much queerer approach would be less invested in the strategic enterprise making and tracing associations to formulate predefined structures according to fixed objectives, and much more curious about the modes of pleasure entailed in noticing and tracing the chance events that end up affecting or transforming us  (persons and things) when those things  make themselves available to the encounter. As I discuss a fair bit in the  The Gay Science,  I have in mind the happy, unexpected chance encounters that have the power to take us off into multiple new directions (however subtle, trivial, substantial or world-moving they may at first seem or end up becoming): that produce transformations, the possibilities of which we may want to experiment with

Which leaves me thinking, if we want to experience more eventful, enjoyable, energising worlds and realities, maybe we need to embrace and affirm these moments of random connection, expand our appreciation of the many differences available to us in terms of how we  encounter difference and find things to share with whatever is unfamiliar or strange to us; and most of all how different manners of encountering others generate different realities of material consequence.

What we need, in other words – against or alongside Latour’s associology – is another approach which I’m thinking of right now under the working title: encounterology ….. Encounterology is the enjoyable activity of attending to whatever eventuates from unexpected  encounters and queer or improbable relations…

Let’s extend our festive activities by bringing them into new situations to multiply our capacities of feeling, to create situations and events that are enjoyable enough to sustain entire movements and counter-institutions.  

Keep Partying, Keep Playing!   

 

Kane Race, April, 2018

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Key Thinkers for Cultural Studies: preamble to a team-taught course

Thought-events as catalysts for cultural studies

What came first? Theory? or the stuff it theorises?

People often talk about applying Theory to an object, situation, text, problem or event. But there is another way of thinking about Theory, or working with theories, that proposes quite the opposite: Objects, situations, texts or problems affect us, they act upon us as spurs for thinking; we are caught up in events that make us think: thinking happens to us, thinking is a gift from the thought-event.

You might have heard of the Cartesian maxim “I think therefore I am”. It is strongly associated with (indeed said to be constitutive of) modern (Western) enlightenment thought. Here thinking is regarded as a property of the individual rational subject that involves the correct application of universal logics and theories to the world, often in attempts to master, control, order or objectify it.

Rodin’s famous sculpture The Thinker, which I first encountered in the Musée Rodin, proposes a very different model of thinking: Here, thinking emerges an activity of the body – the very body that Descartes would cast as an impedimentto rational thought.

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As I exited through the gift shop, I came across pile upon pile of souvenir t-shirts with images of Rodin’s Thinker on the front, and – to my chagrin – Descartes maxim – “I think therefore I am” – in garish big red letters on the back! I couldn’t help thinking/ laughing/ pondering/knitting my brow (no doubt with nostrils a-flare): the museum’s merchandisers had got things entirely wrong!

Contrary to Descartes, thinking is not a property of the stable, sovereign self: Bodies are situated, often involved in difficult or unsettling or troublesome or exciting situations, and then …KAPOW!! thinking happens! We become participants in thought-events that produce new ideas, new ways of experiencing our situation, new understandings of how the world works, new ways of relating to it (For more on this point, see Martin Savransky’s 2018 essay ‘How it feels to think’, to which this preamble is very much indebted)

Another way of putting this is that we think with our bodies, that bodies are always situated, that certain situations endow bodies with the need or capacity or impetus to think: thinking takes hold when events propel us/our bodies into states of uncertainty, confusion, perplexity, exhilaration and active work.

For their part, key thinkers within the field of Australian cultural studies have argued that cultural studies is ‘always at some level marked … by a discourse of social involvement’ (Frow & Morris 1993: xviii): As embodied, social creatures, we are all caught up in situations that precipitate thought-events.

Theories become available here, not as lofty, indisputable explanatory schemes with universal applicability, but as a form of cultural practice, repertoires of concepts and gestures and ideas that put us to work; that are immanently involved in, and emerge from within, the thought-event. What’s more, they can do things! They have the power to recast a situation; change how you experience it, and in so doing, perhaps even change the problem that instigated the need for thinking in the first place.

Ladelle McWhorter discusses how

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In this class we begin to wrestle with the place of theory in cultural studies. In reading and discussing together the work of what the unit outline casts as ‘key thinkers for cultural studies’, we might understand ourselves, like those whose work we will be thinking with, to be involved in a thought-event, or a series of thought-events, that have the power to makes things happen, constituting us as practitioners of inventive thinking: i.e. thinkers in the midst of the dynamic field of cultural studies

 

We’ll flesh out some of these ideas in our first seminar this week. So don’t stress! When you set off an adventure, what better place to start than with some energising food for thought? (Probyn 2004)

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KR, 02/2018

References

Frow, John, and Meaghan Morris, eds. (1993) Australian cultural studies: a reader. University of Illinois Press.

Probyn, E. (2004) Eating for a Living: A Rhizo-Ethology of Bodies, in Cultural Bodies: Ethnography and Theory (eds H. Thomas and J. Ahmed), Blackwell Publishing Ltd, Oxford, UK.

Savransky, Martin. “How It Feels to Think: Experiencing Intellectual Invention.” Qualitative Inquiry (2018):.

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