Category Archives: Self-medication

Protected: Who’s misrepresenting whom?

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Filed under Engagement with medicine, HIV behavioural surveillance, Medicine and science, Parties, Policy and programs, Self-medication, Sexual Sociability

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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Filed under Affect, Antiretrovirals, Devices and technology, Digital culture, Drug dogs, Engagement with medicine, Erogenous zones, Eroticism and fantasy, Masculinities, Medicine and science, Parties, PNP culture, Self-medication, Sexual practice, Sexual Sociability, Transgender

Science is Magic: practical aesthetics and vernacular creativity in social media

“To engage in practical aesthetics … is to conceive of an aesthetics informed by and derived from practical, real world encounters, an aesthetics that is in turn capable of being used or put into effect in a real situation.  In other words, it is to orient aesthetics – with its specific qualities and capacities – towards actual events or problems (much as practical ethics is shaped around particular problems).

~ Bennet, J (2012). Practical Aesthetics. New York: I.B. Taurus

Framing the selfie as an instance of practical aesthetics allows us to conceive of it as an intervention that both responds to a particular event or problem, and seeks to amplify, redirect, or intensify the impact of that event/problem.

“An object for practical aesthetics might be said to arise from an encounter with an event”

~ Bennet, J (2012). Practical Aesthetics. New York: I.B. Taurus

The selfie imbues the event with personal meanings and associations and sends these associations and affective intensities into (more or less) public circulation – and in ways that often exceed the intention of the creator.

The selfie does not provide a definitive solution to the problem it addresses so much as a situated response to the event with which it is concerned, assembling a platform in the process for the expression of new meanings, objects, responses and affective relations.

In this sense, the creator is participating in the process of eventuation by mobilising the selfie as an affective and aesthetic repository/transmitter of their particular way of feeling an event.

To reformulate the selfie in this way raises practical/ethical/aesthetic questions for the selfie-maker: what style might one devise to become worthy of the event?

Example: Gay Science selfie

science is Magic profile

Image-Affect-Glossary   

* The t-shirt says Detroit and the upraised spanner symbolises the power of workers in solidarity

*I’m having a cuppa in my Science is Magic mug. I love how Beaker embodies the anxiety and clumsiness and the pervasive imminence of catastrophe implicit in modern Scientific projects: Beaker is a Muppet, but fear not citizens! Because haven’t you heard? Science is Magic!

*You know what else is Magic? A nice cuppa tea.

*I’m wearing my Stephani ring, which I always wear to remember my love for Stephan

*Behind me is artwork by Daniel Joshua Goldstein that I bought after I met him, quite by chance, a few days after watching We Were Here, a documentary about the impacts of the AIDS crisis in San Francisco, to which Goldstein, as one of the film’s participants, bears moving testimony.  I saw the film in a tiny theatre in the West Village In New York, 2011, and got to meet Daniel himself a week later, when I bumped into him and his partner completely randomly on the sidewalk of 8th Avenue. Daniel was in town to show his For Redon exhibition. His work, and this work in particular, spoke to me.  I’m so lucky to be able to enjoy it every day.

*As FB Cover Art, I’ve used an iphone pic of some beautiful chrisanthemums, which graced a vase at home during the weekend of Club Kooky September 2017.  A wonderful instantiation of queer chemistry if ever there was one.

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Filed under Affect, Books, Devices and technology, Erogenous zones, Eroticism and fantasy, Medicine and science, Random thoughts, Self-medication, Sexual Sociability, Theory

Health, Sexuality & Culture

 

I became a Dr in Health Sexuality & Culture 13 years ago in the building pictured in the screenshot of my Facebook Profile above.

It was lovely to have the chance to go back there and visit for a workshop convened by Associate Professor Niamh Stephenson, from the School of Public Health and Community Medicine at UNSW this week.

Niamh recently published a book with our supervisor and mentor, Professor Sue Kippax, Socialising the Biomedical Turn in HIV Prevention, and the workshop was a nice way to celebrate it’s publication.

The campus looked so beautiful, more beautiful than I remember. And it was so nice to reconnect with colleagues working in the area, some of whom I’ve known for 2 decades (!!)  to share what we are working on and how we are thinking these days.  (Click here for pictures)  🌿

The other thing to say is that working in my field over the past 13 years just seems to have made me …gayer  🌸💗💕

#learningoutcomes

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

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:

 

Screen Shot 2017-08-31 at 12.23.40 am

“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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Filed under Affect, Devices and technology, Eroticism and fantasy, Self-medication