'LGBT' vs. homosexualities

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The largest proportion of material on this site deals with homosexuality. Or rather, homosexualities. Because from historical and cross-cultural perspectives, homosexuality isn't one thing.

Consider some contrasts:

• prostitution and public sex versus monogamy and marriage • men having sex or falling in love with men versus men with boys versus men with 'ladyboys' or transexuals • relationships until 'death do us part' versus ones that everyone understands will burn brightly for at most a few years, before ending or settling into something different • moments of anonymous communion or mere shared physical release versus heavy sturm-und-drang romances • ties of affection and eros born of circumstance, such as war or prison, versus those that arise in the flux of ordinary life • homosexuality as an element of initiation into all-male groups or fraternities versus one-on-one relations.

Over millennia, elites have often enjoyed freedom to indulge in same-sex activity, whether Ancient Greek or Roman, or successor Christendom's European aristocracies and nobility; whether Islamic societies from Egypt to Sumatra to Japanese samurai, Chinese emperors, upper-class English of Eton or Oxbridge, or the charmed circles around George Washington, Abraham Lincoln, or Kaiser Wilhelm II.

Thanks to gay liberation, that freedom of elites has been democratized in the West, and within a generation, it's become a freedom that is state-sanctioned, even celebrated, and enjoyed widely across social strata.

Homosexuality has been democratized in the West in that the middle classes can now enjoy it – the poor and the elite have, in the past, never felt so constrained by moralistic proprieties. But more than that, 'democracy' – in the sense the erosion of status – has become the homosexuality's calling card to win acceptance.

America's gay radicals of the 1960s and ’70s were at the right place at the right time – they rode a wave of unprecedented sexual de-differentiation. Sex used to mark the most essential status distinctions – male versus female, child versus pubescent or adult, virgin versus 'knowing', single versus married, childless versus parent. But technology – from the pill to sperm banks to porn and mass media – has left the bond between sex and reproduction hanging by just a few threads. A broader technological revolution has reduced distinctions between males and females. Western homosexuality became accepted because arguably it's become virtually indistinct from modern heterosexuality.

Homosexuality accepted 'as equal' to heterosexual because all approved sex is now 'among equals' (that is consenting adults in private) changes the character of homosexuality and its political and ethical apologia.

But democracy comes at a price, as anyone knows who has flown coach packed like sardines (ones thoroughly poked, prodded, and x-rayed) and who can remember how in the 50s and 60s air travel was both a luxury and luxurious. In particular the claim that sex is meaningless, that it's just about individual identity or essence but otherwise without character, clashes with the realities of human life, for which questions of sex were as essential as questions about politics, clan, and the future. On the contrary, sex thrives on difference, not sameness.

The LGBT movement has failed to recognize these distinctions and demanded paradoxically laws that injure and even imperil many homosexuals.

On the one hand, at a popular level (especially in America), homosexuality is something considered in a way that race is – attentiveness to "race, gender, and sexual orientation" being the hallmarks of contemporary political correctness. The PC (politically correct) police aim to have it both ways: On the one hand, race means nothing – we are all equal! On the other hand, race means everything! The merest joke or put-down with a racial flavor becomes an occasion for outrage (if accusing) and self-flagellation (if accused).

Complementing this 'racial' view of homosexuality, sex is fantasized by the PC to be rigid. Based on distorted readings of Michel Foucault, the high academical priests and priestesses of 'queer theory' claim that sex and sexual orientation are like wind-blown clouds, a function of shifting trends and habits of 'discourse' and 'epistemes'.

While the LGBT ideologues push and queer theory pulls, they work together to pump air out of the discussion of homosexuality itself. And not just air, but history, anthropology, biology: the disciplines necessary to answer the question about the why's and wherefores of same-sex love and affection, which at no other time or place in the world has billed itself as "LGBT". Many Ts are in fact homophobic.

These contradictions are not merely academic. The extraordinary political success of the gay rights movement has gone with along with the rise of a ferocious demonization and hatred of 'other' sexual minorities – 'pedophiles' and 'pederasts', most of all, who today live under a regime (civil commitment, state-orchestrated lifetime public shaming along with economic confiscation and ruin) comparable to the prosecution of homosexuals in '40s and '50s and even to atrocities of the worst 20th-century totalitarian regimes. Those who like public sex or prostitutes or the wrong sort of porn also live on the knife's edge of personal destruction. Yet all these patterns – pederasty, prostitution, and transsexuality – have been the historical dominant forms of male same-sex relations around the world, in contrast to the 'egalitarian' relations between same-age, same-class, same-sex men and women now idealized.

The gay movement is increasingly defined in relation to this imperative to deny our history and practices still practiced in other places around the world today – this continuing reality of actual homosexuality. Like other social movements that promised freedom and ended in immense human destruction – revolutionaries from the French to the Russian and Chinese to nationalisms of all kinds – it's not clear how successful the LGBT movement has been been in either increasing justice, fairness, and human decency. Many of the texts on Williamapercy.com aim to redress this imbalance.

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