Discussion Of Homosexuality Research Articles

Feminist metaphors: Women and lesbians in Portrait of a Lady on Fire

The Portrait of a Lady on Fire is directed by Celine Sciamma and premiered at the Cannes Film Festival on 19 May 2019. The story in this film happens in France in the 18th century when homosexuality was not admitted, and the female social situation is like a commercial good to accomplish their duty for family and wealth. Hence, Celine Sciamma uses some implicit metaphors to release the disadvantaged social status of ladies and to show the ladies' effort to pursue their identity. The metaphors depict the change in the protagonists' inner thoughts. Like the portrait, in the beginning and end of the film, the meaning is different. This paper is based on the scene and plot in The Portrait of a Lady on Fire to analyze how the key metaphors convey the message of feminism and the love between lesbians. By telling the love of lesbians, Celine Sciamma shows that lesbians search for recognition of their homosexual identity and want a homosexual discourse. Feminism is comparatively directly depicted by the camera movement, which gives the power for ladies to gaze at others.

Betty Molteno and the Creation of a South African Nineteenth-Century Lesbian Discourse

There are lacunae in South African scholarship regarding nineteenth-century lesbianism. To address this gap in part, this article examines the sexual identity of Elizabeth Maria (Betty) Molteno (1852–1927) and her two partners, Sarah Hall and Alice Greene. Molteno, the eldest child of the first Prime Minister of the Cape Colony (South Africa), J.C. Molteno, was a teacher, poet, vegetarian, anti-capitalist, and was involved in various political and humanitarian causes. This article specifically examines the lesbian discourse emerging from the letters and diaries written by Molteno and her partners, examining how, in the absence of a visible South African female homosexual discourse, they crafted their own language and understanding of their sexuality. I illustrate how Molteno, who was relatively voiceless regarding her sexual desire during her teenage years, gained voice and intoned agency in her writing while in a relationship with Sarah Hall, finally emerging as an authoritative partner in her thirty-year-long relationship with Alice Greene. Significant discursive practices emerged between Molteno and each of her partners. The nineteenth-century lesbian discourse they created mimicked in language and power dynamics the discourses configuring heterosexual relationships of the nineteenth century and borrowed from familial frameworks. Their relational experience of God while being with their partners became an important aspect of this discourse, while the mother/daughter trope employed by Molteno and Greene to define their early relationship illustrates their wish to locate their desire in familiar and familial female discursive frameworks.

Sex, Alcohol, and Soul: Violent Reactions to Coming Out after the “Gay Propaganda” Law in Russia

This article is focused on a particular set of social relations in Russia: sexuality and violence in the context of consumption of alcohol. We look at how violence erupts after revelation of queer sexuality of one of the participants of collective drinking. Discussions of homosexuality in Russia became especially heated after the adoption of the bill against the “propaganda of non‐traditional family values” in 2013. This law primarily marks information about homosexuality as inappropriate and dangerous to minors. We review court decisions on violence against gay men before and after the introduction of this law. The court cases we analyze are not cases of the “propaganda” law enforcement, but routine violent felonies. As we selected only those cases that involve alcohol consumption from a larger sample, we analyze the stories told in these court files focusing on interaction rituals during the practice of collective heavy drinking. We demonstrate how this ritual is centered around confirmation of masculinity, ceremonies of sharing, and exchange of respect. We also show that these ritualized practices are interrupted and confused by introduction of information about one of the participants' queer sexuality. This interruption evolves into violent reactions, including murder. Nevertheless, the ritual of drinking supports both a “conversation of souls” (sharing intimate secrets) and violent reactions to the information that challenges masculinity of the ritual's participants.

Antihomosexuality and Nationalist Critique in Late Colonial Jamaica

This essay examines discourses of homosexuality in late colonial Jamaica through an analysis of the 1951 Police Enquiry, which leveraged accusations of homosexuality among Jamaica’s foreign police officers as a key component of its investigative work. With information from Jamaican state records, news media, literature, and social science studies, the essay argues that the inquiry mobilized divergent discourses of homosexuality across the Atlantic to enact an anticolonial nationalist form of sexual regulation. The inquiry drew not only from Jamaican figurations of homosexuality as the preserve of wealthy white foreign men but also from the Wolfenden Committee proceedings that led to the decriminalization of homosexuality in England and from the “Lavender Scare” that purged homosexuals from federal government employment in the United States. Despite its failing to reform Jamaica’s police force, the inquiry nevertheless foregrounds how sexual regulation operates through the interconnected workings of race, class, gender, and nation.

Toward a Local Queer Aesthetics

Focusing on photographs by Nilbar Güreş, a visual and performance artist, this article analyzes how her images deconstruct and reimagine the various identities of the Turkish nation and Western discourses of homosexuality at once. By depicting seemingly conventional women in traditional settings (such as the living room and the mosque) and imbuing them with a queer currency of desire, Güreş calls into question the stability of national and cultural narratives about these women’s lives as well as the stereotypes of an increasingly globalizing queer culture. Through close readings and cultural and political contextualization, the article positions her work vis-à-vis the tensions between global and local, rural and urban, traditional and marginal, and argues that her images form a visual archive of local queer aesthetics that positions itself in opposition to both national discourses of gender and sexuality in the contemporary Turkish context and Western-centric discourses of queerness.

Points of View and Modality in the Discourses of Homosexuality in Selected Nigerian Newspapers

The practice of homosexuality has over time generated serious debates worldwide. Studies on homosexuality in the Euro-American context have focused on how this phenomenon is represented socially, psychologically, linguistically, etc. Though opinions diverge, but the central argument is of social justice and human right. Studies on the phenomenon in the Nigerian context have focused on Nollywood movies and other arguments centered on ethics, culture and religion, with little attention to points of view and their linguistic representations. This study, therefore, explores modality choices in the representation of points of view. This study adopts Uspensky’s (1973) notion of point of view on the ideological plain and Halliday's Systemic Functional Linguistics with special attention on Simpson’s (1993) classification of modality. These approaches provide a method for studying language use and points of view. Two popular Nigerian newspapers (Vanguard and The Punch) within the period of three years (2013–2015), are critically examined and subjected to linguistic and qualitative methods of analysis. Data are purposively selected from editorials, open letters and comments based on homosexuality and same-sex marriage. The analysis reveals that modality is used by writers in questioning the anti-gay bill, resisting homosexuality as well as to incite the readers to rise to the occasion of radically opposing any culture that will destroy the African cultures, religions and the African worldview about sexuality and marriage.

『레라미 프로젝트(The Laramie Project)』의 성소수자 지칭어 번역

The discourse of homosexuality in Korea is particularly pronounced in the cultural field, and literature, film, play and musical are the areas where homosexuality is the most visible. For a society that has long deemed heterosexuality as normal to accept and translate works on homosexuality in itself constitutes an ideological and political action since those works inherently contain a political claim that discrimination against homosexuals is not legitimate. Meanwhile, in less than a generation, terms referring to sexual minorities have gone through changes so radical that even contemporary people comprehend them very differently from each other. Homosexual, gay, homo, queer, fag or faggot and other vocabularies for sexual minorities are polysemic words which could be regarded as normal or depreciatory depending on how the public see homosexuality, and they also orient some of the most representative political correctness of these days. In other words, the terms could serve as a scale that could reflect the user’s perception of homosexuality, hence requiring a cautious approach from the translator. As such, this study attempts to analyze how words referring to sexual minorities in The Laramie Project are translated into the Korean language through text analysis and interview.

Prevalence and predictors of homophobic behavior among high school students in Switzerland

ABSTRACTThis study assessed homophobic verbal behavior among high school students in Switzerland and tested a multifactorial explanatory model. Data were collected by a self-administered questionnaire and analyzed using descriptive statistics and structural equation modeling. Of the 897 students, 85.4% reported having made homophobic statements in the previous 12 months. Behavior was predicted by negative attitudes (β = 0.20), acceptance of traditional gender roles (β = 0.06), religiosity (β = −0.07), contact with gay people (β = 0.10), expectations of parents (β = −0.14) and friends (β = −0.19), gender (β = −0.22), and immigration background (β = 0.09). The social cognitive variables were determined by gender, age, immigration background, school type, and discussion of homosexuality in class (GFI = 0.995, AGFI = 0.979, SRMR = 0.0169, CMIN/df = 1.199, adj. R2 = 0.384). Findings provide leverage points for interventions.

Международные дискуссии о гомосексуальности: эффекты бумеранга в потоках власти

Международные дискуссии о гомосексуальности: эффекты бумеранга в потоках власти

Anglicisms and word axiology in homosexual language

AbstractAmong those areas linked to the forbidden, homosexuality has traditionally met one of the strongest interdictions. Given the taboo nature of homosexuality, it is our purpose in this paper to gain an insight into the axiological values that anglicisms present in the Spanish homosexual vocabulary. The analysis of the different types of anglicisms in a sample of 253 English borrowings reveals that pure anglicisms (including clippings and initialisms) are the most frequently used, followed by pseudoanglicisms. Calques, hybrids and adapted anglicisms are used less often to refer to homosexuality. The research carried out reveals that anglicized units perform different X-phemistic functions in homosexual discourse: not only that of softening or avoiding the use of a taboo term in Spanish but also displaying in-group solidarity or referring to homosexuality disparagingly. Homosexual-related anglicisms promote innovative uses of the Spanish language and provide evidence of a special kind of language used by homosexuals.

The Duplicity of Tolerance: Lesbian Experiences in Nazi Berlin

In 2008, a monument to the gay victims of the Holocaust was erected that paid tribute only to its male victims, reigniting a long-running debate regarding the fate of lesbians in the Third Reich. Using four previously unanalyzed police investigation files at the Landesarchiv Berlin, this article opens a window into the lives of lesbians living in Nazi Berlin. The four case studies below highlight the capricious nature of Nazi rule and the surprising ways in which discourses of homosexuality appeared in the everyday lives of prostitutes and factory workers. At the same time, they demonstrate a surprisingly robust and open world in which lesbianism was not only not persecuted, but even tolerated in limited ways. While these materials suggest a chasm that separated the experiences of gay men and lesbians under the Nazi regime, they also highlight not only the limits of tolerance but the ways in which it can reinforce persecution itself.

Valid Ethics Versus Probable Histories

Valid Ethics Versus Probable Histories Gavin Miller (bio) Keywords DSM, premenstrual dysphoric disorder, nosology, counterfactual historiography Tamara Kayali Browne's proposal for an Ethics Review Panel (hereafter, "the panel") for the Diagnostic and Statistical Manual of Mental Disorders (DSM) conceives of a state-sponsored panel of academic experts—philosophers, sociologists, and bioethicists—dealing in a reflective, systematic, and standardized manner with the "value judgements" that are an "integral and unavoidable part of psychiatric nosology" (Browne, 2017, p. 189). The panel would consider existing and new diagnostic categories, and issue authoritative vetoes and/or modifications as appropriate. Browne asserts that, "it should not be necessary to have protests and political activism, such as that involved in removing homosexuality from the DSM, in order for the status quo to be reassessed" (Browne, 2017, p. 192). The panel, in other words, is intended to do via expert deliberation what has been done previously via the apparently lesser methods of "protests and political activism." My criticism of Browne's article concerns its historiographic argumentation. To exemplify the panel's work, she offers a counterfactual history of premenstrual dysphoric disorder (PMDD). The selection of PMDD—rather than, say, homosexuality—is unhelpful to her case, and her narrative of a counterfactual deliberation on PMDD does not sufficiently distinguish, nor defend, its historical probability. Browne lists three areas that the panel of philosophers, sociologists, and bioethicists would respectively address: value judgements, societal consequences, and harm–benefit analysis (Browne, 2017, p. 193). She concretely illustrates these debates in her account of a hypothetical panel discussion of PMDD. The diagnosis is a DSM-5 category that Browne believes should be discontinued, and that she argues would have been vetoed by the panel, had it existed: "it is most likely that a panel of philosophers, sociologists and bioethicists would have rejected the proposal to list PMDD as a diagnosis in DSM-5" (Browne, 2017, p. 196). Note the counterfactual conditional: An important, concrete element in Browne's case for the panel is the inference that, had the panel existed, it would have rejected PMDD for valid reasons. Although I concur with analysis that regards counterfactual reasoning as essential, although often implicit, to historiography (e.g., Bunzl, 2004), I believe that there are at least two problems in Browne's argument by counterfactual history. The first problem is the selection of PMDD. It is not explained why PMDD should be particularly useful for her historical argument. This is a significant omission because the history of homosexuality in DSM, and a corresponding counterfactual history, would seem a better-informed alternative. There is a growing body of material that refers specifically to homosexuality in DSM (e.g., [End Page 219] Bayer, 1981, Drescher & Merlino, 2007), beyond the brief intraprofessional historiography that Browne cites (Zachar & Kendler, 2012), and an indefinitely large hinterland of social and cultural histories of gay rights and activism. In particular, a discussion of homosexuality would have allowed Browne to identify what functions of "protests and political activism" could have been taken on by the panel. Because there is, for instance, no well-known equivalent of the Stonewall riots for PMDD, Browne's counterfactual history leaves unclear precisely what the panel would be taking over from the political and public spheres. The suspicion, therefore, arises that Browne's choice of PMDD stacks the deck in her favor: Because no substantive actual (i.e., non-counterfactual) history of PMDD is provided by Browne, one cannot readily discern, for instance, whether the panel's deliberations are an unlikely or improper substitute for "protests and political activism." Moreover, Browne's selection of a currently contentious diagnostic category poses a problem to readers who disagree with her conclusions on PMDD's validity. Those who have come (as they see it rationally) to a different (e.g., biomedical) conclusion about PMDD are confronted with a counterfactual history in which the panel comes to precisely the wrong conclusion. If they accept Browne's counterfactual historiography, but reject her nosology, then they will oppose her proposal. Choosing an uncontentious invalid category such as homosexuality would have circumvented this obstacle. The second problem is that Browne's discussion of the panel's hypothetical deliberations simultaneously...

Learning that ‘gay is okay’: educators and boys re/constituting heteronormativity through sexual health

In this paper, I draw on observations from sexual health workshops in an elementary school classroom in Vancouver, Canada and friendship pair interviews with four boys who attended the workshops. I examine how the educators organising the workshops constructed sexual health, highlighting their reliance on both a ‘gay is okay’ and a scientific discourse. I argue that by locating their discussion of homosexuality within a values framework and striving to depict gay relationships as acceptable, they simultaneously constituted homosexuality as requiring acceptance. Likewise, by subsuming references to heterosexuality within their lesson on (hetero)sexual reproduction, they framed heterosexuality as an always already accepted scientific fact. Having set the scene in this way, I then explore the ways the boys both took up and deviated from these discourses when constructing their own narratives.

Enjoyment Beyond the Pleasure Principle: Antigone , Julian of Norwich, and the Use of Pleasures

In 1984 Michel Foucault published the long awaited sequel to his Histoire de la sexualite. The Use of Pleasures, as volume two was titled, ends with a final chapter called True Love, which offers a reading of Plato's Symposium and Phaedrus. In many ways, this chapter is crucial to understanding Foucault's whole project in the History of Sexuality. For one thing, it takes up and responds to Lacan's reading of the Symposium in his well-known 1961 seminar on transference and thus is central to understanding the relation between the Histoire and psychoanalysis. For Lacan, the essence of the Symposium is its exploration of the transferential relationship and the logic of substitution that relation implies between Socrates, Alcibiades, and Agathon. (1) In his reading, Alcibiades and Agathon, while not identical, are substitutable as objects of desire, insofar as each of them is beautiful. At the same time, Socrates is the object of Alcibiades' desire precisely because Alcibiades desires to be his object. Subject and object, desire and its tokens, all become part of an economy of substitution in which Agathon (literally Mr. Good) and Alcibiades (the beautiful boy par excellence) become place holders in a dance that leads from the empirical to the sublime through a logic of transference and counter-transference as all three characters play musical couches at the conclusion of Plato's great dialogue. Foucault's reading, in the end, does not so much contest Lacan's interpretation as historicize it, asking how is it that Love or Desire (Eros) came to be seen as a problem of rather than a simple question of regime or of the use of pleasures. As we shall see later, in so doing, he offers a powerful recontextualization of psychoanalysis's framing of desire in relation to the truth of the subject. But Lacan's seminar on transference was the second in a sequence devoted to texts from antiquity. The first was 1960's The Ethics of Psychoanalysis, which featured an extended reading of the Antigone (1986). And while Foucault offers an important response to the problem of desire and its relation to truth, as first posited by Plato and reinterpreted by Freud and Lacan, he does not do the same for Antigone. This, as we shall see, constitutes an important lacuna: for the Antigone does not so much pose the Symposium's question of desire's relation to and to an economy of substitutions, according to Lacan, as posit the possibility of an enjoyment, of a drive, that goes beyond any such economy, beyond all calculation, and hence beyond the pleasure principle. This is a possibility the History of Sexuality does not directly consider. When at the end of Volume One Foucault asks us to imagine a world not founded on sexuality, but on bodies and pleasures (1976), he is positing a utopia that Alcibiades might well have understood but one that has no room for Antigone and her choice of death. Moreover Antigone is not a unique case in this regard, as we shall demonstrate later when we read what is many ways a sister text: the visionary writings of the medieval anchorite, Julian of Norwich. To fully understand the stakes of Foucault's final chapter of Volume Two of the History of Sexuality, however, we must also come to see how his reading offers a counterdiscourse to another famous psychoanalytic interpretation of the Symposium, one that is contemporary with his own and one that takes direct aim at what it terms his homosexual discourse, Julia Kristeva's Tales of Love. Kristeva's text not only opens with a reading of the same Platonic dialogues as Foucault but it also makes pointed allusions to Foucault's person, using phrases such as our archeologists of love and defining all homosexuality as characterized by sado-masochistic domination. Nor is this a single reference. The association of homosexuality, sado-masochism, and Foucault is repeated in more menacing and less flattering terms in Kristeva's thinly veiled portrait of the philosopher in her roman a clef, Les samourais. …

“Let me twine / Mine arms about that body”: The Queerness of Coriolanus and Recent British Stage Productions

“Let me twine / Mine arms about that body”:The Queerness of Coriolanus and Recent British Stage Productions Michael D. Friedman Coriolanus is queer. I mean to assert, by this statement, that Shakespeare’s play portrays masculine erotic desire in a way that defies traditional categories of sexual identity.1 The play not only challenges heteronormativity by offering several examples of homoerotically-charged dialogue between male characters, but it also contests homosexual identification by including declarations of heterosexual desire by the same male figures.2 The full erotic natures of Caius Martius and Aufidius cannot be confined within the strict parameters of conventional hetero- or homo-sexuality, and yet the stage history of the play, since the mid-twentieth century, reveals repeated attempts to fix what Shakespeare has portrayed as fluid; to stamp as either gay or straight a wellspring of eroticism that defies stability and binary classification. To illustrate this point, I will draw upon material from six British stage productions of Coriolanus that appeared after 1958, when, as James C. Bulman notes, Britain’s Lord Chamberlain relaxed his veto upon the discussion of homosexuality on stage (39). Three of these productions are connected by their casts, as well as by their treatments of male sexual desire. Tyrone Guthrie’s staging at the Nottingham Playhouse in 1963–64 has been generally acknowledged as the first major production to incorporate a homosexual bond between Coriolanus, played by John Neville, and Aufidius, depicted by a young Ian McKellen. Two decades later, McKellen graduated to the title role in Peter Hall’s 1984 production at the National Theatre, which featured Greg Hicks as Aufidius. Their performance incorporated various homoerotic elements, but it stopped short of depicting the two men as homosexuals. Hicks then ascended [End Page 395] to the part of the Roman general opposite Chuk Iwuji as his Volscian nemesis in David Farr’s 2002 RSC production. In this version, Coriolanus did not display a palpable sexual attraction towards his enemy, and all of the production’s homoeroticism emanated solely from Aufidius. The three remaining productions that I will examine here share no cast members, but they do correspond to individual examples within the first set of performances in their attitudes toward the representation of male sexuality. Like Tyrone Guthrie, Gregory Doran, in his 2007 RSC production, depticted Martius and Aufidius as homosexual lovers. Josie Rourke, whose Donmar Warehouse production, which opened in December of 2013 and was broadcast to cinemas around the world by NT Live in early 2014, emulated David Farr by portraying a one-sided eroticism between a homosexually-inclined Aufidius and a heterosexual Coriolanus. Finally, David Thacker’s 1994 RSC staging featured a mutually homoerotic relationship between the two foes that resembled the one in Peter Hall’s production, but Thacker’s version did not exhibit the same striving toward binary categorization of sexuality that is evident in interviews with McKellen and Hicks about their rehearsal process ten years earlier. In fact, by representing the erotic relationship between Coriolanus and Aufidius in an intentionally ambiguous manner, Thacker’s production, among those examined in this essay, comes closest to capturing the queerness of Coriolanus. Before Tyrone Guthrie directed Coriolanus, he developed a reading of the play based on now-discredited psychoanalytic theories of the origins of homosexuality, an interpretation that he later embodied upon the stage. As R. B. Parker observes, “Extrapolating from Freud’s connection between overmothering and the narcissistic idealization of other men, Tyrone Guthrie concentrated his […] production at the Nottingham Playhouse on a homosexual attraction between Martius […] and Aufidius (126). In an essay entitled “On Producing ‘Coriolanus’” published in the Laurel Shakespeare edition of the play (1962), Guthrie seized upon Coriolanus’s obsession with Volumnia as the underlying cause of his eroticized bond with his Volscian enemy. As Ian McKellen recalls, Guthrie gathered his cast together on the first day of rehearsals and presented this analysis of the play without revealing its author: “I’m going to read to you this introduction to an American edition of Coriolanus. I agree with every word of it.” This short essay concentrated on Coriolanus’s heroism, under-pinned or undermined by a mother-fixation. His archrival Aufidius was a...

“Illegal Loves and Sexual Deviancy: Homosexuality as a Threat in Cold War Canada”

This paper analyzes the criminalization and medicalization of homosexuality during the early twentieth century in Canada. Through court records and medical texts the discourse of homosexuality as a threat to the family unit and to the nation is contextualized within Cold War rhetoric. A Foucaultian conceptualization of power and discipline helps frame questions regarding homosexuality as a criminal offense and as a mental illness. It is argued that both state control and societal pressures constructed the homosexual as criminal, the homosexual as mental patient and, as a result, the homosexual as Communist threat.

Don't ask don't tell: examining attitudes about black homosexuality and the media in an online forum

On 8 November 2005, a posting appeared on the BET.COM Bulletin Board under the heading Noah's Arc. It read: ‘Has anyone caught the new show called Noah's Arc? It comes on a gay/lesbian channel called LOGO and the show is really good. It is about four gay men living and loving in Los Angeles … it gives us a glimpse into a world of gay men and the struggles that they endure in life. I suggest that all of you watch it.’ Using textual analysis, this study examines the responses of forum users addressing the following research question: Thematically, what attitudes and opinions emerged from the postings surrounding the question ‘Has anyone caught the new show Noah's Arc?’ Eight themes emerged from the postings submitted by 84 respondents as BET.COM visitors engaged in a four-month discussion about sexual orientation and identity, race, religion and spirituality. The analysis reveals that while many respondents were homophobic and heterosexist, others had a more sophisticated and enlightened understanding of sexuality, media images and stereotypes, religion, and identity politics. Results suggest that an inevitable consequence of discussions of homosexuality is a discussion of morality and religion.

Contextualizing Chinese lesbian cinema: Global queerness and independent films

Abstract The objective of this study is to contextualize Chinese lesbian cinema that emerged in the twenty-first century in mainland China. By situating lesbian films in the context of globalization, particularly within the framework of the debate on global gayness, it traces the trajectory of a new Chinese discourse of homosexuality, developed since the 1990s and articulated through the dynamic interaction and assimilation between predatory Euro-American and resistant local forces. Being both a part and a product of the hybrid homosexual discourse, lesbian cinema subsists in the space of Chinese independent/underground film, bearing all the major characteristics of the marginalized subgenre. The article concludes with critical analysis of two films, Jinnian xiatian/Fish and Elephant (Li Yu) in 2001 and Lalala/Lost In You (Zhu Yiye) in 2006, to showcase how female same-sex love and relationships are defined and represented in Chinese lesbian cinema.

SPIRITUALITY AND NEW TESTAMENT STUDIES: A NEW PUBLICATION ON THE ART OF CHRISTIAN LIVING, WITH A SPECIAL FOCUS ON HOMOSEXUALITY

This article discusses the latest publication of Luke Timothy Johnson, The Living Gospel in terms of its contents, and, especially in terms of its use of Spirituality. It then focuses on his discussion of homosexuality in order to illustrate the implications of the growing trend towards Biblical Spirituality.

A Foucauldian Analysis of Homosexuality

The present research paper approaches homosexuality from a Foucauldian perspective. Foucault's place and standing in a postmodern historical and cultural context will be explained. The paper outlines how homosexuality has been historically constructed and socially constituted. How sexuality became understood as a particular form of discourse, that is as a science, will be explored particularly with regard to the strategic use of confession as a producer of knowledge. I will present how homosexuality, as a medicalized, ontological identity was implanted in bodies and an entire pathological population was created. To reverse an excessive medicalized discourse of homosexuality, Foucault's prescription of moving to the care of self and predicating sexuality on the pleasure of bodies as opposed to scientific or clinical ideology will be discussed. Such critical analysis facilitates new imaginative spaces that can enable educators to engage in meaningful and informed dialogue around the various discourses surrounding homosexuality in a postmodern historical and cultural context.