Through personal essays, criticism, interviews, testimonials, poetry, and visual art, the collection explores, as coeditor Cherríe Moraga writes, “the complex confluence of identities—race, class, gender, and sexuality—systemic to women of color oppression and liberation.”

    3rd Edition Reprint of the rare, controversial 2007 release includes new Introduction, additional essays.Gay is a subculture, a slur, a set of gestures, a slang, a look, a posture, a parade, a rainbow flag, a film genre, a taste in music, a hairstyle, a marketing demographic, a bumper sticker, a political agenda and philosophical viewpoint. Gay is a pre-packaged, superficial persona – a lifestyle. It's a sexual identity that has almost nothing to do with sexuality. Androphilia is a rejection of the overloaded gay identity and a return to a discussion of homosexuality in terms of desire. Homosexual men have been paradoxically cast as the enemies of masculinity – slaves to the feminist pipe dream of a "gender-neutral" (read: anti-male, pro-female) world. Androphilia is a manifesto full of truly dangerous ideas: that men can have sex with men and retain their manhood, that homosexuality can be about championing a masculine ideal rather than attacking it, and that the "oppressive construct of masculinity," despised by the gay community could actually enrich and improve the lives of homosexual and bisexual men. Androphilia is for those men who never really bought what the gay community was selling. It is a challenge to leave the gay world completely behind and to rejoin the world of men, unapologetically, as androphliles, but more importantly, as men.

    Examines modern critical theory, feminism, and psychoanalysis, and discusses the modern concept of sex roles and the political aspect of human sexuality.

    PrefaceAcknowledgmentsPublisher's Foreword1 History & method: Historical introductionInterviewingStatistical problemsValidity of the data2 Factors affecting sexual outlet: Early sexual growth & activityTotal sexual outletAge & sexual outletMarital status & sexual outletAge of adolescence & sexual outlet Social level & sexual outletStability of sexual patternsRural-urban background & sexual outletReligious background & sexual outlet3 Sources of sexual outlet: MasturbationNocturnal emissionsHeterosexual pettingPre-marital intercourseMarital intercourseExtra-marital intercourseIntercourse with prostitutesHomosexual outletAnimal contactsClinical tablesAppendixBibliographyIndex

    Schulman takes us back to her Lower East Side and brings it to life, filling these pages with vivid memories of her avant-garde queer friends and dramatically recreating the early years of the AIDS crisis as experienced by a political insider. Interweaving personal reminiscence with cogent analysis, Schulman details her experience as a witness to the loss of a generation’s imagination and the consequences of that loss.

    Men from Aristotle to Freud have insisted that women are freakish creatures, capable of immense destruction. Maybe they are. And maybe that’s a good thing.... Sady Doyle, hailed as “smart, funny and fearless” by the Boston Globe, takes readers on a tour of the female dark side, from the biblical Lilith to Dracula’s Lucy Westenra, from the T-Rex in Jurassic Park to the teen witches of The Craft. She illuminates the women who have shaped our nightmares: Serial killer Ed Gein’s “domineering” mother Augusta; exorcism casualty Anneliese Michel, starving herself to death to quell her demons; author Mary Shelley, dreaming her dead child back to life. These monsters embody patriarchal fear of women, and illustrate the violence with which men enforce traditionally feminine roles. They also speak to the primal threat of a woman who takes back her power. In a dark and dangerous world, Dead Blondes and Bad Mothers asks women to look to monsters for the ferocity we all need to survive. “Some people take a scalpel to the heart of media culture; Sady Doyle brings a bone saw, a melon baller, and a machete.”—Andi Zeisler, author of We Were Feminists Once

    Free love, common-law and transient marriages, serial partners, cohabitation outside of wedlock, queer relations, and single motherhood were among the sweeping changes that altered the character of everyday life and challenged traditional Victorian beliefs about courtship, love, and marriage. Hartman narrates the story of this radical social transformation against the grain of the prevailing century-old argument about the crisis of the black family.In wrestling with the question of what a free life is, many young black women created forms of intimacy and kinship that were indifferent to the dictates of respectability and outside the bounds of law. They cleaved to and cast off lovers, exchanged sex to subsist, and revised the meaning of marriage. Longing and desire fueled their experiments in how to live. They refused to labor like slaves or to accept degrading conditions of work.Beautifully written and deeply researched, Wayward Lives recreates the experience of young urban black women who desired an existence qualitatively different than the one that had been scripted for them—domestic service, second-class citizenship, and respectable poverty—and whose intimate revolution was apprehended as crime and pathology. For the first time, young black women are credited with shaping a cultural movement that transformed the urban landscape. Through a melding of history and literary imagination, Wayward Lives recovers their radical aspirations and insurgent desires.

    Except for penile dysmorphia, circumcision, paying the bill, becoming a weekend father, critics who've been hating on us for, well, pretty much fifty years - oh, and those pesky early deaths. Fortunately, Peter Lloyd is here to tackle the controversial topics in this fearless - and frequently hilarious - bloke bible, which was a Daily Mail Book of the Week. Part blistering polemic, part politically incorrect road map for the modern man, Stand By Your Manhood answers the burning questions facing the brotherhood today: Should we fund the first date? Are we sexist if we enjoy pornography? Is penis size a political issue? And do feminists secretly hate us? Frank, funny and long overdue, this is the book men everywhere have been waiting for.

    Valerie Solanas, the woman who shot Andy Warhol, self-published this work just before her rampage against the king of Pop Art made her a household name and resulted in her confinement to a mental institution. But the Manifesto, for all its vitriol, is impossible to dismiss as just the rantings of a lesbian lunatic. In fact, the work has indisputable prescience, not only as a radical feminist analysis light-years ahead of its timepredicting artificial insemination, ATMs, a feminist uprising against under-representation in the artsbut also as a stunning testament to the rage of an abused and destitute woman.The focus of this edition is not on the nostalgic appeal of the work, but on Avital Ronell’s incisive introduction, “Deviant Payback: The Aims of Valerie Solanas.” Here is a reconsideration of Solanas’s infamous text in light of her social milieu, Derrida’s “The Ends of Man” (written in the same year), Judith Butler’s Excitable Speech, Nietzsche’s Ubermensch and notorious feminist icons from Medusa, Medea and Antigone, to Lizzie Borden, Lorenna Bobbit and Aileen Wournos, illuminating the evocative exuberance of Solanas’s dark tract.

    In this boldly original work, Jonathan Ned Katz challenges the common notion that the distinction between heterosexuality and homosexuality has been a timeless one.  Building on the history of medical terminology, he reveals that as late as 1923, the term “heterosexuality” referred to a "morbid sexual passion," and that its current usage emerged to legitimate men and women having sex for pleasure. Drawing on the works of Sigmund Freud, James Baldwin, Betty Friedan, and Michel Foucault, The Invention of Heterosexuality considers the effects of heterosexuality’s recently forged primacy on both scientific literature and popular culture.  “Lively and provocative.”—Carol Tavris, New York Times Book Review  “A valuable primer . . . misses no significant twists in sexual politics.”—Gary Indiana, Village Voice Literary Supplement  “One of the most important—if not outright subversive—works to emerge from gay and lesbian studies in years.”—Mark Thompson, The Advocate

    He addresses the devastating effects of remote fathers and mourns the disappearance of male initiation rites in our culture. Finding rich meaning in ancient stories and legends, Bly uses the Grimm fairy tale "Iron John," in which the narrator, or "Wild Man," guides a young man through eight stages of male growth, to remind us of archetypes long forgotten-images of vigorous masculinity, both protective and emotionally centered.Simultaneously poetic and down-to-earth, combining the grandeur of myth with the practical and often painful lessons of our own histories, Iron John is a rare work that will continue to guide and inspire men-and women-for years to come.

    But what is missing from the picture--sexual difference--can be as instructive as what is present. In this ambitious work, Roderick A. Ferguson reveals how the discourses of sexuality are used to articulate theories of racial difference in the field of sociology. He shows how canonical sociology--Gunnar Myrdal, Ernest Burgess, Robert Park, Daniel Patrick Moynihan, and William Julius Wilson--has measured African Americans' unsuitability for a liberal capitalist order in terms of their adherence to the norms of a heterosexual and patriarchal nuclear family model. In short, to the extent that African Americans' culture and behavior deviated from those norms, they would not achieve economic and racial equality. Aberrations in Black tells the story of canonical sociology's regulation of sexual difference as part of its general regulation of African American culture. Ferguson places this story within other stories--the narrative of capital's emergence and development, the histories of Marxism and revolutionary nationalism, and the novels that depict the gendered and sexual idiosyncrasies of African American culture--works by Richard Wright, Ralph Ellison, James Baldwin, Audre Lorde, and Toni Morrison. In turn, this book tries to present another story--one in which people who presumably manifest the dys-functions of capitalism are reconsidered as indictments of the norms of state, capital, and social science. Ferguson includes the first-ever discussion of a new archival discovery--a never-published chapter of Invisible Man that deals with a gay character in a way thatcomplicates and illuminates Ellison's project. Unique in the way it situates critiques of race, gender, and sexuality within analyses of cultural, economic, and epistemological formations, Ferguson's work introduces a new mode of discourse--which Ferguson calls queer of color analysis--that helps to lay bare the mutual distortions of racial, economic, and sexual portrayals within sociology. A hard-hitting look at the regulation of sexual difference and its role in circumscribing African American culture.

    By comparing the lives of fragile boys and promising girls, Pinker turns several assumptions upside down: that the sexes are biologically equivalent; that smarts are all it takes to succeed; that men and women have identical goals.If most children with problems are boys, then why do many of them as adults overcome early obstacles while rafts of competent, even gifted women choose jobs that pay less or decide to opt out at pivotal moments in their careers? Weaving interviews with men and women into the most recent discoveries in psychology, neuroscience and economics, Pinker walks the reader through these minefields: Are men the more fragile sex? Which sex is the happiest at work? What does neuroscience tell us about ambition? Why do some male school drop-outs earn more than the bright, motivated girls who sat beside them in third grade?Pinker argues that men and women are not clones, and that gender discrimination is just one part of the persistent gender gap. A work world that is satisfying to us all will recognize sex differences, not ignore them or insist that we all be the same.

    Mothers are the ultimate scapegoat for our personal and political failings, for everything that is wrong with the world, which becomes their task (unrealizable, of course) to repair.To the familiar claim that too much is asked of mothers - a long-standing feminist plaint - Rose adds a further dimension. She questions what we are doing when we ask mothers to carry the burden of everything that is hardest to contemplate about our society and ourselves. By making mothers the objects of licensed cruelty, we blind ourselves to the world's iniquities and shut down the portals of the heart.To demonstrate this vicious paradox at work, Rose explores a range of material: investigative writing and policies on motherhood, including newspaper reports, policy documents, and law; drama, novels, poetry, and life stories past and present; social history, psychoanalysis, and feminism. An incisive, rousing call to action, Mothers unveils the crucial idea that unless we recognise what role we are asking mothers to perform in the world, and for the world, we will continue to tear both the world and mothers to pieces.

    Etcoff, a faculty member at Harvard Medical School and a practicing psychologist at Massachusetts General Hospital, skewers the enduring myth that the pursuit of beauty is a learned behavior.Etcoff puts forth that beauty is neither a cultural construction, an invention of the fashion industry, nor a backlash against feminism, but instead is in our biology. It's an essential and ineradicable part of human nature that is revered and ferociously pursued in nearly every civilizatoin--and for good reason. Those features to which we are most attracted are often signals of fertility and fecundity. When seen in the context of a Darwinian struggle for survival, our sometimes extreme attempts to attain beauty--both to become beautiful ourselves and to acquire an attractive partner--become understandable. Moreover, if we come to understand how the desire for beauty is innate, then we can begin to work in our interests, and not soley for the interests of our genetic tendencies.