In this unique intervention in the study of queer culture, Dominic Janes highlights that, under the gaze of social conservatism, 'gay' life was hiding in plain sight. Indeed, he argues that the worlds of glamour, fashion, art and countercultural style provided rich opportunities for the construction of queer spectacle in London. Inspired by the legacies of Oscar Wilde, interwar and later 20th-century men such as Cecil Beaton expressed transgressive desires in forms inspired by those labelled 'freaks' and, thereby, made major contributions to the histories of art, design, fashion, sexuality, and celebrity. Janes reinterprets the origins of gay and queer cultures by charting the interactions between marginalized freaks and chic fashionistas. He establishes a new framework for future analyses of other cities and media, and of the roles of women and diverse identities.

We believe we know our bodies intimately--that their material reality is certain and that this certainty leads to an epistemological truth about sex, gender, and identity. By exploring and giving equal weight to transgendered subjectivities, however, Gayle Salamon upends these certainties. Considering questions of transgendered embodiment via phenomenology (Maurice Merleau-Ponty), psychoanalysis (Sigmund Freud and Paul Ferdinand Schilder), and queer theory, Salamon advances an alternative theory of normative and non-normative gender, proving the value and vitality of trans experience for thinking about embodiment.

Salamon suggests that the difference between transgendered and normatively gendered bodies is not, in the end, material. Rather, she argues that the production of gender itself relies on a disjunction between the "felt sense" of the body and an understanding of the body's corporeal contours, and that this process need not be viewed as pathological in nature. Examining the relationship between material and phantasmatic accounts of bodily being, Salamon emphasizes the productive tensions that make the body both present and absent in our consciousness and work to confirm and unsettle gendered certainties. She questions traditional theories that explain how the body comes to be--and comes to be made one's own--and she offers a new framework for thinking about what "counts" as a body. The result is a groundbreaking investigation into the phenomenological life of gender.

One writer is stranded by the Second World War. Another flees multiple revolutions to live the rest of his life in Rio de Janeiro. Two others, public about their sexuality at home, choose self-exile. In Lost and Found Voices Luc Beaudoin offers a critical engagement with these four displaced authors: Witold Gombrowicz, Valerii Pereleshin, Abdellah Taia, and Slava Mogutin. Not quite fitting into their respective diasporas and sharing an urge to express their queer desires, it is in their published works of literature, film, and photography that these writers locate their shifting identities and emergent queer voices. Their artistry is the basis from which Beaudoin traces their expressions of desire in language, culture, and community, offering a contextual queer reading that navigates their linguistic, cultural, artistic, and sexual self-translations and self-portrayals. Their choices are determinative: Gombrowicz masked his attraction to men in his works, keeping the truth hidden in an intimate diary; Pereleshin explored his lust in Brazilian Portuguese after being shunned by the Russian diaspora; Taia writes in French to destabilize both the language and his status as an immigrant in France; Mogutin becomes a hardcore gay rebel in word and image to rattle assumptions about gay life. Bringing authors generally not familiar to an English-speaking readership into one volume, and including Beaudoin's own experience of living between languages, Lost and Found Voices provides provocative insights into what it means to be gay in both the past and the present.

Amputation need not always signify castration; indeed, in Jack London's fiction, losing a limb becomes part of a process through which queerly gendered men become properly masculinized. In her astute book, Vulnerable Constitutions, Cynthia Barounis explores the way American writers have fashioned alternative-even resistant-epistemologies of queerness, disability, and masculinity. She seeks to understand the way perverse sexuality, physical damage, and bodily contamination have stimulated-rather than created a crisis for-masculine characters in twentieth- and early twenty-first-century literature. Barounis introduces the concept of "anti-prophylactic citizenship"-a mode of political belonging characterized by vulnerability, receptivity, and risk-to examine counternarratives of American masculinity. Investigating the work of authors including London, William Faulkner, James Baldwin, and Eli Clare, she presents an evolving narrative of medicalized sexuality and anti-prophylactic masculinity. Her literary readings interweave queer theory, disability studies, and the history of medicine to demonstrate how evolving scientific conversations around deviant genders and sexualities gave rise to a new model of national belonging-ultimately rewriting the story of American masculinity as a story of queer-crip rebellion.

Despite rising attention to sexual assault and sexual violence, queer men have been largely excluded from the discussion. Violent Differences is the first book of its kind to focus specifically on queer male survivors and to devote particular attention to Black queer men. Whereas previous scholarship on male survivors has emphasized the role of masculinity, Doug Meyer shows that race and sexuality should be regarded as equally foundational as gender. Instead of analyzing sexual assault against queer men in the abstract, this book draws attention to survivors' lived experiences. Meyer examines interview data from sixty queer men who have suffered sexual assault, highlighting their interactions with the police and their encounters with victim blaming. Violent Differences expands approaches to studying sexual assault by considering a new group of survivors and by revealing that race, gender, and sexuality all remain essential for understanding how this violence is experienced.

"Assfuck it to their face! If only those with the balls To do it SEEING IS STANDING" What to do, when society doesn't have legitimate grounds to suppress the assfucking sex among the men, the manfucking men's men? But, here I give the picture from the other side as well, that based on the "fidelity factor", as given in this expose, this philosophical and actionistical treatise on Truth from both sides. I'm still of the mind the situation in present society in this world calls for "assfucking it to their face". You be the judge.