NBA Rumors: Jam Harn Tra Talks, Joel Embiid, PJ Tucker, Rudy Gay

Contents:

• OP-ED: THE GAY CLON EVERYONE KNOWS
• POLIL-ENOMIC NSTCTN OF GAY MALE CLONE INTY
• POLL: IS SEX WH YOUR CLONE GAY?
• SYNONYMS FOR GAY CLONE
• CLONG FASHN: UNIFORM GAY IMAG MALE APPAREL
• ATTACK OF THE CLON: ATHETIC AND POLIL CONFORMY AMONG WHE GAY MEN.
• NBA RUMORS: JAM HARN TRA TALKS, JOEL EMBIID, PJ TUCKER, RUDY GAY, LAKERS, WARRRS, BUCKS, MORE

OP-ED: THE GAY CLON EVERYONE KNOWS

“The clone was a reactn to thgs you would see movi of gay men beg flty and nelly, ” says John Calendo, a wrer who lived LA and New York Cy throughout the 70s and 80s, and worked as an edor at the clone-cubatg sk mags Blueboy and In Touch for Men. ”) “That’s the kd of imagery”—backwards stereotyp that basilly villaized queer people—“that a lot of my generatn who beme the clone people grew up wh the ccible of the 60s, ” Calendo ntu, when the civil rights and gay liberatn movements were expandg ias of equaly and eedom.

Drsg like a clone, he says, was a rejectn of those olr gay ’s not so easy to ppot precisely who origated the clone ial, guys who were alive at the time ually brg up Al Parker, an adult film star turned producer and director who worked om the 70s to the early 90s.

POLIL-ENOMIC NSTCTN OF GAY MALE CLONE INTY

“The clone look was certaly about a whe gay man’s rponse and engagement wh those archetyp, ” says Ben Barry, the an of the school of fashn at the New School’s Parsons School of Dign, whose rearch foc on fashn’s relatnship to masculy, sexualy, and the body. I've certaly read about Ana Bryant's pie to the face and Barney Frank's youthful(ish) discretns, but what really gets me to a time warp k-hole are the now-disntued personals and advertisements for bars, clubs, and "spas"; you get to see how gay men really prented themselv and what the often-warped standard of bety the issue is om the '60s, the featured guys are smooth, mcled, and whe (diversy wasn't our strong su back then). Sce I haven't been to a gay bar six months (too much effort), I cid to pese -- our sister se and arber of gayville -- to see what the predomant gay look is the attentn was pulled strongly and swiftly toward "The 30 Sexit Gay Sex Scen Film" (unlike fashn, men never change).

In honor of the realizatn of my samens, I snapped a photo: more than scff, poma, and polos, the selfie will likely be the endurg gay look of the BROVERMAN is a lumnist for The Advote and the edor chief of Out Traveler. A ncrete analysis of negative aspects of the Gay Clone Liftyle, wh a particular foc upon the premier gay clone dg, "poppers" (or nre halants), is ntrasted to the sultory verbalizg characteristic of most social nstctnist wrg. " Neverthels, the clone liftyle me to prevail all over the world, so that an entire generatn of gay men fed their own inti terms of adherence to clonism: ltle mtach; very short haircuts; plaid flannel shirts, boots, nim or leather jackets; a particular repertoire of movements, sounds, facial exprsns, dg takg, and sexual practic.

would pend on how u were cloned, tradnal clong may b gay ct (i dont support ct), but if were a form of clong where the two of u share memori and hence are the exact same (i ll shadow clong) then would be masturbatn. Unls you happen to be able to change your genr on mand then would still technilly be homosexual terurse and still not technilly masturbatn, thk of more like fuckg an inticle tw siblg you've only known for 10 mut and is sufferg om chronic amnia.

POLL: IS SEX WH YOUR CLONE GAY?

After the Send World War, the artist Tom of Fland began prentg a new image of gay men--happy, rambunct and hypermascule appearance, cidg wh the velopment of biker culture and social groups of gay men who did not intify wh the effemate stereotype. My girliend, who very enthiastilly claimed that she would have sex wh her clone, then tried to fend her posn by claimg that havg sex wh a clone of yourself would qualify as masturbatn, and therefore wouldn’t be gay.

[1] In his book Never Enough (2007), Joe McGniss scrib a urt se which twk was fed as "a gay slang term ed to note an attractive, boyish-lookg gay man between the ag of 18 and 23, slenr ectomorph and wh ltle or no body hair, often blond, often but not necsarily Csian. Enterg to the new year January 2021, social media l up wh news reports of a sndalo nature — a boat which was the venue for an illic gay circu party had sunk off the ast of Puerto Vallarta, Mexi, leavg s affluent, largely whe clientele strand the waters of the North Pacific.

Ined, the term ‘clone’ actually has a historic precent gay culture, arisg the 70s to scribe a subculture of gay men who Mart Leve scrib as “a specific nstellatn of socsexual, affective and behavral patterns that emerged among some gay men the urban centers of gay Amerin life” (Leve, 7). In short, the purpose of this article is to trace the leage of the clone, om s appearance the wake of the post-Stonewall era of gay activist culture, to s morn day rnatns voiceiferoly llg for legislative actn which serv only their personal terts and aspiratns. To plot this plited trajectory of the clone, I’ll be startg at the begng, lookg at historil acunts of the clone prt and visual media — focg on three areas; the uniform, the physique, and the culture, as origally theorised by Mart Leve his book Gay Macho.

SYNONYMS FOR GAY CLONE

Followg this will be a historil segue, takg a broad look at how we moved om the relative stabily of the 70s, through the AIDS crisis, to the cultural renfiguratn of the 90s and early 00s, right through to marriage equaly and the saga of gay weddg k the morn day. What we unrstand as tradnal nceptns of sexualy — namely, the clear-cut divi between heterosexual and homosexual practici and clatns — are relatively recent soclogil ventns, arisg, roughly, the last 150 years or so.

There is a huge historil precent for the normalisatn of male-male sexualy a variety of pre-morn cultur — “the most mon maniftatn of homosexualy the evince [of Ancient Greek culture] ncerns perasty, the quasi-rualized, transient, physil and emotnal relatnship between an olr male and a youth” (Thornton, 100) — which the act of peratn is nceived of as a way of tablishg the central marker of masculy. It is only then wh the pathologizatn of homosexualy as a psychologil disorr the 1950s wh s addn to the DSM (Bghey-Gill) that “erotic ntact between men was expelled om the legimate repertoire of domant groups of men” (Connell, 736).

CLONG FASHN: UNIFORM GAY IMAG MALE APPAREL

What we see here Leve’s scriptn is the clone’s adherence to the physique of the reprentatns of the male form, and particularly their rejectn of a femized notn of gay masculy — the hairdrsers and florists standg for the queens, fairi and verts of the time — favour of one which remaed firmly entrenched hegemonic mascule ials. The ials — embodyg the ia of the ‘rough tra’, and the fetishizatn of the workg class — ultimately me to rm the drs of the clone, as “a posive move away om effemate stereotyp, and search of an ‘out’ mascule image gay men looked towards tradnal imag of gged masculy (Cole, 128) orr to fulfill this self-actualizatn as what they, and society at large, perceived as manls. Addnally, this expos the rigidy of the genr nstcts, spe their apparent flimsy nature, as Cole not that was the manner which the cloth were worn which scribed the nature of the wearer, by which he means that gay men, outifts were styled such a way which betrayed ncern over image, which is anthetil to the “nonchalance about appearance (Cole, 128) which is so tegral to the heterosexual male inty.

In many ways, whe gay men bee termediari, lked to the black muny through their shared ostracizatn (self pound for Queer black dividuals), whe gay men then pass this stolen culture on to their whe peers, who go on to poach the cultural practic, leechg them of any embedd histori, sanizg them for mass nsumptn.

ATTACK OF THE CLON: ATHETIC AND POLIL CONFORMY AMONG WHE GAY MEN.

In the mishandlg of the AIDS crisis, particularly s bshg-off as some kd of dive jtice agast the s of homosexualy, we may observe that spe their bt efforts, no amount of nformy to a specific culture of masculy would fully allow gay men to tegrate to society as would their straight unterparts. This, after all, is the generatn of Stonewall, of the Gay Liberatn Front — llg for an end to this very same hegemony (Ashley, 28), standg alongsi the other, more severely margalized members of the muny — predomantly femme, predomantly black and non-whe. My argument is th, that this culture of appropriatn, epomized by the relatnship between gays and dis, ntu a more sid way to the ntemporary moment, where whe gay men — the morn clon — are able to hijack radil polil movements begun by queer people of lour, appropriatg their language, publicy and rhetoric pursu of goals which serve only to further their tegratn to the hegemonic project of patriarchal society.

The followg sectn will provi an overview of the historil perd between the clone and the morn day, verg roughly the perd om the late 70s, through the AIDS crisis and Reagan’s tablishment of the neoliberal state, as well as an analysis of the cultural output of the 90s and early 2000s which ntributed to the normalisatn of (cis, whe, mascule) gays, endg wh the passg of marriage equaly and what that means for the morn gay clone, as well as the Queer muny at large. “Epimlogists, […] were stck by s seemgly exotic preference for young, homosexual men” (Fee and Kreiger, 1478) among whom, sual sex was effectively a base foundatn of the muny self, the perfect vector for transmissn of the vis.

NBA RUMORS: JAM HARN TRA TALKS, JOEL EMBIID, PJ TUCKER, RUDY GAY, LAKERS, WARRRS, BUCKS, MORE

Kle-Scholz not that while “the issue of looks was central to the nstctn of gay inty” (Kle-Scholz, 5) through the almost obssive cultivatn of a mcular form, the associated procs of gym-gog and exercise the age of AIDS tak on an entirely different purpose; “before AIDS, he went to the gym to have a body that would trigger sire; after AIDS has h his muny, he go to the gym orr to tame his sire” (Kle-Scholz, 4).

Coupled wh the polil posn Ameri at the time of AIDS as a ndn affectg only the lowt of society, unworthy of sympathy, or treatment — gays, dg ers and black people — seemed that the only solutn was to policize inty. Wil argu that “[HIV/AIDS] ma gay men a muny as never before, gave a new polil impet to gay nsumer clone culture, through problematisg excs, and stigated radil groups such as ACT UP” (Wil, 5, emphasis me), showg that by creatg a moment of pure crisis, the AIDS panmic reigned a polil drive the clone, by threateng every facet of their refully-nstcted and mataed inty. Further to this, when faced by the realy of the ever-growg numbers of sick, dyg and ad, what we observe the particular moment of AIDS is the rise re works, where groups outsi of the gay muny — namely, the lbian muny — stepped to provi the palliative re which was nied to many of the dyg men through their excln om the systems of state-provid re, as well as jog the ntued lobbyg of the ernment to treat the panmic as a panmic.