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We’ve now got some solid academic research to help make sense of it all.
Dr João Florêncio is a senior lecturer in the History of Modern and Contemporary Art and Visual Culture at the University of Exeter.
His latest publication is Bareback Porn, Porous Masculinities, Queer Futures. It’s all about the ethics of becoming ‘Pig’ – in the context of the sexual identity of gay men.
It was a realisation that, over the last decade or so, I saw an increasing number of men identifying as pigs both on hook-up apps, my own hook-ups, and in porn – whether amateur or studio porn.
I had a feeling that such form of self-identification in sexual contexts had to do, on the one hand, with the development of antiretrovirals for the successful treatment and prophylaxis of HIV and, on the other hand, with the increasing availability of free pornography online. Porn has historically played a very important role in modulating the sexual imaginary of queer folk, not just by showing us the sex that we have but also by almost speculating on the sex and pleasures that we could be having.
The sex that I was seeing being associated with pig self-identification amongst gay men tended to be sex that appeared centred on a transgression of bodily boundaries – both through relentless penetrations and exchanges of all kinds of bodily fluids.
I started this project to try to triangulate the ways in which these new forms of 21st-century gay male self-identification emerged in a highly-mediated context, where both prescription and recreational drugs and online pornography have helped us shape the sense of the sexually-possible and – through that – the ways in which we understand intimacy, communion, and our own masculinity.
The project involved a lot of archival research to try to understand the history of the use of the term ‘pig’ among gay men.
Of course, that involved looking at a lot of pornography – produced mostly since the 1970s – as both printed matter and moving-image.
To complement that, I also interviewed gay men in London, Berlin, Los Angeles, and San Francisco – some of whom were also porn models – as well as some porn producers and artists working on the edges of art and porn.
I also went to clubs and parties where sex took place, and I became more self-reflexive about my own sexual encounters. A substantial part of the book starts from or builds on my own experiences, almost like a sexual auto-ethnography. Rather than being self-indulgent, I think that aspect of the work is really important, as – I hope – it will give readers a clearer sense of where my questions and thoughts come from, while trying to avoid one of the pitfalls of a lot of recent scholarship on sex which can tend to purely exist in the realm of the abstract or the theoretical.
My approach was to build on experience, build on the concrete, on anecdotes, episodes or encounters I share with readers in order to then reflect on them and, only then, move towards the theoretical and the abstract. After all, writing about sex matters because sex is such a material and complex aspect of everybody’s existence and sense of self, regardless of whether one has a lot, little, or none of it.
When looking at gay magazines from the UK, USA, Germany, and France while doing archival research, I was able to identify men describing themselves as pigs as early as the late 1960s. Those references were quite periodical and used to appear both in the personal ads section of the magazines as well as in erotic stories and other editorial pieces.
Already, pig appeared associated with a lack of sexual limits or a curiosity to test and push boundaries, as well as being clearly associated in some cases with eroticised exchanges of bodily fluids – this was something that I found really very much present in more ‘hardcore’ German fetish magazines like Kumpel, which ran from the late 1960s until the 1980s.
With the public advent of the AIDS crisis in the early 1980s, those references seemed to become rarer, and references to safer sex eventually started appearing in both editorials, erotic fiction, and personal ads. Importantly, though, while they became rarer, they did not disappear completely.
Something that I found really interesting was that it did away with the idea that condoms had been universally adopted by gay men as a result of the AIDS crisis. That was clearly not the case. But even then, I couldn’t identify ‘pigness’ being associated with a desire to become HIV-positive or an eroticisation of the virus itself. What ‘pig’ appeared to mean, then just like before, seemed to have more to do with a more general eroticisation of practices and substances deemed ‘abject’ in dominant culture.
So, obviously in the context of the then emerging bug-chasing culture, in which gay men eroticise HIV and seek to become infected, one can understand how the term ‘pig’ also fits that sexual subculture and how it was also adopted by it. Yet, it is important that we note that pig had originally nothing to do with either barebacking – understood as transgressive condomless sex taking place in the context of the AIDS crisis – or bug-chasing.
That’s also one of the reasons why the vast majority of people who identify as ‘pigs’ are also either HIV-undetectable or HIV-negative on PrEP and – I’d argue – with no investment in fantasies of HIV transmission.
While the term ‘pig’ fits many different practices, its common framings around HIV are extremely reductive of what are much more complex situations, desires, sexual practices, and pleasures.
Pig, to me, is a form of self-identification of gay men, one that is based on how they frame the kinds of sex that they’re into. Pig is not about the body or looks – as in otter or a bear. It’s not about what people are physically but about what people do.
What pigs do can vary significantly. But, one of the things that defines ‘pig’ subjectivities is, to me, an investment in excess and in transgressing the boundaries of the body. That excess and transgression can be through being gang-banged by several men, or being fist-fucked, or exchanging all kinds of bodily matter such as piss, spit, cum, or shit.
That’s one of the reasons why I think ‘pigs’ are becoming more visible and rather mainstream in the age of antiretrovirals. It’s not because pigs necessarily eroticise HIV or even like the fantasy of HIV infection while being protected by antiretrovirals. Of course, some of them do, but to me, in those situations, what HIV is doing is merely being another instance of a foreign body entering one’s own – it’s an example of our bodily boundaries being transgressed, or crossed into.
From all I’ve seen and all the conversations I’ve had, I think that is what brings all pigs together – the pleasure they feel when something that should be outside their bodies is felt entering them. Antiretrovirals therefore allow for those sexual experiences to take place and for those pleasures to be explored without being life-threatening.
My term ‘porous masculinities’ is an attempt to describe the kinds of experiences of masculinity that are emerging in the context of the sexual practices I’ve been describing.
They aren’t necessarily ‘good’ or ‘bad’ – those are judgements of value I don’t want to make. What they are, in my view, is deeply interesting developments in masculinity – more concretely in the experiences of masculinity of cis gay men – that raise very interesting questions about what we consider a man to be and about the history of western masculinity itself.
One of the things that has historically defined the male body was its supposed self-enclosure – its autonomy, impermeability, and impenetrability. As opposed to female bodies who were historically seen as leaky, permeable, penetrable, and thus lacking autonomy. These kinds of porous masculinity we see in gay ‘pigs’ – which so many times are performed in quite hyper-masculine and ‘heroic’ ways – seem to ground masculinity no longer on one’s penis and one’s ability to penetrate someone else but, instead, on one’s holes and one’s ability to be penetrated relentlessly and to be porous to all kinds of ‘foreign’ matter and bodies.
This is an important and radical inversion of an ideal of the male body that has dominated Western thought for much of modernity. Further, I think these emerging forms of cis masculinity are also one of the reasons why, over the last few years, we have been seeing a lot more trans men performing in gay porn without any fanfare or being objectified as ‘exotic’ – masculinities are living ideas and embodied experiences of gender and as such they are plastic and change. Beyond the experiences, incredible political activism and much-needed increased visibility of transmasculine folk, we see masculinities changing too amongst cis men – like gay pigs.
Of course. ‘pig’ masculinities can also come with issues, with less than ideal sexual ethics, with a narcissistic cult of heroism, athleticism, violence, endurance, emotional unavailability, and extreme risk-taking – all attributes that have also defined hegemonic western masculinity for a very long time.
The task is how to learn from the ways in which the porosity of gay ‘pigs’ can contribute to more capacious understandings of what being a man is about while still insisting on the importance of ethics of care in experiences of communion, intimacy, and how we generally live and love and have sex with others.
The book is an academic book and it’s mainly aimed at researchers or people who, not necessarily being ‘professional’ researchers may have an interest in the topic. What I hope the book will do is to help show how masculinity is not an ossified and unchanging thing but, instead, how it is plastic.
I also hope to show how bodies are incredible sources of pleasures known and yet-unknown, that people should be able to explore consensually while caring for and looking after one another. Our bodies are the factories of ourselves and sex plays a very important role in how we, modern subjects that we are, have come to know ourselves, our bodies, and those of others.
The book isn’t a call for everybody to become a ‘pig’ and it’s not a how-to guide. It is an academic study, certainly quite personal at times, but it is a study – a case study of a contemporary form of masculinity.
Sex and drugs: popular gay dating app allows users to find more than a date
Mike is a teaching assistant in New York City, and to supplement his income, he has a second job: He sells drugs. But Mike, who spoke on the condition that his last name not be published because he was discussing illegal behavior, isn’t your stereotypical street-corner dealer. When it comes to pushing his product, he said there’s an app for that: Grindr.
“It gives me more clientele than I would normally get on the street,” Mike said of the popular gay dating app. He added that selling on Grindr is safer since he doesn’t have to worry about confrontations with other dealers “about who sells in what area.”
Being queer when you’re fat, femme and gaysian
The notification dinged, and the pink caricature flashed for a moment before disappearing. His profile picture was a park bench, and his bio read ‘Discreet. Into Twinks. No Asians’. He had made sure I got his message before he blocked me.
‘Just ignore them, you’ll find someone!’ my gorgeously lean gay-sian friend Bruce would always say as my heart sank.
He would usually follow that with a ‘I know exactly how you feel!’ but this time he didn’t. I’d sit and watch him ignore hundreds of messages on gay dating apps with offerings of faceless buff torsos, while I deleted the fifth ‘Are you Kim Jong Un?’ message of that month.
Fat gay Asian men exist in a different world to their slim, pale, and muscular counterparts. I’ve been out to clubs, I’ve tried Tinder and its many lookalikes, but they never worked. Was it me? Was it my ridiculous Hollywood expectations? Was Kasey Chambers right? Am I Not Pretty Enough?
It’s no different to how big, brown, or queer people are treated in general, but it’s swept under a rug aptly called ‘gay bear culture’. It was a hard pill to swallow realising that in order to be liked, I needed to be fetishised. What did my personality matter when I had to be smooth and submissive and exotically oriental?
The queer boys I saw in the movies were thin teenagers finding love in Tuscan country-sides. They were pretty suburban white boys having their first kisses on ferris wheels.
There was no one that looked like me – a chubby brown Filipino boy from Mt Druitt.
I completed this erasure by erasing myself. I spent my teens constantly numb and light-headed skipping meals to try to fit into the impossible body beautiful ideals celebrated in queer culture.
I watched my straight friends couple up throughout high-school. I would be a shoulder to cry on for my female friends and occasionally the name they’d tell their parents when they were secretly out on dates.
It reminded me of all those Anne Hathaway-esque rom coms from the mid-2000s. The ones where the cute small-town journalist with big city dreams finds that her significant other (her goofy yet wise best friend) was by her side all along. That was obviously never going to be my life, but a gay’s gotta try.
I would never know what it felt like to be on the other side – to be loved and partnered. I would have killed to feel a fraction of how they felt.
I would get excited when my high school crushes would talk to me – even if it was just asking whether my female friend was single or not.
I never got the whole ‘nobody can love you until you love yourself’ thing. This was weird to me because I’ve always loved myself plenty – it just feels like the world doesn’t.
I never got the whole ‘nobody can love you until you love yourself’ thing. This was weird to me because I’ve always loved myself plenty – it just feels like the world doesn’t.
I’ve always towered over my friends and teachers. I say I don’t like rides because I’m afraid of heights, but I’m really just scared I’ll break something. Someone from church once told me I looked like Humpty Dumpty – large and round up top, but with skinny legs. I laughed with him, because it wasn’t untrue and I didn’t see the shade.
My slender legs were passed down to me from my Mum, and I love them still, but it got me thinking. What other comparisons were being made about me? The teasing never fazed me but I think I internalised more than I thought.
I don’t fit the mould and no amount of inspiring Lizzo songs can fix that. Is it my responsibility to change? Should I fight the status quo? Or does inclusion and diversity only matter in this world when it can make somebody money?
The gay zeitgeist has been thin and white for such a long time that the thought of challenging it weighs me down more than the two family sized pizzas I just demolished.
Beige male torsos occupy queers spaces both online and offline. Pale faces lead our movements. Slim celebrity allies are put on pedestals. So where do I fit?
I can’t be what I can’t see, and I really hope I’m not the only one who feels this way. Body acceptance has acquired currency in feminist circles, but the gay community still has a long way to go in embracing plus size and poc bodies as desirable.
I want this to be a conversation starter. I want this to shatter the illusion that the queer community is one big connected group as opposed to a diverse collective. There’s this cultural imbalance where some voices are louder than others – so let’s tip the scale.
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The rise of gay dating sites in the 1990s, such as early entrants Manhunt and Adam4Adam, provided gay men with new ways to connect. But over time, digital platforms geared toward LGBTQ men have also created a more convenient way for gay and bi men — a population that disproportionately uses illicit substances due to social stigma, discrimination and other minority stressors — to find drugs, and for drug dealers to find them.
“Today with Grindr, men can have sex and drugs delivered to their door instantly,” Phil McCabe, a social worker and president of the National Association of LGBT Addiction Professionals, told NBC News.
Grindr, by far the world’s most popular gay dating app with an estimated 3 million daily users, has previously taken steps to address the buying, selling and promoting of drugs on its platform. However, those who use the app say it is still home to a robust market for illicit substances.
“The issue with drugs has been a gay community plague since the ‘80s, but in the modern era, you don’t need a guy who knows a guy,” Derrick Anderson, a Grindr user from Chicago, said. “All you need to do is open up your app and look for that capital ‘T.’”
Those who are new to Grindr may be confused by all the seemingly random capital letter Ts and acronyms in Grindr profiles — that’s because some drug buyers, sellers and users on the app have their own language.
The terms “parTy and play” and the acronym “PNP,” which can be seen on Grindr and beyond, are used by some gay men to describe a sexual encounter while under the influence of drugs. The capital T refers to meth’s street name, “Tina.”
Some people on the app are explicit about their intentions with drugs, while others have covert ways to indicate whether they’re looking to buy, sell or just “parTy.”
Travis Scott, 22, a Grindr user in Toronto, said he gets a message “nearly every day from someone asking if I’m into ‘PNP.’”
“I didn’t even know what it stood for until I asked my roommate about it,” he said.
Beyond code words, there’s also a plethora of symbols and emojis that are used to indicate drugs. Grindr users discreetly reference crystal meth by putting a diamond emoji in their profile, and snowflake emojis are used to get the attention of those looking to purchase cocaine.
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Ethan, 23, a Grindr user in Michigan who spoke on the condition that his last name not be used because he did not want to be associated with drug use, said there is nothing in his profile that implies he is interested in buying or using drugs, but nonetheless others “still message looking to sell.”
“It is definitively more prevalent than it used to be,” Ethan, who has been using the app on and off for two years, explained. “I’ve been offered meth and crack cocaine, which is absolutely insane to me.”
George, 30, a Grindr user in New York who asked that his last name not be published out of concern for his safety because there are drug dealers in his neighborhood, said over the past two years the increase in Grindr profiles that mention buying, selling or using drugs “has been exponential.”
“Drugs were always sprinkled throughout the app, but now it’s nothing like before," he said. “Of course drug sales are happening on other dating apps, but at a fraction."
Jermaine Jones, a substance abuse researcher in Columbia University’s psychiatry department, said the combination of gay men’s disproportionate drug use and Grindr’s reputation as a “parTy and play” platform led him to use the app to recruit participants for a methamphetamine addiction study.
“Meth has been much more prevalent among LGBT people,” Jones noted. “When I started this study, I thought Grindr might be a good option, and so far it has actually been very successful.”
Jones said approximately 300 men responded to the ad he and his fellow researchers posted to Grindr.
According to data from the U.S. Department of Health and Human Services, 1.4 million people in the U.S. used methamphetamines in 2016, and gay men use the drug at double the rate of the general population.
“no such thing as censorship”
Despite the many gay dating apps through which he could potentially push his product, Mike, the New York drug dealer, said he exclusively uses Grindr.
“On Grindr, there’s no such thing as censorship,” he said. “I can post whatever I want.”
Based on his experience using the app to sell drugs for the past two years, Mike said “it doesn’t seem like Grindr’s policies enforce suspensions or permanent bans.”
“I had my profile flagged twice, but nothing ever happened,” he added. “I just received a warning that my account would be deleted, which never happened.”
NBC News spoke to several Grindr users who said they attempted to flag profiles of those selling or offering drugs, but to no avail.
“Grindr seems very unwilling to respond to any report requests for anything beyond underage users, whereas many of the apps will take action and remove users posting about drugs,” said Morgan Grafstein, 23, a Grindr user from Minneapolis.
“I will report users openly advertising drugs and recheck their profile 24 hours later and see no change,” he added.
Derrick Anderson, the Grindr user in Chicago, said the app’s administrators are not doing enough when it comes to policing drug activity.
“Reporting drug profiles never feels like it has an impact,” he said.
“grindr is an open platform”
In late 2016, LGBTQ blog WEHOville reported that its two-month study of gay dating apps — including Scruff, Mister X and Surge — revealed “only Grindr allowed its users to openly include emojis and text in their profiles that indicated they were drug users or sellers.” A month after WEHOville’s report, Grindr appeared to have censored at least a few well-known drug emojis and words. Nearly two years later, however, the app’s drug market appears to be alive and well.
When asked about the continued use of Grindr for the buying and selling of drugs, a spokesperson for the company said, “Grindr prohibits the promotion of drug use in its user profiles and is committed to creating a safe environment through digital and human screening tools to help its users connect and thrive.”
“Grindr encourages users to report suspicious and threatening activities,” the spokesperson added. “While we are constantly improving upon this process, it is important to remember that Grindr is an open platform.”
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The spokesperson did not respond to NBC News’ multiple requests for comment regarding specific actions Grindr has taken to reduce the sale and promotion of drugs on the app.
Under U.S. law, Grindr is not required to do anything when it comes to moderating drug-related content on its app. Like all websites and apps, the gay dating platform is protected by Section 230 of the Communications Decency Act of 1996. The legislation, passed in the early days of the internet, is known as one of the most important tech industry laws.
“Dating apps have no liability for any content that is posted on their platform by a third party,” Kai Falkenberg, a law professor at Columbia University, explained. “Any moderation that these sites are currently doing, they are doing it for the benefit of their business model but not out of any legal obligation.”
But while Grindr is not legally obligated to moderate drug content on its platform, some experts say it would be relatively easy to do so.
“If you know what the drugs are called, and you program words into the algorithm, like ‚crystal meth‘ for example, it is very simple to detect those words,” David Fleet, a professor of computer science at the University of Toronto, told NBC News.
“It’s very straightforward,” he added. “If the dating apps use modern machine-learning tools, not only can they censor pre-programmed words, but they could also detect other words that are essentially used as synonyms for various, more covert terms for drugs.”
While Grindr may not be policing drug activity on its app — real police are. There have been several examples in the past few years of men being arrested for selling illicit substances through the app.
One of those men is Harold Gondrez, 67, a bisexual man from Manhattan who was arrested in July 2016 after selling crystal meth to an undercover New York Police Department officer he met on Grindr.
“We talked and talked for several months,” Gondrez said, “and we built a friendship, or so I thought. At first I asked him if he was a cop, and of course he said no. Then two weeks after the last sale, a whole team of police officers came to my apartment to arrest me.”
Shortly after Gondrez was busted, a Virginia mayor abruptly resigned and pleaded guilty to offering meth to undercover cops he met on Grindr. And across the pond earlier this year, a U.K. man who was using Grindr to sell drugs was sentenced to nearly a decade in prison.
McCabe, president of the National Association of LGBT Addiction Professionals, said despite having no legal obligation, Grindr has a moral obligation to fight drug sales on its platform.
He acknowledged that “censoring drug content on Grindr wouldn’t eradicate the problem” of substance abuse in the LGBTQ community. However, he said the app creates a unique problem for those trying stop using drugs.
“Grindr could be a trigger for someone struggling with sobriety, especially in the early stages of recovery,” he explained. “If that’s the case, they need to remove those apps from their phone and make a commitment that they won’t go on Grindr.”
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While research is limited, a 2017 study in Thailand concluded that gay dating apps “significantly increased motivational substance use through messaging from their counterparts.”
“Persuasion through dating significantly influenced people toward accepting a substance use invitation, with a 77% invitation success rate,” the report states. “Substance use was also linked with unprotected sex, potentially enhancing the transmission of sexually transmitted infections.”
Smith Boonchutima, one of the study’s authors and a professor at Bangkok’s Chulalongkorn University, said less frequent use of gay dating apps “resulted in less exposure to drugs.”
And while Grindr’s policy limits the app to those over 18, a study published earlier this year by the Journal of Adolescent Health found gay dating apps, like Grindr, are “not uncommon among” adolescent gay and bisexual teen males between the ages of 14 and 17.
Ethan said he fears the prevalence of drug promotion on Grindr and other gay dating apps has led to complacency within the LGBTQ community when it comes to illicit drug use — especially meth.
“Young adults use these more frequently and are being exposed to a heavy drug early on that it seems normal,” he said. “Obviously these drugs are addictive, so making it easy to get while downplaying the effects and consequences will ruin lives plain and simple.”
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Small country, plenty of fish – @whitecityboy (s)exposes gay online dating in israel
Another gay travel app, this one is actually produced by the official city tourism office. The Kinky Ones Some people don’t even bother describing themselves to the public – they simply stick a pig emoji on their Grindr profile. In order to view this website you need to update your internet browser. Screenshot Share. There’s anything good about so many available dating with you on international online. The campaign received positive responses israeli gay dating app had hundreds of people involved. Jzoog is where gay bear dating website, hobbies and mindful singles on every dating site. There are two versions of the app: In exchange, you’re in for an intimate culture swap, and an opportunity to peek into a world usually desperately hidden away from openly gay society. Gay Chat, Meet, Hookup. Are so clueless on trusted gay and queer men in israel:
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Giving a gay perspective this question: Israel is really a land to its own. Atraf is a locally produced gay app to meet the need of locals. Lots of other gay apps are. Download Atraf – gay chat & dating app and enjoy it on your iPhone, iPad, and iPod touch. Description. Atraf is a fun and easy way to connect with other gay guys near you no matter where you are. Meet nearby . Forbes Israel Online. News.
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Bug fixes. Fix for push notification issues in some devices. Bug fix. Poor ever-busy Tel Aviv couples with overrun schedules, simply not having the time to even squeeze in a quickie between a brunch and a meeting. They are forced to look for convenience outside of their relationship.
Some of the long term partners have a reputation already – these guys have been on dating sites for years, and most of them play separately and together as well as threeways and many other ways. A significant amount of the local singles have slept with at least one of them, so half of Tel Aviv knows all the info when it comes to size, shape, technique, and of course the name of their dogs.
As absurd as this sounds, they are the fastest growing tribe, and thanks to them, being on Grindr feels like being back in high school, being bullied by the popular jocks in gym class. Their profile picture is a close up of their abs, most likely taken at the gym. Don’t take it personally if they block you for saying hi. Some people don’t even bother describing themselves to the public – they simply stick a pig emoji on their Grindr profile. For the layman, this might mean the person is for animal rights, or he is referring to the body structure of his desired man, but in the gay world, a piggy means someone who is into naughty stuff.
Bicycles have become somewhat of a default transportation vehicle for many Tel Avivians, which use their bikes to get to work, the beach and even clubs. The Tel-O-Bike app will let you know which station is close to you and help you plan your ride accordingly.
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Cheap read this available dating chicago long term or gay men in the choice of the singles and from the. Eurovision song contest will find your iphone, looking for men, 1, the growing collection of the gay chat in tel aviv? Some people don’t even bother describing themselves to the public – they simply stick a pig emoji on their Grindr profile. For the layman, this might mean the person is for animal rights, or he is referring to the body structure of his desired man, but in the gay world, a piggy means someone who is into naughty stuff.
And somehow the Middle East is full of them. Without getting graphic, if someone wishes to play with multiple partners and would be up for doing so by leaving his door open, waiting in the bed naked for someone to come by, in Tel Aviv he can arrange the party within a matter of hours. It’s not uncommon to receive invitations for "friendly gatherings" of different kinds the instant one gets online in the White City.
Some of these guys are bi-curious, others are happily? In Jerusalem, Grindr is like a chess board: every second guy has a blank, black square instead of a profile picture, and most of them are Orthodox Jews or Muslim Arabs. Forget the rules – the classic "hey, send pics" line won’t work with them.
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