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Respondents regularly cited the internet as an important resource for people when it came to dealing with issues of sexual identification or accessing sexual communities: I never knew anybody gay. So I looked on the internet and then I started to identify like other gay people and then in. In this cohort, several interviewees sug- gested that pornography had been used as a means of gaining sexual satisfaction without having to engage with the gay scene. While for others, the issue of medica- tion-related erectile dysfunction was overcome through the use of sexually explicit material: However, while respondents openly discussed the multiple uses of pornography in general, there was one type of pornography that was clearly marked out as being solely for the use of masturbation and sexual fantasy: Bareback pornography and the ambivalent gift The complex and multifaceted relationship that participants identified forming with pornography was noticeably absent from discussions of bareback pornog- raphy, with the sole exception of the older HIV positive cohort.

Having spent over an hour discussing the ways in which they related to pornography, respond- ents immediately began policing their use and understanding of bareback pornog- raphy as soon as it became a topic of conversation, often while admitting that they used and enjoyed such material: In other words, having earlier identified a plethora of meanings that they attached to pornography, respondents went on to contradict these assertions during the discussion of bareback pornography.

As such, all pornography moved from being malleable and culturally relevant to being purely about fantasy when dis- cussed within the context of UAI. How might we account for this seeming contradiction? How can we under- stand this sudden severing of pornography from reality? One way of comprehending this disparity would be to write such contradictions off as a case of bad faith; that the contradictions and negations contained in their responses serve as proof that interviewees were unwilling to acknowledge the stark reality that bareback pornography is affecting the way they conceptualise and think of gay sex, and that what they enjoy watching on screen is in fact doing them harm.

This version of the direct media effects argument is, at best, problematic, because it seeks to identify a single cause upon which to attribute a particular social problem.

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Yeah, I mean it depends on the individual. There are other people who have a, er. However, if this was the case, the fact that respond- ents were later willing to cite bareback pornography as one possible reason behind rising HIV transmission rates, but only one among many others,7 suggests that they were not living under some form of queer false consciousness, but were instead constructing articulate and multifaceted readings of bareback pornography.

Closer inspection of the transcripts reveals a high degree of concern during the discussions of bareback pornography.

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Respondents were clearly worried that rep- resentations of UAI might be having a negative effect on the sexual health of gay men. However, echoing previous studies of potentially harmful products Gunther, ; Hoffner and Buchannan, ; Lo and Wei, ; Shin and Kim, respondents were reluctant to identify their own consumption as potentially harm- ful. Most often, and perhaps unsurprisingly, given the organisation of the cohorts, this absent other was identified through age: The uneducated little twats. It is generational, so the people coming along who are young and growing up today, etc.

Yeah I think that would depend on the level of education of the individual watching the porn. While it can be argued that the critically flawed8 media effects model continues to echo in the back- ground of third-person research, the latter does seek to step away from direct cause and effect and instead considers audience perceptions and community reactions.

However, there are difficulties in applying this concept to the research under dis- cussion. These difficulties pertain to the already acknowledged investment in, and multiple uses of, pornography within gay male subculture. This enjoyment of pornography extended to bare- back material.

In other words, the self same element that made many respondents express anxiety about the potential effect of bareback porn was also what made it appealing: Emphasising the shots and the angles to sensationalise it almost. In other words, respondents regularly found bareback pornography to be both something that they enjoyed and something that they felt might be dangerous for others. Faced with the sexual, social and erotic ambiguity that bareback pornography appeared to present to our participants, it is to other writings on this sexual prac- tice that we turn our attention.

The fundamental ambivalence associated with poz-cum is revealed in a flash as two affective worlds collide — one in which viral transmission is a highly erotic act and the other in which it is ethically abhorrent. There remains an irreducibly erotic component to giving — regardless of what is given — because the act of giving connects the parties involved, making one body of two or more than two. Dean, This early work has regularly been critiqued10 for the way in which it conceptual- ises the motivations behind reciprocity.

He cites the work of Raheja , whom Dean also turns to for inspiration. However, of primary importance to our discussion is her explanation of how rituals Downloaded from sex. Raheja, Although the subcultural project of destigmatizing HIV involves an effort to transform it from a punishment into a gift, the older connotation nevertheless lingers. Bareback pornography represents a form of gift12 dan that is both highly ambivalent and epistemologically unstable.

To use a condom is a very good thing, Downloaded from sex.

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While bareback pornography is not solely a matter of depicting UAI14 the penetration of the anus by one or more unsheathed penises is nevertheless central to bareback pornography. Like some other pornographies15 bareback pornog- raphy is reliant on the fact that, in representing a disavowed or stigmatised sexual practice, it speaks to the desires of its consumers. These desires are often denied expression within other spheres of gay male culture including Health Promotion targeted at gay men , and are otherwise repressed in favour of normative and potentially life-affirming behaviours.

It is within this context that we must understand bareback pornography as a gift — no matter how ambiguous. Like a gift, it articulates a connection between the gift-giver and the gift-receiver and when it works, when the gift is accepted it acknowledges both the desires of the receiver and the fact that those desires are recognised by the giver. Bareback pornography speaks to desires that some gay men may otherwise spend a lifetime policing and sublimating. Viewed from this perspective, bareback pornography is a mirror that gay male culture holds up to itself; the ensuring reflection is one that it struggles to comprehend because what it sees — what it desires — does not line up with what it thinks or, rather, what it has learned to think is appropriate sexual behaviour.

The position that bareback pornography occupies in contemporary gay male culture was something that many respondents were both excited by and anxious about as identified by these two respondents.

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While some respondents expressed strong Downloaded from sex. Yet while there was little ambiguity expressed about watching bareback pornography, there was a high degree of anxiety around its perceived meaning and effects. Developing Maussian gift-theory by way of Raheja allows us to understand the seeming contradiction that respondents articu- lated in their discussion of bareback pornography — their desire for it and anxiety about its potential effects. The erotic endowment is that which the participants themselves took from bareback pornography and contains within it all that the respondents found appealing in bareback pornography potential risk, cultural taboo, sexual transgression, rebellion.

A bequest is bequeathed — it is given to someone, and is an act of giving, rather than receiving.

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A bequest is Figure 1. The anxieties that bareback pornography created for our respondents were unpleasant — they wanted no involvement with them. In doing so, they parsed their various reactions and responses to such material into two different categories in order to avoid or overcome the contradictions and paradoxes that bareback material presented to them. Respondent 1: The thing is with porn I think you get to. Respondent 2: And watch.

Oh right, yeah, yeah, okay, fine. Yeah, any other thoughts? But also what we were saying earlier about just missing out on porn being a big part of like our sexual erm, production I guess. I do worry about the next generation coming up watching pornography because I think it. But then I totally disagree that video games are really damaging to children and things like that as well, so. Meanwhile for some but by no means all HIV positive respondents, bareback pornography illustrated the type of sex they felt they could now legitimately have with other HIV positive men the endowment , and simultaneously, represented something that might pose challenges to those who were seeking to remain HIV negative the bequest.

Viewing bareback pornography through this dual lens allows us to recognise the positive investments in bareback pornography that individual gay men are making, as well as the anxieties and concerns that these investments raise. Only one participant felt that there was a strong correlation between the representation of UAI in pornography and the subsequent practice of UAI among gay men.

Far more prevalent was the view that bareback pornography was a potential concern for health promotion and that it may pose challenges in terms of safer sex strategies for some gay men. Important, but not necessarily interesting. Sexual health remains a priority for many gay men and remaining HIV negative is still hegemonically desirable within gay male subculture. Instead, this statement should be understood as articulating the complex sexual realities that gay men occupy today. Safe sex continues to be Downloaded from sex.

The presence of the endowment—bequest dichotomy across all focus group cohorts starkly illustrates the fact that, in gay male subcul- ture today, using condoms during sex continues to be regarded as important, but watching bareback pornography is what is interesting. Or, to put this another way, the desires articulated through bareback pornography do not necessarily displace or otherwise erase the knowledge of safer sex that gay men have, and which they prioritise when having sex. Meanwhile, the very definition of what constitutes bareback sex in pornography requires further elucidation.

Understanding how these investments and anxieties are dealt with by gay men, while seeking to recognise the validity of these at an individual and community level, is paramount if health promotion strategies are to be effective in supporting both long-term condom use and the validation of sexual desires that run counter to the rhetoric of safer sex.



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It is interesting to note that at no point did any respondent suggest that bare- back pornography should be censored or criminalised. Given the level of invest- ment that many respondents displayed in such material this is perhaps unsurprising. While data from free and amateur sites would suggest otherwise, these two responses are perhaps most useful when considered not as fact-based statements but as expres- sions of a general sentiment towards the representation of UAI.

Bareback pornography — in terms of its style, its specific range of sexual prac- tices and its erotic capital — has arisen at a specific time in the history of gay male subculture, and speaks to desires that have, by and large, been marginalised by 30 years of highly effective and well-targeted sexual health promotion strategies.

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For many of the men interviewed talking about the erotic appeal of bareback pornog- raphy was not as difficult as conveying and identifying with the anxieties that such enjoyment inevitably engendered.