Men and women are not naturally compatible

But what is the new work of marriage like? Do men and women actually want the same things? If not, will they be happy to compromise on what they want? "Sometimes I wonder if men and women really suit each other," said Katharine Hepburn. "Perhaps they should live next door and just visit now and then."

-- excerpted from: The gap between men and women

by  Jane Sullivanreports.

Pressures on straights to be heterosexual

"Compulsory heterosexuality isn’t just about compelling people not to be gay. It’s about the social pressures to perform heterosexuality that are put on everyone, regardless of sexual orientation. Even if you’re straight, you can be subject to this pressure if your straightness doesn’t conform to the get married/have kids/participate in the rituals of American heterosexuality."

-- Amanda Marcotte in Education, Boggles the Mind, Signs of the Non-Apocalypse, Feminism

...

Reproduction no reason to promote heterosexuality

"Food tastes good. It is pleasurable to eat foods one likes. That doesn't necessarily entail being a glutton, just because food is pleasurable to eat.
Food is also far more necessary to sustaining life than sex is. Sex may facilitate procreation, but procreation by itself doesn't put food on the table, or fire in the hearth, or clothing on the body. 
By that same token, sex being pleasurable and the fact that male-female coupling leads to conception does not mean that one should do it endlessly. "

--  Giambatista, an internet discussion poster

"Again I must ask, why does "Be fruitful and multiply" survive as a commandment while most other directives from the Old Testament either get thrown into the trash, or only receive passing mention from most professing Christians?"

--  Giambatista again

Presuming 'heterosexuality' to be majority and male to male desire to be minority

The nature of the problem to be discussed can be indicated by asking whether homosexuality and heterosexuality are biological categories that divide the world into a majority and a minority that can be found in all times and places. To such a question most western people today would reply yes. And while they would probably wonder why a minority should be homosexual, they would simply accept without question that most people are heterosexual. Since the 1970s, however, the work of some historians and sociologists has radically challenged these presumptions.

-- Randolph Trumbach, in the article
The third gender in twentieth-century America
published in:
Journal of Social History, Winter, 1996 by Randolph Trumbach

Greek men and their boy lovers

the moment of the boy’s first stubble is so often conceived in poetry as a time of
great loss, when a beloved boy is suddenly too old to be respectably the object
of a man’s passion, and must be allowed to find a boyfriend of his own.

-- Gregory Woods
A History of Gay Literature: The Male Tradition (New Haven and London,
Yale University Press, 1998), 30.

Gay-straight divide 'an absurdity,' Queer as Folk star says

"I'm really not one of those guys who makes gay jokes, because I don't think those jokes are about homosexuality. I think they're about the feminine. Men have difficulty dealing with the feminine. Dealing with anything that is receptive or passive scares them. And the idea that a dude would be receptive or passive scares the crap out of them."

"Playing the part gave him new insight into the ridiculous segregation between straight and gay men. It  left me feeling like I was standing on a bridge looking at two warring parties and going: 'You know you're both insane, right?'"

-- Hal Sparks, the straight actor who played the part of a married gay man in the television serial "Queer as folk".

Only passive males are homosexuals

"'Not before Homosexuality,' whose entire argument that sexual relations in the ancient Roman world were "not before homosexuality" rests on the unshakable (if unvoiced and unexamined) presumption that passive males were the real homosexuals of antiquity and that ancient discourses of male passivity were therefore really discourses of homosexuality. The sexually insertive male partners of Richlin's cinaedi, who are not comparably vilified by our sources, somehow don't seem to enter into her thinking on the subject for inclusion in her concept of homosexuality."

-- page 177
How to Do the History of Homosexuality
By David M. Halperin
Published by University of Chicago Press, 2002

Love between Hanuman and Ram

then someone said “Hanuman is Ram inside of you” / and in that moment you revealed your Truth / you tore open your chest and inside your heart / Ram was shining like a diamond inside the dark / you said when your separate that’s when you serve / but when your connected you and Ram merge /

The concepts of Homosexuality and even 'Sexuality' are wrong.

In speaking of sexual desires and practices between males, I use the term male-male sexuality" rather than the more familiaar "homosexuality" for deliberate reasons. To begin with, as I explain in Chapter I, inhabitants of the Japanese archipilago before the last century did not usually draw a conceptual link between male-male and female-female forms of erotic behaviour. Thus to adopt the term "homosexuality," which implies an inherent connection between the two, is to accept uncritically the effects of a discursive process whose very emergence demands historical accounting...

To impose such categories as "homosexuality" and "bisexuality" upon a society or conceptul universe, whether non-European or pre-nineteenth century, in which they would not have been understood in the same sense that they are currently understood, if indeed at all, and in which behaviour often followed patterns quite different from those we associate with them in our own societies, is unwittingly to hide from view the experience of those very historical subjects whom we seek to comprehend.

Even the word "sexuality" invites misinterpretation, so clarification is in order. By "sexuality," I do not mean fixed sexul orientation, as late twentieth century speakers of English tend to do, for instance, when they refer to a particular individual's "sexuality" -- meaning that person's place within the currently canonical trinity of "homosexuality," "heterosexulity," and "bisexuality." For much of the period examined in this study, the notion that each individual possesses a deeply rooted personal identity based on the biological sex of the preferred sexual object or objects (and specifically whether it is the same as or different from her or his own), and the tripartite taxonomy of sexual types that has resulted from this construction, held no currency in Japan, nor had they emerged even in the West.


-- Pages 5 and 6
Cartographies of Desire: Male-male Sexuality in Japanese Discourse, 1600-1950
By Gregory M. Pflugfelder
Published by University of California Press, 1999
ISBN 0520209095, 9780520209091
399 pages

Hegemonic masculinity

"Hegemonic masculinity requires a man to demonstrate certain characteristics and behaviors that will socially qualify him as a "masculine man". Failure to do so subjects a man to being called such things as a "fag" or a "sissy" or a "girl", qualifying the aforementioned concepts as negative epithets that are contra-masculine."

"The "locker room" culture is a breeding ground for the expectations about sexual behavior and interactions with the opposite sex. Messner poignantly points out that men bond under the condition of "[separating] intimacy from sex (homosocial)" and define their "relationships with women as sexual but not intimate (heterosexual)". This distinction does much to damage potential intimate relationships between men and women. Simultaneously, homosexuality is strictly banned. Homophobia serves as a motivator to more actively demonstrate one's "maleness" by objectifying and hypersexualizing relationships with women."

--- Karma

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