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In Effeminate England, Joseph Bristow explores the legacy of effeminacy in homoerotic literature that began more than a century ago with the 1885 Labouchere Amendment criminalizing male homosexual contact and Oscar Wilde's subsequent incarceration. This broad overview looks into the century that followed these defining moments in the history of gay literature, demonstrating how the effeminate behavior that came to be connected so solidly with male homosexual identity has manifested itself in the literature of gay male writers in England.Effeminate England focuses closely on the works and lives of several prominent British literary figures of the past century, including E. M. Forster, John Addington Symonds, and Quentin Crisp. In a concluding section, Bristow evaluates the impact of the AIDS epidemic on gay men's writing and offers a thoughtful, original reading of Alan Hollinghurst's highly regarded recent novel, The Swimming Pool Library.

This anthology of the best that has been written on the purpose, structure, and function of the Christian church in the past five centuries is an indispensable resource for the twenty-first century Christian. The authors analyze and refute the errors of feminism, popery, clericalism, Episcopalianism, Erastianism, ecumenism, experientialism, revivalism, aestheticism, fundamentalism, and irrationalism; and they sketch a revolutionary blueprint for a Christian church modeled according to the Scriptures. The modern church bears little resemblance to the early church or the church of the Reformation. Modern Christianity is marked by weak doctrine, a touchy feel good pastorate, a "do-what-thou-wilt" view of law and absolutes, anti-intellectualism, and as a result we have a confused laity as to the call and mission of the Church, so much so, that the modern church hardly reflects the determination of the Body of Christ that toppled Rome, twice. The essays in this book will inspire, and God willing, give the readers a glimpse of the pristine purity and power the Church once had. What we have lost site of, what we need to understand, is that the Reformation did not end in the Sixteenth Century. The creed Semper Reformada, always reforming, needs to be our creed too, now more than ever. Far from being the Church Militant, the modern church has become the "Church Effeminate." This book is a collection of essays from some of the greatest Reformed thinkers past and present on the call and duty of the Church.

This copy has clearly been enjoyedâ"expect noticeable shelf wear and some minor creases to the cover. Binding is strong, and all pages are legible. May contain previous library markings or stamps.

Colonial masculinity places masculinity at the centre of colonial and nationalist politics in the late 19th century in India. Mrinalini Sinha situates the analysis very specifically in the context of an imperial social formation, examining colonial masculinity not only in the context of social forces within India, but also as framed by and framing political, economic, and ideological shifts in Britain.

Having a Good Cry: Effeminate Feelings & Pop-Culture Forms 0.54

Colonial masculinity places masculinity at the centre of colonial and nationalist politics in the late 19th century in India. Mrinalini Sinha situates the analysis very specifically in the context of an imperial social formation, examining colonial masculinity not only in the context of social forces within India, but also as framed by and framing political, economic, and ideological shifts in Britain.

A revolution in gender relations occurred in London around 1700, resulting in a sexual system that endured in many aspects until the sexual revolution of the 1960s. For the first time in European history, there emerged three genders: men, women, and a third gender of adult effeminate sodomites, or homosexuals. This third gender had radical consequences for the sexual lives of most men and women since it promoted an opposing ideal of exclusive heterosexuality.In Sex and the Gender Revolution, Randolph Trumbach reconstructs the worlds of eighteenth-century prostitution, illegitimacy, sexual violence, and adultery. In those worlds the majority of men became heterosexuals by avoiding sodomy and sodomite behavior.As men defined themselves more and more as heterosexuals, women generally experienced the new male heterosexuality as its victims. But women—as prostitutes, seduced servants, remarrying widows, and adulterous wives— also pursued passion. The seamy sexual underworld of extramarital behavior was central not only to the sexual lives of men and women, but to the very existence of marriage, the family, domesticity, and romantic love. London emerges as not only a geographical site but as an actor in its own right, mapping out domains where patriarchy, heterosexuality, domesticity, and female resistance take vivid form in our imaginations and senses.As comprehensive and authoritative as it is eloquent and provocative, this book will become an indispensable study for social and cultural historians and delightful reading for anyone interested in taking a close look at sex and gender in eighteenth-century London.

H.D. and the Victorian Fin de Siècle argues that the twentieth-century American woman poet H.D. shaped an alternative poetic modernism of female desire from the "feminine" personae, images and forms of Decadent Romanticism that male modernists such as T.S. Eliot, Ezra Pound, and W.B. Yeats denounced as "effeminate." The book is the first examination of female modernism to demonstrate extensively the impact of the Decadents and their fluid poetics of androgyny, homoeroticism and role reversal on a modernist woman writer.

A fascinating glimpse into the history of sexual perversions and diversions including fetishism, cross-dressing, 'effeminate' men and 'masculinized' women, sodomy, tribadism, masturbation, necrophilia, rape, paedophilia, flagellation, and sado-masochism, asking how these sexual inclinations were viewed at a particular time in history.

In contemporary North America, figure skating ranks among the most 'feminine' of sports and few boys take it up for fear of being labelled effeminate or gay. Yet figure skating was once an exclusively male pastime - women did not skate in significant numbers until the late 1800s, at least a century after the founding of the first skating club. Only in the 1930s did figure skating begin to acquire its feminine image.Artistic Impressions is the first history to trace figure skating's striking transformation from gentlemen's art to 'girls' sport. With a focus on masculinity, Mary Louise Adams examines how skating's evolving gender identity has been reflected on the ice and in the media, looking at rules, technique, and style and at ongoing debates about the place of 'art' in sport. Uncovering the little known history of skating, Artistic Impressions shows how ideas about sport, gender, and sexuality have combined to limit the forms of physical expression available to men.

Belle of the Bayou is a satirical odyssey which takes Arabella Slominski Boot from Montreal to Lafayette, Louisiana in hot pursuit of her own liberation. At forty years old, all Arabella wants is to get in touch with her spiritual side and raise her sensitive, effeminate son in a stable family environment. Unfortunately for her she's married to Roman Boot -- a man who wears Listermint as cologne, thinks foreplay is a golf stroke and sucks up Arabella's spirituality like a vacuum.She resigns herself to these circumstances, making do with her modest lot in life, until one day Roman oversteps all bounds of propriety. Propelled by a sudden ``flare-up'' of feminism, Arabella and her son flee the confines of an unsatisfying life and head south to board with her aging mother.En route to independence, Arabella falls in love with an aging jazz Musician who lives out of his saxophone case. Joe `Hooty' Birmingham is a nomad who lives for the moment. Arabella craves security and long-term commitment. While trying to discover some sort of methodology with which to reconcile their lifestyles, Arabella's son careens into puberty and her mother into bitter old age. Added to the demands of her full-time job at Le T'is Cajun Gazette, there simply isn't time for meditation or introspection, which, her palm-reading best friend Gypsi claims, are the two basic prerequisites for inner peace.But there is time for a little voodoo. With a few jabs into a 99-cent Bourbon Street voodoo doll, Arabella wreaks havoc on the remains of her ex-husband's existence. But the revenge is bittersweet. Arabella, accustomed to having no power at all, has suddenly acquired more than she can possibly manage. And just when she most desperately needs a glimpse into the future, her friend Gypsi's powers of palmistry are inconveniently skewed by menopause. Perhaps Hooty can teach her how to live for the moment and how to find joie de vivre.

Weird, decadent, degenerate, racially mixed, superstitious, theocratic, effeminate, and even hyper-literate, Byzantium has long been regarded by many as one big curiosity. According to Voltaire, it represented "a worthless collection of miracles, a disgrace for the human mind"; for Hegel, it was "a disgusting picture of imbecility."A Cabinet of Byzantine Curiosities will churn up these old prejudices, while also stimulating a deeper interest among readers in one of history's most interesting civilizations. Many of the zanier tales and trivia that are collected here revolve around the political and religious life of Byzantium. Thus, stories of saints, relics, and their miracles-from the hilarious to the revolting-abound. Byzantine bureaucracy (whence the adjective "Byzantine"), court scandals, and elaborate penal code are world famous. And what would Byzantium be without its eunuchs, whose ambiguous gender produced odd and risible outcomes in different contexts? The book also contains sections on daily life that are equally eye-opening, including food (from aphrodisiacs to fermented fish sauce), games such as polo and acrobatics, and obnoxious views of foreigners and others (e.g., Germans, Catholics, Arabs, dwarves). But lest we overlook Byzantium's more honorable contributions to civilization, also included are some of the marvels of Byzantine science and technology, from the military (flamethrowers and hand grenades) to the theatrical ("elevator" thrones, roaring mechanical lions) and medical (catheters and cures, some bizarre). This vast assortment of historical anomaly and absurdity sheds vital light on one of history's most obscure and orthodox empires.

South Asian American men are not usually depicted as ideal American men. They struggle against popular representations as either threatening terrorists or geeky, effeminate computer geniuses. To combat such stereotypes, some use sports as a means of performing a distinctly American masculinity. Desi Hoop Dreams focuses on South Asian-only basketball leagues common in most major U.S. and Canadian cities, to show that basketball, for these South Asian American players is not simply a whimsical hobby, but a means to navigate and express their identities in 21st century America.The participation of young men in basketball is one platform among many for performing South Asian American identity. South Asian-only leagues and tournaments become spaces in which to negotiate the relationships between masculinity, race, and nation. When faced with stereotypes that portray them as effeminate, players perform sporting feats on the court to represent themselves as athletic. And though they draw on black cultural styles, they carefully set themselves off from African American players, who are deemed “too aggressive.” Accordingly, the same categories of their own marginalization—masculinity, race, class, and sexuality—are those through which South Asian American men exclude women, queer masculinities, and working-class masculinities, along with other racialized masculinities, in their effort to lay claim to cultural citizenship.One of the first works on masculinity formation and sport participation in South Asian American communities, Desi Hoop Dreams focuses on an American popular sport to analyze the dilemma of belonging within South Asian America in particular and in the U.S. in general.

A fascinating glimpse into the history of sexual perversions and diversions including fetishism, cross-dressing, 'effeminate' men and 'masculinized' women, sodomy, tribadism, masturbation, necrophilia, rape, paedophilia, flagellation, and sado-masochism, asking how these sexual inclinations were viewed at a particular time in history.

Tongue in cheek advice about how to act like a man is accompanied by examples of virile and effeminate behavior

Cultural Writing. Gay/Lesbian Studies. New to SPD. Here is a revealing look into male effeminacy: why some gay men are swishy, why other gay men are more masculine, and why effeminate men arouse anger, disgust, and disdain in both gay and straight men. SISSYPHOBIA explores those negative feelings that are aimed at people termed fairies, faggots, flamers, and queens; men who, as the author puts it, run more toward what we could term the `Quentin Crisp school of homosexuality.' The focus of SISSYPHOBIA is the author's search of the roots of the rage toward effeminate or flamboyant men experienced by men of every sexual persuasion, even themselves. Visit the book's Web site at www.sissyphobia.com.

Addressed to men, Fidelity hits hard, offering pointed help to Christian males everywhere. Spiritual leaders are tempted to gloss over sexual issues, but Wilson uses clear language to confront specific sins with specific solutions. He shows how effeminate slackness leads to pornography, how being seduced is a failure to lead, why masturbation is lousy theology, and much more. Grace-centered masculinity should be self-disciplined and strong, not compromising and hypocritical.

Dress became a testing ground for masculine ideals in Renaissance Italy. With the establishment of the ducal regime in Florence in 1530, there was increasing debate about how to be a nobleman. Was fashionable clothing a sign of magnificence or a source of mockery? Was the graceful courtier virile or effeminate? How could a man dress for court without bankrupting himself? This book explores the whole story of clothing, from the tailor's workshop to spectacular court festivities, to show how the male nobility in one of Italy's main textile production centers used their appearances to project social, sexual, and professional identities. Sixteenth-century male fashion is often associated with swagger and ostentation but this book shows that Florentine clothing reflected manhood at a much deeper level, communicating a very Italian spectrum of male virtues and vices, from honor, courage, and restraint to luxury and excess. Situating dress at the heart of identity formation, Currie traces these codes through an array of sources, including unpublished archival records, surviving garments, portraiture, poetry, and personal correspondence between the Medici and their courtiers. Addressing important themes such as gender, politics, and consumption, Fashion and Masculinity in Renaissance Florence sheds fresh light on the sartorial culture of the Florentine court and Italy as a whole.

Tongue in cheek advice about how to act like a man is accompanied by examples of virile and effeminate behavior