[pt] Esta dissertação visa apresentar os resultados de uma pesquisa qualitativa que considerou uma revisão bibliográfica e documental, além de dados oriundos de uma etnografia realizada na cidade do Rio de Janeiro, entre grupos de homens que se relacionam sexualmente com outros homens, todos praticantes do sexo sem preservativo – também conhecido como sexo bareback. Uma literatura especializada em gênero e sexualidade, boletins epidemiológicos e comportamentais e a observação de pequenos clubes masculinos privados dedicados ao sexo sem preservativo se constituem o campo desta investigação. No escopo deste estudo, destacam-se duas descobertas: a) a hegemonia de um corpo erógeno que ultrapassa o sexual no sentido biológico, e b) e a preponderância dos sentidos, em especial do sentido tátil, por meio de valores e significados atribuídos à pele. / [en] This study aims to present the results of a qualitative research that considered a bibliographical and documentary review, as well as data from an ethnography carried out in the city of Rio de Janeiro, between groups of men who engage sex to other men (MSM) without a condom - also known as bareback sex. A literature specialized in gender and sexuality, epidemiological and behavioral bulletins, and the observation of small private male clubs dedicated to bareback sex constitute the field of this research. In the scope of this study, two discoveries stand out: a) the hegemony of an erogenous body that surpasses the sexual in the biological sense, and b) and the preponderance of the senses, especially the tactile sense, through values and meanings attributed to the skin.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Refletindo sobre homossexualidade, Aids e seus desdobramentos sociais e subjetivos nos últimos 30 anos, procuramos nesta dissertação discutir o fenômeno bareback sexo sem camisinha - nomeado nos Estados Unidos na segunda metade da década de 1990. Sua disseminação na mídia tem causado, com frequência, reações que reconectam a homossexualidade a loucura, doença e morte. Devido à restrita produção acadêmica no Brasil, objetivamos contribuir por meio deste trabalho com algumas considerações essenciais ao debate. Percorremos alguns deslocamentos historicamente importantes relativos à homossexualidade, a condução das condutas - práticas de governo, risco, Aids e ao próprio bareback. Neste sentido, o trabalho associa um estudo teórico sobre este objeto a entrevistas realizadas na cidade do Rio de Janeiro. A pesquisa empírica exploratoria recolheu dados e discursos sobre este fenômeno em nossa realidade e contexto, tendo como terreno a Associação Brasileira Interdisciplinar de Aids (ABIA) e o Grupo Pela Vidda-RJ, duas organizações não-governamentais que trabalham com a Aids, e no Grupo Arco-íris, ONG integrante do Movimento LGBT. Duas pessoas de cada uma destas ONGs foram entrevistadas. Buscamos entender como essas instituições, locais privilegiados de nossa incursão, vêm abordando o fenômeno, quais suas posições e impressões. Paralelamente, contactamos alguns voluntários adeptos do sexo bareback, por considerarmos seus discursos indispensáveis e capazes de tornar este trabalho mais rico e diverso, no entendimento do bareback, a partir de suas experiências individuais. Para tal, utilizamos dois sites de bareback internacionais (barebackrt.com e bareback.com) que hospedam perfis de brasileiros, alguns residentes na cidade do Rio de Janeiro, onde três praticantes foram integrados à pesquisa. Nossa hipótese é que as tentativas em decifrar o bareback, dar-lhe um sentido, uma verdade, acabam percorrendo trilhas normativas que têm seus limites expostos à medida que percebemos que a diversidade das práticas erótico-sexuais, da singularidade e subjetividade dos sujeitos transcendem qualquer tentativa de normatização / normalização. Assim, acreditamos que o que chamamos de bareback, seja fenômeno, subcultura, prática ou comportamento, não pode ser definido enquanto conjunto coeso de discursos, fantasias e práticas erótico-sexuais, mas pelo contrário, apresenta-se por meio de múltiplas faces ainda mais variadas, restando apenas à alusão que lhe é característica: o sexo sem camisinha, que nem sempre significará sexo sem proteção. Desta forma, tendo como perspectiva a noção de condução das condutas e cuidado de si proposta por Michel Foucault, discutimos o significado das práticas sexuais dissidentes e as questões referentes a normalização, patologização e formas de resistência. / Reflecting on homosexuality, AIDS and its social and subjective outcomes in the last 30 years, we discuss the bareback phenomenon - sex without a condom - as named in the United States in the second half of the 1990s. Its dissemination through the media has often caused reactions that reconnect homosexuality with madness, disease and death. Due to the limited academic production in Brazil, we aim to contribute through this work with some essential considerations for the debate. We will cross some historically important shifts relating to homosexuality, the conducts governance practices, risk, AIDS, and bareback itself. In this sense, this work associates a theoretical study on this subject with interviews conducted in the city of Rio de Janeiro. The exploratory empirical research gathered data and reports on this phenomenon in our reality and context, in the Brazilian Interdisciplinary AIDS Association (ABIA) and Grupo Pela Vidda-RJ, two nongovernmental organizations that work with the AIDS issue, and the Grupo Arco-Íris, an NGO member of the LGBT movement. Two people from each of these NGOs were interviewed. We tried to understand how these institutions, privileged place in our survey, have approached this phenomenon and what are their positions and viewpoints. Concomitantly, we contacted some volunteers supporters of bareback sex, as we consider their speeches essential, and able to make this work rich, consistent and multilateral, concerning bareback, based on their individual experience. To this end, we accessed two international bareback sites (barebackrt.com and bareback.com) that host profiles of Brazilians, including some residents in the city of Rio de Janeiro, where three practitioners participated in the research. Our hypothesis is that the attempts to decode bareback, giving it a sense, a truth, end up following regulations tracks that have exposed their limits as we realize that the diversity of erotic-sexual practices, singularity and subjectivity of subjects transcend all attempts of normalization / standardization. So we believe that what we call bareback, whether a phenomenon, subculture, practice or behavior, cannot be defined as a cohesive set of discourses, fantasies and erotic-sexual practices, but rather presents itself through even more varied multiple faces, leaving only the idea that characterizes it: sex without a condom does not always mean sex without protection. Thus, with the perspective of the notion of driving behaviors and self care proposed by Michel Foucault, we discussed the meaning of the dissident sexual practices and issues related to standardization, and pathological forms of resistance.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Refletindo sobre homossexualidade, Aids e seus desdobramentos sociais e subjetivos nos últimos 30 anos, procuramos nesta dissertação discutir o fenômeno bareback sexo sem camisinha - nomeado nos Estados Unidos na segunda metade da década de 1990. Sua disseminação na mídia tem causado, com frequência, reações que reconectam a homossexualidade a loucura, doença e morte. Devido à restrita produção acadêmica no Brasil, objetivamos contribuir por meio deste trabalho com algumas considerações essenciais ao debate. Percorremos alguns deslocamentos historicamente importantes relativos à homossexualidade, a condução das condutas - práticas de governo, risco, Aids e ao próprio bareback. Neste sentido, o trabalho associa um estudo teórico sobre este objeto a entrevistas realizadas na cidade do Rio de Janeiro. A pesquisa empírica exploratoria recolheu dados e discursos sobre este fenômeno em nossa realidade e contexto, tendo como terreno a Associação Brasileira Interdisciplinar de Aids (ABIA) e o Grupo Pela Vidda-RJ, duas organizações não-governamentais que trabalham com a Aids, e no Grupo Arco-íris, ONG integrante do Movimento LGBT. Duas pessoas de cada uma destas ONGs foram entrevistadas. Buscamos entender como essas instituições, locais privilegiados de nossa incursão, vêm abordando o fenômeno, quais suas posições e impressões. Paralelamente, contactamos alguns voluntários adeptos do sexo bareback, por considerarmos seus discursos indispensáveis e capazes de tornar este trabalho mais rico e diverso, no entendimento do bareback, a partir de suas experiências individuais. Para tal, utilizamos dois sites de bareback internacionais (barebackrt.com e bareback.com) que hospedam perfis de brasileiros, alguns residentes na cidade do Rio de Janeiro, onde três praticantes foram integrados à pesquisa. Nossa hipótese é que as tentativas em decifrar o bareback, dar-lhe um sentido, uma verdade, acabam percorrendo trilhas normativas que têm seus limites expostos à medida que percebemos que a diversidade das práticas erótico-sexuais, da singularidade e subjetividade dos sujeitos transcendem qualquer tentativa de normatização / normalização. Assim, acreditamos que o que chamamos de bareback, seja fenômeno, subcultura, prática ou comportamento, não pode ser definido enquanto conjunto coeso de discursos, fantasias e práticas erótico-sexuais, mas pelo contrário, apresenta-se por meio de múltiplas faces ainda mais variadas, restando apenas à alusão que lhe é característica: o sexo sem camisinha, que nem sempre significará sexo sem proteção. Desta forma, tendo como perspectiva a noção de condução das condutas e cuidado de si proposta por Michel Foucault, discutimos o significado das práticas sexuais dissidentes e as questões referentes a normalização, patologização e formas de resistência. / Reflecting on homosexuality, AIDS and its social and subjective outcomes in the last 30 years, we discuss the bareback phenomenon - sex without a condom - as named in the United States in the second half of the 1990s. Its dissemination through the media has often caused reactions that reconnect homosexuality with madness, disease and death. Due to the limited academic production in Brazil, we aim to contribute through this work with some essential considerations for the debate. We will cross some historically important shifts relating to homosexuality, the conducts governance practices, risk, AIDS, and bareback itself. In this sense, this work associates a theoretical study on this subject with interviews conducted in the city of Rio de Janeiro. The exploratory empirical research gathered data and reports on this phenomenon in our reality and context, in the Brazilian Interdisciplinary AIDS Association (ABIA) and Grupo Pela Vidda-RJ, two nongovernmental organizations that work with the AIDS issue, and the Grupo Arco-Íris, an NGO member of the LGBT movement. Two people from each of these NGOs were interviewed. We tried to understand how these institutions, privileged place in our survey, have approached this phenomenon and what are their positions and viewpoints. Concomitantly, we contacted some volunteers supporters of bareback sex, as we consider their speeches essential, and able to make this work rich, consistent and multilateral, concerning bareback, based on their individual experience. To this end, we accessed two international bareback sites (barebackrt.com and bareback.com) that host profiles of Brazilians, including some residents in the city of Rio de Janeiro, where three practitioners participated in the research. Our hypothesis is that the attempts to decode bareback, giving it a sense, a truth, end up following regulations tracks that have exposed their limits as we realize that the diversity of erotic-sexual practices, singularity and subjectivity of subjects transcend all attempts of normalization / standardization. So we believe that what we call bareback, whether a phenomenon, subculture, practice or behavior, cannot be defined as a cohesive set of discourses, fantasies and erotic-sexual practices, but rather presents itself through even more varied multiple faces, leaving only the idea that characterizes it: sex without a condom does not always mean sex without protection. Thus, with the perspective of the notion of driving behaviors and self care proposed by Michel Foucault, we discussed the meaning of the dissident sexual practices and issues related to standardization, and pathological forms of resistance.

Sex in public: public performances of gay sex examines how (re)presentations of gay sex in the theater challenge, complicate, and interrogate the concepts of public and private in contemporary culture. Specifically, Sex In public argues that (re)presentations of gay sex in the public forum of the theater forces audiences to confront how the concepts of public and private circumscribe, influence, and control the lives and bodies and queer white men. Employing the queer theoretical works of Michael Warner (Publics and counterpublics and The trouble with normal), Eve Kosofsky Sedgwick (Epistemology of the closet) and Michel Foucault (The history of sexuality volume I) Sex In public specifically considers how (re)presentations of white gay male sexuality and sexual activity are particularly effective sites of analysis when confronting hetero-normative hegemonic divisions of public and private. Through in-depth performance and textual analyses of Tim Miller's seminal queer solo performance piece My queer body and Peter Carpenter's dance theater piece Bareback into the sunset, Sex in public illustrates how sex and sexuality performed in public, which provoke both the participants and a witnessing audience to feel shame, can construct community and build coalitions across social identity categories. In Sex in public, I claim that gay male performance in the forum of the public space of the theater is a "space of circulation in which it is hoped that the poesis of scene making will be transformative, not replicative" (122) and which carries with it "the original hope of transforming not just policy but the space of public life itself" (124). / text

Condomless sex between gay men, also known as bareback sex, has been a popular object of research since the beginning of the AIDS epidemic. One of the most common perspectives on studying bareback sex has been through a medicalization approach, as it may be observed notably with public health and psychology. In other instances, the abandonment of condom use is framed as an intentional act of resistance to public health. Through the methodological approach of ethnography, I studied how young gay men in their twenties from Toronto understand bareback sex in relations to popular discourses of the sexual practice. While my informants initially had a certain way of talking of bareback sex, their narratives on the sexual practice changed with time and challenged the common representations of bareback sex as either a site of resistance or medicalization, which I argue was possible because of the methodological approach of ethnography. During fieldwork, other themes also emerged in regards to shaping understandings of bareback sex and HIV as it relates to young gay men, such as the traumatic memories of an older generation who witnessed the earlier days of the AIDS epidemic. From this anthropological research, I seek to invite the opportunity to rethink the relationship between sex, biomedical science, and HIV.

No description available.

This work examines the surprisingly negative reactions among gay men to the introduction of pre-exposure prophylaxis or PrEP. PrEP refers to a medical regimen where HIV negative people take a drug designed to treat HIV to prevent the transmission of HIV. PrEP has proven to be at least as effective as condoms in preventing HIV transmission (if not more so), but those who take PrEP and engage in more condomless sex (commonly referred to as barebacking) are still viewed by some as dangerous and immoral. Although some scholars have claimed that the negative reactions to PrEP comprise a sex panic (a type of moral panic), I argue that sex panics are those that occur among a general population and this panic is limited to gay men. Drawing on Cathy Cohen’s concept of indigenous panics (2009), I argue that the negative reactions to PrEP among gay men is an intracommunity panic, but not a sex panic among the general population. Given the centrality of the public sphere to moral panics, I support this claim with a qualitative content analysis of 76 mainstream news articles and 294 queer news articles that focus on PrEP or barebacking. I also conducted interviews with 43 gay men regarding their experiences with and attitudes towards PrEP and its users. I found that there was not a general sex panic due to the relative dearth of mainstream articles on PrEP along with its framing as a medical tool rather than a sexual one and the framing of PrEP controversy as an intracommunity issue relevant only to gay men. Queer media produced a similarly medical framing of PrEP which helped limit the extent of the panic. However, moral shocks that set off the panic came from and were targeted against gay men, and queer news media produced a plethora of articles repeating these claims, concerns over increased barebacking, and framings of bareback sex as inherently problematic. Interview data revealed some gay men who embraced the bareback pleasures made possible by PrEP, but others reified the demonization of barebacking, even while claiming they did not intend to do so or glossing over their own barebacking. I argue that the main ways in which this panic was perpetuated are more subtle than other panics in the literature and that this may make the panic harder to resist. I conclude by arguing that the US is on the verge of a widespread sex panic over PrEP and barebacking which could be particularly dangerous given the current vitriolic anti-queer climate.

No description available.

Cette thèse propose une analyse sociologique de la transformation des normes de la prévention du sida parmi les homosexuels en France. Elle s'appuie sur une enquête qualitative qui comprend : d'une part, l'étude des controverses associatives autour des enjeux de risque VIH sur la période 1989-2009. D'autre part l'analyse de l'expérience ordinaire de la prévention chez les gais. Il s'agit d'étudier, à des échelles sociales diverses, la manière dont les accords et les désaccords au sujet de la prévention traduisent des conceptions différentes des relations entre homosexuels. En prenant pour point de départ l'émergence médiatique du phénomène de bareback en France, la thèse propose plus généralement une lecture socio-historique des problématisations du risque, articulée à une analyse sociologique de l'élaboration et de la circulation des normes de prévention. L'anthropologie réflexive du risque qui sous-tend ce travail éclaire les rationalités situées à l'oeuvre dans la gestion des risques du sida.