Tag: bisexuality

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A Defining Word, by Will Stanton

OK, so I know that two words are a term, not a word; but that is what I have chosen to write about, a term: “sexual preference.” I have chosen those two words because, over the years, they have been used so much, yet they certainly are not defining words.

Yes, I know what people usually mean when they employ that term when asking, “What is your sexual preference?” Most likely, they mean “straight or gay.” I usually answer, “I’m not sure. It’s hard for me to choose between blond or brunette. One day, I lean toward blond; yet, on other days, I’m drawn to dark-brown hair, maybe even black.”
A person’s preference may have little to do with sexual identity. For one example, I can conceive of a person born homosexual whose preference would be to be heterosexual. And of course, someone’s preference might be to a person of the opposite gender.
In addition, a person’s preference may be a partner who is young, or old, same race or different race, very good-looking or, instead, a very good person, looks being of less importance. Many gay guys seem to be preoccupied with the size of male genitalia. Other people could not care less, placing far more importance on someone’s other attributes.
In order to avoid confusion or misinterpretation, I prefer communication to be as precise as possible. Therefore, because genetics and brain structure are major determinants of each person’s drives and attractions, I suggest that the more logical term should be “sexual orientation;” and this is what I use if the subject comes up in conversation. Even then, that term is not completely defining, for people are complex and of varied natures.
And, as long as we are talking about commonly used terms, a little bell goes off each time I hear the frequently used term “bisexual.” My having involved myself for several decades in human behavioral treatment, the term “bisexual” always connotes for me a possible biological influence in someone’s nature or physical structure. After all, human sexuality is not binary, that is, either heterosexual or homosexual. Someone’s nature or orientation lies somewhere on a linear graph. For those individuals who may engage in sexual relations with people of both heterosexual and homosexual orientation, perhaps a more accurate term would be “ambisexual,” rather like in baseball, a “switch-hitter.” Or, if you would enjoy something more humorous, you might use the term “heteroflexible.”
Finally, generally I avoid popular, overused labels when describing people. People are far too varied and complex. Labeling people hinders the process of getting to know and truly understand someone. Besides, for those persons fortunate enough to have become self-actualized and broad in their interests, sexual orientation is only one part of a human, complex personality.
© 02 February 2016

About the Author

I have had a life-long fascination with people and their life stories. I also realize that, although my own life has not brought me particular fame or fortune, I too have had some noteworthy experiences and, at times, unusual ones. Since I joined this Story Time group, I have derived pleasure and satisfaction participating in the group. I do put some thought and effort into my stories, and I hope that you find them interesting.

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A Few Words about Sex and Relationships by Phillip Hoyle

At times I am a thinker. So here is a summary of “I used to think…, but now I think…” although it really is “I used to do…, and then I thought…, and then I did a lot more, and then I thought some more, and now I think….”

As a child I was open to sex with my friends. I never had it with my siblings and was unaware of any of my friends having sex with their siblings. Nor was I aware that any friend or acquaintance was having sex with an adult. The play happened occasionally over several years, with a number of kids around my age.

When I was fourteen, an older man molested me as it is defined by law. I wasn’t upset. What he did felt good, but I was not interested to spend time with him and within a year my family moved to another town.

Then at age fifteen I had quite a lot of sex with a friend a year younger than I. With him, the sex came complete with all the pleasures afforded by increasing hormones—that double testosterone fix as it were—and some things the other guy had learned somewhere else. His family moved away the following summer, just before I turned sixteen. I didn’t have another boyfriend for years.

What did I think of all this? I wasn’t bothered by it and since I also had girlfriends, I reasoned it might be a sort of phase I was going through. I did not have sex with my girlfriends although we did dance and hug and kiss on occasion.

Upon graduation from high school I went to college and applied myself to my studies but found no girlfriend or boyfriend. As a sophomore I met and started dating the young woman who would become my wife. Unlike some other students in our church-related school, we were conventional in our expectation to wait until the wedding before having sex. At the same time I read books on the matter. I learned about hymens and pain and how men and women often have quite differing relationships with sex and differing expectations related to the interactions. I found helpful the ideas about how to have sex and how to sustain the loving relationship for years and years. I paid attention. I taught my wife what I had learned and we commenced our marriage with gently-approached, though vigorous, sex. We continued that exploration for twenty-eight years and the sex was an important feature of the way we communicated and loved one another.

At the same time during these years that were characterized in our nation by the sexual revolution, I evaluated ideas of sex and relationship. Not being very ceremonial, I came to think that if a man and woman get together sexually, they become married—at least in terms of the religious universe in which I lived and, of course, state statutes of common-law marriage. I was not at all concerned about premarital sex assuming it was just that. When one of my sisters and her boyfriend talked with me about their pregnancy, I was accepting and reassuring, a fact that surprised her ROTC boyfriend who was sure I’d beat him up. I laughed when he said it. He was the soldier and quite a bit bigger and stronger than I. I had no judgment against them for I was aware that I had been sexually active as a child and teen. In fact, co-habitation followed by marriage after pregnancy seemed to become the norm in American society around that time.

When at age thirty I fell in love with a man, I realized I had a few more things to consider. I had no idea of leaving my marriage and family. My only fear related to what the other man might think or desire. I would have loved having sex with him but he, too, was married, and I valued marriage. So that relationship didn’t go sexual for several years. By the time it did, I knew him well enough to hope he’d never want to leave his marriage. While I was somewhat crazy for him, I didn’t want his debt or his expectations regarding what he owed his offspring. By that time—in my mid-30s—I knew about men getting it on and sometimes living together in committed love relationships. (I had kept reading!) I knew about lesbian relationships also. I started wondering about even more complicated relationships.

The churches I worked in often had more conservative views than I. As clergy I conducted weddings—rituals with simple Hollywood-like vows—ones I found realistic given what I had learned over the years. Still I wasn’t interested in counseling couples and some years later felt relieved when I was out of the marriage business altogether. Perhaps that’s why I argue for the adequacy of civil union services for all kinds of marriage. For me it’s kind of like this: People who willingly make babies together must shoulder the responsibilities. But I know well that a union or marriage certificate has little correlation with folks’ behaviors or their ability to shoulder the burdens. I have become more European in my assumptions about marriage and extra marital affairs and have let go of all fairy tale assumptions about romance and royalty and marriage. No man’s house is his castle. No woman dolled up in a long dress adorned with flowers is Eve or a princes or a queen, and the man she is marrying is not prince charming however good looking. For me, the same sorts of things apply to all marital-type pairings, with or without children.

Oh—I remember—we live in a democracy. I’m happy to be here. I’m happy to see laws change toward more tolerance and equal rights for all citizens. I’m happy to define my own relationships. I’m happy to work out my relationships in ways that to me seem moral, helpful, and loving. That’s what I think now about sex and relationships.

Denver, © 2014

About the Author

Phillip Hoyle lives in Denver and spends his time writing, painting, and socializing. In general he keeps busy with groups of writers and artists. Following thirty-two years in church work and fifteen in a therapeutic massage practice, he now focuses on creating beauty. He volunteers at The Center leading the SAGE program “Telling Your Story.”

He also blogs at artandmorebyphilhoyle.blogspot.com

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HomoFaggot by Phillip Hoyle

I knew my life was changing when my wife advised, “You’d better tell the kids.” I thought about it and realized that to give words to my activity would necessarily change me. The assumption stemmed from a theological concept about the power of words, for in Genesis God spoke into existence the creation and then pronounced it good. Early Christian tradition called Jesus not only the Christ but also the word. I assumed words create, words value, and words move even mountains. I knew that the words I used to communicate with my grown children would have all these powers. I would be creating myself to both them and me. I would be moving myself and them into new worlds of experience and, hopefully, love. I would be testing all the values my wife and I had sought to foster in them.

I decided to describe my actions rather than call myself names. Still, to tell my daughter Desma about my activities would be to out myself not only to her but, because I assumed she would be more entertained than chagrined and not at all ashamed over what I had done, I would be known as homosexual to anyone who knew her very well. She wasn’t a gossip; she was just very open. I didn’t fault her, but I did know I’d be out in the city where she lived and where I had ministered in a congregation for nine years.

I asked my wife if she was sure about my telling them and was surprised at her answer. She didn’t want them to receive the word about my life at the same time they might have to hear that we were changing our relationship. I perceived her wisdom but wondered at her assumption that differed from mine. Still I bit the bullet and called the kids.

From years of reading queer theory, I realized that in telling them this information about myself, I would change in ways I could not yet imagine. I chose not to use categorizing words such as homosexual or bisexual, because I didn’t want to direct their ways of thinking. The main impact would be that my life and the marriage were changing. I also realized that whatever I said to them, I’d be homosexual. I knew that neither straights nor gays were comfortable with the designation bisexual. It didn’t matter that I had for many years understood and valued my bisexuality. It didn’t matter that the latest coalition of queers called itself GLBT. Yes, that B stands for bisexual, a term common in the literature of psychology, sociology, and sexology; that B represents a growing body of knowledge about humans; that B describes well the experience of thousands or even millions of human beings including me. When the story would be re-told, as I assumed it would, the B word would not be used. I would become a homosexual; I would be gay. Although that didn’t bother me at a personal level, the H word did not begin to describe my life. It was just too simple a designation. It was also one that would limit my access to work in the church.

Ironically, homosexual was more acceptable than bisexual in church work due to the possibility of being monogamous as a homosexual and the impossibility of such as a bisexual. A war of concepts and ideals seemed underway, one that would end my career. I didn’t know what I would do, what outcomes I’d find, but I did call my kids and tell them that in New Mexico I’d had two sexual affairs with men. I said their mom and I wanted them to know because we didn’t know what the future would hold. I reminded them that we loved them. My wife and I did separate. Within a year I’d left my ministerial profession and moved to Denver to live as a gay man. These choices seemed the best for everyone.

About four years later Desma heard her two boys call one another faggot. She asked them what the expression meant. Because they either didn’t know for sure or didn’t want to get into heavy trouble with their mom, they told her it meant you were strange. They’d heard it at school. She called together all four of her older children saying they needed to talk. She told them the word faggot and what it stood for: people who love and want to live with others of the same sex. They talked until she knew they understood the meaning of homosexual, gay, lesbian, and other related words. They discussed descriptive and pejorative uses of the terms. Then she said she wanted them to think for three hours, not to discuss but simply think, about people they knew that are homosexual. When she dismissed the children to go back to their play, she called her sister-in-law. “Heather,” she informed, “we’re talking about homosexuality over here. I thought you’d want to know before the kids got together again.” The families lived several blocks apart. The kids were in and out of each other’s homes. And Grandpa Phillip was coming to town in a few weeks.

When she got the kids together again, she asked them and made a list. They talked about what they knew including several homosexual people who were related to their family as friends and acquaintances. None of them suggested Grandpa Phillip. But some of the grandchildren had met Phil’s friend Tony and his male partner. They had walked his dog Shinti and had attended two gay parades with their grandpa. They had seen him greet gays and lesbians near his home. Two of them had met a transgender friend of his who bought them a cookie at a coffee shop. And since then the children and grandchildren have met Grandpa Phillip’s current partner Jim. They’ve met his mother Ruth. Most of them have stayed overnight in our home and have eaten Ruth’s homemade cookies. They have read my stories about Miss Shinti and her gay owner. They know something about their grandpa, information that will change for them as they mature. They also know they are deeply loved, even by their HomoFaggot grandpa.

Denver, 2011

About the Author

Phillip Hoyle lives in Denver and spends his time writing, painting, and socializing. In general he keeps busy with groups of writers and artists. Following thirty-two years in church work and fifteen in a therapeutic massage practice, he now focuses on creating beauty. He volunteers at The Center leading the SAGE program “Telling Your Story.”

He also blogs at artandmorebyphilhoyle.blogspot

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The Essence of GLBTQ by Lewis

Wiktionary defines “essence” — in usage relevant to this topic — as 
     1) “the inherent nature of a thing or an idea” and 
     2) “a significant feature of something.”

Therefore, the “essence of GLBTQ” might be otherwise stated as, “What is it about gay, lesbian, bisexual, transgender or queer people that makes them unique from everyone else?” The inclusion of the terms “transgender” and “queer” complicates the answer to a degree that makes generalizations meaningless. In fact, the word “queer,” when appropriated to describe oneself, seems intended to obviate any attempt to characterize it in any meaningful, shorthand way. “Transgender,” because it has nothing to do with sexual attraction but is rather gender identity related, seems to me to also lie outside any attempt to describe the “essence” of the first three letters — GLB — which are primary referent to an individual’s sexual attractions.

Those who condemn homosexuality invariably do so on the basis of same-sex erotic behaviors. Those behaviors are not the “essence” of homosexuality but the manifestation — or “womanifestation,” if you prefer — of it. The essence is the innate part of our nature that is drawn to members of our gender, rather than the opposite gender. This seems to fly in the face of everything we know about Adam and Eve and Charles Darwin’s theory on the survival of the species. Consequently, it is subject to accusations that we are operating against the Will of God and Nature and, therefore, must be deviant, if not evil. It is as if we are the ugly duckling whose ugliness is on the inside and, therefore, never changing.

What distinguishes gay and lesbian individuals from heterosexuals is our being forced into the position of having either to conform to erotic behaviors that are unnatural — even repugnant — to us by repressing those desires that are such a vital part of who we are in order to appear “normal” or to act on our own natural inclinations at the risk of being ostracized by a significant portion of society. Our “essence,” in my opinion, is the strength of our characters that has developed during what is an existential struggle to be both true to ourselves and successful members of an intolerant society.

There are many gay men and women who have never allowed the prejudices of our society to interfere with what they see as their own natural and true behavior. A tip of my hat to them. They have displayed a courage and self-knowledge that I can only admire from a distance. Their “essence” has been knowing their own heart and following it wherever it might lead. This is a rare quality, even among those who have never experienced self doubt and the fear of social opprobrium.

For some who count themselves among the “GLB,” however, finding some sense of authenticity has come only with the undertaking of behaviors that are in themselves self-defacing — drug or alcohol abuse or unprotected sex, for example. For these, “essence” might well be overcoming addiction or dealing with the life-long consequences of HIV/AIDS.

Others of us have “gone along to get along.” We married in the traditional way, perhaps even had children. For these — and I count myself among them — our “essence” might be qualitatively analyzed in how we have related to our opposite-gender spouses and children, how we “came out” to them, whether or not we were faithful during the marriage, and what kind of relationship we have with them after moving on toward a state of greater authenticity.

I’m certain that there are gay men and lesbians who do not fall into any of the aforementioned categories. That is why I do not think that the notion of a “GLBTQ essence” is all that pragmatic. If anything, there may be an added layer or two of “essence” on our psychological auras. But, at the same time, we are all 99-94/100% pure human being, with, perhaps, a few more rough edges and/or a more highly-polished-surface here and there. I think the rest of the world is coming around to this view … and fairly rapidly. May it continue to be so.

We, the GLBTQ members of the most remarkable species of animal in the known universe have been granted a very special charter. We have been commissioned by the Great Mystery of All Existence not only to share our very special talents with the world but, in order to do so, to first learn to look in the mirror and see, not the “ugly duckling” that some of those we have loved may have so ignorantly and, perhaps, unknowingly branded us, but ourselves as whole and wholesome human beings whose lives will encompass a level of adventure that will make for many wonderful stories that beg to be shared.

[Everything that I have said above about “GLB” people would also apply to those on the “third rail” of sexual attraction discourse — men and women who are attracted to juveniles of either sex. Unfortunately, this subject is so fraught with phobia and loathing that merely to state that the sexual attraction toward children is akin to same-sex attractions to adults tends to elicit reactions one might expect from confessing to mass murder. I merely would state that none of us picked the type of persons to whom we are sexually attracted from a list like choosing the color of our next car. There are still perhaps 40% of Americans who believe that having same sex attractions is immoral. Those of us with a “glb” orientation should be the last to condemn anyone for attractions over which they have absolutely no control, unlike actions taken on those feelings, which are properly proscribed, just as statutory rape is properly proscribed.]

© 15 July 2013


About the Author


I came to the beautiful state of Colorado out of my native Kansas by way of Michigan, the state where I married and I came to the beautiful state of Colorado out of my native Kansas by way of Michigan, the state where I married and had two children while working as an engineer for the Ford Motor Company. I was married to a wonderful woman for 26 happy years and suddenly realized that life was passing me by. I figured that I should make a change, as our offspring were basically on their own and I wasn’t getting any younger. Luckily, a very attractive and personable man just happened to be crossing my path at that time, so the change-over was both fortuitous and smooth. Soon after, I retired and we moved to Denver, my husband’s home town. He passed away after 13 blissful years together in October of 2012. I am left to find a new path to fulfillment. One possibility is through writing. Thank goodness, the SAGE Creative Writing Group was there to light the way.

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The Wisdom of LGBT Identity by Ricky

Why should we expect any kind of “wisdom” from anyone who self-identifies as a member of the LGBT community, considering the extreme persecution of male homosexuals over the past few thousand years? It just does not seem very wise to risk public ridicule or hatred. Yet, over the centuries, thousands of men taken in the act of sodomy were/are punished in various ways (depending upon the society involved and the era of the occurrence). Punishments commonly used were death (by hanging, downing, decapitation, and burning), amputation of genitals, life imprisonment, pillorying, banishment, self-imposed exile to avoid prosecution, and ostracism.

It has been said, that “bisexuality” itself is but one stigmata of genius; which in itself is an interesting observation considering all the famous “genius” level homosexual men that have lived and advanced science, art, and literature over the centuries. Does it not follow then that the stigmata of non-bisexual lesbians and gays is “super genius?” Of course, many of us “geniuses” never fully develop our gifts, talents, and genius abilities, which appears to show a lack of wisdom.

In recently past centuries, homosexual men of great gifts and talents have through their poetry wrought great changes in public attitudes and social norms over time.

Shakespeare, Byron, Shelly, and others wrote tender poems of love to male youths disguised as sonnets and verse to women, and our present culture would be poorer, had they not been written even though disguised as they were. Thomas Mann’s work of Death in Venice is an example of how one can in slow stages fall in love with the natural beauty of a youth of the same sex. In all these examples, which are but a few of hundreds, the common denominator is “love.”

The slow outing of “love” between people regardless of sexual orientation is what over time has changed society’s view of gay relationships; views which ultimately forced the government out of bedrooms. England did not decriminalize homosexuality until 1967. For the one hundred years before that date, conviction of sodomy carried a life sentence and prior to that, a death sentence since 1533.

When Byron began studying the Greek classics, Plato’s writings were not available in his school. Plato’s Symposium was so full of homosexual content (labeled Greek Love) that homophobic England would not allow it taught to English schoolboys so as not to corrupt them. When other English scholars decided to translate Plato, they changed the text where they needed to, replacing male references to either female or “friend” or “servant,” etc. to hide the truth; a process called bowdlerization (a new word for me). At one point in his life, Shelly translated the “Symposium” himself, but so great was the homophobia remaining in England, that even he “toned down” the references to avoid public outrage. Sadly, after his death, the publisher and Shelly’s widow made changes that are even more egregious; the translation not published until 150 years after Shelly’s death; long after the need for “toning down the references” was necessary.

Since extreme homophobia existed in England to the point that England’s poets disguised the male object of their love poems as female and classic works of philosophy were deliberately “sanitized”, have you ever wondered if the King James Bible translation team (using original documents in Greek) altered their translation of the Bible to inflame or conform to society’s view (the king’s view) of homosexual behavior?

With extreme homophobia and persecution of the previous centuries now behind, perhaps the wisest thing about the LGBT identity is what continues to evolve from the Stonewall Riots; acceptance and recognition that love between two people is a beautiful thing and is no one else’s business or legitimate concern. Acceptance and recognition are the unanticipated consequences of bi and gay poets of past centuries openly expressing their love for another male in the only way available to them; camouflaged as love for a woman.

Sometimes, fear of negative consequences can cause one to make wise choices that still carry one’s message but generate praise.

© 3 December
2012


About the Author



I was born in June of 1948 in Los Angeles, living first in Lawndale and then in Redondo Beach. Just prior to turning 8 years old in 1956, I began living with my grandparents on their farm in Isanti County, Minnesota for two years during which time my parents divorced.

When united with my mother and stepfather two years later in 1958, I lived first at Emerald Bay and then at South Lake Tahoe, California, graduating from South Tahoe High School in 1966. After three tours of duty with the Air Force, I moved to Denver, Colorado where I lived with my wife and four children until her passing away from complications of breast cancer four days after the 9-11 terrorist attack.

I came out as a gay man in the summer of 2010. I find writing these memories to be therapeutic.

My story blog is, TheTahoeBoy.Blogspot.com.