“Chemsex” emerged in the 21st century as the gay and bisexual male practice of taking drugs during sexual encounters in order to modulate pleasures, promote endurance, and expand the temporalities of sex. Yet, while the term has come to prominence at a historical juncture when the introduction of antiretroviral drugs, locative dating apps, online pornography, and gentrification all contributed to the popularisation and mediation of the practice, the history of sex on drugs among gay men is longer than that. In this article, I draw from that history, as well as from wider critical histories and anthropologies of drug use in order to explore the subcultural significance of sexualised drug use amongst queer folk. If, as Bourdieu argued, the hegemony of the ruling classes is sustained by forms of economic, social, and cultural capital accumulation and reproduction, I build on scholarship on subcultural and post-subcultural studies to frame chemsex as a practice of subcultural reproduction that connects contemporary gay and bisexual men across generations, ensuring the survival of their cultures and subjectivities. In so doing, I focus on chemsex’s potential as a life-affirming cultural practice, one that can ensure the symbolic and even material survival not only of the men who engage in it, but also of the subcultures and subcultural histories within which they locate themselves every time they decide to “party and play.”

“ Chemsex”出现于21世纪，是男同性恋者和双性恋男性在性交时吸毒以调节性欲，促进耐力和扩大性生活的方式。然而，尽管这个术语在历史关头凸显出来，因为抗逆转录病毒药物，定位约会应用程序，在线色情内容和高级绅士化的引入都促进了这种习俗的传播和调解，但男同性恋者对毒品的性行为历史却是可喜的。比那更长。在这篇文章中，我从这段历史以及更广泛的批判性吸毒历史和人类学中汲取了经验，以探讨同性恋人群中性吸毒的亚文化意义。如布迪厄所说，如果统治阶级的霸权是通过经济，社会，以及文化资本的积累和再生产，我以亚文化和后亚文化研究的奖学金为基础，将Chemsex构筑为亚文化再生产的实践，将当代同性恋和双性恋男性跨代联系起来，确保他们的文化和主观性得以生存。在这样做的过程中，我将重点放在chemsex作为一种可以肯定生命的文化实践上的潜力，这种文化实践不仅可以确保参与其中的人，而且可以确保他们所处的亚文化和亚文化历史的象征甚至物质生存每次他们决定“聚会和玩乐”时。确保他们的文化和主观思想的生存。在这样做的过程中，我将重点放在chemsex作为一种可以肯定生命的文化实践上的潜力，这种文化实践不仅可以确保参与其中的人，而且可以确保他们所处的亚文化和亚文化历史的象征甚至物质生存每次他们决定“聚会和玩乐”时。确保他们的文化和主观思想的生存。在这样做的过程中，我将重点放在chemsex作为一种可以肯定生命的文化实践上的潜力，这种文化实践不仅可以确保参与其中的人，而且可以确保他们所处的亚文化和亚文化历史的象征甚至物质生存每次他们决定“聚会和玩乐”时。