• Pork to the FutureA review of João Florêncio, Bareback Porn, Porous Masculinities, Queer Futures: The Ethics of Becoming-Pig
• Steven Ruszczycky (bio)

It is difficult to overstate the impact that the HIV/AIDS epidemic has had on gay erotic culture. Whether one experienced life in the bathhouses before its outbreak or came of age in the chastened era of "safe sex" and antiretroviral therapy, for the past forty years HIV has served as the principal risk contouring not only gay men's pleasures and intimacies but also their politics. However, as João Florêncio argues in his fascinating study Bareback Porn, Porous Masculinities, Queer Futures: The Ethics of Becoming-Pig (2020), the rise of new antiretroviral therapies, which effectively prevent the transmission of HIV between serodiscordant sexual partners, has catalyzed a significant change in that history. Comprising the second entry in Routledge's new Masculinity, Sex, and Popular Culture series, which explores masculinities at the conjunction of texts and practices, Florêncio's book provides a sophisticated account of the gay masculinities now proliferating in the bars, backrooms, and pornographies of Europe and North America, an account of erotic practices that echo the relational experiments that characterized gay public sex during the 1970s. While facing significant criticism both from national cultures that prefer their gay men sexlessly monogamous and from gay leaders who view pig sex as self-indulgent backsliding, gay "pig" masculinities, as Florêncio terms them, have enabled forms of queer world-making that harbor a potential for ethical and political transformation. Far from idealistic, Florêncio is in fact well aware that gay pig masculinities are inextricable from a mode of modern biopower that operates at the level not just of bodies and populations but also of hormones and molecules. Still, as he passionately and often convincingly argues, it's in the pig's creative use of antiviral drugs, and not in the screeds of Larry Kramer or the white papers of Mayor Pete, that many gay men have found what HIV and the phobic politics it inspired threatened to deny them: a queerer path to the future.

So, what exactly is a pig? A pig is what a pig does, and what a pig does is revel in excess. More precisely, and unlike other subcultural subjectivities that entail the acquisition of appropriate apparel or a particular body shape, one never simply "is" a pig the way one might be a twink or a bear; instead, one engenders gay pig masculinity through erotic practices using those areas of the body most intensely policed by shame and disgust. As Florêncio succinctly puts it: "gay 'pigs' ground their masculinity in their holes" (79). Accordingly, the pig's erotic repertoire includes not only rough fucking and fisting, but also—and perhaps more importantly—the ingestion of recreational drugs and the exchange of body fluids, including piss, shit, and cum. Yet gay pig masculinity isn't about the egoinflating pleasures of pissing on others, as normative masculinities might have it; instead, it treats such practices as a means of self-augmentation that repeatedly overruns the imaginary boundaries of the body. Pig sex thus exemplifies the flows of Guy Hocquenghem's deoedipalized "groups," for which the anus and anal pleasure supplant castration as the privileged metaphor for the production of subjectivity (Hocquenghem 110). Put differently, gay pig masculinities eschew the phallus and its false promise of coherent identity for the disorienting uncertainties of becoming. In that regard, a pig's work is never done; there's always another stranger to welcome, another hole to penetrate, and another load to take. It's in the practice of such a radical openness to the world that Florêncio locates an ethics of porosity that recalls and revitalizes the experiments in erotic relationality conducted among queers during the 1970s. While conditioned by the biopolitical management of HIV, becoming-pig enacts, borrowing from Michel Foucault, an "aesthetic of existence" that makes trouble for processes of normalization and control (qtd. in Florêncio 91).

As one might expect given Florêncio's background in art...

• 猪肉到未来对 João Florêncio、无鞍色情、多孔男性气质、酷儿期货的评论：成为猪的伦理
• 史蒂文 Ruszczycky（生物）

很难夸大艾滋病毒/艾滋病流行对同性恋色情文化的影响。无论是在疫情爆发前经历过澡堂生活，还是在“安全性行为”和抗逆转录病毒疗法的严苛时代长大成人，在过去的四十年里，艾滋病毒一直是主要的风险，不仅影响男同性恋者的快乐和亲密关系，而且还影响他们的性行为。政治。然而，正如 João Florêncio 在他迷人的研究无鞍色情、多孔男性气质、酷儿的未来：成为猪的伦理学中所说的那样（2020 年），新的抗逆转录病毒疗法的兴起，有效地防止了艾滋病毒在血清不一致的性伴侣之间传播，催化了这段历史的重大变化。弗洛莱西奥的书包括劳特利奇新的男性气质、性和流行文化系列的第二篇，探索结合文本和实践的男性气质，对现在在欧洲和欧洲的酒吧、密室和色情作品中激增的同性恋男性气质进行了复杂的描述。北美，对色情实践的描述，与 1970 年代以同性恋公共性行为为特征的关系实验相呼应。虽然面临来自偏爱男同性恋无性一夫一妻制的民族文化和将猪性行为视为自我放纵倒退的同性恋领导者的重大批评，但同性恋“猪” 正如弗洛伦西奥所说，男子气概已经促成了具有道德和政治变革潜力的酷儿世界创造形式。Florêncio 远非理想主义，事实上他很清楚，同性恋猪的阳刚之气与现代生物权力模式密不可分，这种模式不仅在身体和人口层面上运作，而且在激素和分子层面上运作。尽管如此，正如他热情且经常令人信服地争论的那样，是猪创造性地使用抗病毒药物，而不是在拉里克莱默的长篇小说或皮特市长的白皮书中，许多男同性恋已经找到了艾滋病毒及其激发的恐惧政治威胁要否认他们：通往未来的奇怪之路。事实上，弗洛莱西奥很清楚，同性恋猪的男子气概与现代生物权力模式密不可分，这种模式不仅在身体和人口层面上运作，而且在激素和分子层面上运作。尽管如此，正如他热情且经常令人信服地争论的那样，是猪创造性地使用抗病毒药物，而不是在拉里克莱默的长篇小说或皮特市长的白皮书中，许多男同性恋已经找到了艾滋病毒及其激发的恐惧政治威胁要否认他们：通往未来的奇怪之路。事实上，弗洛莱西奥很清楚，同性恋猪的男子气概与现代生物权力模式密不可分，这种模式不仅在身体和人口层面上运作，而且在激素和分子层面上运作。尽管如此，正如他热情且经常令人信服地争论的那样，是猪创造性地使用抗病毒药物，而不是在拉里克莱默的长篇小说或皮特市长的白皮书中，许多男同性恋已经找到了艾滋病毒及其激发的恐惧政治威胁要否认他们：通往未来的奇怪之路。

那么，究竟什么是猪呢？猪就是猪所做的，猪所做的就是过分陶醉。更准确地说，与其他需要获得合适的服装或特定体型的亚文化主体不同，一个人永远不会像一个弱智或熊那样简单地“成为”猪；取而代之的是，人们通过使用身体最受羞耻和厌恶控制的那些区域的色情行为来产生同性恋猪的阳刚之气。正如弗洛莱西奥 (Florêncio) 简洁地指出的那样：“同性恋‘猪’将他们的阳刚之气埋没在他们的洞里”（79）。因此，猪的色情剧目不仅包括粗暴的操和拳头，而且——也许更重要的是——摄入消遣性药物和体液交换，包括小便、拉屎和精液。然而，同性恋猪的男子气概不是' t 关于对他人撒尿的自我膨胀的快乐，因为规范的男性气质可能会有；相反，它将这种做法视为一种自我增强的手段，它反复超越身体的想象边界。因此，猪性行为体现了 Guy Hocquenghem 的去宗教化“群体”的流动，为此，肛门和肛门快感取代了阉割，作为生产主体性的特权隐喻（Hocquenghem 110）。换句话说，同性恋猪的男子气概避开了阳具及其对一致身份的虚假承诺，因为它会导致迷失方向的不确定性。在这方面，猪的工作永远不会完成；总有另一个陌生人要欢迎，另一个洞要钻进去，还要承受另一个负担。它' 在对世界如此彻底的开放的实践中，弗洛伦西奥找到了一种多孔伦理，它回忆和振兴了 1970 年代在酷儿之间进行的色情关系实验。虽然受到 HIV 的生命政治管理的制约，但从 Michel Foucault 那里借用了一种“存在美学”，这种“存在美学”给正常化和控制过程带来了麻烦（qtd. in Florêncio 91）。

鉴于 Florêncio 的艺术背景，正如人们所料......