n. the anus as a portal,
as a receiver

The so called male G-spot is located in the prostate, 5cm inside the anus. Still, due to its relation to homosexual and non-reproductive sex, the anus—for many years—has been a forbidden place, and some people are still afraid of exploring the pleasure of sticking something up their butt. The anus has acquired a socio-political value, and its used has been an excuse to be punished for.

"The anus is so well hidden that it forms the subsoil of the individual, his "fundamental" core. It is his own property, as the thief's grandfather explains in Darien's Le voleur ('your thumb belongs to you so you must not suck it; you must protect what is yours'). Your anus is so totally yours that you must not use it: keep it to yourself."

v. abandoning a previous life

n. toxic gossip to poison someone’s reputation in order to achieve a sexual desire. black tea is very common in the gay community, where sex happens rhizomatically

n. gaining sexual pleasure from watching another person's' “naughty bits” showing through their clothes

v. the ritual of preparing to have anal sex. this ritual consists mainly of sprinkling water into one's own anus in order to achieve inner purification and mental peace during penetration

v. to adopt someone as a queer symbol

A real or fictional person is adopted by the queer community when their work and actions towards the queer community are deserving of being called an "ally". On special occasions, this can also happen simply because of their camp style. Adopting people as queer icons goes back as far as talking about Sappho of Lesbos and Saint Sebastian. Other queer icons include Marie Antoniette, Dolly Parton, James Dean, Dorian Gray, Kate Bush, Madonna, Lady Gaga, Princess Diana, Miss Piggy and Cher.

v. falling for someone who does not fit your own sexual orientation

n. fear of piercing your right ear due to people thinking you are a homosexual

n. the myth that viral diseases affect homosexuals the most

v. trying to find your personal belongings in a dark room after a sexual encounter

n. stereotypical acts and behaviours which hints at the perpetrator being homosexual

The term is borrowed from the book Some Faggy Gestures by the artist Henrik Olesen which documents his installation Some Gay-Lesbian Artists and/or Artists Relevant to Homo-Social Culture born between c.1300-1870. It is an installation of faggy gestures such as “The Effeminate Son”, “Bondage” and “Monsters & Sodomities”, found in historic artworks and historical records in order to show queer representation through the years.

v. showing off in the locker rooms

v. speculating about someone’s sexuality

n. the fast pace at which homosexuals walk

Gay stereotypes can be highly discriminative and homophobic, but the speed regarding the walk of a gay man is, by empirical evidence, one of the most accurate clichés. Even though it hasn't been scientifically proven, there are different theories that explain this phenomenon:
1. Most gay men do not own a car, which means they are more accustomed to walking.
2. Gay men have been persecuted for a long time, using fast walking as an instinct for protection of verbal or physical attack.
3. Gay men are synchronising their steps to the up-beat song they are walking to.

As a consequence to this phenomenon, the gay community has demanded bespoke time estimates in travelling apps, and fast lanes in public spaces such as subways and airports.

v. when a gay person is unfairly outshined by a heterosexual person

n. being accused of not being “gay enough”, also known as “gaykeeping”

n. romanticisation of certain gay historical events

Gay nostalgia can happen to someone who wishes for the return of "the good old days”, as well as to someone that missed out on a key event or an era in queer history. Queer nostalgia is usually connected to the sexual liberation movement and to the years prior to the AIDS crisis. This includes the 'Disco days', the cruising days and generally the 70s and 80s. It can also refer to the appreciation of the fights fought by past generations. Gay nostalgia in younger generations might include a state of delusion, where persecution and discrimination factors as provokers of these activities are not taken into account.

n. non-verbal forms of communication between homosexuals

Signifiers for sexual preferences, often presented as 'add-ons' to the body: A red handkerchief in your right butt pocket means that you are a 'fist fuckee', while a pink one means that you are 'not into orgies'. A keychain hung on the left side of the body means that you want to assume a dominant or 'top' position during a sexual encounter. An earring in your left ear might simply mean that you are into boys. Even though these secret codes respond to a time of persecution, some of them stay alive as traditions, fetishes, taboos, and/or fashion styles.

This word is taken from the project Gay Semiotics by Hal Fischer.

n. refusing vulnerability due to its perceived threat to one's masculinity

adj. a fictional narrative that lacks queer representation

n. the dread of getting a sexually transmitted disease

n. a person who goes through a big part of their life pretending to fit in the heteronormative system

n. v. the invasion of a mythical, fantastical, or sexual virus in the system of language

v. waiting for someone to bring toilet paper while you’re covered in cum

adj. looking like your partner

Just as Narcissus looked into the water just to see his reflection and fall in love with himself, or as he thought "with another young handsome man", we fall in love with replicas of ourselves.

v. adj. being proud not to be a heterosexual

n. the metamorphosis that occurs after coming out of the closet: a change of reality

n. the opportunity that the night gives one to be themselves. nightability conceals and protects, it supports an alternative world where one can live between reality and fiction in order to fulfil certain desires; to become one's true self

n. assuming what a gay person likes (or dislikes) based on stereotypes

n. fear for locker rooms

You are in a locker room and you are surrounded by a bunch of men with their dicks out. Somehow this sounds like gay paradise, but the mix of wanting to take a ‘sneak dick’, plus the fear of getting caught, just results in a completely uncomfortable experience. The naked men around you can smell your homosexuality, threatening their comfort of being surrounded exclusively by pussy lovers.

n. the disappearance and/or absence of queer historical records

The gaps in queer history as a consequence of discrimination have provoked the necessity to use non-rigorous counter-forms of recording such as gossip, feelings and myths. Linguistic tools such as fabulation, speculation, fantasy and fiction have been used as ways to make such stories evident. This translates to the concept coined by Saidiya Hartman 'Critical Fabulation’ in her essay Venus in Two Acts: "the combining of historical and archival research with critical theory and fictional narrative to fill in the blanks left in the historical record."

adj. feeling ready for anal penetration after inhaling poppers

n. sexuality as a non-linear, decentralised, and interconnected network of desires, experiences, and relationships. rhizomatic sex emphasises the multiplicity and fluidity of sexual expressions, orientations, and identities. It also analyses the connections and social relations that exist between non-heterosexual groups of people due to an overlap in sexual experiences

n. the absurdity of giving scents a gender. “roses smell female, wood smells masculine” what a scentsanity

v. the act of turning a public space into a sex place

"In 1850 the City of London erected seventy-four new public urinals in response to the general public's indignation about men pissing in the streets and the resulting stench. Most of the urinals were constructed to accommodate one person, but there were also variants designed for four persons (not for two, which was unacceptable), and the largest had standing room for six full-grown men. These utilities were generally positioned in the vicinity of main intersections and thoroughfares, but some also found their way into deserted backyards at a safe distance from most residences. They quickly revealed themselves as spaces suitable for cruising, and for male-to-male sex across the societal divides of age, class, and effeminacy." (Some Faggy Gestures, Henrik Olesen, p8)

v. the acrobatics for taking a nude photograph in which all the desired body-parts are visible

v. snooping to see someone’s dick in the toilet

v. doing a sexual favour to your straight friend

n. the impossibility and futility to figure out when or how one becomes a homosexual

n. the fear of running into someone you’ve ghosted, or who ghosted you

v. suspecting someone is a homosexual because they have a moustache

Homosexuals wearing a moustache gained in popularity in the 1970s as a reaction to the stereotypes of gay men being "feminine and flamboyant". Even though this was not an "official" code, its popularity among the gay community became a signifier for someone’s sexual preference. In a "Castro clone" style, leather, worker jeans, motorcycles, buff bodies, tight tank tops, and other hyper-masculine qualities became a trend in the community. Nowadays, a neatly shaved beard accompanied by a perfectly groomed moustache might unconsciously remind us of a Tom of Finland illustration, making us think that the person is gay and is available for the hunt.

v. adj. when a straight person assumes your sexuality

v. a queer person who acts straight for their own benefits

v. turning someone into a homosexual in order to fulfil a personal desire

v. committing a crime in order to become who you really are: stealing your mother's clothes, shoplifting makeup, lying to visit your lover

v. having sex with someone you don't know and can barely see

[missin word] originated as a form of protection of your identity during sexual encounters through places like dark rooms and glory holes. In contemporary days, these rituals have persisted as traditions, fetishes, and celebrations

n. a compression of time in the re-telling of queer histories

A method to tell stories from under-represented communities in order to challenge the records which are imposed on us in our daily lives through the mass media. This is done by putting together bits and pieces that do not necessarily respect linear timelines nor respond to conventional literary or narrative forms of language, creating collections of forms of representation that belong to different times and contexts. This can be seen in the work of artists such as David Wojnarowicz, Marlon Riggs, Henrik Olesen, Cheryl Dunye, etc

n. wishing that someone was gay