Today it is widely recognized that gay men played a prominent role in defining the culture of mid-twentieth-century America, with such icons as Tennessee Williams, Edward Albee, Aaron Copland, Samuel Barber, Montgomery Clift, and Rock Hudson defining much of what seemed distinctly "American" on the stage and screen. Even though few gay artists were "out," their sexuality caused significant anxiety during a time of rampant antihomosexual attitudes. Michael Sherry offers a sophisticated analysis of the tension between the nation's simultaneous dependence on and fear of the cultural influence of gay artists. Sherry places conspiracy theories about the "homintern" (homosexual international) taking control and debasing American culture within the paranoia of the time that included anticommunism, anti-Semitism, and racism. Gay artists, he argues, helped shape a lyrical, often nationalist version of American modernism that served the nation's ambitions to create a cultural empire and win the Cold War. Their success made them valuable to the country's cultural empire but also exposed them to rising antigay sentiment voiced even at the highest levels of power (for example, by President Richard Nixon). Only late in the twentieth century, Sherry concludes, did suspicion slowly give way to an uneasy accommodation of gay artists' place in American life.

Drawing on two decades of research into gay life in North America, Stephen O. Murray examines the emergence of gay and lesbian social life, the creation of lisbigay communities, and the political and social forces of resistance that have mobilized and nurtured a group identity. Murray also considers the extent to which there is a single "modern" homosexuality, the enormous range of gay behaviors, and more.

Bruce Bawer exposes the heated controversy over gay rights and presents a passionate plea for the recognition of common values, "a place at the table" for everyone.

Milestones of gay and lesbian life in the United States are brought together in the first-ever nonfiction book on the topic published specifically for teens. Profusely illustrated with period photographs, first-person accounts offer insight as each chapter identifies an important era. From the Gay '20s to the Kinsey study, from the McCarthy witch hunts to the Beat generation, from Stonewall to disco, and from AIDS to gay marriage and families, this overview gives a balanced look at how queer men and women have lived, worked, played--and fought to overcome prejudice and discrimination--for the past 125 years.--From publisher description.

No one raises an eyebrow if you suggest that a guy who arranges his furniture just so, rolls his eyes in exaggerated disbelief, likes techno music or show tunes, and knows all of Bette Davis's best lines by heart might, just possibly, be gay. But if you assert that male homosexuality is a cultural practice, expressive of a unique subjectivity and a distinctive relation to mainstream society, people will immediately protest. Such an idea, they will say, is just a stereotype-ridiculously simplistic, politically irresponsible, and morally suspect. The world acknowledges gay male culture as a fact but denies it as a truth. David Halperin, a pioneer of LGBTQ studies, dares to suggest that gayness is a specific way of being that gay men must learn from one another in order to become who they are. Inspired by the notorious undergraduate course of the same title that Halperin taught at the University of Michigan, provoking cries of outrage from both the right-wing media and the gay press, How To Be Gay traces gay men's cultural difference to the social meaning of style. Far from being deterred by stereotypes, Halperin concludes that the genius of gay culture resides in some of its most despised features: its aestheticism, snobbery, melodrama, adoration of glamour, caricatures of women, and obsession with mothers. The insights, impertinence, and unfazed critical intelligence displayed by gay culture, Halperin argues, have much to offer the heterosexual mainstream.

Challenging prevailing assumptions about gay history and society, Murray questions conventional wisdom about the importance of World War II and the Stonewall riots for conceiving and challenging the notion of a shared oppression. He reviews gay complicity in the repathologizing of homosexuality during the early years of the AIDS epidemic. Discussing recent demands for inclusion in the "straight" institutions of marriage and the U.S. military, he concludes that these are new forms of resistance, not attempts to assimilate. Finally, Murray examines racial and ethnic differences in self-representation and identification.