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I will refer to Grindr numerous times over the course of this research paper, as it was one of the prominent platforms used to conduct my research. With more people than ever now having access to smartphones and the internet, I believe the relationship between anonymous sex and social media is a crucial concept to study. As anthropologist Christian Phillips (2015) mentions in their study of gay social media, ‘gay men pioneered social users of the internet and were among the first to search the corners of cyberspace for sex partners’ (pp. 71). Accordingly, I began to focus my research on the relationship between cruising and the rise of gay social media apps. I’ve taken inspiration from the work of Miller (2016) and his social media ethnography, which uses traditional anthropological theories and adapts them for the study of the online world. Ongoing lockdown restrictions due to the COVID-19 pandemic also made in-person meetings extremely difficult. I knew choosing to study the cruising community would create obstacles as the community is mainly anonymous and notoriously secret. When conducting research, ethics must be the main priority for any anthropologist, as we are studying real people and collecting potentially sensitive information, especially within my chosen topic. Laud Humphreys (1970), a sociologist who also studied public sex in his book Tearoom Trade, provided an interesting case study of how not to present my research with his unethical sharing of personal information which could identify participants easily. Keeping the Anonymous: Anonymous and Staying Ethical This can also be seen in Shields (2018) work on Grindr which addresses queer relationships through the digital. Around the same time, Butler (1990) published her highly influential book Gender Trouble. By 2007, Boellstorff (2007) recognised that queer studies was still marginal in anthropology. A decade later Boyce et al were referring to a queer anthropology as a necessary subcategory of the field that addresses lived experiences.
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She draws attention to new questions about identity, gender politics, and the natural. This can be seen in Vance’s (1991) work where she identifies problems in previous decades in the discipline, of sexuality, in particular queer sexualities, being ignored. In the 1990s anthropologists turned to consider sexuality in new ways.
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My research does not focus on how one identifies as this is part of a much wider conversation in the anthropological field (Weston, 1993 Boyce, Engelbretson & Posocco, 2018). My questions address the sexual habits of anonymous sex between men considering on and offline practices. Transgendered men, bisexual men and straight men can join gay social media and the cruising community if the intention is to be seeking another male partner. While my research is primarily focused on the sexual behaviours of men seeking men, these behaviours aren’t exclusive to gay cis-gendered men. This isn’t to exclude other gender identities - the act of different genders involved in public anonymous sex falls under a different subcategory. Cruising is defined specifically as sexual activity between men. Yet, I want to clarify that I’m only referring to people who identify as men seeking sex with other men. Throughout this essay, I’ll be referring to people who cruise. Have online platforms and smartphones killed the traditional practice of anonymous sex? My results were ambiguous, but I argue that no, this is still cruising, just an adapted version, a cruising 2.0 if you will.įigure 1: North London park, United Kingdom: The Cruising Area (Photo by Author, 2021). If that is so, and I have all this information before a meeting, is this still anonymous sex? My research starts here I want to know what cruising is in this post-digital era. Defined in its simplest form, cruising is the act of men seeking anonymous sex from other men. I know all these thanks to the website, an online platform created specifically for gay cruising.
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I know their name, age, HIV status, the area they live in, previous sexual partners, their favourite sexual position… the list goes on. I also know as I sit here, numerous men are ready and waiting to have sex. I’ve purposely come to this area of London as it’s known to be one of the busiest cruising locations in the world. This park is one of London’s largest while notable for its stunning landscapes, it’s also home to a little talked about queer subculture: cruising.
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The UK is amid a full national lockdown, and I am, along with many others taking an afternoon stroll on a rare sunny day in one of London’s many green spaces (see figure 1).