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ReferencesAlt, N. P., Lick, D. J., & Johnson, K. L. (2020). The straight categorization bias: A motivated and altruistic reasoning account. Journal of Personality and Social Psychology. PubMed Google Scholar Ambady, N., & Hallahan, M. (2002). Using nonverbal representations of behavior: Perceiving sexual orientation. In A. M. Galaburda, S. M. Kosslyn, & Y. Christen (Eds.), The language of the brain (pp. 320–332). Cambridge, MA: Harvard University Press. Google Scholar Babel, M., & Johnson, K. (2006, November). Global talker characteristics and judgments of gay-sounding speech. Presented at the meeting of New Ways of Analyzing Variation, Columbus, OH.Barton, B. (2015). How like perceives like: Gay people on “gaydar”. Journal of Homosexuality, 62, 1615–1637.PubMed Google Scholar Beals, K. P., & Peplau, L. A. (2006). Disclosure patterns within social networks of gay men and lesbians. Journal of Homosexuality, 51, 101–120.PubMed Google Scholar Bosson, J. K., Taylor, J. N., & Prewitt-Freilino, J. L. (2006). Gender role violations and identity misclassification: The roles of audience and actor variables. Sex Roles, 55, 13–24. Google Scholar Coupland, N. (2007). Style: Language variation and identity. Cambridge, England: Cambridge University Press. Google Scholar Crist, S. (1997). Duration of onset consonants in gay male stereotyped speech. University of Pennsylvania Working Papers in Linguistics, 4, 53–70. Google Scholar Deaux, K., & Major, B. (1987). Putting gender into context: An interactive model of gender-related behavior. Psychological Review, 94, 369–389. Google Scholar Eckert, P. (2012). Three waves of variation study: The emergence of meaning in the study of sociolinguistic variation. Annual Review of Anthropology, 41, 87–100. Google Scholar Eurobarometer. (2019). Eurobarometer on the social acceptance of LGBTI people in the EU-2019. Retrieved May 25, 2020, from F., Hegarty, P., Maass, A., & Antonio, R. (2018). Who wants to sound straight? Sexual majority and minority stereotypes, beliefs and desires about auditory gaydar. Personality and Individual Differences, 130, 59–64. Google Scholar Fingerhut, A. W., & Peplau, L. A. (2006). The impact of social roles on stereotypes of gay men. Sex Roles, 55, 273–278. Google Scholar Fouquet, M., Pisanski, K., Mathevon, N., & Reby, D. (2016). Seven and up: Individual differences in male voice fundamental frequency emerge before puberty and remain stable throughout adulthood. Open Science, 3, 160395. Google Scholar Fraccaro, P. J., O’Connor, J. J., Re, D. E., Jones, B. C., DeBruine, L. M., & Feinberg, D. R. (2013). Faking it: Deliberately altered voice pitch and vocal attractiveness. Animal Behaviour, 85, 127–136. Google Scholar Gaudio, R.

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That as long as a neighborhood seems safe, cool and like somewhere you might want to visit in the course of your normal social life, you’re probably going to meet more than your share of gay men there.“NYC is one of the places you can find a large volume of gay bars and clubs.”2. Creative social circles.One of the reasons why there are so many gay men in NYC is the fact that gay men tend to flock to the creative sectors of the economy, and NYC is one of the country’s main hubs for creative work.While you will find openly gay men in just about every possible social circle in the city, you will find the highest concentration within the city’s creative population.If you are a creative individual yourself, then you don’t need to worry. Through your normal daily life you will meet all the gay men you could possibly ever want to meet.But if you don’t work in the creative fields, you should either make friends with creative individuals who will bring you into their social circle or you should make a habit of frequenting creative-oriented events such as music shows, art gallery openings and, of course, anything theater related.3. Gay bars and clubs.The rise of the Internet and the increased prevalence of mixed sexuality social circles have been combining to make times hard for many gay bars and clubs throughout the country.But even though NYC’s gay scene might not be as firmly delineated as it once was,

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No one in the Catholic hierarchy seems eager to investigate: the extent to which there are gay networks operating within the American priesthood, its seminaries and chanceries, and within the Vatican itself. And to what ends? Perhaps the hierarchy is afraid of giving aid and comfort to right-wing zealots who would like to use the McCarrick scandal as an excuse to out and purge all homosexual priests and bishops. There can be no excuse for such a purge. We have all met gay priests who live chaste lives and honor their vows of celibacy, just as we know there are more than a few heterosexual priests who fail to honor theirs. But it wasn’t just clericalism that allowed McCarrick to abuse seminarians and young priests for decades, even though his behavior was widely known within clerical circles. And it wasn’t just his ecclesiastical clout that provided him protection. It was networks, too.By networks, I mean groups of gay priests, diocesan and religious, who encourage the sexual grooming of seminarians and younger priests, and who themselves lead double lives—breaking their vows of chastity while ministering to the laity and staffing the various bureaucracies of the church.During the nearly four decades I spent writing about religion for Newsweek, I heard numerous tales of “lavender lobbies” in certain seminaries and chanceries, told mostly by straight men who had abandoned their priestly vocations after encountering them. At one time or another, the whispering centered on networks in Los Angeles, Milwaukee, Chicago, or Pittsburgh, among other dioceses. One of the few priests to complain in public was the late Andrew Greeley, who spoke of gay circles operating in the administration of Chicago’s Joseph Bernardin, a cherished friend of his. As far back as 1968, I heard similar rumors about priests serving in the Roman Curia, mostly from Italians, who are generally more relaxed about homosexuality than Americans and unsurprised when those leading double lives are outed. What concerns me, though, is not simply personal hypocrisy, but whether there are gay networks that protect members who are sexually active.Here it is worth revisiting the career of Cardinal John J. Wright (1909–1979) who, like McCarrick, was the subject of numerous stories about his own sexuality. Again, these came mostly from former seminarians and priests of the Pittsburgh diocese, which had a reputation during Wright’s decade there as a haven for actively gay clerics. That was especially true of the Pittsburgh Oratory, which Wright founded in 1961 as a religious center ministering to Catholic students attending the city’s secular universities. Wright was an intellectually gifted churchman whose reputation as a liberal in the Spellman era rested chiefly on his interest in literature and the arts and his voluminous essays on those subjects and others published in liberal Catholic magazines, including this one. In 1969, at the age of sixty, Pope Paul VI chose Wright to head the Congregation for Priests in Rome and elevated him to cardinal. It was there, in the frenzied initial years of the post-council. Social Networking GROWLR: Gay Bears Near You. Social Networking Daddyhunt: Fun Gay Dating. Social Networking Cruising gay hangouts dates. Social Networking BRO: Chat, Friends, and Fun. Social Networking ROMEO - Gay Dating Chat. Social Networking Social Networking GROWLR: Gay Bears Near You. Social Networking Daddyhunt: Fun Gay Dating. Social Networking Cruising gay hangouts dates. Social Networking BRO: Chat