A Natural History of Homosexuality [Paperback]

In the first half of Mondimore's book, he explores historical and biological issues. Part I deals specifically with history. He starts by stating frankly a fact most people don't realise -- the word homosexuality did not exist prior to 1869, when it appeared (in Germanic form) in a governmental pamphlet. Prior to this, there had been euphemisms and other definitive terms, but this word itself did not exist. Mondimore explores the concept, therefore, rather than instances of the word, in cultures from ancient Greece and Rome, to Native American cultures, through old Europe and into the present. One of Mondimore's shortcomings must surely be the Euro-centric focus, although early in the book he addresses African, Asian and Pacific peoples.

In Part II, Mondimore addresses the scientific/biological bases for homosexuality, both historical fictions and the extent to which modern science has (and has not) gotten in this area of research. The nature-vs.-nurture debate is here in full force. Issues of heredity, hormonal influences on the embryo, theories of brain constructions and variations, and psychological-impact on physical development are all considered here. The famous twins studies, the ideas of cooperation/competition between nature and nurture for various kinds of patterns of action, orientation, and growth are considered in sufficient detail to make the text interest for the scientific literati as well as remaining accessible to those who find scientific explanations a challenge.

In the second half of Mondimore's book, as he says, 'we will now leave behind hormones and neurons and molecules and talk about people.' Parts III and IV are devoted much more to psychological, sociological, and political issues.

Part III begins with Mondimore asking the questions What makes someone come to identify himself or herself as having sexual orientation? What is the process by which people come to identify themselves as homosexual?

Mondimore asserts that the first step in this process is the learning of labels and understanding categories of sexual orientation. Gender identity is reinforced early in communities and assumed by children, which is not necessarily sexual at this time. Some children begin to sense a differentness, which is borne out in studies of homosexual adults who have a higher-than-average tendency toward things associated with the opposite gender (play activities, etc.). Children often become aware of their own differentness as well as labels at the same time, often early in life, which can lead to prehomosexual children (a term used by Mondimore from sociologies Richard Troiden) to have a wide range of psychological reactions in trying first to understand their own feelings, which are confusing during adolescence to begin with, and then to reconcile their feelings with the expectations of family and community. Rationalisation, coping mechanisms, denials, and other reactions are discussed.

In concluding Part III, Mondimore turns to a discussion of what homosexuality is not, and issues of bisexuality and transgender identities. Bisexuality is controversial is many ways, including within the gay community, and its definition varies depending upon the frame of reference (constructionist versus essentialist). Any number of individuals who label themselves heterosexual or homosexual may under some constructs be classified as bisexual depending upon their past experiences or fantasies. Many have a difficult time accepting bisexuality but rather see it as a lack of acceptance by many homosexuals to accept that identity. Again, this tends to be different in women, who studies indicate seem to be more fluid in their sexual orientations and less categorised at the extremes of the spectrum.

In Part IV, Mondimore discusses the politics of sexual orientation issues. He begins with another brief historical survey, including the Knights Templar in the early 1300s, the trials of Oscar Wilde in England and Philip von Eulenburg in Germany in the late 1800s/early 1900s, the homosexual persecution during the Holocaust, and a brief summation of the aftermath, making some parallels to modern day legal statutes and the potential for persecution in the present.

Then Mondimore turns to a discussion of ex-Gay ministries and programs, such as Exodus, Homosexuals Anonymous, Love in Action, the organisation NARTH and the various issues such organisation have. Mondimore discounts the effectiveness and often the motivations behind these organisations, comparing their tactics to cults which use indoctrination and isolation, and playing often upon the internal insecurities of the individuals who come to them for help. Reparative therapy is a controversial issue not only among the gay community but also among the medical/therapeutic community who view currently their methods and theories with suspicion.

Mondimore in conclusion addresses many unanswered questions, particularly how these issues relate to other cultures and communities, how individuals in those communities differ in their development, precisely how homosexuals are a minority (in the legal/political sense) if indeed they are.

Mondimore does a good job providing an overview of the complexity of issues that surround the history and current situation and study of homosexuality. I found myself at many points wanting more details, but the point of the book explicitly stated in the preface was to be a survey. Mondimore's bias against certain points of view is apparent, particularly in his discussions of psychiatry/psychology, both the politics and the therapies, and, as Mondimore is a clinical psychiatrist, it makes sense that this would be very important to him.

There are some criticisms of the book: his treatment of lesbianism and the particular issues affecting gay women is, for the most part, shallow. Granted, there is not as much material available, but there is more than he utilized. Whether from a desire not to offend or from other motivations, his record of the last 30 years of gay history is shallow, as is the discussion of groups vigorously opposing homosexuals, such as the "religious right". It would not have been difficult to employ more depth, particularly since these things impact and will continue to affect the civil rights, health, and well-being of the literally millions of homosexual women and men in this country. Greater stress on what is happening today is needed. The theological issues impacting the civil rights of the entire gay community are not really addressed, although the scholarship which leads to persecution of the gay community by religious groups is profoundly flawed and resource materials readily available.

These criticisms being understood, I would nevertheless highly recommend this book to anyone, regardless of sexual orientation, as a basic work which should be in any balanced library.