Berlin is often described as the site of sexual innovation in both popular and scholarly accounts of the history of sexuality in the twentieth century. Particularly in the inter-war period, the metropolis became an iconic symbol of gender-bending nightlife, an organizational centre for myriad movements of sexual emancipation, and a nexus of scholarly efforts to catalogue and understand human sexual comportment and identity. This chapter argues, however, that while there was certainly an explosion of public, literary, and medical interest in sex, sexuality, and sexual identity in early twentieth-century Berlin, the terms ‘invention’ and ‘discovery’ can oversimplify what was actually a very complex and contentious historical process. Focusing on a few examples of the divisions within queer communities – particularly the conflicts between feminist, lesbian, and transgender activists and the arguments emanating from the masculinist branch of the gay rights movement – it tracks how discourses about the morality of prostitution, the social impact of same-sex love, and racialized biological knowledge shaped definitions of citizenship in ways that still resonate and are still debated. It is this debate, rather than some kind of definitive invention of sexual identity, that makes this period relevant for our present.

Although Spanish-speaking lands are often imagined as lands of sexual intolerance, Buenos Aires is better characterized by ineffectual repression and by its recent celebration of sexual diversity. In this chapter we analyze sexuality in Buenos Aires against the backdrop of economic, socio-demographic, cultural, and political transformations that often undermined the regulations of authorities. The decades between 1880, when Buenos Aires became the capital, and the overthrow of President Juan Perón in 1955 were crucial for the formation of modern Argentina and constitute its focus. We begin with some preceding historical trends in the colonial and early independent era, and end with a succinct analysis of a few salient trends after 1955, especially those leading to Buenos Aires becoming a leader of LGBTQ+ rights in the twenty-first century. We discuss immigration, class differences in sexual behaviours, commercialized sex, sexual diversity with marica and homosexual identities, the rise of family sociability, and the push for sexual ‘normalcy’.

Relying on a spectrum of sources tackling sexual practices ranging from the normative and historical to the didactic and entertaining, this chapter approaches sexuality in ninth- and tenth-century Baghdad as an organizing principle in Abbasid society. It focuses on prescriptive sexuality and sexual ethics as they were regulated and delineated in early Islamic religious texts. Sexual practices, depicted mainly in literary texts, are discussed within the context of the institution of the harem. Finally, nonconformist sexuality is addressed through the lens of an eclectic collection of genres ranging from literature and poetry to medical manuals. A comparative appraisal of the sources shows that while in the caliphal harem concubinage eventually replaced marriage, in elite and common urban households marriage appears to remain the dominant institution. Nonconformist heterosexual and homosexual behaviour was generally depicted as part and parcel of the lifestyles of the urban and ruling elite. A main conclusion is that the influx of enslaved women granted the institution of female slavery a prominent historical and discursive role in shaping the contours of normative and nonconformist sexual relations.

Our knowledge of Japanese sexuality from the tenth to the twelfth centuries is limited chiefly to the imperial court. Sexuality was constructed textually through key concepts from Chinese culture and the globally unprecedented rise of writing by women in Japanese. Emperors, princes, and high-ranking aristocratic men were often polygynous and marriage was not controlled by either law or religion. Virginity was rarely valued and there was no primogeniture. ‘Divorce’ and ‘remarriage’ were frequent. Incest taboos were limited, applying to full siblings and parents and their biological offspring. While most aristocratic women were to be seen only by their fathers, husbands, or sons among men, women and men serving at court might have multiple sexual partners and social hierarchy played a dominant role in men’s access to women’s bodies; legal prosecutions for rape were nil. There is evidence of pederasty both at court and in temple complexes by the late tenth and the early eleventh centuries, respectively. Non-pederastic homosexuality seems to have had a sudden efflorescence at the end of the period. Definitive evidence for female homosexuality does not appear until the thirteenth century, but probably existed earlier.

By the early eighteenth century Edo (present-day Tokyo) was one of the largest cities in the world. Sex and erotic allure could be found in many guises in this commercialized urban setting, both in the city’s streets and in print. This chapter sets out to argue that sex assumed a multiplicity of meanings in this context that ranged from pleasure and procreation to potential pathology. To this purpose, it begins by tracing various discourses surrounding the three phenomena that have arguably received the most sustained attention in research to date, namely the sex trade, male same-sex desire, and the erotically explicit materials known as ‘spring pictures’ (Japanese shunga 春画/ shunpon 春本). The final sections aim to move beyond the standard narrative of the Edo period’s flourishing erotic culture by focusing on the female reproductive body, as well as medical and health discourses, thus aspiring to unsettle the paradigmatic character of this (male) pleasure-centred mode of sex and repudiate the monolithic view of early modern Japanese sexuality as unregulated.

This chapter explores London as a site of sexual pleasure and danger in the nineteenth century, a period during which as an imperial centre it became the world’s largest city. Focused on the complex sexual landscape of this urban environment, it examines sexual activity in both private and public spaces including homes, theatres, public houses, pleasure gardens, royal parks, and toilets, paying particularly attention to the ways in which social class determined the personal experiences of sexuality in the Victorian era. Many of these acts were frequently monitored and policed and could result not only in moral censure but also in arrest, imprisonment, or public humiliation in places such as divorce courts. Most likely to run afoul of the law were those in the British metropolis who transgressed gender and sexual boundaries by working as prostitutes, cross-dressing, or engaging in intimate acts with members of their own sex. The sexual history of nineteenth-century London also involved the proliferation of a thriving and diversified trade in pornographic texts and images, ranging from erotic novels to photographic postcards. Central to this chapter are considerations of the ways in which sex and sexuality figured in economic life, urban geographic configurations, and various forms of self-fashioning.

This chapter addresses the subject of sex in Constantinople in the sixth century CE, the heart of the Eastern Roman Empire. It draws on a range of rich evidence. A fundamental starting point is provided by the writings of the contemporary historian Procopius, in particular his comments in Secret History on the life and deeds of the empress Theodora, wife of the emperor Justinian I (527–565), who was an actress before marrying her husband. In addition it draws on the legislation of the emperor Justinian, the chronicle of John Malalas, erotic epigrams of the period, and Christian ascetic literature. From these writings strong ideals of right and wrong sexual behaviour emerge, revealing both traditional Roman values and the increasing Christianisation of society. This can create the impression that sexual activity was very tightly controlled, especially prostitution, extra-marital sex, and same-sex sex. However, it is apparent that life was less clear-cut. Justinian himself recognized that desire was a powerful impulse and that people did ‘sin’. It is also evident that people could enjoy thinking about illicit sex, and engage in it enthusiastically. Ironically, overtly Chistian texts could even incite the desire they sought to neutralize.

An important factor in progressive Victorian women’s interest in Germany is the decades-long friendship of Anna Jameson and Ottilie von Goethe, in itself a sustained form of cultural exchange and a bond that opened cultural exchange to others in Germany and England. First exploring the backgrounds of Jameson’s and Goethe’s openness to other cultures and foreigners (Jameson’s Anglo-Irish heritage, the German and English reading circles of Goethe and her mother), the chapter turns to Goethe’s friendship circle and the erotic same-sex relationship of Adele Schopenhauer, who had fallen in love with Goethe as a young woman, and Sibylle Mertens-Schaaffhausen. These two were attracted to Jameson, who responded warmly to Mertens-Schaaffhausen. Jameson herself fell in love with Goethe on meeting her, though Goethe’s heteronormativity precluded reciprocal feelings, and desire modulated into deep, steadfast friendship from 1833 until Jameson’s death. The chapter then traces the phases and significance of this friendship, including Jameson’s willingness for almost two years to risk her career and income to accompany Goethe to Vienna when the widowed Goethe became pregnant out of wedlock and gave birth to a daughter she named after Jameson.