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This prolific “blond jock American bottom” appeared in more than 100 moves from about 1982-2001, also performing as Sandy Shaw, Rob Monroe, and Kurt Reikert.

According to Gay Hot Movies, “Cory is part of that pre-condom vintage era of porn that churned out countless stars and even more hot videos of bareback sex. His athletic physique, handsome face and piercing blue eyes made him a favorite among fans of gay porn, and garnered him endless job offers in the industry. Cory performed in more than 100 films over the course of his career, more often than not as a bottom.”

If he were active today, I get the vibe he would be an Instagram sensation. The photospreads he did for Playguy early in his career in December 1986 (he was 21) does reveal at one level the blond jock all-American type, but the confidence he exudes for the camera I think transcends convention. He's no perfect Ken Doll; he knows he can show off his rocket cock and firm, cute yet plowable ass, but the eyes and the facial expressions reveal a cocky arrogance. He commands the viewer to want to fuck him.
 

Three notable Bijou Classics he appears in, enticing descriptions courtesy of our website:

In Nova Studio's Oh Brother (1983), one of his earliest appearances, he appears as “supposed brother” of Eric Reikert, Kurt Reikert, in this loosely plotted tale of “brotherly lust.” According to Kevin Gender, "The climax of the film finds the two brothers alone, turning their natural love into lust as they powerfully fuck each other. If the old saying, 'Like father, like son' is true, these boys' mother must have been artificially inseminated," while Torso magazine proclaims, "Familiar face Kurt Reikert comes together with brother Eric, and their on-screen encounter is nothing but explosive... Nova has done better in the past, but it's still good hot viewing."
 

He also appears in the recently remastered Tall Tales (1986), directed by Joe Tiffenbach. Kenneth, played by Kenneth Weyerhaeuser, rings up his friend and tells about how, on a recent walk in the park, he met a young jogger who came home with him. In a flashback, Kenneth leads sexy blond Cory Monroe into his living room and offers him juice. While Kenneth is fetching it in the other room, Cory stretches and fondles his erection through his shorts. Kenneth returns and remarks about how well he fills out his shorts. Aroused, Kenneth magically transforms into nude, mustachioed Morgan Hunter and kneels before Cory, feeling and nibbling on his boner through his shorts and pulling it out to give him a blowjob. Morgan stands and Cory sucks his cock, then they move to the floor for some passionate kissing, fondling, nipple play, and sixty-nining. Morgan licks Cory's asshole, then fucks him on the floor.
 

In a dream sequence from the Bijou Video production Hey Tony, What's the Story (1993), Sam Houston, a tremendously sexy black man with a huge pole, seductively urges Tony Lattanzi, currently struggling to discover his sexual orientation, to join him a leather fantasy; another door opens on lean Cory Monroe slurping on redhead Kevin Taylor's long cock in a jail cell. Tony enters this one, biker shorts down, to be fondled by the duo before he scampers away from their grasping, lascivious hands. Another door shows buxom Hilde Hagen, Tony's former girlfriend, clad only in a leather bikini bottom, as she rubs her ample bosoms while looking in a mirror. They kiss, but Tony's heart really isn't in it, and when Sam and the caged duo reappear to taunt him, he wanders about confusedly. Kevin bangs Cory's exposed ass on a sawhorse before Cory and Kevin both vie for Sam's schlong. Director David Babbit is at his best here as these three perform unfettered by an inhibitions or misgivings; they romp like they want it! Tony finds himself on the horse with Cory and Kevin holding his legs to give him a righteous screwing.

All these and more Bijou Classics with Cory Monroe are available streaming now here!

Also, here's a link to a blog on another famous retrostud, Leo Ford, that gives some reflection on the erotic appeal of blonds.

To readers: I have not been able to locate much personal information about him; he seems to exist only in the movies and magazines he appeared in. Anyone know anything?

When I was in sixth grade (I didn’t go to a middle school or a junior high), the tougher boys were joking about rubbers. I did not make the connection to condoms until high school, climaxing in the time when, believe it or not, my dad gave me one to put in my wallet. He thought I needed one because I was hanging out with some girls (little did he or, most significantly, I know I was their gay friend, and one of the girls, nicknamed “Inch," was a lesbian).

I digress. Condoms weren’t always rubber. Before the invention of vulcanized rubber in the 19th century, condoms were made usually of some kind of linen smeared with chemicals or, ew, animal tissue or bladder. What’s interesting is that since ancient times they were used as both a means of birth control and a protection against STDs. (Ironically, usually birth control and/or abortion was the province of the woman, who was blamed for issues is in this area, even though, by the Middle Ages, the established view was that the woman was merely the physical receptacle of the life-giving, soul-containing male sperm.)

Some interesting facts about pre and early modern condoms and condom usage:

There’s a legend that the King Minos of Crete, subject to so many curses, used a goat’s bladder as a female condom to protect his partners because he suffered from a strange affliction; his semen was filled with snakes and scorpions.

Those short loincloths Greek and Roman guys wore (mostly those of the slave and laborer class), that in the sword and sandal movies showed off hot, muscular legs, often consisted of little more than a covering for the penis. If someone in a higher class wore one of these “lower class” outfits, some have speculated they may have served as form of condom.
 

Sexual norms changed during the Middle Ages with the rise of Christian theocracies, and the emphasis on sex and procreation tended to put condoms under the radar, so to speak, and we also lost some knowledge of their substance and use during the ancient world. Some writings by Muslims and Jews, who during this period in some areas comprised the majority of physicians, mentioned soaking a cloth in onion juice or other perceived spermicides.

The syphilis outbreak that began among French troops in 1494 prompted an Italian guy named Gabriele Falloppio (from whence we get the name fallopian tube) to pretty much invent the first item we now can define as a condom. He invented a linen sheath sized to cover the glans of the penis, tied to it with a little ribbon, smeared with spermicide. He claimed to have saved the lives of 1100 sailors with the device. Sailors. And with that word, one I think can pretty much imply that these guys weren’t always going after the clichéd wenches.
 

During the Renaissance, condoms were also made of animal intestines or bladders. By the 18th century, they were available in all shapes and sizes; one could buy them especially at the ubiquitous barbershops, which weren’t just places for haircuts. The barbers performed various surgeries, dental work, and especially bloodletting.
 

During the above periods, the upper, and later the burgeoning middle classes, were the ones who used condoms. The lower classes couldn’t afford them, and they also lacked education on STDs.

Now the omnipresent and mostly all-powerful Catholic Church during this time wasn’t exactly keen on the use of condoms as birth control, of course, but it was yet to make its views on the subject official in the Pope’s encyclical Humanae Vitae with the advent of the sexual revolution of the 1960s.

And in the early 19th century, after the invention of the rubber condom which increased usage and convenience considerably, the notorious Comstock Act pretty much made life miserable for anyone who wanted to use any form of contraceptive, much less educate oneself on the issue.
 

The deadly AIDS epidemic of course made the condom a matter of life and death, with the holy haters decrying what condoms had always been used for, saving lives, in favor of reviving the scapegoating of anyone with STDs.

By the way: there was no “Earl of Condom.” The etymology of the word is indeed unknown!

Source: mostly Wikipedia’s article on the History of Condoms, combined with some of my own knowledge of gender/sexuality history

By the 1970s, the golden age of gay porn in the heady days in the aftermath of Stonewall, already Joe Tiffenbach was achieving a type of iconic status as “grandaddy of gay porn.” Who was this person who encompassed in his life many different roles in the LGBTQ community? In many ways, his life and work is a microcosm of the lives of many gay men since WWII.

Joe's varied career warrants an IMDb entry, and what it says is quite telling if one applies a historical and social context. Joe Tiffenbach, Jr. was born on December 23, 1923, the son of Joseph and Mary Tiffenbach, somewhere in Los Angeles County, California. He was to remain in California for the rest of his life.
 

Joe enlisted in the Army Air Corps in 1943; I don't know if he ever saw combat, but one could perhaps surmise his experience in the army, like that of many gay men during this period, may have exposed him more fully to other gay men. California at that time was to some degree a mecca for gay men, because many could obtain employment at different levels in the movie industry. The closet door was closed, but in that closet many gay men were able to thrive in the creative fields while participating in the sexual underground.

After leaving the service in 1946, Joe went to college (probably on the G.I. Bill, which opened up many opportunities for persons of all social classes during that period). While in college, a friend introduced him at a party to an important figure in LGBTQ history and Old Hollywood history, William “Billy” Haines. William was a star at MGM during the silent era of the 1920s. He became a lifelong friend of Joan Crawford, with whom he starred in some movies. He ended up leaving the industry in the early 1930s because he dared to defy the all-powerful Louis B. Mayer by refusing to hide his homosexuality and living openly with his life-partner, Jimmy Shields.

Subsequently, William became a famous interior designer (he designed the interior of Joan's home in Brentwood, the location of the “Mommie Dearest” incidents). His wealth and social status enabled him to make his home a center of LGBTQ culture during that period. In other words, Joe entered the realm of that era's A-list gays!
 

At Billy's home that evening, Joe also met John Darrow, a former actor turned Hollywood agent, and John's lover Chuck Walters, a director and choreographer of many famous movies with stellar casts, including The Unsinkable Molly Brown with Doris Day and High Society with Bing Crosby, Frank Sinatra, and Grace Kelly.

What happened next sounds like the beginning of a stereotypical rags to riches movie plot. John and Chuck got Joe a job in the 20th Century Fox mail room after he finished college. He didn't exactly obtain the riches, but he ended up beginning a career in the mainstream film industry, producing travel films and obtaining various production jobs on studio shoots for major films. If he didn't enter the upper echelons of Old Hollywood, he was certainly “in the know,” and definitely had made connections with some of its more openly gay figures.

While Joe was working in the Hollywood studios, he was also participating in California's gay sexual underground. Beginning in 1950, he began posing for Bob Mizer's Athletic Model Guild publication, Physique Pictorial. Ostensibly a bodybuilding/beefcake magazine, Mizer was really producing homoerotic material. The muscle beach movement that burgeoned in California (that produced such sword and sandal/muscle icons as Steve Reeves and Dick DuBois) during that period served as a kind of “coded cover” for his images of semi-nude men, often photographed nude with the posing straps painted on before publication. (Not all Mizer's models were gay, but gay for pay was of course not a novelty in this subculture where, according to uber-hustler/pimp Scotty Bowers, Old Hollywood stars, living in the closet of fame and fortune, were able to pay for gay sex.)
 

Joe posed for the magazine for some time, as well as for other “physique photography” studios such Bruce of L.A. Then, in what seems to be a pragmatic move, in the 1960s he began taking his own physique photos. And in the more sexually liberated climate of the 1960s and after the famous MANual Enterprises, Inc. vs. O'Day case which established that such photos were not obscene, he began photographing and filming gay erotica.

In 1969 Stonewall occurred on the other side of America, and also that year, Richard Amory produced a groundbreaking soft-core gay erotic film called Song of the Loon (available from Bjiou Video). Joe, though uncredited, was one of the cinematographers. Joe would enter this era of gay liberation as a pioneering participant in gay erotic filmmaking, utilizing his extensive Old Hollywood background in photography and cinematography.
 

Part two to follow next week, detailing Joe's involvement in other gay porn films and also his contributions to a couple of famous gay porn magazines.

Find two 1971 Jaguar classics directed by Tiffenbach, The Baredevils and Sudden Rawhide, through Bijou Video, as well as one of his much later directorial efforts, our newest release, Tall Tales (1986), starring Morgan Hunter, Cory Monroe, Gino DelMar, Dane Ford, Matt Forrest, and Chaz Holderman.

Surprises abound when sifting through the wealth of LGBTQ archival material at Bijou Video. I picked up an issue of a 1970s vintage gay porn monograph or serial (not sure) called Hard? A Pictorial and Literary Study, which is comprised mostly of explicit gay sex photos, with a running text by one Dr. Jack Muller. In other words, to pass the censors, even at that time when restrictions on such material were easing up, the publication is billed as “Educational Material for Adults Only.”

Muller gives in this issue an ambitious history and analysis of pornography. I found his discussion of censorship and homosexuality and its expression interesting, and it correlates to some extent with my previous blog on this subject.

It's painfully obvious the Church/Empire nexus that began under Constantine drove any type of sex other than heteronormative procreative sex into the shadows, while at the same time creating single-sex environments, such as monastic communities. that contained homoerotic “meta-structures.” In fact, bawdy, ribald literature, though mostly heterosexual, was preserved, but also originated in medieval European monasteries, whose inhabitants were copying manuscripts of sexually explicit materials by Roman poet Ovid and others. (And in many cases not just copying, but “enacting” the actions depicted in the texts with each other.)
 

Meanwhile, on what was then the edge of European civilization, Constantinople (the Eastern Orthodox Church) and Rome (the Roman Catholic Church) each fought for the conversion of the Slavs to Christianity, but as was the case in Europe, it was often difficult to discern a boundary between “pagan” or “heathen” cultures and the institutional dynamics of the Church. (In fact, the binary of pagan versus Christian is actually a later interpretation, a narrative built on the idea that the Church was one monolithic entity opposing an inaccurate lumping together of the pluralistic, syncretistic religious universe of the ancient world as paganism.)
 

The Slavic Lithuanians actually did not officially convert to Roman Catholicism until 1387, as a condition of union with Roman Catholic Poland. The motive was political, a top-down move by the rulers (as was the case previously with European countries).

Latvia, Lithuania's neighbor to the north, was also a late convert to Christianity, the process occurring in the 12th - 13th centuries; in fact, the local populace in the countryside maintained their pagan belief systems for several centuries, with pockets of paganism surviving in Latvia up until the 17th century.
 

One form of erotic expression that survived in Latvia was the daina, and thanks to the writer and editor Krisjanis Barons (1835-1923), part of the “folk-nationalist” movement the Young Latvians (at that time Latvia had been absorbed into the Russian Empire), these were written down and systematized in several volumes.

The dainas were short, rhymed verses in sing-song meters easy to remember orally, reflecting on the cycle of life and death; humans live as integral, organic participants in a natural landscape, and this landscape of course includes sexual activity. Love, the selection of a partner, and marriage with that partner are common themes, and mostly heterosexual, but Dr. Muller, using a book by by Bud Berzing, Sex Songs of the Ancient Letts, quotes several which are blatantly describe homosexual acts.
 

One wonders, though, if these elements might have been, given the overall patrilineal emphasis in Latvian culture (even before the dominance of the Church), sung to mock and even abuse, especially foreign oppressors like the Teutonic Knight and Order of Livonia Germans who colonized Latvia in the Middle Ages:

It's a German with an aching head,
While my dunghole's hurting bad;
Come on German, place your head
Close to my dunghole.”

And:

“This boy, a pal of mine,
Has a two-headed pecker;
When he works in the drying barn,
He don't need any fork.”

“Come, laddie, rake some hay,
I got a place for stacking it,
I need one handy guy
To drive a stick in it.”
 

These types of verses (which were sung out loud at weddings and other events that celebrated life cycle moments) shocked a seventeenth-century German bishop named Paul Einhorn. He wrote, in his Historie lettice in 1649, “Afterwards such improper, brazen, and flippant songs were sung without interruption, day and night, that even the devil himself could not have devised and put forth anything more improper and lewd." The early modern European emphasis on enclosure and boundaries in a time when nation-states were trying to figure how religious institutions fit into their political and social goals spelt doom for many ancient customs that found profound value in the physical cycles of nature.

This was the time when the English Puritans banned the “heathenish” Christmas (albeit temporarily), Counter-Reformation popes covered up nudes, authorities everywhere burned witches and heretics and homosexuals at the stake, and Louis XIV proclaimed that he was the state, which meant vicious persecution and exile for the French Protestants (Huguenots). And a German bishop couldn't deal with euphemisms for genitalia!

It's interesting that it took a nationalist movement of resistance to rediscover and disseminate these songs, which have survived to this day even as new theocratic, nationalistic empires like Putin's Russia (and remember, Latvia had been part of the former Soviet Union) try to censor, subvert, control, and for LGBTQ persons, eliminate sexual expression.

SOURCES:

Wikipedia, entries on Krisjanis Barons, religion in Latvia, Christianization of Lithuania

Encyclopedia.com, entry on Dainas.

Muller, Jack, “How to Be Circumspect,” in Hard?: A Pictorial and Literary Study

Berzing, Bud, Songs of the Ancient Letts

Dryer, Richard. “Ovid in the Middle Ages,” at http://freepages.rootsweb.com/~aranar/genealogy/ovid.htm

Sex Play, which appears to be an early 1970s gay porn “naughty picture book,” features an article by gay porn star Jim Cassidy entitled, “Why Be A Homosexual.” (Cassidy appears in several vintage gay porn flicks - Whatever Turns Ya On, A Deep Compassion, The Light from the Second Story Window, and Chapter 3 - available on DVD at those links and streaming at BijouGayPorn.com.)
 

But the piece needs some immediate context. This picture book's full title is Sex Play: A Marital Guide for the Gay Male, which is most interesting, because of course at that time gays could not get married, but it assumes that there will be gay couples in long-term but not legally recognized relationships: “homosexual marriages.”

And the forward/editorial by a doctor lends the contents of the book, mostly pictures of different sex acts and positions with some explanation about their benefits to a healthy sexual relationship; authority and credibility. For example, the good doctor proclaims, “There must be a basic reason for homosexuality – it's been with us since the beginning of time and at certain plateaus, during the world's existence, was actually approved of and considered highly aesthetic.”

Yes, true, but here's where pre-existent prejudices come to the fore, “A homosexual can be as masculine as any hetero male and sometimes even more so. If a list were published of the inverts in professional sports, every phase of government, teaching, scuba diving – you name it – it would certainly seem unbelievable.”
 

It's quite daring that he mentions gays as teachers, given the false claims that gay guys are pedophiles, but the use of the word invert really shows prejudice. More significantly, in the late 19th and 20th century, invert was equated with homosexuality, an inborn trait; male inverts inclined to traditionally female behaviors and interests, and vice versa.
 

Yet this theory seems to refer more to transgender individuals, looking at it hindsight, but, more significantly in the context of the times, the good doctor feels the need to show that the homosexuals aren't necessarily “nellies” but also that the masculine ones are the ones who hide their true inversion by living in the closet with a male lover. Very much a product of the times, this view: sexual liberation was occurring, but in the long shadow of the closet, a closet which confused often sex with gender.

Thus, perhaps, the question about why one should be a homosexual in the last article of the publication, seems initially to be almost a tautology. This article begins with the usual arguments that no one knows why someone is a homosexual, but one can spot the nelly ones; it's the more macho ones need to stay underground. Cassidy does allow for a “middle” category, “architects, artists, dress designers, hair dressers, and yes, teachers and members of the clergy ...” Yes, anyone can be a homosexual, but are there degrees by which one behaves as one? The author seems to assume that homosexuality most probably equals, to a great extent, sexual inversion.

But, later in the piece, Cassidy makes some valid points about how young men, using the example of his own experiences in the small town of Delaney, are socialized to be around homoerotic situations, like locker rooms, but that these situations involve references to heterosexual behavior, boasting about “conquests,” even though these guys are experimenting with each other sexually in circle jerks and the like.
 

Perhaps referring obliquely to his own experience, he claims that, “once in a while, again more often than you would think, a true homosexual will emerge ...” Or, maybe, the person discovers he is already is one, was born that way, but there's a caginess going on here about the issue, followed, though, by some honest insight about how heteronormative sex/gender roles are constantly pushed on male youth, with emotionally damaging results to a young gay guy.

But, ultimately, Cassidy argues, it's all about “wildly throbbing cocks or hot, pulsating cunts.” Even the guy who feels like he must have sex with a girl, but then finds his true sexual fulfillment in a male relationship, having experienced both, he implies that sexuality exists on a spectrum, with bisexuality as a flexible, not rigid, center, an “and” instead of an “or.”

Thus, the supposedly restrictive social norms of a small town, with its rigid patriarchal gender roles, can actually, even for both sexes (though it's clear that the men who end up the choices, not the women, a serious, even lethal inequality reflective of the time this piece was written), end up transmuting into, as Cassidy claims, a “new generation [that] doesn't believe in merely love for the opposite gender; they are including their own sex for what it's worth, a delightful, sexual experience, although opposite from early training, and professing love for all people.”

Anyone can be gay; anyone can be straight; anyone can be bi. Homo, hetero, invert, whatever. Enjoy! The cause and the end result are the same.