sexuals themselves, of a code of behavior or morals by which the homosexual minority may operate. Our moral code obviously cannot be the same as the heterosexual one, since it is not based on the necessity of reproduction and the family, but there is no reason our present chaos of social and sexual contact cannot be resolved into a workable pattern. This would not have to be a set of fixed rules set down by a church or government, and in fact it could not of course be such. But as we come to understand ourselves and each other better there can and will emerge, by a kind of common consent, a standard of conduct to which we can at least aspire.

As for Mr. Winter's bisexuals, thousands of them participate in the homosexual culture, and they are, to all intents, homosexuals, an occasional heterosexual affair notwithstanding. Some predominantly homosexual individuals may have occasional heterosexual relations. This scarcely makes them hetersosexual as long as they are basically homosexual in thought, desire, orientation and culture.

Mr. Winters asks, "Are those who drink coffee a minority?" Of course not, for the drinking of coffee happens to be a particularly American cultural attribute. If we could imagine, however, a group of people in the United States to whom the drinking of coffee had a profound religious or social significance and determined, to a large extent, their way of looking at life and the world, this group would be a minority. But there are also Englishmen, Germans, Frenchmen and Turks who drink coffee. They are not participating in American culture when doing so. In fact, not all Americans who drink coffee are participating in our dominant culture when so doing. White, Protestant bisexuals and heterosexuals participate in the homosexual culture at some time and to some extent. They also participate in the Negro, Jewish and Mexican-American culture at some time and to some extent. But this does not make them homosexuals, Negroes, Jews or Mexican-Americans.

Most homosexuals in this country as a matter of fact, do participate in the homosexual culture and also in the dominant, heterosexual culture and in any other culture from which they sprang or in which their lives involve them. A Mexican-American homosexual, for example, would participate in the homosexual culture, the dominant American culture and the Mexican-American culture. He would also participate in the Mexican-American, homosexual culture. He would use English at work and Spanish at home. He would make homosexual, sexual contacts in both languages and in both cultural areas. He would swish (if he were so inclined) in both English and Spanish or be butch within the framework of all three cultures as he felt the situation demanded.

The argument that the bisexual is the real problem of homosexuality is analogous to and about as sensible as saying that the Negro who can pass as

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