Same-sex relationships

I diritti umani appaiono ormai oggetto di una tutela frammentata e diffusa tra Carte e Corti nello scenario internazionale. Sul piano formale, infatti, da una parte la tutela “rigida” delle Costituzioni nazionali dovrebbe garantire il “nucleo duro” di principi e diritti fondamentali vigenti negli Stati. Dall’altra, con una forza normativa variabile nei diversi sistemi, le Carte sovra e inter-nazionali corroborano, indeboliscono o espandono la tutela costituzionale di quelle stesse situazioni giuridiche, in un’ottica di omogeneizzazione dei diversi ordinamenti nazionali.
Il compito di dare “sostanza” a tali operazioni spetta naturalmente alle giurisdizioni. Il formante giurisprudenziale, che piaccia o no, sembra difatti l’unico capace di garantire, caso per caso, le incessanti istanze di giustizia provenienti dalla realtà sociale. Istanze, queste, tese a dare concretamente senso e significato ai diritti umani sempre più “contaminati” dagli approdi della ricerca scientifica.
In questo scenario a “dialogare” di certo sono le Corti, ma non sempre le Carte. I giusdicenti appaiono infatti i protagonisti principali delle integrazioni ordinamentali nello scenario c.d. multilevel, mentre, paradossalmente, gli “antagonisti” sembrano essere, non di rado, proprio i legislatori. In tema di tutela dei diritti umani, dunque, l’impressione è che nei fatti sia la politica del diritto (dei legislatori nazionali) a creare attriti all’espansione del diritto (politico) formato dai giudici in conformità al diritto sovranazionale.
Partendo dall’assunto che nella realtà della dimensione giuridico-costituzionale il diritto è frutto di questo fisiologico dialogo/scontro tra legislatori e giudici (quella che, in altre occasioni, si è avuto modo di definire co-produzione normativa), nel paper si proverà a spiegare tale fenomeno prendendo come oggetto di studio la metamorfosi della “famiglia” a seguito del progressivo riconoscimento dei diritti vantati dalle coppie omoaffettive.

Vittore Belliniano was an important member of Giovanni Bellini's studio in Renaissance Venice. It is likely that a double portrait of two men in the Museum of Fine Arts, Houston, attributed to Belliniano, contains an unrecognized portrait of the master painter, and possibly a self-portrait of Belliniano as well. The figures in the painting are similar to portraits of Bellini and Belliniano that survive in a small matched set, created by the latter (or by each man depicting the other). These are accepted as the most accurate likeness of Bellini and the only known image of Belliniano.
Vittore Belliniano (di Mattheo) rose to be a valued assistant who even took his master’s name after Bellini’s death in 1516. Moreover, it is possible there was a romantic relationship between the two men. The Renaissance workshop was home to assistants and Vittore would have had a place within Bellini’s social world. There is documentary evidence in Bellini’s life of homoeroticism.This is explored within the context of homosexuality in Early Modern Europe. A related double portrait in the Louvre with the figures reversed seems to have been painted in response to the Houston work, or a lost original, and takes on a different meaning.

Los trabajos que componen el presente libro son el resultado de más de un año de estudio y reflexión realizado por diversas iglesias de la Iglesia Evangélica Española (en adelante IEE), pertenecientes a los presbiterios de Cataluña, Madrid, Levante y Andalucía; así como de la reunión anual de los pastores de la IEE (en adelante Pastoral) celebrada en la casa Mamré de Jaca (Huesca) en mayo de 2015. Estos estudios han sido expuestos, tanto en las iglesias como en la Pastoral, por Juan Sánchez Núñez, profesor de Ética teológica en la Facultad SEUT; y como responsable final de los mismos creo que debo manifestar que recogen las aporta-ciones y sugerencias que en los diálogos posteriores a su exposición se llevaban a cabo.
Este trabajo, que con tanto gusto he realizado, tiene su origen en un encargo que recibí de la Comisión Permanente de la IEE, que poco después del Sínodo de 2013 de la IEE me invitó a profundizar en el conocimiento de las bases teológicas, bíblicas y éticas sobre las que poder llegar a establecer una posición eclesial y pastoral respecto a las personas homo-sexuales. Esta posición se encuentra en el primer documento que encontrarás en este libro; es la Declaración de Mamré, y debe su nombre al lugar en el que fue elaborada, la Casa Mamré de Jaca (Huesca). Fue, precisamente, en la correspondiente a mayo de 2015, donde los pastores y pastoras allí presentes, después de dos días de intenso trabajo de estudio y discernimiento espiritual, procedieron a su redacción; siendo presentada a su aproba-ción eclesial en el siguiente Sínodo de la IEE que se celebró en octubre de 2015 en Madrid.

This research note reports the first analysis of how same-sex marriage is framed by stakeholders in Japan, in a larger Japan-Hong Kong comparative project examining how same-sex partnership is advocated or resisted, what the implications are for the heteronormative institution of the marriage and the family, and how same-sex couples negotiate marriage and family norms in their everyday life. The analysis shows that whether arguing for or against same-sex marriage, the state as well as civil society reinforce homonationalistic discourses, albeit in a slightly different manner than observed in the West. Further, there is a tendency for advocates of same-sex marriage to construct marriage as the essence of human existence, leaving little room for a critical examination of a gendered and unequal institution, at least as it is practiced in today's Japan. All this provides some preliminary support for the claim that the legalization of same-sex marriage might indeed reinforce rather than undermine heteronormativity.

THIS IS NATURE SIGNALING THE END OF DUALITY 
THIS IS HUGE - CHANGE THE ENTIRETY OF CREATION - NO DUALITY ANYWHERE.
IT IS VERY CLEARLY A PREDETERMINED ADVANCEMENT OF HUMAN CONSCIOUSNESS - THIS BUBBLE IS TOO WELL DESIGNED - EUPHORIA CANCELS KARMA

Souvent évoqués dans les médias, la vie des gays et les enjeux de la visibilité comme de la réalité au quotidien des couples de même sexe méritaient une étude scientifique sérieuse. C'est chose faite avec le travail de Courduriès qui ouvre une voie prometteuse. Si l'auteur n'enquête que sur les couples masculins et s'en tient à un échantillonnage limité (il s'agit d'un éventail des possibles, à travers la diversité des situations et des personnes), la méthode qu'il a su mettre en place pour atteindre l'intime, si délicat à dévoiler, le recours aux réseaux de chat sur Internet et l'usage du courriel qui renouvelle le rapport enquêteur/enquêté en usage en ethnographie, font de cette recherche un moment fort pour l'étude des conjugalités quelle que soit la composition sexuée des couples.

Forthcoming Chapter in "Neurointerventions and the Law" with Oxford University Press ed. Nicole Vincent.
Feedback Appreciated

Abstract: Current legal arguments for gay rights use gay primarily to refer to individuals that have same-sex erotic desires. However, as this chapter argues using a thought experiment based on a neurointervention that would alter the orientation of one’s erotic desires, the term gay should be understood in a broader sense to include a more diverse group of individuals, including some individuals that do not have same-sex erotic desires. For this reason, the current restrictive use of the term gay presumed in legal discourse doesn’t capture the entire gay community that we should want to extend rights to. To rectify this problem with the way that arguments for gay rights are being framed, this chapter suggests that we expand the use of the term gay in legal discourse to encompass a more heterogeneous population than the one picked out by same-sex-attracted individuals, and it explains some of the advantages of doing so.

In its much-awaited ruling in Case C-490/20 V.M.A. v. Stolichna obshtina, rayon ‘Pancharevo’ (the ‘VMA’ case), the ECJ held that EU Member States are required to recognise – for the purposes of EU free movement law – the familial ties established in another EU Member State between a child and her parents who are a same-sex couple. With this judgment, the Court has entered uncharted territory: although the Court has previously already seen cases involving same-sex couples before it (e.g. Coman, Maruko, Römer, Hay and Parris), this is the first time that it has been asked to rule in a case involving the controversial question of parenting by same-sex couples. As Advocate General Kokott noted in her Opinion in V.M.A. (para 4), what is at issue in this case ‘is a very sensitive matter, given the exclusive competence of the Member States in the area of nationality and family law and the considerable differences that exist, to date, within the European Union in respect of the legal status of and the rights conferred on same-sex couples’. For this reason, and even though gaps and uncertainties persist, the Court’s ruling can be hailed as a success, and a positive first step towards the full recognition of rainbow families in Europe.

One of the most persistent matters facing same-sex unions, in the United States (U.S.),  is the absence of legislation that would protect LBGT as a couple or grant them equality. Public opinion and societal views are tainted by ethnicities. LGBT equality is a controversial topic that politicians and the citizenry need to attend. It’s a discussion that affects federal, local, and state level public administrations, public policy issues, and nonprofit management. LGBT rights is a policy analysis problem that have an impact on many aspects of laws, one being fair treatment according to the First Amendment, (Constitution of the United States, n.d.).

This paper investigates the theory of heteronormativity. It examines the extent to which heteronormativity affects LGBT peoples' lives in the UK, by synthesising and critically evaluating the research in this area. It considers the classical theory of heteronormativity, analyses the criticisms of the theory, and considers the impact of issues such as the Civil Partnership Act 2004 and homonormativity. It concludes that heteronormativity remains a valid and useful concept in the 21st Century, and highlights areas that require further research.

Gay community has become widely known and certainly plays a very important role since there are many web series that depict homonormativity. Hence, this paper tends to show some perspectives that embrace homonormativity and the impact of it towards Thai’s culture by using Fractured Identity perspective and Gender Identity theory.

This exciting and engaging textbook introduces students to the psychology of lesbian, gay, bisexual, trans and queer lives and experiences. It covers a broad range of topics including diversity, prejudice, health, relationships, parenting and lifespan experiences from youth to old age. The book includes 'key researcher' boxes, which outline the contributions of significant individuals and their motivations for conducting their research in their own words. Key issues and debates are discussed throughout the book, and questions for discussion and classroom exercises help students reflect critically and apply their learning. There are extensive links to further resources and information, as well as 'gaps and absences' sections, indicating major limitations of research in a particular area. This is the essential textbook for anyone studying LGBTQ psychology, psychology of sexuality or related courses. It is also a useful supplement to courses on gender and developmental psychology.

Observers of the Middle East in Europe and the United States over the past several centuries have been fascinated by the question of Middle Eastern sexuality. This has often led to exaggerated or distorted claims of nonstandard sexual practice-particularly same-sex activity that have frequently been assailed by Middle Eastern critics as exemplary
of "Orientalism." At the same time, many other observers
characterize Islam as vehemently opposed to same-sex sexual activity, making it seem that such activity would be impossible in today's world. The truth lies somewhere in between. Same-sex sexual activity definitely exists in the Middle East, but it is not always constructed or practiced in the same way as in Europe or the United States.

South Africa recognizes a multiplicity of marriage forms: common law
marriage, customary marriage, and same-sex marriage. The South African
Constitution has a high sensibility related to issues of human dignity, equality,
and freedom. Respect for both cultural identity and non-discrimination is
related to this trinity of values. In an axiologic perspective, however, these
values can sometimes conflict, as it happens in the customary marriage- a plural
marriage practiced in the form polygyny. In South Africa, coexisting forms of
marriage relate in a critical way to problems concerning non-traditional
concepts of marriage. Oftentimes, when discussing the possibility of
recognizing same-sex marriage, it is suggested that this would force states to
recognize polygamy as well. In actuality, these two forms of marriage are easily
distinguishable according to their structure and function. They only share one
characteristic: the contrast with the traditional concept of marriage as “union
of one man and one woman.”

MERGING IS SEX OBVIOUSLY,  NORMAL MERGING IS KNOWING THE PAST, PRESENT AND FUTURE OF BOTH BEINGS, NO YOU OR I = ONENESS,  THE TWO ANUs MERGE – IF ONE IS AN ATTACK, THEN THE ORIGINAL ANU BECOMES SMALLER, DUMBER AND WEAKER, WHICH IS WHAT IS GOING ON HERE. 

AND - OUR "REALITY" UNMASKED

C’est dans le contexte d’une visibilité croissante des modes de vie homosexuels que s’inscrit cette approche de la conjugalité homosexuelle masculine. Voilà un objet que l’on croit souvent connaître tant il est présent sur le plan médiatique depuis près de dix ans, mais dont les contours se révèlent, lorsqu’on s’en approche, moins précis que l’on ne l’attendait. Le couple homosexuel, sans que l’on soit certain qu’il soit d’une nouveauté absolue, est une question essentiellement contemporaine. En France, les couples homosexuels, du fait de la similarité de sexe des individus qui les composent, se sont vus proposer d’accéder à un dispositif juridique nouveau. Et dans le même temps, ce dispositif a également été ouvert aux couples hétérosexuels. Les couples de même sexe se caractérisent-ils alors par leur spécificité ou par leur ressemblance avec les couples de sexe différent ? L’exploration ethnographique des liens conjugaux entre hommes dessine les contours de la conjugalité contemporaine. La manière d’habiter ensemble, d’investir l’espace de la maison ou de garder deux domiciles, la façon dont l’argent circule au sein du couple et dont il est géré, les raisons qui président au choix de signer un pacte civil de solidarité éclairent la manière dont les hommes en couple avec un autre homme se représentent et investissent la conjugalité : choisissent-ils de s’investir dans la vie de couple sur le modèle de la fusion conjugale ou bien cherchent-ils au contraire à préserver une part importante d’autonomie individuelle ? Quelles incidences l’appartenance des deux membres du couple au sexe masculin a-t-elle sur les faits conjugaux et sur leurs représentations de la masculinité ?

Religion and Same-sex Behaviors: Christianity The theology on, and practice of, same-sex acts in Christian traditions, both historically and in modern times. Michael F. Pettinger Whether posed as an historical or a theological challenge, any consideration of the role of same-sex acts in the Christian tradition must begin with the observation that such acts stand as signs for other issues. They have been variously interpreted as rebellion against the order of creation, oppression of fellow human beings, free choices, ingrained orientations, and potential union with the Son of God. It is obviously difficult to find anyone who will accept all these interpretations. For some, the acceptance of same-sex acts seems like accommodation to the fallen world, rationalization of the flesh, or diabolical deception. For others, it seems the product of a secularizing modernity that frees individuals from the bonds of Christianity. Hence the meanings assigned to same-sex acts become themselves indicators of what it means to be Christian. As Heather White (2015) argues, historical narratives of secularization are often difficult to distinguish from the liberal Protestant project of purifying and dematerializing religion. Christians who affirm sex acts as part of their Christian practice might be "queering" the boundaries between Christianity and the secular world-or they might simply be putting into practice the Gospel which, they argue, was from its very beginning a "queer" message of liberation.

Over the past few decades, the causes of and intervention for intimate partner violence (IPV) have been approached and studied. This paper presents a narrative review on IPV occurring in same sex couples, that is, same sex IPV (SSIPV). Despite the myth that IPV is exclusively an issue in heterosexual relationships, many studies have revealed the existence of IPV among lesbian and gay couples, and its incidence is comparable to (Turell, 2000) or higher than that among heterosexual couples (Messinger, 2011; Kelley et al., 2012). While similarities between heterosexual and lesbian, gay, and bisexual (LGB) IPV were found, unique features and dynamics were present in LGB IPV. Such features are mainly related to identification and treatment of SSIPV in the community and to the need of taking into consideration the role of sexual minority stressors. Our findings show there is a lack of studies that address LGB individuals involved in IPV; this is mostly due to the silence that has historically existed around violence in the LGB community, a silence built on fears and myths that have obstructed a public discussion on the phenomenon. We identified the main themes discussed in the published studies that we have reviewed here. The reviews lead us to the conclusion that it is essential to create a place where this subject can be freely discussed and approached, both by LGB and heterosexual people.

My thesis traces the Catholic response to same-sex erotic attachments, from its roots in the active/passive gender system of classical antiquity, through the characters of the kinaidos and the medieval sodomite, to the “homosexual” as a medical case study, and ending with present day identity politics. I argue that gender expectations have played a foundational role in the Christian position on same-sex attraction and sexual activity.  I suggest that as gender roles change, so too could the Church’s understanding of the meaning of same-sex relationships.

Le sexe est chose mentale. Il colore notre vision du monde, il transforme la connaissance que nous en avons, et en partie même il la fonde. La sexualité implique un rapport spécifique au vrai, au beau, au bien, autrement dit, un savoir, une esthétique, une éthique, une politique.
Or, quand le désir change, la vision du monde en est changée. Que sait un gai sur le monde ? Quelle expérience en a-t-il ? Qu’en ignore-t-il ? Trois mille ans de littérature occidentale ont exploré l’intellect hétérosexuel et la vision du monde qui l’accompagne. Il est temps d’explorer une autre face, celle du savoir gai, celle de l’étrangement.
Il ne sera pas seulement question d’amour, de drague, de fantasmes, de pornographie et de taille du pénis, mais aussi de Platon, Vélasquez, Proust, Oshima et Cat Stevens, des chauffeurs de taxi, des colonies de vacances, du mariage pour tous, de la longévité des chats et des baleines bleues. De la vie érotique de l’auteur, et de celle de Jésus également. Bref, de la vie tout court.
Lecteur, tu en apprendras ici beaucoup sur l’homosexualité, sur l’hétérosexualité, mais d’abord et surtout sur toi-même. Tu es le sujet de ce livre, toi et ton désir.

Tolerance of same-sex relations in the earlier Platonic dialogues is called into question in Plato's *Laws.* Jennings offers insightful historical and political motivations as to why this Platonic anomaly may have come about. The colloquial image of the gay-friendly Plato is all the more dangerous because it is so tacitly presupposed ~ so uncritically accepted ~ that it seems almost genetically to pass down through the educated classes. To out Plato ~ he who very well may have invented the closet ~ as, himself, a closeted proto-homophobe is utterly scandalous and utterly necessary and...deserves our attention and applause.