Homosexual Act Research Articles

Representation Of LGBTQIA+ People in Selected Indian Web Series: A Study

LGBTQIA+ is an acronym for Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, and Asexual. These terms describe the gender identity of those who do not come into the male and female categories. Before 2018 homosexual act between adults was unconstitutional in India under section 377 but on 6th September 2018 Indian supreme court neglected this and their sexual activities or homosexuality became a legal act in India. In the whole world, the media plays a very important and fascinating role to represent any controversy. Now our media like television, OTTs, and cinema also represent the content that discusses the idea of LGBT people. Nowadays the younger generation is moving or shifting towards OTT platforms. On the OTT platform, presenting this kind of content is becoming useful. OTTS is becoming the most trending and easy to represent the difficulties, trauma, depression, raising questions for identities, gender trouble, and the bitterness of life lived by LGBTQIA+. The aim of this article is to drill the concept of representation and acceptance of third-gender people in Indian society through OTT platforms and also it will put light on myths regarding third gender. It has been more than five years since the LGBT+ community and homosexuality are becoming a legal act in India but it has given only legal acceptance. In our society and especially in a small town their acceptance and their sexual acts are still unacceptable and odd. So, media and screens have the power to bring both positive and negative change in the stereotype myths regarding queer people. This research will focus on ‘Mismatched season 2’, ‘Four More Shots Please’ ‘Made in Heaven’, and ‘His Storyy’.

Pharmacognosy of Indian medicinal plants and their future aspects as an Anti-HIV agent: A review

Along with increasing viral diseases, HIV is commonly transmitted virus. This virus is responsible for most of the deaths in the world. Scientist have been developing many methods to treat this disease but results are still doubtful. HIV 1 virus is one of the liable agents which can be affected by approved therapies. Sexual transmission is one of the major routes for HIV infection including other STIs. Microbicideshave been proposed as a promising prevention strategy. These microbicides can be available either in the form of a cream, gel, lubricant or even in the form of a tablet and can be applied topically to the vaginal or rectal surface. Availability of a successful microbicide candidate would greatly empower women (men in homosexual act) to protect themselves and their partners from STIs including HIV infection. In cases where multiple sex partners are involved, availability of a microbicide will play an important role. An ideal microbicide should be applicable hours before sex, preserve the natural anatomy of female reproductive tract (does not lead to lesion and aberration in epithelial layer), protect the natural vaginal micro-ecological system and should not generate any pro-inflammatory cytokines. In this review article medicinal plants that are reported for antiviral activities against HIV infection and reduce the STD load in infected persons will be discussed.

Ladoga-Lake-Area Lambeosaurus Capture by A Falling Black Hole, and Its Re-Emergence Through Hydrated Lateral Extrusion, Explanation of The Scandinavian Peninsula and of the Finnish Lakes as Well as of the Low-Ob’s Delta and of the Novaya Zemlya

Two Lambeosauridae in a homosexual act were gobbled into the Earth by a small black hole descending along the axis of the Moon to the Earth. These animals killed into the mantle explain the shape of Scandinavia and of lakes in Central and Eastern Finland as well as topographical structures in Russia’s North. They were shattered into the small black hole and their bodies triggered rerise of corresponding structures explaining the peculiarities of the area in a topographical way and geological way as well, from the olivines of the Scandinavian Alps to the pattern of the Urals and of Novaya Zemlya. The construction from eruptive processes within the mantle explains also the still-ongoing counter-subsidence of the Turun Saaristo and of the Kvarken archipelagoes, altogether with oil reserves on the Norwegian side.

Catholic Arguments against Homosexual Acts and Relationships: Emotional Revulsion or Rational Argument?

Most men engaging in homosexual sex have been socially construed as pariahs for much of human history, and women engaging in such sex in the modern age are subject to similar social disapproval. Same-sex marriage has, therefore, been similarly disapproved, and there are several arguments offered in objection to it. The thesis of this essay is that those arguments are not rationally probative and that they are, in fact, cloaks to hide the emotion of revulsion toward homosexual sex. We consider that emotion of revulsion, neuroscientific data related to it, and the arguments of the Catholic Church against homosexual acts, and conclude that those arguments arise, at least in part, from that emotion of revulsion and are not rationally probative.

Reconsidering Homosexual Unification in Islam: A Revisionist Analysis of Post-Colonialism, Constructivism and Essentialism

While there are Muslims who hold that the two identities Muslim and homosexual are mutually exclusive and that it is illegal to practise homosexual acts, the ongoing Muslim revisionist movement seems to provide a more understanding approach. Members of this movement argue that although the act of homosexuality is mentioned in the Qur’ān, this term is not inherently similar to the contemporary understanding of homosexuality based on love (mawaddah) and mutual consent. This paper provides a comprehensive understanding of theological, historical and sociological discourses to demonstrate some of the challenges facing contemporary sexual ethics in relation to Muslim homosexuality and its relationship to power (religious, patriarchal and neo-colonialist). It argues that conservative and centrist scholars have always presented homosexuality based on cis-hetero morality standards, but not from a deep understanding of the Qur’ān and the Hadith. It also argues that from a conservative view, homosexuality has never been addressed from either a medical/psychological (essentialism) or a social constructivist perspective, thereby further denying the existence of men who are not attracted to females as explained in the Qur’ān (24:31). On a historical level, this paper offers a discussion of legal, social and political genealogies of the history of same-sex attraction among Muslims by addressing relevant questions related to pre-colonial and post-colonial legacies. This paper then considers sociological and scientific approaches (constructivism and essentialism theories) that explain a place for same-sex unions in Islam.

The Phenomenon of LGBT (Lesbian, Gay, Bisexual, and Transgender) and The Story of the Shodom in Islamic View

The purpose of this study is to relearning about of the re-emergence of the Shodom story about homosexuals or LGBT (Lesbian, Gay, Bisexual, and Transgender) and how it is from an Islamic perspective. This research method uses a qualitative study, the type of literature review, with a phenomenological approach and content analysis, namely by using legal content analysis in the Koran, written documents, pictures, electronic documents, and mass media. The results of this study indicate that in almost various countries the phenomenon of Shodom activity is rampant, not only abroad but also in Indonesia. This is evident from various sites that have uploaded much news about LGBT cases in various countries, including in Indonesia. Not even a few homosexual activists want this relationship legalized under the pretext of consensual and human rights. In the view of Islam, it has been explained in the Qur'an Surah al-A’raf : 80 and other literature that this homosexual act is a heinous act that is contrary to the nature of nature, religious rules, and human rights, until Allah SWT sends down punishment for the perpetrators. this deed. Both at the time of the prophet Lut A.S and today. And what are the causes and impacts of homosexual behavior.

Avoiding the Vulva: Judicial Interpretations of Lesbian Sex Under the Divorce Act, 1968

Abstract The Divorce Act, 1968, provided no-fault divorce for the first time. It also included a list of fault-based grounds for divorce. In addition to the traditional grounds, a spouse whose wife or husband had “engaged in a homosexual act” during the marriage could petition for divorce. This novel provision was aimed at giving husbands a way to divorce their lesbian wives. A close reading of the resulting jurisprudence and surrounding context shows not only that courts struggled to define the homosexual act between women, but also that the legal history of lesbian women differs from that of gay men in a number of respects. Notably, male homosexuality was regulated primarily through criminal law. In contrast, when parliamentarians specifically addressed lesbians, they turned their minds to the family and family law.

Sexual ethics: a theological introduction

PrologueNature DefinedPerspectivism vs. RelativismNature, Knowledge, and NormsConscienceQuestions for ReflectionNotes 1. Sexual Morality in the Catholic TraditionHistoricitySexuality and Sexual Ethics in Ancient Greece and RomeSexuality and Sexual Ethics in the Catholic TraditionReading Sacred ScriptureOld Testament TeachingNew Testament TeachingThe Fathers of the ChurchAugustineThe PenitentialsScholastic DoctrineThe Modern PeriodVon Hildebrand and DomsSecond Vatican CouncilPapal Birth Control CommissionConclusionQuestions for ReflectionNotes 2. Unitive Sexual MoralityConjugal Love and Sexual IntercourseMultiple Dimensions of Human SexualityChastityTruly Human and ComplementaritySexual Orientation Complementarity and Truly Human Sexual Acts: A Reconstructed ComplementarityHolistic Complementarity, Truly Human Sexual Acts, and Sexual NormsConclusionQuestions for ReflectionNotes 3. Marital MoralityModern Catholic thought and Marital MoralityMarital Morality and ContraceptionContraception and Historical ContextsA Renewed Principle of Human Sexuality and ContraceptionTotality and the Conjugal ActThe Inseparability Principle RevisitedConclusionQuestions for ReflectionNotes 4. Cohabitation and the Process of MarryingCohabitation in the Contemporary West: What the Sciences Tell UsThe Meaning and Nature of CommitmentBetrothal and the Christian TraditionHistorical ConsiderationsSociotheological Considerations Complementarity and Nuptial CohabitationMarriage as SacramentCatechumenate for MarriageConclusionQuestions for ReflectionNotes 5. HomosexualityThe Bible and HomosexualityHomosexual Orientation and the BibleInterpreting the Bible on HomosexualityMagisterial Teaching on Homosexual Acts and RelationshipsThe Moral Sense of the Christian People and Homosexual ActsThe Morality of Homosexual Acts ReconsideredConclusionQuestions for ReflectionNotes 6. Artificial Reproductive TechnologiesDefining Artificial Reproductive TechnologiesThe CDF's Instruction and ARTsARTs and Health Complications among ChildrenFamily and Society: ARTs and the Common GoodConclusionQuestions for ReflectionNotes EpilogueIntrachurch DialogueExtrachurch DialogueQuestions for ReflectionNotes Index

SEXUAL DIVERSITY AND DIVINE CREATION: A TIGHTROPE WALK BETWEEN CHRISTIANITY AND SCIENCE

Abstract Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of the larger context of the difficulties related to attempts to reconcile Christianity and a recognition of diversity in human sexuality as a norm. Through a critical discussion of arguments which are upheld most disturbingly on a global scale by the Roman Catholic Church and supported with much sophistry by important stakeholders of an influential stream in analytic philosophy of religion, this paper aims to contextualize and defend the legitimacy of the question why God would create homosexuals as such if it is true that every homosexual act is prohibited by God. While recently advanced nonheterosexist scientific models of sexuality in nature inform the discussion, I reject the simplistic view that religions suppress and the sciences liberate in matters sexual.

The Natural Law Theory of Morality and the Homosexuality Debate in an African Culture

Same sex relationship has recently been criticized by many not only on grounds of being immoral but also as a practice that erodes certain values attached to marriage and procreation in some African cultures. This paper examines the immorality or otherwise of homosexuality as an act. It argues that homosexual behaviour is degrading and damaging as an act because it devalues the institution of marriage and its related values in the Yoruba culture. The paper underscores the fact that a typical Yoruba would make allusions to either Christian or Islamic injunctions to justify the moral unacceptability of homosexuality as an act. It employs Aquinas natural law theory of morality to further argue that homosexual act is unnatural hence it goes against what reason dictates. The paper also argues that we cannot completely rule out the possibility that homosexual acts are consequences of certain predisposing biological factors over which actors have no control and if this is the case, then they cannot act otherwise. In the light of this, the paper argued for both nature and nurture as predisposing factors of homosexual behavior. It concludes by stressing that in spite of some biological arguments in favour of homosexual act, such act threatens the viability of the Yoruba community where special value is placed on the institution of marriage and procreation. Key words: Africa, homosexual, ethics, natural law, values, Yoruba, Islam, Christianity

Constructions of Homosexuality in the Art of Francis Bacon

In this article, I contextualise Bacon’s representations of homosexuality — that is, same-sex relations between men. The male nude made its appearance in Bacon’s work in the early 1950s, a time when the nude was not a popular subject in painting and when, perhaps more critically, homosexuality was illegal in Britain. Other British contemporary homosexual artists, such as Robert Colquhoun and Robert MacBryde, steered clear of representing homosexuality, whilst others, such as Keith Vaughan, depicted homosexuality in their art in an ambiguous and diffuse fashion, often with recourse to the homoerotic. Vaughan’s studies of men exercising focused on the strength and virility of the male nude, and were erotically charged without being overtly sexual. In contrast, Bacon chose to be more explicit in his depictions. He did not simply allude to, but pointed to the homosexual act of copulation. Given that Bacon was painting at a time before the legalisation of homosexuality, how can these images be explained and what was Bacon attempting to do? His representations of the homoerotic and homosexual convey social attitudes of the time and are important constructions and mediations of homosexual desire. I explain my motivations by drawing on Bacon’s cultural and theoretical background. What is evident is that there is not one homogeneous interpretation of Bacon’s depiction of homosexuality, but multiple readings, which are interdisciplinary. His depictions can be explained with recourse to his biography, art historical influences, political activism and his existential awareness of death. I also demonstrate how changes in the political landscape affected Bacon’s portrayals in the delineation of what I describe as four thematic phases in Bacon’s art.

From ‘Black people are not a homosexual act’ to ‘gay is the new Black’: mapping white uses of Blackness in modern gay rights campaigns in the United States

This paper examines the ways in which rhetorics of Blackness and civil rights have been deployed by Whites positioned on both sides of modern gay rights discourse in the United States. The authors argue that the contemporary deployment of Blackness by both gay and anti-gay movements concurrently is linked to the longstanding use of race on both sides of anti-gay referendum and initiative campaigns since the late 1970s, as well as to the even longer history of the racialization of homosexuality in Europe and the United States. The paper offers a brief history of the late nineteenth-century racial construction of homosexuality, which sets the stage for the later pairing of political discourses linking Blackness and homosexuality in the twentieth-century. Drawing on research of gay rights referendums and initiatives from 1977 to 2000, the paper then demonstrates how White religiously-motivated anti-gay activists relied upon divisive arguments about whether homosexuality is ‘like race’ to secularize and legitimize their campaigns. Furthermore, the authors show that White gay activists have adopted varying strategies as the lesbian and gay movement has evolved – from coalitional approaches that refused simplistic ‘like race’ arguments at the height of the gay liberation period, to color-blind ‘human rights’ frameworks in the 1990s, and more direct uses of race in the 2000s that mirror religious right rhetoric. The paper concludes with a discussion of the origins and effects of ‘gay rights versus Black rights’ discourses more broadly, and their implications for contemporary gay marriage debates.

Pierre Elliott Trudeau and Bill C-150: A Rational Approach to Homosexual Acts, 1968–69

Between 1968 and 1969, Canadian Prime Minister Pierre Elliott Trudeau sparked a controversy surrounding his liberal government's passage of Bill C-150, which not only decriminalized homosexual acts between consenting adults in private, but also polarized supporters of natural law and positive law. What tipped the balance in favor of a more secular analysis of homosexuality? In the post-World War II era, three events were particularly relevant to the successful passage of Bill C-150: the Kinsey (1948) studies, Britain's Wolfenden Report (1957), and the Supreme Court of Canada case Klippert v. The Queen (des Rivieres & Shipley, 1967). However, the Liberals, Conservatives, Social Credit Party, and the Ralliement Créditistes were all influenced by the social construction of inversion, openly expressing a Judeo-Christian natural law bias during Debates of the House of Commons (1968-69). Nonetheless, it was the Liberals that were identified as forces within Canadian politics that could separate legalism from moralism, even while retaining personal moral stances against homosexuals. It is this paradox that is often forgotten when discussing liberal policy in Canada during the late 1960s.

:Mother Leakey and the Bishop: A Ghost Story

Peter Marshall writes a story of intertwined deaths: one, a man of power; the other, an elderly woman in a small village. The book opens with the deathbed scene of Mother Susan Leakey; the mortality of John Atherton, bishop of Waterford and Lismore, and son-in law to Susan Leakey, follows soon enough. Yet the deaths of the book's two eponymous subjects are never quite fixed and firm, and Marshall provides a deft analysis of how the two were reimagined in successive generations. Atherton, the only Anglican bishop ever to be executed for a homosexual act, entered into the stream of history. Marshall meticulously chronicles how accounts of his 1640 death on the gallows continually evolved over the ensuing centuries. Sometimes Bishop Atherton was the subject of homiletics, sometimes fodder for sensationalist pamphlets. By contrast, the quiet 1634 death of Susan Leakey took an alternative path, entering into the realm of folklore: she lived on as a ghost revealing shameful secrets. The book traces several successive incarnations of these two figures within their own realms of memorialization, while also demonstrating how the two traditions intersected at different moments.

Homosexuality: An Islamic Perspective

DOI: http://dx.doi.org/10.5915/38-1-6275 Homosexuality can be defined as a sexual orientation and a sense of personal and social identity with or without alternative life style. Homosexuality was regarded as an illness, but in 1973 it was removed from Psychiatric diagnostic categories. The majority of psychiatrists believe that homosexuality is an alternative life style rather than a mental disorder. It needs to be clarified that the expression of homosexuality (behavior) is a matter of choice, which is under one's control. Islam and other major religions condemn homosexual behavior. Homosexuals are not emotionally disturbed or socially dysfunctional. If they are engaged in a homosexual act, they are committing a prohibited act which is a major sin. They are committing a sin which is similar to a heterosexual individual who indulges in a sexual relation without marriage. Islam teaches self-restraint. As Muslims, we do not make religious laws, but we obey God's commands. We cannot impose our views on others but we know the clear instructions from Qur'an about homosexual behavior and we have a duty to teach the correct teachings of Qur'an. Muslim physicians and clinicians must have a non-judgmental attitude to help individuals who are suffering the consequences of their behavior. A homosexual patient may be suffering from any illness, including Acquired Immune Deficiency Syndrome (AIDS). A sick homosexual patient is a person entitled to treatment with dignity and respect. When personal attitude interferes with our optimal doctor-patient relationship, the ethical course is to refer the patients to other colleagues.

Legislating Homophobia in the Third Reich: The Radicalization of Prosecution Against Homosexuality by the Legal Profession

In the summer of 1935, Nazi legislators revised §175 of the German penal code to close what state prosecutors had long regarded as an irritating loophole. Instead of requiring proof of penetrative sex acts for a conviction for homosexuality, courts could henceforth apply much wider interpretations of a homosexual act. Historians have hitherto assumed that the amendment to §175 was a reaction to the Röhm Purge one year earlier, but this article shows that it was part of a much more general law reform initiative. The main focus rests on a case in Weimar in the spring of 1935, in which no fewer than fifteen men were charged with homosexual offences. The judges chose to apply the new, sharper version of the law, even though it had not yet officially come into effect. A subsequent challenge to the supreme court upheld the retroactive application of the new law. In this and many other cases, the testimony of the accused shows that they did not understand the wider sweep of the law, nor did they feel that they had carried out particularly immoral or criminal acts. The Nazi response to the absence of remorse was to toughen the punishment over time, leading to a death sentence in some cases during the war. But this radicalization came as much from lawyers themselves as from any Party or police office.

Reason, Faith and Homosexual Acts

Reason, Faith and Homosexual Acts

Walking the Straight and Narrow: Performative Sexuality and the First Amendment After Hurley

This article looks at a US Supreme Court case, Hurley v GLIB (1995), to consider the United States Constitution’s First Amendment both as a tool and as a site for contesting hegemonic ideas about sexuality. In Hurley, the Court allowed Boston St Patrick’s-Evacuation Day Parade organizers to exclude a group of openly gay Irish-Americans (and their supporters) who wished to march in the annual parade. The parade organizers maintained that they were not excluding the gay group as such, but rather the pro-gay message. The Court accepted this argument, ostensibly on First Amendment grounds. I argue that the holding has much broader implications. In Hurley, the Court equated the heterosexual parade organizers with their speech act, the parade. By conflating heterosexual act and identity, the Court maintained the parade as a heterosexual spectacle. At the same time, the Court rejected gay participants’ claims that public self-identification was a critical component of their identity. By separating the homosexual (speech) act of self-identification from homosexual identity, the Court was able to exclude openly gay participants while claiming only to exclude their message. In this way, the Court transformed a seemingly public celebration into a private landscape, constituted the parties as sexual subjects within this landscape, and defined the boundaries between the parties, in effect, to exclude identifiable homosexuals from marching in the parade. I suggest that, in addition to narrowing the political space for gay and lesbian expression and resistance, the decision serves to reinscribe a normalized homosexuality. It also shows the act/identity distinction to be a troubling strategy - not only a means of creating new political opportunities for collective action but a discursive tool for anti-homosexual forces as well. I conclude that tactics of inclusion may be necessary to reclaim meaningful political space. Parades are public dramas of social relations, and in them performers define who can be a social actor and what subjects and ideas are available for communication and consideration. (Davis, 1986) Nowadays, the First Amendment is the First Refuge of Scoundrels. (Fish, 1994)

Social Constructionism and Essentialism

Abstract The most fervent academic debate in gay and lesbian studies during the past decade has concerned the extent to which a “social constructionist” in contrast to an “essentialist” approach to conceptualizing human sexuality, and particularly sexual orientation and homosexuality, provides a better understanding of these complex phenomena. Because this debate has occurred primarily within the social sciences and humanities and outside of psychiatry and the other mental health fields, the specific implications for the theory and practice of psychiatry and psychotherapy remain largely unexplored. This chapter describes these two sets of ideas, explains their relevance for psychotherapy, and outlines issues raised by these theories for the clinician working with gay and lesbian patients. “Homosexual” and “heterosexual” behavior may be universal; homosexual and heterosexual identity and consciousness are modern realities. These identities are not inherent in the individual … To “commit” a homosexual act i...

State Policy, Popular Discourse, and the Silence on Homosexual Acts in Early Modern Sweden

SUMMARY In Sweden, homosexual acts between men were mentioned in secular law for the first time in 1608. Despite the explicit criminalization, very few trials are known from the seventeenth and eighteenth centuries, and the new National Law Code of 1734 contained no sanction at all. The central issue of this essay is how the insignificant number of court cases and the seemingly very limited judicial interest in the issue of sodomy in Early Modern Sweden should be interpreted. The silence of the new law is explained by a shift in the official policy from deterrence to a policy of silence, but the low number of court cases was foremost dependent on a lacking actualization and problematization of homosexual acts in the Swedish popular discourse on sexuality, gender, and prestige. Finally, it is argued that this undeveloped popular discourse probably also corresponded to a meagre and rather restricted sexual practice.