How to asians feel about homosexuals-Homosexuality in China - Wikipedia

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Sex and Politics in South Africa. Fluidity of sexuality does not really Hiw the Western approach in terms of essentialist categories that have a right to exist. The construction of Asian gay men as a 'type', and 4. Category:LGBT culture. Topics Race Opinion. The assumption that saying 'sorry' renders anti-Asian sentiment somehow acceptable.

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How will you How to asians feel about homosexuals about anout Monumenta Nipponica. Retrieved December 11, Legal since [29]. I can tell you that I was his friend but I didn't accept his lifestyle. How could receiving anal sex be enjoyable? Many such prostitutes, as well as many young kabuki actors, were indentured servants sold as children to the brothel or theater, typically on a ten-year contract. Legal after avout Do you see a male lion making love to another male lion? Ggg big tits cum am very fond of my next door neighbours who are homosexual men. Transgender people allowed to change legal gender.

An exploratory study of self-identified lesbian, gay, and bisexual Asians and Asian Americans surveyed respondents 60 women and men using a questionnaire in four languages from nineteen different sources in Korea, Japan, China, and the US.

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  • Despite a historically relaxed view of homosexuality, China seems reluctant to embrace gay rights.
  • Lesbian, gay, bisexual, and transgender LGBT rights in Asia are limited in comparison to many other areas of the world.
  • Records of men who have sex with men in Japan date back to ancient times.
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R acism is a serious problem within the LGBT community and needs to be addressed. Despite the determination of many minority ethnic LGBT people to do just that, it is not happening. But another far more pernicious reason is that the LGBT world revolves around white gay men to the exclusion of others.

The rainbow flag is whiter than it appears. This manifests itself in numerous ways. Some are rejected because of their ethnicity; on the other hand, some are objectified because of it.

Once, at a nightclub, he was relentlessly pursued by a fellow patron. Indians are not my type. And it is not simply a western phenomenon. Others speak of their experiences of being rejected by door staff at LGBT venues. He says it has got worse since the Orlando nightclub massacre , where the gunman was Muslim. His Arab heritage was objectified and stereotyped by some would-be lovers, even down to presuming his sexual role.

After launching a petition against the event, she received threats of violence. LGBT publications are guilty too. Dean stopped buying mainstream gay magazines two years ago. While LGBT people are much more likely than heterosexuals to suffer from mental distress , the level is even higher among ethnic minorities. Undoubtedly, racism plays a role. Many of the rights and freedoms that all LGBT people won were down to the struggles of black and minority ethnic people: at the Stonewall riots , for example, non-white protesters.

The least that white LGBT people can do is to reciprocate and confront racism within their own ranks. The far-right movements on the march across the western world are consciously trying to co-opt the LGBT rights campaign for their own agenda.

Muslims are portrayed as an existential threat to gay people, particularly after Orlando. This week, Milo Yiannopolous — a gay attention-seeker who has become an icon of the US far right — was at the centre of a media storm because a platform to speak at his old school was withdrawn. In the Netherlands, the anti-immigrant right was led by a gay man, Pim Fortuyn, until his assassination. In France, reportedly a third of married gay couples support the far-right National Front.

The struggle against racism has, of course, to be led by people of colour who suffer the consequences — such as Black Out UK , which fights for a platform for black gay men, and Media Diversified , which campaigns for minority representation in the media. But unless white LGBT people — who the official gay scene venerates — listen to the voices of those who are sidelined, little will change. Being oppressed yourself does not mean you are incapable of oppressing others: far from it.

LGBT people have had to struggle against bigotry and oppression for generations. It is tragic that they inflict and ignore injustice in their own ranks.

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Despite this, nanshoku flourished during the time of the Sino and Russo-Japanese wars. Israeli Economy Ministry. Illegal Penalty: Prison sentence up to 1 year Not enforced. Retrieved 23 July Category:LGBT by region. The more widely read Chinese version ignored it, as did television and other news outlets.

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I mean, the important thing is to be surrounded by honest people; doesn't matter who they love. And about my children, the only thing I'd care is their happiness, no matter with a man or a woman. But, be careful: you can't decide whether become gay or not, as you can't decide who you fall in love with. If my partner had an affair with somebody else, I would feel betrayed, no matter the gender of his lover. I am ok with them and it is a misconception that they turn straigh people gay. If one of my children decided that they were gay then so be it,they are my children and I will still love them.

I would be upset if my partner divorced me and went to live with another person homosexual or straight would make no difference. I think your question will very likely be removed but I will attempt to answer it before it does. Yes, it is more accepted than it used to be but it is certainly taboo within a lot of religious communities.

How do I feel about having them living in my society? I am very fond of my next door neighbours who are homosexual men. They are very good neighbours and look out for me because I am elderly and sick. I don't believe they have a choice about being homosexual because no-one would choose a lifestyle where they are insulted and physically attacked by the stupid amongst us.

I divorced my partner because he was unfaithful with another woman, what's the difference? You really do sound very bigoted. It's still taboo in many places, unfortunately. I don't have a problem with homosexuals as I am one. I don't know where you get this "their lifestyles" thing from. How do I feel about heterosexuals promoting their lifestyles?

If that sounds a ridiculous question, then yours is just as much. People are born with a homosexual tendency or not. Nothing can change that. Where have you come across "homosexuals getting others to be like them"?

Certainly there are cases where a partner eventually comes out as gay. It only happens because society forces them into heterosexuality and being married, which is unnatural for them. Well, For sure Homosexuals don't go promoting their lifestyle in order to get others to become them Those who wanna become homosexuals make their own choice according to their reasons. Personally, I think homosexuality is over rated. People should just ignore it. It's been around since the dawn of time, and will always be with us.

There is nothing anyone religion, medicine can do about it. To me, it's as irrelevant as eye colour. Whether you like the fact that homosexuals are in your society, there is nothing you can do about. Walk down the street and count 50 people.

Statistically, at least 5 of the people you past will be gay. You can use also 7zip or winzip for the same purpose but I believe that winrar is the best option. The great things is that winrar is free you can download the trial version that never expires and it can open all compressed formats:. That's why I strongly recommend Winrar. I'm not in the slightest bit bothered. Makes no difference to me. I don't think anyone can be made to either homosexual or heterosexual.

My personal feelings are that one's sexuality can not be chosen. Any promotion of homosexuality is to make people who may be ashamed of their sexuality to be more open and comfortable with it.

If my children were homosexual I wouldn't have a problem with it either. As long as they practised safe sex, that'd be fine which would also be the case if they were heterosexual. If my partner left me I'd feel gutted and hurt that they'd cheated on me - but the gender of the person they had an affair with wouldn't matter. Pagination 1. Existing questions. Related Questions Older generation: How do you feel about homosexuality?

Do you feel homosexuality is natural? More questions. Christians, how do you feel about homosexuality? Answer Questions Should lesbian mothers be required to spend time with their children instead of continually chasing lady-loves? Are so-called straight women actually bisexual in denial? Relations between merchants and boys hired as shop staff or housekeepers were common enough, at least in the popular imagination, to be the subject of erotic stories and popular jokes.

Young kabuki actors often worked as prostitutes off-stage, and were celebrated in much the same way as modern media stars are today, being much sought after by wealthy patrons, who would vie with each other to purchase the Kabuki actors favors.

These activities were the subject of countless literary works, most of which have yet to be translated. However, English translations are available for Ihara Saikaku who created a bisexual main character in The Life of An Amorous Man , Jippensha Ikku who created an initial gay relationship in the post-publication "Preface" to Shank's Mare et seq , and Ueda Akinari who had a homosexual Buddhist monk in Tales of Moonlight and Rain Likewise, many of greatest artists of the period, such as Hokusai and Hiroshige , prided themselves in documenting such loves in their prints, known as ukiyo-e "pictures of the floating world", and where they had an erotic tone, shunga "pictures of spring.

Men and male youths there are examples of both who were purely homosexual might be called "woman-haters" onna-girai ; this term, however, carried the connotation of aggressive distaste of women in all social contexts, rather than simply a preference for male sexual partners. Not all exclusively homosexual men were referred to with this terminology. In Male Colors by Leupp, he writes "In this brilliant, refined, and tolerant milieu, we have, not surprisingly, evidence of a self conscience sub-culture.

No other early society shows this phenomenon quite so clearly as seventeenth century Japan. Paul Gordon Schalow references these concepts in his introduction to the full English translation of The Great Mirror of Male Love , writing, "interestingly, saikaku structured nanshoku okagami not around the "bisexual" ethos of the shojin-zuki, but around the exclusively "homosexual" ethos of the onna-girai.

In this same story, we see a character refer to himself and a friend as "woman-haters" in good humor. There were wakashu who would now be considered "homosexual," wakashu who would now be considered "bisexual," and wakashu who would now be considered "heterosexual," as well as many who could not be easily sorted into these categories.

References to wakashu exclusively interested in men were relatively common, as in the example of the popular actor described in the story Winecup Overflowing , who was sent many love letters from women, but who, "ignored them completely, not out of cold heartedness, but because he was devoted to the way of male love.

Wakashu who felt this way could simply transition to being the "man" partner to a "boy," or, in some circumstances of varying social acceptability , continue his life in the sociosexual role of "boy.

There is also much evidence of young men who engaged in this behavior out of duty, rather than love, or lust. He was not interested in the idea of having a male lover and so, though only seventeen and in the flower of youth, has foolishly cut off his forelocks. I found his perfuse apologies rather absurd but have decided to let the matter drop. Last night everyone came over and we spent the whole night laughing about it Another Tokugawa author, Eijima Kiseki, who references exclusive homosexuality, writes of a character in his The Characters of Worldly Young Men , "who had never cared for women: all his life he remained unmarried, in the grip of intense passions for one handsome boy after another.

There is a genre of stories dedicated to debating the value of "male colors," "female colors," or the "following of both paths. Although these "ways of loving" were not considered incompatible, there were people and groups who advocated the exclusive following of one way, considered them spiritually at odds, or simply only personally experienced attractions in line with one of these "ways.

Traditional expressions of male to male sexual and romantic activity were between a man who had gone through with his coming of age ceremony, and a male youth who had not. In his introduction to The Great Mirror of Male Love , Schallow writes, "a careful reading of nanshoku okagami makes clear that the constraint requiring that male homosexual relations be between an adult male and a wakashu was sometimes observed only in the form of fictive roleplaying.

In Two Olds Cherry Trees , the protagonists are two men who have been in love since they were youths. The "man" in this relationship is sixty-six, and the "boy" in this relationship is sixty-three. If skill is what the audience is looking for, there should be no problem in having a 70 year old perform as a youth in long sleeved robes. So long as he can continue to find patrons willing to spend the night with him, he can then enter the new year without pawning his belongings.

The protagonist of Saikaku's An Amorous Man hires the services of a "boy" who turns out to be ten years his senior, and finds himself disappointed. In the Ugetsu Monogatori , written by Ueda Akinari , the story Kikuka no chigiri is commonly believed to be about a romantic relationship between two adult men, where neither obviously holds the sociosexual role of wakashu , though they do structure it with their age difference in mind, using the "male love" terminology "older brother" versus "younger brother.

Mentions of men who openly enjoy both being the penetrating and penetrated partner are not found in these works, but are found in earlier Heian personal diaries, like in the diary of Fujiwara Yoringa, who writes on wanting to perform both the penetrative, and the receptive, sexual role.

This is also referenced in a Muromachi era poem by the Shingon priest Socho This may indicate that the mores surrounding appropriate homosexual conduct for men had changed rapidly in the course of one-to-two centuries. As Japan progressed into the Meiji era, same-sex practices continued, taking on new forms.

However, there was a growing animosity towards same-sex practices. Despite the animosity, nanshoku continued, specifically the samurai version of nanshoku , and it became the dominant expression of homosexuality during the Meiji period. Nanshoku practices became associated with the Satsuma region of Japan. The reason being that this area was deeply steeped in the nanshoku samurai tradition of the Tokugawa period. Also, when the satsuma oligarchs supported the restoration of power to the emperor, they were put into positions of power, allowing nanshoku practices to be brought more into the spotlight during this time period.

Satsuma also made up the majority of the newly created Japanese navy, thus associating the navy with nanshoku practices. Though during this time Japan briefly adopted anti-sodomy laws in an attempt to modernize its code, the laws were repealed when a French legalist, G. Boissonade, advised adopting a similar legal code to France's. Despite this, nanshoku flourished during the time of the Sino and Russo-Japanese wars. This was due to the association of the warrior code of the samurai with nationalism.

This led to close association of the bushido samurai code, nationalism, and homosexuality. After the Russo-Japanese war however, the practice of nanshoku began to die down, and it began to receive pushback. Eventually Japan began to shift away from its tolerance of homosexuality, moving towards a more hostile stance toward nanshoku.

The Keikan code revived the notion of making sodomy illegal. This had the effect of criticizing an act of homosexuality without actually criticizing nanshoku itself, which at the time was associated with the samurai code and masculinity.

The Keikan code came to be more apparent with the rise of groups of delinquent students that would engage in so called "chigo" battles. These groups would go around assaulting other students and incorporate them into their group, often engaging in homosexual activity. Sexology , a growing pseudo-science in Japan at the time, was also highly critical of homosexuality. Originating from western thought, Sexology was then transferred to Japan by way of Meiji scholars, who were seeking to create a more Western Japan.

Sexologists claimed that males engaging in a homosexual relationship would adopt feminine characteristics and would assume the psychic persona of a woman. Sexologists claimed that homosexual would degenerate into androgyny in that the very body would come to resemble that of a woman, with regard to such features such as voice timbre, growth of body hair, hair and skin texture, muscular and skeletal structure, distribution of fatty tissues, body odor and breast development.

Despite the recent trends that suggest a new level of tolerance, as well as open scenes in more cosmopolitan cities such as Tokyo and Osaka , Japanese gay men and lesbian women often conceal their sexuality, with many even marrying persons of the opposite sex. Japan has no laws against homosexual activity and has some legal protections for gay individuals.

In addition, there are some legal protections for transgender individuals. Consensual sex between adults of the same sex is legal, but some prefectures set the age of consent for same-sex sexual activity higher than for opposite-sex sexual activity.

While civil rights laws do not extend to protection from discrimination based on sexual orientation, some governments have enacted such laws.

The government of Tokyo has passed laws that ban discrimination in employment based on sexual identity. The major political parties express little public support for LGBT rights.

Despite recommendations from the Council for Human Rights Promotion, the National Diet has yet to take action on including sexual orientation in the country's civil rights code.

Some political figures, however, are beginning to speak publicly about they themselves being gay. Kanako Otsuji , an assemblywoman from Osaka , came out as a lesbian in While same-sex marriage is not legalized at the national level, the Shibuya District in Tokyo passed a same-sex partnership certificate bill in to "issue certificates to same-sex couples that recognize them as partners equivalent to those married under the law. A number of artists, nearly all male, have begun to speak publicly about being gay, appearing on various talk shows and other programs, their celebrity often focused on their sexuality; twin pop-culture critics Piko and Osugi are an example.

Some entertainers have used stereotypical references to homosexuality to increase their profile. Masaki Sumitani a.

Hard Gay HG , a comedian, shot to fame after he began to appear in public wearing a leather harness, hot pants, and cap. His outfit, name, and trademark pelvis thrusting and squeals earned him the adoration of fans and the scorn of many in the Japanese gay community. Ai Haruna and Ayana Tsubaki , two high-profile transgender celebrities, have gained popularity and have been making the rounds on some very popular Japanese variety shows.

Despite a historically relaxed view of homosexuality, China seems reluctant to embrace gay rights. Just one state-owned, English-language newspaper took notice of a decision that would be the first to legalise gay marriage in an Asian country not counting New Zealand.

The more widely read Chinese version ignored it, as did television and other news outlets. Chinese history shows the country has long been relaxed about homosexuality. So why is China hostile, or at best indifferent, to gay rights now?

In poetry of the 9th century, usually held to be the golden age of Chinese literature, it is sometimes hard to tell whether a love poem is addressed to a woman or a man.

In sharp contrast to Christianity and Islam, Chinese religious and social thinking does not harshly condemn same-sex relationships. Taoism regarded homosexual sex as neither good nor bad, while Confucianism, by encouraging close relations between master and pupils, is sometimes thought to have indirectly encouraged it. Among literate elites, China does not seem to have shared the strong bias evident elsewhere.

Moreover, homosexuality was legalised in China in before that it could be prosecuted under a law banning hooliganism. Two reasons explain the lingering disdain. First, traditional filial values remain strong. This seems to have made families into a sort of bastion against homosexuality. The second reason is that China is not a democracy. In most countries, gays and sexual minorities have had to establish their rights by holding meetings and marches, arguing their case in the media and through other forms of self-expression.

It recently banned the depiction of homosexuals on television—not that there were many in the first place. But Chinese attitudes are changing, paving the way for conflict with conservative laws. Same-sex marriage could become a reality if China reverts to its earlier tolerance, and the party does not stand in the way. Join them. Subscribe to The Economist today. Media Audio edition Economist Films Podcasts. New to The Economist? Sign up now Activate your digital subscription Manage your subscription Renew your subscription.

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