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Articoli di riviste sul tema "Homosexuality"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 9 giugno 2025

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1

Šejna, Erik. "Postoje žáků nižšího sekundárního vzdělávání k homosexualitě." Studia paedagogica 27, no. 1 (July 28, 2022): 153–69. http://dx.doi.org/10.5817/sp2022-1-6.

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Postoje studentů k jejich odlišně orientovaným nebo genderově nestereotypním vrstevníkům jsou tématem celé řady cizojazyčných studií. Nejčastěji však byl řešen kontext terciárního vzdělávání, který poukázal nejen na nutnost se ostrakizací odlišně orientovaných studentů zabývat, ale prokázal i mnohé determinanty, které se ukázaly jako významné při tvorbě negativních postojů vůči homosexuálům. Předkládaná studie se zabývá výzkumem postojů žáků nižšího sekundárního vzdělávání k homosexualitě. V teoretické části poukazujeme na historický kontext vývoje předsudků vůči homosexualitě a věnujeme se rovněž úvodem do již proběhlých studií a výzkumů postojům k homosexualitě na různých stupních vzdělávání. Následně je předkládáno výzkumné šetření, v rámci kterého bylo pomocí standardizovaného dotazníku osloveno 316 žáků 8. a 9. tříd či tercie a kvarty na víceletých gymnáziích. I když jsou výsledky v průměru pozitivní, více než 7 % žáků stále zastává vysoce až extrémně negativní postoje k homosexuálům. Statistická významnost byla prokázána pro proměnnou pohlaví (muži zastávají negativnější postoje; hladina účinku 26 %), druh homosexuality (mužská homosexualita je vnímána negativněji) či typ navštěvované školy (žáci základních škol zastávají negativnější postoje).

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2

Magrath, Rory. "‘To Try and Gain an Advantage for My Team’: Homophobic and Homosexually Themed Chanting among English Football Fans." Sociology 52, no. 4 (May 10, 2017): 709–26. http://dx.doi.org/10.1177/0038038517702600.

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Abstract (sommario):

Association football (soccer) fans are becoming increasingly liberal in their attitudes towards homosexuality. However, the continued presence of homosexually themed chanting – normally interpreted as evidence of homophobia by footballing authorities – has received little academic attention. Through 30 semi-structured interviews with 30 male football fans of various English football clubs, this article uses McCormack’s model of homosexually themed language to investigate the prevalence, triggers and interpretation of this chanting. It highlights that, despite unanimous acceptance of homosexuality, all but five participants engaged in homosexually themed chanting. This was predominantly facilitated by the nature of sporting competition and matches involving rival clubs. Alongside a variety of perceived weaknesses, fans interpreted these chants as a way of attempting to benefit one’s team. Accordingly, this research highlights a discursive gap between fans’ inclusive attitudes and their practice of chanting homosexually themed language inside football stadia.

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3

Musana, Samson I. "Homosexuality and Spirituality: A digital age missiological dilemma for the Anglican Church in Uganda." African Multidisciplinary Journal of Research 8, no. II (January 30, 2024): 39–65. https://doi.org/10.71064/spu.amjr.8.ii.245.

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Homosexuality, an erotic sexual attraction to same sex individuals, has been in existence since ancient days and the lifestyle grows every year that unfolds. Legislations to reverse homosexuality are documented in sacred and political books of history. The underlying forces behind homosexuality are speculative. Voices are calling on political and religious leaders to give space to consenting homosexual adults. European and some Asian countries have scrapped punitive laws but in the Arab world and majority of African countries, punitive legislations are in force to protect the sanctity of traditional families. To the opposing voices, homosexuality is an abomination, unnatural, and human beings associated with such should be caged out of society. Is spirituality and homosexuality a digital missiological dilemma of the Anglican Church in Uganda? To examine the question, three methods – allegorical, literary, and historical approaches were relied on. Results show that homosexuality is a social construct that is installed in the software system of human beings. Ingrained systems can be uninstalled through spiritual deliverance and psychotherapeutic interventions, however, to the homosexually oriented people, the sexual lifestyle is an innate biological drive, and for that reason, consenting adults should be accorded freedom to express their sexuality publicly. The dilemma facing the missiological mandate of the Anglican Church in Uganda towards homosexual people is that scientists have failed to prove that same-sex attraction erotic drives are inborn. If such a proof was in existence, then sacred scriptures recorded on the pages of the Bible would have been realigned and contextualized to speak to the Ugandan Anglican church vis-à-vis African social traditions. This article displays the causes of homosexuality, biblical worldview of homosexuality, effects of homosexuality practices, current debates on homosexuality, and a call for Uganda Anglican religious leaders to design missiological programmes that if well implemented, would provide peaceful abode for the LGBTIQA+ community.

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4

Nicolosi, Joseph, A. Dean Byrd, and Richard W. Potts. "Beliefs and Practices of Therapists who Practice Sexual Reorientation Psychotherapy." Psychological Reports 86, no. 2 (April 2000): 689–702. http://dx.doi.org/10.2466/pr0.2000.86.2.689.

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There is currently controversy regarding whether sexual reorientation or conversion therapies are ethical and effective forms of treatment for dissatisfied homosexually oriented people. We present the results of a survey of 206 psychotherapists who practice sexual conversion therapy. 187 therapists said they believed homosexuality is a developmental disorder and that the 1973 decision by the American Psychiatric Association to “depathologize” homosexuality was politically motivated and unscientific. The therapists believe that the majority of dissatisfied homosexually oriented clients who seek conversion therapy benefit from it, experiencing both changes in their sexual orientation and improved psychological functioning. We conclude that therapists who persist in providing reorientation therapy do so because they believe it is an effective and ethical treatment option for their clients.

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5

Dudink, Stefan. "A queer nodal point: Homosexuality in Dutch debates on Islam and multiculturalism." Sexualities 20, no. 1-2 (September 19, 2016): 3–23. http://dx.doi.org/10.1177/1363460716642153.

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In the context of conflicts over Islam and multiculturalism, the acceptance and equal treatment of homosexuality have come to have an unprecedented centrality to Dutch politics. This article explains homosexuality's prominence in these debates as the effect of its ability to serve as a centrepiece of a critique of Dutch ‘consociational democracy’. It demonstrates how in the course of the 1990s a Dutch political culture of consensus, compromise and mutual accommodation became a frame for conflicts over multicultural society. Critics of multiculturalism blamed consociational democracy for both hampering the integration of immigrants into Dutch society and for preventing a debate about this putative failure to integrate. They argued for the introduction into a political culture, presumed to revolve around accommodation, of non-negotiable moral principles that were to unite the nation in its confrontation with cultures thought to be hostile to it. Secondly, the article examines how homosexuality increasingly became pivotal to such arguments through an analysis of a series of episodes in a continuous, similarly structured media narrative on homosexuality, Islam and consociational democracy. The article argues that homosexuality's central place in these narratives needs to be understood as resulting from its ability to represent the non-negotiable moral principles consociational democracy was thought to lack. Conceptualized as a given, unchanging truth about identity that open homosexuals unflinchingly presented to the world, homosexuality functioned as a metonym for the moral steadfastness and transparency that, in the eyes of its critics, a consociational political culture failed to produce.

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6

Sabao, Collen. "Legal and Political Framing of Homophobia in two Namibian Newspapers since Independence: An Appraisal Theoretic Analytical Approach." HERMES - Journal of Language and Communication in Business, no. 63 (October 27, 2023): 35–48. http://dx.doi.org/10.7146/hjlcb.vi63.140131.

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The most abhorred population group in Africa (and by extension in Namibia) is the LGBTQI community. Non-heterosexuality is largely condemned in most African countries for political, religious, cultural and legal reasons. Couched within Appraisal Theory, the paper examines how linguistic resources are exploited in manners that evince how homophobia is politically and legally framed in two Namibian daily newspapers – The Namibian and New Era. For example, while the world has reacted to the realities of the departure from the traditional binary definitional parameters of sexualities and sexual identities, Namibia still remains largely homophobic, together with at least 47 other African countries still criminalising homosexuality. In 2001, for example, a video documentary quotes the then President of Namibia, Dr Sam Nujoma, expressing the sentiments that “Lesbians and homosexualism, these we condemn – we reject them. In Namibia there will be no lesbian, no homosexualism” (Blecher, 2001). In August 2005, Minister of Home Affairs, Theopolina Mushelenga, publicly denounced the human rights of Namibian gays and lesbians and also asserted that “homosexuals were responsible for the HIV and AIDS pandemic” (Lorway, 2006, p. 436). Homosexuality has generally, thus, been regarded as an uncultural, unAfrican, uncommon and unacceptable phenomenon in Africa, including Namibia. In Namibia, as in other African countries, the penalty for homosexual behaviour is imprisonment. Many Namibian political leaders have publicly expressed that homosexual rights go against the legal, religious and cultural values of the country. There are political and legal imports to the rejection of homosexual behaviour patterns in Namibia as evinced in news reporting cultures. Homosexuality in Namibian political and legal discourses is largely imagined as either an ‘unAfrican’ behaviour or attributed to western influences on Africa. Linguistic expression by many Namibian politicians also evince a revulsion of homosexuality.

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7

Badcock, Christopher, and Michael Ruse. "Homosexuality." British Journal of Sociology 40, no. 4 (December 1989): 711. http://dx.doi.org/10.2307/590907.

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8

Summers, Claude J. "Homosexuality." Ben Jonson Journal 13, no. 1 (January 2006): 157–63. http://dx.doi.org/10.3366/bjj.2006.13.1.15.

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9

Adkisson, Tory. "Homosexuality." Colorado Review 39, no. 2 (2012): 100. http://dx.doi.org/10.1353/col.2012.0121.

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10

Keyes, Mardi. "Homosexuality." Journal of Christian Nursing 15, no. 1 (1998): 18–22. http://dx.doi.org/10.1097/00005217-199815010-00009.

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11

Marmor, Judd. "Homosexuality." Journal of Gay & Lesbian Psychotherapy 2, no. 4 (November 19, 1998): 19–28. http://dx.doi.org/10.1300/j236v02n04_03.

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12

LaBerge, Peter. "Homosexuality." Minnesota review 2017, no. 88 (2017): 13. http://dx.doi.org/10.1215/00265667-3786791.

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13

Friedman, Richard C., and Jennifer I. Downey. "Homosexuality." New England Journal of Medicine 331, no. 14 (October 6, 1994): 923–30. http://dx.doi.org/10.1056/nejm199410063311407.

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14

Nugent, Robert, and Jeannine Gramick. "Homosexuality:." Journal of Homosexuality 18, no. 3-4 (December 14, 1989): 7–46. http://dx.doi.org/10.1300/j082v18n03_02.

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15

Quinton, Anthony. "Homosexuality." Royal Institute of Philosophy Supplement 37 (March 1994): 197–211. http://dx.doi.org/10.1017/s1358246100010079.

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I am going to consider some common and, for the most part, fairly unreflective reasons for thinking that homosexuality is a bad thing and, therefore, something that should be extirpated, if that is possible, or suppressed, by, most obviously, legal prohibition or, falling short of that, by moral or social pressure. These reasons are five in number: homosexuality is held to be unnatural, abnormal, a perversion, morally wrong or sinful and aesthetically repellent or disgusting. The first three of these unfavourable characterisations of homosexuality apply to it primarily as an orientation, a disposition to engage in homosexual activity, whether the disposition is manifested or not. The other two, the moral and aesthetic ones so far as most of their proponents are concerned, apply only to homosexuality, as manifested in actual conduct. The desire to sin, after all, is a necessary condition of virtue. There is no merit in not doing things one has no desire to do. Similarly the desire to do something disgusting is hardly, in itself, disgusting.

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16

Bynum, Bill. "Homosexuality." Lancet 359, no. 9325 (June 2002): 2284. http://dx.doi.org/10.1016/s0140-6736(02)09307-8.

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17

Edwards, Anne M. "Homosexuality." Teaching Philosophy 20, no. 4 (1997): 437–40. http://dx.doi.org/10.5840/teachphil199720456.

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18

Hicks, Daniel W. "Homosexuality." Psychiatric News 36, no. 14 (July 20, 2001): 22. http://dx.doi.org/10.1176/pn.36.14.0022.

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19

Barber, Mary. "Homosexuality." Psychiatric News 36, no. 14 (July 20, 2001): 22. http://dx.doi.org/10.1176/pn.36.14.0022a.

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20

Abraham, K. C., and Ajit K. Abraham. "Homosexuality." Ecumenical Review 50, no. 1 (January 1998): 22–29. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00321.x.

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21

Isaak, Paul John. "Homosexuality." Ecumenical Review 50, no. 1 (January 1998): 71–77. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00327.x.

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22

Bancroft, J. "Homosexuality." BMJ 297, no. 6644 (July 30, 1988): 308–9. http://dx.doi.org/10.1136/bmj.297.6644.308.

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23

Rayner, C. "Homosexuality." BMJ 297, no. 6647 (August 20, 1988): 554. http://dx.doi.org/10.1136/bmj.297.6647.554-b.

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24

Gilbert, J. "Homosexuality." BMJ 297, no. 6647 (August 20, 1988): 554. http://dx.doi.org/10.1136/bmj.297.6647.554-c.

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Joy. "Homosexuality." BMJ 297, no. 6647 (August 20, 1988): 554–55. http://dx.doi.org/10.1136/bmj.297.6647.554-d.

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26

Powell, D. E. B. "Homosexuality." BMJ 297, no. 6647 (August 20, 1988): 555. http://dx.doi.org/10.1136/bmj.297.6647.555.

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27

Goodman, R. E. "Homosexuality." BMJ 297, no. 6650 (September 17, 1988): 738. http://dx.doi.org/10.1136/bmj.297.6650.738-b.

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28

King, M., and D. Bhugra. "Homosexuality." BMJ 297, no. 6650 (September 17, 1988): 738. http://dx.doi.org/10.1136/bmj.297.6650.738-c.

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29

Gartner, Richard B., and Mariam Cohen. "Homosexuality." American Journal of Psychoanalysis 56, no. 1 (March 1996): 103–7. http://dx.doi.org/10.1007/bf02732976.

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30

Mahasneh, V. "Homosexuallity in the eastern soceity." European Psychiatry 64, S1 (April 2021): S816. http://dx.doi.org/10.1192/j.eurpsy.2021.2156.

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Abstract (sommario):

Introduction Everybody Knows the murmurs about homosexuallity that make harm to those humans especially in the Eastern Society.ObjectivesWe (as Mental Health Professionals) should struggle against Stigma of Homosexuality as well as psychoeducate others about their human rights.MethodsAs a psychiatrist as well as EMDR Clinician Practitioner, i interviewed and still interview many clients who are homosexual. The first sessions, they are afraid to talk about their situation because of the Stigma as well as i am a Muslim, and their bad expeirence when they went to some psychiatrists who tortured them verbally. Withregard many of them tell me (i pray, fast, etc.), but their families and religious leaders say to them (you are not faithful) as judgement for them. Even me, i was attacked by some others (for example : Religious Leaders …) because i say homosexuality is normal.ResultsHomosexualls till now are tortured (Verbally, Physically and Sexually) in general, and especially in the Eastern Sosciety.ConclusionsWe should work more and more to psychoeducate others about homosexuallity especially the religious leadrers that those are humans and we should respect their human rights. And this Stigma should be DELETED from the MIND.DisclosureNo significant relationships.

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31

Hlaďo, Petr. "Postoje univerzitních studentů pedagogicky orientovaných studijních programů k homosexualitě měřené na škále Homosexuality Attitude Scale." Pedagogická orientace 25, no. 3 (July 19, 2015): 438–64. http://dx.doi.org/10.5817/pedor2015-3-438.

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Cílem studie je zhodnotit postoje studentů pedagogicky orientovaných studijních programů k homosexualitě a zjistit, čím jsou ovlivněny. V příspěvku je argumentován význam tématu v rámci pedagogiky, podán přehled závěrů vybraných českých a zahraničních výzkumů vztahujících se k problematice postojů heterosexuálů k homosexualitě. Dále jsou prezentovány cíle, metodologie a poznatky z vlastního výzkumného šetření. V závěru jsou prezentována doporučení pro pregraduální vzdělávání budoucích pedagogů a podány návrhy pro další výzkum. Cílem výzkumu bylo zjistit postoje studentů pedagogicky orientovaných studijních programů k homosexualitě. Použitým výzkumným nástrojem byl dotazník Kiteové a Deauxové – Homosexuality Attitude Scale (Cronbachovo alfa = 0,91). Sběr dat proběhl v říjnu a listopadu 2014. Výběrový soubor je tvořen 1 140 respondenty. Studenti pedagogických studijních programů mají v průměrném hodnocení k homosexualitě poměrně pozitivní postoje (průměrné skóre HAS = 88,77 z teoretického rozmezí 12–105, nižší hodnota indikuje negativnější postoj k homosexualitě). Signifikantně negativnější postoje k homosexualitě byly zjištěny u mužů, studentů nižších ročníků studia a příslušníků římsko-katolické či jiné církve nebo náboženské společnosti. Z poznatků vyplývá potřeba formování postojů budoucích pedagogů k homosexualitě kombinací kognitivně-afektivních intervencí v rámci formálního vzdělávání.

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32

Sarkar, Dipak Kumar, and Sharmin Rahman Bipasha. "Avoiding Homosexuality: A Critical Perspective of Bangladeshi Readers to English Literature." Advances in Language and Literary Studies 10, no. 4 (August 31, 2019): 1. http://dx.doi.org/10.7575/aiac.alls.v.10n.4p.1.

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English literature has faced homosexuality in a progressive manner though it has been through a struggling history. That is why a lot of writers of English literature have expressed and enjoyed themselves in their own ways. This paper addresses a few famous writers whose approaches in this regard have been homosexual in type. After looking at the societal love, norms and analysis of Sigmund Freud, this paper approaches Bangladesh and her view in this regard. This paper finds a kind of interdicted move from Bangladesh toward the homosexually important texts and finds the need to have a reciprocal approach. Finally, the outcome of this paper indicates to explain a critical perspective of Bangladeshi readers’ psychology that is how and why they avoid homosexuality as well as literary texts implied with it.

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HODGE, G. DERRICK. "Heterogender Homosexuality in Honduras:Heterogender Homosexuality in Honduras." American Anthropologist 106, no. 1 (March 2004): 189. http://dx.doi.org/10.1525/aa.2004.106.1.189.1.

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Vrajaprana, Pravrajika. "The Guru and His Queer Disciple." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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Christopher Isherwood’s engagement with Vedanta falls outside the frame of conventional readings, confronting the assumption that religion and homosexuality are mutually exclusive. Isherwood was a committed follower of Vedanta’s nondualistic philosophy (advaita), which provided a nonjudgmental basis for his spiritual aspirations. This approach was crucial for Isherwood since his acceptance of a spiritual ideal and practice was critically dependent upon how his homosexuality was accepted. Pivotal in Isherwood’s life was his relationship with Swami Prabhavananda, whose influence was as profound as that of E.M. Forster. Isherwood produced a considerable output of religious writings in his career, yet he has been neglected as a religious writer. This paper interrogates colonialist condescension towards Isherwood as a “Hindu,” typically opposing Western “reason” against Hindu “superstition.” The paper concludes by suggesting that Isherwood’s interpretation of Ramakrishna was not based upon a homosexualist hermeneutic, but rather one based on the freedom found in Guru Bhakti.

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35

Redburn, Kate. "After Homosexuality." Dissent 68, no. 2 (2021): 152–57. http://dx.doi.org/10.1353/dss.2021.0027.

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O'Neill, Cathie. "Defending Homosexuality." Journal of Psychosocial Nursing and Mental Health Services 31, no. 6 (June 1993): 4. http://dx.doi.org/10.3928/0279-3695-19930601-05.

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37

Dayringer, Richard. "Homosexuality Reconsidered." Journal of Pastoral Care 50, no. 1 (March 1996): 57–71. http://dx.doi.org/10.1177/002234099605000107.

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Reviews a brief history of homosexuality as recorded in the Hebrew Bible, the Christian scriptures, and some of the writings of the church fathers. Notes a sample of current psychological and theological perspectives regarding homosexuality. Offers a personal view regarding homosexuality and suggests that the same ethical norms should be applied to homosexuals to heterosexual behavior.

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38

Schüklenk, Udo. "Male homosexuality." Medical Journal of Australia 157, no. 3 (August 1992): 213. http://dx.doi.org/10.5694/j.1326-5377.1992.tb137106.x.

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Donovan, Basil. "Male homosexuality." Medical Journal of Australia 157, no. 3 (August 1992): 213–14. http://dx.doi.org/10.5694/j.1326-5377.1992.tb137107.x.

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Dinnen, Anthony H. "Male homosexuality." Medical Journal of Australia 157, no. 6 (September 1992): 428. http://dx.doi.org/10.5694/j.1326-5377.1992.tb137277.x.

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Gordon, Jill. "Male homosexuality." Medical Journal of Australia 157, no. 10 (November 1992): 716. http://dx.doi.org/10.5694/j.1326-5377.1992.tb137447l.x.

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42

Remafedi, Gary J. "Adolescent Homosexuality." Clinical Pediatrics 24, no. 9 (September 1985): 481–85. http://dx.doi.org/10.1177/000992288502400904.

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Deisher, Robert W., and Haworth Continuing Features Submission. "Adolescent Homosexuality:." Journal of Homosexuality 17, no. 1-2 (May 28, 1989): xiii—xv. http://dx.doi.org/10.1300/j082v17n01_a.

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Deisher, Robert W., and Haworth Continuing Features Submission. "Adolescent Homosexuality:." Journal of Homosexuality 17, no. 3-4 (July 6, 1989): xiii—xv. http://dx.doi.org/10.1300/j082v17n03_a.

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45

Kimball, Geoffrey. "Aztec Homosexuality:." Journal of Homosexuality 26, no. 1 (December 6, 1993): 7–24. http://dx.doi.org/10.1300/j082v26n01_02.

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46

Suppe, Frederick. "Explaining Homosexuality:." Journal of Homosexuality 27, no. 3-4 (November 3, 1994): 223–68. http://dx.doi.org/10.1300/j082v27n03_11.

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47

Goldberg, Arnold. "Depathologizing Homosexuality." Journal of the American Psychoanalytic Association 49, no. 4 (August 2001): 1109–14. http://dx.doi.org/10.1177/00030651010490041201.

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48

Rickels, Laurence A. "Heil Homosexuality." GLQ: A Journal of Lesbian and Gay Studies 2, no. 1_and_2 (April 1, 1995): 35–63. http://dx.doi.org/10.1215/10642684-2-1_and_2-35.

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Mignot, Jean-François. "Decriminalizing homosexuality." Annales de démographie historique 143, no. 1 (September 5, 2022): 115–33. http://dx.doi.org/10.3917/adh.143.0115.

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Remafedi, Gary. "Adolescent Homosexuality." Archives of Pediatrics & Adolescent Medicine 160, no. 12 (December 1, 2006): 1303. http://dx.doi.org/10.1001/archpedi.160.12.1303.

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