Homosexualité... En Egypte Ancienne !

Homosexuality in ancient Egypt is a disputed subject within Egyptology. Historians and egyptologists alike debate what kinds of views the ancient Egyptians' society fostered about homosexuality. Only a handful of direct clues survive, and many possible indications are vague and subject to speculation.

Egyptologists and historians disagree about how to interpret the paintings of Nyankh-khnum and Khnum-hotep. Some scholars believe that the paintings reflect an example of homosexuality between two married men and prove that the ancient Egyptians accepted same-sex relationships.[2] Other scholars disagree and interpret the scenes as an evidence that Nyankh-khnum and Khnum-hotep were twins, or even possibly conjoined twins. No matter what interpretation is correct, the paintings show at the very least that Nyankh-khnum and Khnum-hotep must have been very close to each other in life as in death.[1]

Homosexualit... En Egypte Ancienne !

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The famous rape of Horus by his jealous uncle is also a subject of passionate discussion. While most scholars agree that the papyrus clearly describes rape, it must remain open, whether it actually describes a homosexually driven deed. Background of the dispute are Set's motives: he does not love Horus; in contrast, he hates his nephew and the rape was clearly performed to humiliate Horus. The only common ground between the rape and homosexuality is that the act was of same-sex nature.[3] But some scholars[who?] are not so sure and point out that Set was often credited with alternative sexual interests.[citation needed]

It remains unclear what exact view the ancient Egyptians fostered about homosexuality. Any documents, or literature that contain stories involving sexual acts never name the nature of the sexual deeds but instead use flowery and euphemistic paraphrases. While the stories about Seth and his sexual behavior may reveal rather negative thoughts and views, the tomb inscription of Nyankh-khnum and Khnum-hotep may instead suggest that homosexuality was likewise accepted. Ancient Egyptian documents never clearly say that same-sex relationships were seen as reprehensible or despicable. No ancient Egyptian document mentions that homosexual acts were punishable offenses. Thus, a direct evaluation remains problematic.[1][3]

Le terme homosexualit datant de la deuxime moiti du XIXe sicle[1], on s'est demand dans quelle mesure l'opposition homosexualit/htrosexualit peut validement tre utilise pour tudier les poques antrieures, en particulier pr-modernes comme l'Antiquit. Le courant essentialiste considre que ces deux catgories existent de manire implicite dans toutes les socits, alors que pour le courant constructionniste, il s'agit d'une construction culturelle occidentale qui ne peut s'appliquer qu'aprs le XIXe sicle[2].

Uganda's President Yoweri Museveni has signed one of the world's harshest anti-LGBTQ laws, including the death penalty for "aggravated homosexuality", in defiance of Western condemnations and potential sanctions from aid donors.

While there has been progress in some African nations to decriminalise same-sex relationships, public opinion polls show overall Africans' attitudes toward LGBTQ people starkly contrast those in other countries where homosexuality has been more widely accepted.

Currently, 129 countries worldwide have legally affirmed LGBTQ identities, according to ILGA. An increasing trend of acceptance has been driven in part by younger people who have adopted more accepting views toward homosexuality. A 2019 study by Pew Research Centre found that in 22 of 34 countries surveyed worldwide, people aged 18-29 were significantly more likely than their older peers to accept LGBTQ people in society.

However, in African nations there is little difference between younger and older opinions on homosexuality. In a poll by Afrobarometer of 48,000 people across 34 countries, more than 75% of respondents across all ages said they would strongly or somewhat dislike having a gay neighbour. The difference between the youngest age group, 18-25 years old, and the oldest, 56 and older, was just 3 points.

However, several former French colonies have passed anti-homosexuality laws after gaining independence, including Algeria, Cameroon, Mauritania and most recently Chad, which banned same-sex acts between men and women in 2017.

In the 2019-2021 Afrobarometer surveys, respondents in countries where homosexuality is de facto legal were just as likely to say they would dislike having a gay neighbour as respondents in countries where it is criminalised.

Even in countries that hold the most tolerant views towards gay people, anti-LGBTQ violence still occurs. In South Africa, where respondents were among the most likely to hold tolerant views on homosexuality and where gay people have some of the most broad legal protections in Africa, cases of homophobic violence are well documented.

International Lesbian, Gay, Bisexual, Trans and Intersex Association (ILGA); Afrobarometer; British colonialism and the criminalization of homosexuality (2014) by Enze Han and Joseph O'Mahoney; ESRI GeoInquiries; Natural Earth; Reuters research and reporting.

At last, a comprehensive, scholarly investigation into homosexuality through the ages. In Homosexuality and Civilization, Louis Crompton discusses in elevated but readable fashion how gays and lesbians have affected the civilized world from ancient Greece to modern America, and been affected by it.

Same-sex relations between men were decriminalized in 1993, two years after the breakup of the Soviet Union, and in 1999 the Russian Ministry of Health recognized the standards of the International Classification of Diseases (ICD), which had been revised in 1990 to remove a diagnosis for homosexuality.[9] The age of consent in Russia is the same regardless of sexual orientation and in 2003, following various changes, was set at 16 years old.[10]

I wrote the following to clarify my own thoughts and also to (indirectly) respond to some recent discussions and developments within my own denomination (the PCA). But at present here are my own reflections on homosexuality today as a pastor (and professor).

In Christian circles over the past 20-30 years the answer to that question has been significantly influenced by the field of psychology, specifically by what is called reparative therapy, which posits a largely (but not exclusively) developmental cause to homosexuality: a person is gay, it maintains, primarily because of early childhood dysfunction in the relationship between the child and their parent of the same sex, although biological (i.e., temperamental) factors are involved. The implications are twofold: first, homosexuality is primarily the result of poor parenting; second, just as it was mostly acquired developmentally, it can quite probably be cured therapeutically: heterosexual desire can be restored.

You may have heard that homosexuality was celebrated in ancient Greece more than any other place and time. Some scholars have even called ancient Athens a gay paradise, where same-sex romance flourished without discrimination and prejudice. However, sexuality was framed very differently in ancient Greece than it is in the modern Western World.

Alexander the Great is another popular example. Even though the available historical sources clearly indicate that the Greek king had different female lovers each night, he is considered the most famous gay man of antiquity, simply because a screenwriter in Hollywood imagined him as one. In reality, Alexander the Great most likely slept with more women than Hugh Hefner! But how did we end up with these false misconceptions about ancient Greek society and homosexuality?

If anything, the ancient Greeks viewed homosexuality as a shameful default by nature. That is why in the entire Hellenic literature of the ancient era, there is not a single description of a homosexual act, whereas there are plenty of heterosexual acts described in detail, with Zeus being one of the most prominent heterosexual alpha males of antiquity.

The plot of the famous play Lysistrata by Aristophanes is one of the many examples. In this play, Athenian women choose to withold sex from their husbands in order to compel them to cease war with Sparta. If homosexuality was so widely practised in Athens, such a strategy would be ineffective as they could turn to each other to satisify their desires. But what occurred was that the men gave in quickly and stopped their war because they could not withstand this compulsory abstinence.

Ancient Rome, an impressive civilization that desperately tried to escape the shadow of the marginally more impressive ancient Greece. In the process of trying to do this, the Romans mimicked the Greeks in many ways, one example being sexuality! Rome has a complex history of homoeroticism, with men-on-men relationships being seen as desirable and proper, while lesbian love was seen as dirty and was generally frowned upon. This is, until word spreads of a man submitting to another; then they are ridiculed, like Julius Caesar after his rendezvous with the king of Bithynia. Although Ancient Rome had a complex understanding of homosexuality, they partook in it, nonetheless. Understanding their history, although sometimes unoriginal, is important in recognizing how different civilizations treated love and how it impacts other cultures.

The bibliography on medieval homosexuality in the ten years since this paper was written has grown enormously. There is an up-to-date online bibliography available. Anyone seriously interested in this topic needs especially to get hold of the following (full citations in the online bibliography):

Homosexual sex was widespread in the Middle Ages and there is abundant information on what church writers and secular legislators thought about it. Shoddy or partisan scholarship and a distinctly modern disdain of homosexuals by scholars until recently marked much of the discussion of the history of this medieval homosexuality. Since 1955, and especially since 1975, much work has been done that is of reasonable quality [1]. The concentration has tended to be on the Church's, or society's, attitude to homosexuality. This paper takes a different tack and looks at the personal experience in the Middle Ages of those we would now call homosexuals and the structures in which they were able to experience their sexuality. Their experience fits in with the wider experience of sexuality in Middle Ages and this also will be considered. Naturally, we can say little about what sexuality felt like for individuals, but a possible framework for their experience can be reconstructed from existing sources. This will be, necessarily, a framework for the experience of homosexual males for significant information exists only about men and boys [2]. be457b7860