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{{Short description|How societies view, stigmatize or value homosexuality}}
{{out of date|date=November 2012}}
{{EngvarB|date=February 2019}}
'''Societal attitudes toward ]''' vary greatly in different cultures, historical periods, and locations, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own ]; some sanction same-sex love and sexuality, while others may disapprove of such activities in part.<ref name="ReferenceA">Murray, Stephen O., ''Homosexualities'', University of Chicago 2000</ref> As with ] behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their ], age, ] and/or ].
{{use dmy dates|date=December 2014}}
] 2019: Should homosexuality be accepted in society? Percentage of responders that answered that it should be accepted:
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{{legend|#f46d43|21–30%}}
{{legend|#fdae61|31–40%}}
{{legend|#fee090|41–50%}}
{{legend|#e0f3f8|51–60%}}
{{legend|#abd9e9|61–70%}}
{{legend|#74add1|71–80%}}
{{legend|#4575b4|81–90%}}
{{legend|#313695|91–100%}}
{{legend|#c0c0c0|No data}}
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{{LGBTQ sidebar|expanded=attitudes}}
{{LGBT rights}}
'''Societal attitudes toward homosexuality''' vary greatly across different cultures and historical periods, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own ]; some sanction ], while others may disapprove of such activities in part.<ref>{{cite book |last=Murray |first=Stephen O. |title=Homosexualities |publisher=University of Chicago |year=2000}}</ref> As with ] behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their ], age, ] or ].


Many of the world's cultures have, in the past, considered procreative sex within a recognized relationship to be a sexual norm — sometimes exclusively so, and sometimes alongside norms of same-sex love, whether passionate, intimate or sexual. Some sects within some religions, especially those influenced by the Abrahamic tradition, have censured homosexual acts and relationships at various times, in some cases implementing severe punishments.<ref name="autogenerated2003">Crompton, Louis, ''Homosexuality and Civilization'', Harvard University, 2003</ref> Many of the world's cultures have, in the past, considered procreative sex within a recognized relationship to be a sexual norm—sometimes exclusively so, and sometimes alongside norms of same-sex love, whether passionate, intimate or sexual. Some sects within some ]s, especially those influenced by the ], have censured homosexual acts and relationships at various times, in some cases implementing severe punishments.<ref name="autogenerated2003">{{cite book |last=Crompton |first=Louis |title=Homosexuality and Civilization |url=https://archive.org/details/homosexualityciv00crom |url-access=registration |publisher=Harvard University Press |year=2003|isbn=9780674011977 }}</ref> ] attitudes in society can manifest themselves in the form of ], ], ], and ].


Since the 1970s, much of the world has become more accepting of homosexual acts and relationships.<ref>{{cite news |author=Seth Faison |title=Door to Tolerance Opens Partway As Gay Life Is Emerging in China |url=https://www.nytimes.com/1997/09/02/world/door-to-tolerance-opens-partway-as-gay-life-is-emerging-in-china.html |newspaper=The New York Times |date=2 September 1997 |page=A8 |access-date=8 September 2014}}</ref><!-- need more citations--> Cross-national differences in acceptance can be explained by three factors: the strength of democratic institutions, the level of economic development, and the religious context of the places where people live.<ref name="Adamczyk">{{cite book | last=Adamczyk|first=Amy |title=Cross-National Public Opinion about Homosexuality: Examining Attitudes across the Globe| year=2017|publisher=University of California Press|pages=3–7|url=https://books.google.com/books?id=wly8DQAAQBAJ|isbn=9780520963597 }}</ref> The ]'s 2013 Global Attitudes Survey "finds broad acceptance of homosexuality in North America, the European Union, and much of Latin America, but equally widespread rejection in predominantly Muslim nations and in Africa, as well as in parts of Asia and in Russia". The survey also finds "acceptance of homosexuality is particularly widespread in countries where religion is less central in people's lives. These are also among the richest countries in the world. In contrast, in poorer countries with high levels of religiosity, few believe homosexuality should be accepted by society. Age is also a factor in several countries, with younger respondents offering far more tolerant views than older ones. And while gender differences are not prevalent, in those countries where they are, women are consistently more accepting of homosexuality than men."<ref>{{cite web |date=4 June 2013 |title=The Global Divide on Homosexuality |publisher=Pew Research Center |url=http://www.pewglobal.org/files/2013/06/Pew-Global-Attitudes-Homosexuality-Report-FINAL-JUNE-4-2013.pdf |access-date=8 December 2014 |archive-url=https://web.archive.org/web/20150218111304/http://www.pewglobal.org/files/2013/06/Pew-Global-Attitudes-Homosexuality-Report-FINAL-JUNE-4-2013.pdf |archive-date=18 February 2015 |url-status=dead}}</ref>
Since the 1970s, much of the world has become more accepting of ]s between partners of ].<ref>Seth Faison, "Tolerance Grows for Homosexuals in China", The New York Times, New York, NY, 1997-SEP-2</ref><!-- need more citations--> The ]'s 2007 Global Attitudes Survey found that "eople in Africa and the Middle East strongly object to societal acceptance of homosexuality. Acceptance for ] and ] however is much higher in ],], and the ]. Many ] countries including ], ], ], and ], also have a gay-accepting majority.<ref>http://pewglobal.org/reports/pdf/258.pdf</ref>


==Difficulties in interpreting homosexuality==
Many countries have also seen rising support for ] in modern times (including the legal recognition of ], anti-discrimination laws, and other such rights).
Contemporary scholars caution against applying modern Western assumptions about ] and ] to other times and places; what looks like same-sex sexuality to a Western observer may not be "same-sex" or "sexual" at all to the people engaging in such behaviour. For example, in the ] cultures of ], a female who dresses and works in a masculine fashion and marries a woman is seen as belonging to a ];<ref>Graham, Sharyn, {{webarchive|url=https://web.archive.org/web/20060618180935/http://www.insideindonesia.org/edit66/bissu2.htm |date=18 June 2006 }}, ''Inside Indonesia'', April–June 2001.</ref> to the ], their relationship is not homosexual (see ]). In the case of 'Sambia' (a ]) boys in New Guinea who ingest the semen of older males to aid in their maturation,<ref>Herdt G., ''Sambia: Ritual and Gender in New Guinea.'' New York: Rinehart and Winston, 1987</ref> it is disputed whether this is best understood as a sexual act at all.<ref>Leila J. Rupp, "Toward a Global History of Same-Sex Sexuality", ''Journal of the History of Sexuality'' 10 (April 2001): 287–302.</ref> Some scholars have argued that notions of a homosexual and heterosexual identity, as they are currently known in the Western world, only began to emerge in Europe in the mid to late 19th century,<ref>Katz, Jonathan Ned, ''The Invention of Heterosexuality'' Plume, 1996</ref><ref>Andrews, Walter and Kalpakli, Mehmet, ''The Age of Beloveds: Love and the Beloved in Early Modern Ottoman and European Culture and Society'' Duke University Press, 2005 pp. 11–12</ref> though others challenge this.<ref>{{cite book |last=Norton |first=Rictor |date=2016 |title=Myth of the Modern Homosexual |url=https://books.google.com/books?id=DkTqDAAAQBAJ |publisher=Bloomsbury Academic |isbn=9781474286923 }} The author has made adapted and expanded portions of this book available online as .</ref><ref>{{cite book |last=Boswell |first=John |s2cid=34904667 |chapter=Revolutions, Universals, and Sexual Categories |editor1-last=Duberman |editor1-first=Martin Bauml |editor2-last=Vicinus |editor2-first=Martha |editor3-last=Chauncey |editor3-first=George Jr. |date=1989 |title=Hidden From History: Reclaiming the Gay and Lesbian Past |publisher=Penguin Books |pages=17–36 }}</ref> Behaviors that today would be widely regarded as homosexual, at least in the West, enjoyed a degree of acceptance in around three-quarters of the cultures surveyed in ''Patterns of Sexual Behavior'' (1951).<ref>Ford, C. S. & Beach, F. A. (1951). ''Patterns of Sexual Behavior''. New York: Harper and Row.</ref>

==Difficulties interpreting homosexuality in different cultures==
Contemporary scholars caution against applying modern Western assumptions about ] and ] to other times and places; what looks like same-sex sexuality to a Western observer may not be "same-sex" or "sexual" at all to the people engaging in such behaviour. For example, in the ] cultures of ], a female who dresses and works in a masculine fashion and marries a woman is seen as belonging to a ];<ref>Graham, Sharyn, , ''Inside Indonesia'', April–June 2001.</ref> to the ], their relationship is not homosexual (see ]). In the case of 'Sambia' (a ]) boys in New Guinea who ingest the semen of older males to aid in their maturation,<ref>Herdt G., ''Sambia: Ritual and Gender in New Guinea.'' New York: Rinehart and Winston, 1987</ref> it is disputed whether this is best understood as a sexual act at all.<ref>Leila J. Rupp, "Toward a Global History of Same-Sex Sexuality", Journal of the History of Sexuality 10 (April 2001): 287–302.</ref> In recent times, scholars have argued that notions of a homosexual and heterosexual identity, as they are currently known in the Western world, only began to emerge in Europe in the mid to late 19th century.<ref>Katz, Jonathan Ned, ''The Invention of Heterosexuality'' Plume, 1996</ref><ref>Andrews, Walter and Kalpakli, Mehmet, ''The Age of Beloveds: Love and the Beloved in Early Modern Ottoman and European Culture and Society'' Duke University Press, 2005 pp 11–12</ref> Behaviors that today would be widely regarded as homosexual, at least in the West, enjoyed a degree of acceptance in around three quarters of the cultures surveyed in ''Patterns of Sexual Behavior'' (1951).<ref>Ford, C.S. & Beach, F.A. (1951). ''Patterns of Sexual Behavior''. New York: Harper and Row.</ref>


==Measuring attitudes toward homosexuality== ==Measuring attitudes toward homosexuality==
{| class="wikitable floatleft" |
{{Pew2007}}
| colspan=3 width=100px style="text-align:center;" | ] 2019: #1 – Homosexuality should be accepted by society, #2 – Homosexuality should not be accepted by society"
From the 1970s, academics have researched attitudes held by individuals toward lesbians, gay men and bisexuals, and the social and cultural factors that underlie such attitudes. Numerous studies have investigated the prevalence of acceptance and disapproval of homosexuality, and have consistently found correlates with various demographic, psychological, and social variables. For example, studies (mainly conducted in the United States) have found that heterosexuals with positive attitudes towards homosexuality are more likely to be female, white, young, non-religious, well-educated, politically liberal or moderate, and have close personal contact with ] homosexuals.<ref>Studies finding that heterosexual men usually exhibit more hostile attitudes toward gay men and lesbians than do heterosexual women:<br />:*Herek, G. M. (1994). ''Assessing heterosexuals’ attitudes toward lesbians and gay men.'' In "B. Greene and G.M. Herek (Eds.) Psychological perspectives on lesbian and gay issues: Vol. 1 Lesbian and gay psychology: Theory, research, and clinical applications." Thousands Oaks, Ca: Sage.<br />:*Kite, M.E. (1984). ''Sex differences in attitudes toward homosexuals: A meta-analytic review.'' Journal of Homosexuality, 10 (1–2), 69–81.<br />:*Morin, S., & Garfinkle, E. (1978). ''Male homophobia.'' Journal of Social Issues, 34 (1), 29–47.<br />:*Thompson, E., Grisanti, C., & Pleck, J. (1985). ''Attitudes toward the male role and their correlates.'' Sex Roles, 13 (7/8), 413–427.<br />For other correlates, see:<br />:*Larson et al. (1980) ''Heterosexuals' Attitudes Toward Homosexuality'', The Journal of Sex Research, 16, 245–257<br />:*Herek, G. (1988), ''Heterosexuals' Attitudes Toward Lesbians and Gay Men'', The Journal of Sex Research, 25, 451–477<br />:*Kite, M.E., & Deaux, K., 1986. ''Attitudes toward homosexuality: Assessment and behavioral consequences. Basic and Applied Social Psychology,'' 7, 137–162<br />:*Haddock, G., Zanna, M. P., & Esses, V. M. (1993). ''Assessing the structure of prejudicial attitudes: The case of attitudes toward homosexuals.'' Journal of Personality and Social Psychology, 65, 1105–1118.<br />:See also: Lewis, Gregory B., ''Black-White Differences in Attitudes toward Homosexuality and Gay Rights,'' Public Opinion Quarterly, Volume 67, Number 1, Pp. 59–78</ref> They are also more likely to have positive attitudes towards other minority groups<ref>Herek, G.M. (1991). ''Stigma, prejudice, and violence against lesbians and gay men.'' In: J. Gonsiorek & J. Weinrich (Eds.), "Homosexuality: Research implications for public policy" (pp. 60–80). Newbury Park, CA: Sage.</ref> and are less likely to support traditional gender roles.<ref>Kyes, K.B. & Tumbelaka, L. (1994). ''Comparison of Indonesian and American college students' attitudes toward homosexuality.'' Psychological Reports, 74, 227–237.</ref> Several studies have also suggested that heterosexual females' attitudes towards gay men are similar to those towards lesbians, and some (but not all) have found that heterosexual males have a more positive attitude toward lesbians.<ref>Kite (1984) op cit.<br />*Kyes and Tumbelaka (1994) op cit.<br />*Millham, J., San Miguel, C.L., Kellogg, R. (1976). ''A factor-analytic conceptualization of attitudes toward male and female homosexuals.'' Journal of Homosexuality, 2 (1), 3–10.<br />*Herek (1984) found that heterosexual females tended to exhibit equally positive or negative attitudes toward gay men and lesbians. The heterosexual males, however, tended to respond more negatively, or unfavorably, to gay men than lesbians. Herek, G.M. (1984). ''Beyond “homophobia”: A social psychological perspective on attitudes toward lesbians and gay men.'' Journal of Homosexuality, 10 (1/2), 1–21.</ref>
|-
! style="background:#dedede;" | Country
! style="background:#dedede;" | #1
! style="background:#dedede;" | #2
|-
| style="background:#efefef;" colspan=3 | '''North America'''
|-
| ]
|85%
|10%
|-
| ]
|72%
|21%
|-
| style="background:#efefef;" colspan=3 | '''Europe'''
|-
| ]
|94%
|5%
|-
| ]
|92%
|8%
|-
| ]
|89%
|10%
|-
| ]
|86%
|11%
|-
| ]
|86%
|11%
|-
| ]
|86%
|11%
|-
| ]
|75%
|20%
|-
| ]
|59%
|26%
|-
| ]
|53%
|40%
|-
| ]
|49%
|39%
|-
| ]
|47%
|42%
|-
| ]
|44%
|46%
|-
| ]
|32%
|48%
|-
| ]
|28%
|45%
|-
| ]
|14%
|69%
|-
| ]
|14%
|74%
|-
| style="background:#efefef;" colspan=3 | '''Middle East'''
|-
| ]
|47%
|45%
|-
| ]
|25%
|57%
|-
| ]
|13%
|85%
|-
| colspan="3" style="background:#efefef;" |'''Asia/Pacific'''
|-
|]
|81%
|18%
|-
|]
|73%
|24%
|-
|]
|68%
|22%
|-
|]
|44%
|53%
|-
|]
|37%
|37%
|-
|]
|9%
|80%
|-
| colspan="3" style="background:#efefef;" |'''Latin America'''
|-
|]
|76%
|19%
|-
|]
|69%
|24%
|-
|]
|67%
|23%
|-
| colspan="3" style="background:#efefef;" |'''Africa'''
|-
|]
|54%
|38%
|-
|]
|14%
|83%
|-
| ]
|9%
|72%
|-
| ]
|7%
|91%
|}
From the 1970s, academics have researched attitudes held by individuals toward lesbians, gay men and bisexuals, and the social and cultural factors that underlie such attitudes. Numerous studies have investigated the prevalence of acceptance and disapproval of homosexuality, and have consistently found correlates with various demographic, psychological, and social variables. For example, studies (mainly conducted in the United States) have found that heterosexuals with positive attitudes towards homosexuality are more likely to be female, white, young, non-religious, well-educated, politically liberal or moderate, and have close personal contact with homosexuals who are ].<ref>
Studies finding that heterosexual men usually exhibit more hostile attitudes toward gay men and lesbians than do heterosexual women:

*Herek, G. M. (1994). "Assessing heterosexuals' attitudes toward lesbians and gay men". In B. Greene and G. M. Herek (Eds.) ''Psychological perspectives on lesbian and gay issues'': Vol. 1 ''Lesbian and gay psychology: Theory, research, and clinical applications''. Thousands Oaks, California: Sage.
*{{cite journal | last1 = Kite | first1 = M. E. | year = 1984 | title = Sex differences in attitudes toward homosexuals: A meta-analytic review | journal = Journal of Homosexuality | volume = 10 | issue = 1–2| pages = 69–81 | doi=10.1300/j082v10n01_05| pmid = 6394648 }}
*{{cite journal | last1 = Morin | first1 = S. | last2 = Garfinkle | first2 = E. | year = 1978 | title = Male homophobia | journal = Journal of Social Issues | volume = 34 | issue = 1| pages = 29–47 | doi=10.1111/j.1540-4560.1978.tb02539.x}}
*{{cite journal | last1 = Thompson | first1 = E. | last2 = Grisanti | first2 = C. | last3 = Pleck | first3 = J. | year = 1985 | title = Attitudes toward the male role and their correlates | journal = Sex Roles | volume = 13 | issue = 7/8| pages = 413–427 | doi=10.1007/bf00287952| s2cid = 145377137 }}

For other correlates, see:

*{{cite journal | last1 = Larson | display-authors = etal | year = 1980 | title = Heterosexuals' Attitudes Toward Homosexuality | journal = The Journal of Sex Research | volume = 16 | issue = 3| pages = 245–257 | doi=10.1080/00224498009551081}}
*{{cite journal | last1 = Herek | first1 = G | year = 1988 | title = Heterosexuals' Attitudes Toward Lesbians and Gay Men | journal = The Journal of Sex Research | volume = 25 | issue = 4| pages = 451–477 | doi=10.1080/00224498809551476}}
*{{cite journal | last1 = Kite | first1 = M. E. | last2 = Deaux | first2 = K. | year = 1986 | title = Attitudes toward homosexuality: Assessment and behavioral consequences | journal = Basic and Applied Social Psychology | volume = 7 | issue = 2| pages = 137–162 | doi=10.1207/s15324834basp0702_4}}
*{{cite journal | last1 = Haddock | first1 = G. | last2 = Zanna | first2 = M. P. | last3 = Esses | first3 = V. M. | year = 1993 | title = Assessing the structure of prejudicial attitudes: The case of attitudes toward homosexuals | journal = Journal of Personality and Social Psychology | volume = 65 | issue = 6| pages = 1105–1118 | doi=10.1037/0022-3514.65.6.1105}}

See also: Lewis, Gregory B., "Black–White Differences in Attitudes toward Homosexuality and Gay Rights", ''Public Opinion Quarterly'', Volume 67, Number 1, pp. 59–78</ref> They are also more likely to have positive attitudes towards other minority groups<ref>Herek, G. M. (1991). "Stigma, prejudice, and violence against lesbians and gay men". In: J. Gonsiorek & J. Weinrich (Eds.), ''Homosexuality: Research implications for public policy'' (pp. 60–80). Newbury Park, California: Sage.
</ref> and are less likely to support traditional gender roles.<ref name="ReferenceB">{{cite journal | last1 = Kyes | first1 = K. B. | last2 = Tumbelaka | first2 = L. | year = 1994 | title = Comparison of Indonesian and American college students' attitudes toward homosexuality | journal = Psychological Reports | volume = 74 | issue = 1| pages = 227–237 | doi=10.2466/pr0.1994.74.1.227| pmid = 8153216 | s2cid = 35037582 }}</ref> Several studies have also suggested that heterosexual females' attitudes towards gay men are similar to those towards lesbians, and some (but not all) have found that heterosexual males have a more positive attitude toward lesbians.<ref name="ReferenceB"/><ref>{{cite journal | last1 = Kite | first1 = M. E. | year = 1984 | title = Sex differences in attitudes toward homosexuals: A meta-analytic review | journal = Journal of Homosexuality | volume = 10 | issue = 1–2| pages = 69–81 | doi=10.1300/j082v10n01_05| pmid = 6394648 }}</ref><ref>{{cite journal | last1 = Millham | first1 = J. | last2 = San Miguel | first2 = C. L. | last3 = Kellogg | first3 = R. | year = 1976 | title = A factor-analytic conceptualization of attitudes toward male and female homosexuals | journal = Journal of Homosexuality | volume = 2 | issue = 1| pages = 3–10 | doi=10.1300/j082v02n01_01| pmid = 1018107 }}</ref> Herek (1984) found that heterosexual females tended to exhibit equally positive or negative attitudes toward gay men and lesbians. The heterosexual males, however, tended to respond more negatively, or unfavorably, to gay men than lesbians.<ref>{{cite journal | last1 = Herek | first1 = G. M. | year = 1984 | title = Beyond 'homophobia': A social psychological perspective on attitudes toward lesbians and gay men | journal = Journal of Homosexuality | volume = 10 | issue = 1/2| pages = 1–21 | doi=10.1300/j082v10n01_01| pmid = 6084028 }}</ref>

] such as ] have examined underlying motivations for ] (hostility toward lesbians and gays), and cultural theorists have noted how portrayals of homosexuality often center around stigmatized phenomena such as ], pedophilia, and gender variance. The extent to which such portrayals are ]s is disputed.

Contemporary researchers have measured attitudes held by heterosexuals toward gay men and lesbians in a number of different ways.<ref>Commonly used scales include those designed by Herek, G. (1988), Larson et al. (1980), Kite, M. E., & Deaux, K. (1986), and Haddock et al. (1993)</ref>


Certain populations are also found to accept homosexuality more than others. In the ], ] are generally less tolerant of homosexuality than European or Hispanic Americans.<ref>{{cite book|title=Sexuality Now: Embracing Diversity|author=Janell L. Carroll|publisher=Wadsworth Publishing}}</ref> However, polls after President Barack Obama's public support of same-sex marriage showed a shift in attitudes to 59% support among African Americans, 60% among Latinos and 50 percent among White Americans.<ref name="New Poll Shows Dramatic Shifts in Public Opinion of Gay Marriage Post-Obama Announcement">{{cite news |url=http://atlantablackstar.com/2012/05/24/new-poll-shows-dramatic-shifts-in-public-opinion-of-gay-marriage-post-obama-announcement/ |title=New Poll Shows Dramatic Shifts in Public Opinion of Gay Marriage Post-Obama Announcement |work=] |date=24 May 2012 |access-date=22 August 2013 }}</ref> ] were found to be the most accepting of homosexuality among ]ern nations and ]i ] reflect that. According to a 2007 poll, a strong majority of ] say they would accept a gay child and go on with life as usual.<ref>{{cite news |url=http://www.ynetnews.com/articles/0,7340,L-3420964,00.html |title=Most Israelis would accept a gay child |author=Kobi Nahshoni |work=] |date=2007-07-07}}</ref> A 2013 '']'' poll found that most of the ] and ] sector saw homosexuality negatively, while the majority of secular and traditional Jews say they support equal rights for gay couples.<ref>{{cite news |last=Ho |first=Spencer |date=15 December 2013 |title=Poll: 70% of Israelis support recognition for gays |url=http://www.timesofisrael.com/poll-70-of-israelis-support-recognition-for-gays/ |newspaper=The Times of Israel |access-date=31 December 2014}}</ref>
] such as ] have examined underlying motivations for ] (hostility toward lesbians and gays), and cultural theorists have noted how portrayals of homosexuality often center around stigmatized phenomena such as AIDS, pedophilia, and gender variance. The extent to which such portrayals are ]s is disputed.


Much less research has been conducted into societal attitudes toward ].<ref>Herek, Gregory M. ''Heterosexuals' attitudes toward bisexual men and women in the United States'', Journal of Sex Research, Nov, 2002. {{webarchive|url=https://web.archive.org/web/20060411090139/http://www.findarticles.com/p/articles/mi_m2372/is_4_39/ai_96621265 |date=11 April 2006 }}</ref> What studies do exist suggest that the attitude of heterosexuals toward bisexuals mirrors their attitude toward homosexuals,<ref>*Ochs, R. (1996). "Biphobia: It goes more than two ways". In: B. A. Firestein (Ed.), ''Bisexuality: The psychology and politics of an invisible minority'' (pp. 217–239). Thousand Oaks, California: Sage
Contemporary researchers have measured attitudes held by heterosexuals toward gay men and lesbians in a number of different ways. Commonly used scales include those designed by Herek,<ref>Herek, G. (1988)</ref> Larson et al.,<ref>Larson et al. (1980)</ref> Kite and Deaux,<ref>Kite, M.E., & Deaux, K. (1986)</ref> and Haddock et al.<ref>Haddock, et al. (1993)</ref>
*{{cite journal | last1 = Rust | first1 = P. C. | year = 2000 | title = Bisexuality: A contemporary paradox for women | journal = Journal of Social Issues | volume = 56 | issue = 2| pages = 205–221 | doi=10.1111/0022-4537.00161}}
*Weinberg, M. S., Williams, C. J., & Pryor, D. W. (1994). ''Dual attraction: Understanding bisexuality''. New York: Oxford University Press.
*{{cite journal | last1 = Mohr | first1 = J. J. | last2 = Rochlen | first2 = A. B. | year = 1999 | title = Measuring attitudes regarding bisexuality in lesbian, gay male, and heterosexual populations | journal = Journal of Counseling Psychology | volume = 46 | issue = 3| pages = 353–369 | doi=10.1037/0022-0167.46.3.353}}
</ref> and that bisexuals experience a similar degree of hostility, discrimination, and violence relating to their sexual orientation as do homosexuals.<ref>*Paul, J. P., & Nichols, M. (1988). "'Biphobia' and the construction of a bisexual identity". In: ] & W. Scott (Eds.), ''The sourcebook on lesbian/gay health care'' (pp. 142–147). Washington, DC: National Lesbian and Gay Health Foundation.
*Ochs, R. (1996). "Biphobia: It goes more than two ways". In: B. A. Firestein (Ed.), ''Bisexuality: The psychology and politics of an invisible minority'' (pp. 217–239). Thousand Oaks, California: Sage
*Weinberg, M. S., Williams, C. J., & Pryor, D. W. (1994). ''Dual attraction: Understanding bisexuality''. New York: Oxford University Press.
*Herek, Gillis, and Cogan (1999) found that 15% of bisexual women (n = 190) and 27% of bisexual men (n = 191) had experienced a crime against their person or property because of their sexual orientation. compared to 19% of lesbians (n = 980) and 28% of gay men (n = 898). (Gillis, J. R., & Cogan, J. C. (1999). ''Psychological sequelae of hate crime victimization among lesbian, gay, and bisexual adults.'' Journal of Consulting and Clinical Psychology, 67, 945–951.)
*Note: the Kaiser Family Foundation (2001) found that bisexuals reported experiencing less prejudice and discrimination, while a 1997 study of heterosexual U.S undergraduate students found that they had more negative attitudes toward bisexuals than towards lesbians and gays. Kaiser Family Foundation (2001), ''Inside-out: A report on the experiences of lesbians, gays, and bisexuals in America and the public's view on issues and politics related to sexual orientation.'' http://www.kff.org ; {{cite journal | last1 = Eliason | first1 = M. J. | year = 1997 | title = The prevalence and nature of biphobia in heterosexual undergraduate students | doi = 10.1023/A:1024527032040| journal = Archives of Sexual Behavior | volume = 26 | issue = 3| pages = 317–326 | pmid=9146816| s2cid = 30800831 }}</ref>


Research (mainly conducted in the United States) show that people with more permissive attitudes on sexual orientation issues tend to be younger, well-educated, and politically liberal. Tolerance toward homosexuality and bisexuality have been increasing with time. A 2011 ] survey found that 48 percent of voters in the state of ] supported the legalization of same-sex marriage, while 47 were opposed and 5 percent were not sure.<ref>{{cite web |work=Delaware Liberal |url=http://www.delawareliberal.net/2011/02/09/large-plurality-of-delaware-supports-marriage-equality/ |title=Plurality of Delaware Supports Marriage Equality |date=9 February 2011 |access-date=13 April 2011 }}</ref> A 2011 poll by Lake Research Partners showed that 62% in Delaware favored allowing same-sex couples to form civil unions, while 31% were opposed, and 7% were not sure.<ref>{{cite web |title=Delaware same-sex partnership support |url=http://equalitydelaware.org/uploads/BroadSupport_PressRel_EQDE_110316.pdf |work=Delaware same-sex partnership |url-status=dead |archive-url=https://web.archive.org/web/20121021173315/http://equalitydelaware.org/uploads/BroadSupport_PressRel_EQDE_110316.pdf |archive-date=21 October 2012}}</ref>
Certain populations are also found to accept homosexuality more than others. In the ], ] are generally less tolerant of homosexuality than European or Hispanic Americans.<ref>{{cite book|title=Sexuality Now: Embracing Diversity|author=Janell L. Carroll|publisher=Wadsworth Publishing}}</ref> However, recent polls after President Barack Obama's public support of same-sex marriage shift attitudes to 59% support amongst African Americans, 60% amongst Latinos and 50 percent amongst White Americans.<ref name="New Poll Shows Dramatic Shifts in Public Opinion of Gay Marriage Post-Obama Announcement">http://atlantablackstar.com/2012/05/24/new-poll-shows-dramatic-shifts-in-public-opinion-of-gay-marriage-post-obama-announcement/</ref> ]is were found to be the most accepting of homosexuality among ]ern nations, the ] found, and Israeli ] reflects that. Pew Global included ] in their survey of the Israeli population, who are much less tolerant of homosexuality than ]ish Israelis. According to a 2007 poll, a strong majority of Israeli Jews say they would accept a gay child and go on with life as usual.<ref>{{cite news|url=http://www.ynetnews.com/articles/0,7340,L-3420964,00.html|title=Most Israelis would accept a gay child|author=Kobi Nahshoni|publisher=]|date=2007-07-07}}</ref> A 2009 ]-Dialog poll found that most of the religious sector, the Arab sector, and the Russian-speaking sector saw homosexuality as a perversion, while the majority of traditional and secular Jews say they have no problem with it. The poll found homophobia to be declining.<ref>{{cite news|url=http://www.haaretz.com/hasen/spages/1105652.html|title=Haaretz survey: 46% of Israelis thinks gays are deviants|author=Ofri Ilani|publisher=]|date=06/08/2009}}</ref><ref>{{cite news|url=http://www.smh.com.au/world/homophobia-in-israel-still-high-but-declining-slowly-says-survey-20090806-ebkb.html|title=Homophobia in Israel still high but declining slowly, says survey|author=Jason Koutsoukis|publisher=]|date=August 7, 2009|accessdate=2009-08-20}}</ref>
{{clear}}


===Same-sex marriage===
Much less research has been conducted into societal attitudes toward ].<ref>Herek, Gregory M. ''Heterosexuals' attitudes toward bisexual men and women in the United States'', Journal of Sex Research, Nov, 2002. </ref> What studies do exist suggest that the attitude of heterosexuals toward bisexuals mirrors their attitude toward homosexuals,<ref>Ochs, R. (1996). ''Biphobia: It goes more than two ways.'' In: B. A. Firestein (Ed.), Bisexuality: The psychology and politics of an invisible minority (pp. 217–239). Thousand Oaks, CA: Sage.<br />* Rust, P. C. (2000). ''Bisexuality: A contemporary paradox for women.'' Journal of Social Issues, 56(2), 205–221.<br />* Weinberg, M. S., Williams, C. J., & Pryor, D. W. (1994). ''Dual attraction: Understanding bisexuality.'' New York: Oxford University Press.<br />* Mohr, J. J., & Rochlen, A. B. (1999). ''Measuring attitudes regarding bisexuality in lesbian, gay male, and heterosexual populations.'' Journal of Counseling Psychology, 46, 353–369.</ref> and that bisexuals experience a similar degree of hostility, discrimination, and violence relating to their sexual orientation as do homosexuals.<ref>Paul, J. P., & Nichols, M. (1988). ''"Biphobia" and the construction of a bisexual identity.'' In: ] & W. Scott (Eds.), 'The sourcebook on lesbian/gay health care' (pp. 142–147). Washington, DC: National Lesbian and Gay Health Foundation.<br />* Ochs, R. (1996). op cit.<br />* Weinberg, et al. (1994). op cit.<br />* Herek, Gillis, and Cogan (1999) found that 15% of bisexual women (n = 190) and 27% of bisexual men (n = 191) had experienced a crime against their person or property because of their sexual orientation. compared to 19% of lesbians (n = 980) and 28% of gay men (n = 898). (Gillis, J. R., & Cogan, J. C. (1999). ''Psychological sequelae of hate crime victimization among lesbian, gay, and bisexual adults.'' Journal of Consulting and Clinical Psychology, 67, 945–951.)<br />*Note: the Kaiser Family Foundation (2001) found that bisexuals reported experiencing less prejudice and discrimination, while a 1997 study of heterosexual U.S undergraduate students found that they had more negative attitudes toward bisexuals than towards lesbians and gays. (Kaiser Family Foundation (2001), ''Inside-out: A report on the experiences of lesbians, gays, and bisexuals in America and the public's view on issues and politics related to sexual orientation.'' http://www.kff.org ; Eliason, M. J. (1997). ''The prevalence and nature of biphobia in heterosexual undergraduate students.'' Archives of Sexual Behavior, 26, 317–326.)</ref>
{{Same-sex marriage opinion polls worldwide}}


===Adoption===
Research (mainly conducted in the United States) show that people with more permissive attitudes on sexual orientation issues tend to be younger, well-educated, and politically liberal. Tolerant attitudes toward homosexuality and bisexuality have been increasing with time. A 2011 ] survey found that 48 percent of voters in the state of ] supported the legalization of same-sex marriage, while 47 were opposed and 5 percent were not sure.<ref>{{cite web |work=Delaware Liberal |url=http://www.delawareliberal.net/2011/02/09/large-plurality-of-delaware-supports-marriage-equality/ |title=Plurality of Delaware Supports Marriage Equality |date=February 9, 2011 |accessdate=April 13, 2011}}</ref> March 6, 2011 poll by Lake Research Partners, showed that 62% in Delaware favor allowing same-sex couples to form civil unions, while 31% were opposed, and 7% were not sure.<ref>{{cite web |work=Delaware same-sex partnership |url=http://equalitydelaware.org/uploads/BroadSupport_PressRel_EQDE_110316.pdf |title=Delaware same-sex partnership support}}</ref>
{{Same-sex adoption opinion polls Africa}}
{{Same-sex adoption opinion polls Asia}}
{{Same-sex adoption opinion polls Americas}}
{{Same-sex adoption opinion polls Europe}}
{{Same-sex adoption opinion polls Oceania}}


==Law== ==Law==
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The legal status of homosexuality varies greatly around the world. Homosexual acts between consenting adults are known to be illegal in about 70 out of the 195 countries of the world. The legal status of homosexuality varies greatly around the world. Homosexual acts between consenting adults are known to be illegal in about 70 out of the 195 countries of the world.


Homosexual sex acts may be illegal, especially under ]s, and where they are legal, the ] often differs from country to country. In some cases, homosexuals are prosecuted under vaguely worded "public decency" or morality laws. Some countries have special laws preventing certain public expressions of homosexuality.{{Citation needed|date=June 2010}} Nations or ] may have ] in place to protect against discrimination on the basis of ] in the workplace, housing, health services and education. Some give exemptions, allowing employers to discriminate if they are a religious organisation, or if the employee works with children. Homosexual sex acts may be illegal, especially under ]s, and where they are legal, the ] often differs from country to country. In some cases, homosexuals are prosecuted under vaguely worded "public decency" or morality laws. Some countries have special laws preventing certain public expressions of homosexuality.<ref>{{cite web |url=http://www.truthdig.com/report/item/why_russia_fears_the_gay_20130626/ |title=Why Russia Fears the Gay |date=26 June 2013 |publisher=Truthdig |last=Mijnssen |first=Ivo |access-date=17 July 2013 }}</ref> Nations or ] may have ] in place to protect against discrimination on the basis of ] in the workplace, housing, health services and education. Some give exemptions, allowing employers to discriminate if they are a religious organisation, or if the employee works with children.


{{World homosexuality laws map|align=left|size=275px}} {{World homosexuality laws map |align=left |size=275px}}
Legal recognition of ]s also varies greatly. Legal privileges pertaining to different-sex relationships that may be extended to same-sex couples include parenting, ] and access to ]; ]; spousal benefits for employees such as pensions, health funds and other services; family leave; medical rights, including hospital visitation, notification and ]; ] when a partner dies without leaving a will; and social security and tax benefits. Same-sex couples without legal recognition may also lack access to domestic violence services, as well as mediation and arbitration over custody and property when relationships end. Some regions have laws specifically excluding same-sex couples from particular rights such as adoption. Legal recognition of ]s also varies greatly. Legal privileges pertaining to different-sex relationships that may be extended to same-sex couples include parenting, ] and access to ]; ]; spousal benefits for employees such as pensions, health funds and other services; family leave; medical rights, including hospital visitation, notification and ]; ] when a partner dies without leaving a will; and social security and tax benefits. Same-sex couples without legal recognition may also lack access to domestic violence services, as well as mediation and arbitration over custody and property when relationships end. Some regions have laws specifically excluding same-sex couples from particular rights such as adoption.


In 2001, the ] became the first country to recognize ], and same-sex marriages were subsequently recognized in ] (2003); ] and ] (2005); the U.S. states of ] (2004), ] (2008 – later banned by ]), ] (2008), ] (2009), ] (2009), ] (2009, repealed shortly after; recognized again in 2012), the ] (2009), ] (2010), and ] (2012); ] (2006); ] (2009); ] (2009), ] (2010), ] (2010), ] (2010) and ] (2012). Other legal recognition of same sex relationships (offering fewer benefits than marriage) include ] and ]s. In 2015 the UK will also make same-sex marriage legal. In 2001, the ] became the first country to recognize ]. Since then same-sex marriages were subsequently recognized in ] (2003), ] (2005), ] (2005), ] (2006), ] (2009), ] (2009), ] (2010), ] (2010), ] (2010), ] (2012), ] (2013), ] (2013), ] (2013), ] (2013), ] (2015), ] (2015), ] (2015), ] (2016), ] (2017), ] (2017), ] (2017), ] (2019), ] (2019), ] (2019), ] (2020), ] (2020), ] (2022), ] (2022), ] (2022), ] (2022), ] (2022) and ] (2023). ], legally recognizes same-sex marriages, but does not allow such marriages to be performed within the country.


===Application of Islamic law=== ===Islamic law===
{{further|Islam and homosexuality}}
On the other end of the spectrum, several countries impose the death penalty for homosexual acts, per the application of some interpretations of ]. As of 2006, these include ], ], ], ], ], ], ], the parts of ] under Sharia, and some Islamist dominated regions within ] and ].<ref></ref><ref></ref>
On the other end of the spectrum, several countries impose the death penalty for homosexual acts, per the application of some interpretations of ]. As of 2022, these include ], ], ], ], ] and ].<ref>{{cite web |url=http://www.religionfacts.com/homosexuality/islam.htm |title=Homosexuality and Islam |publisher=ReligionFacts |access-date=8 December 2014}}</ref><ref name="BuzzfeedLGBT">{{cite web|last1=Jones|first1=Saeed|title=76 Countries Where Anti-Gay Laws Are As Bad As Or Worse Than Russia's|url=https://www.buzzfeed.com/saeedjones/76-countries-where-anti-gay-laws-are-as-bad-as-or-worse-than|website=buzzfeed.com|date=9 August 2013 |publisher=BuzzFeed LGBT|access-date=16 February 2015}}</ref>


In Saudi Arabia, the maximum punishment for homosexuality is public execution. However, the government will use other punishments – e.g., fines, jail time, and ] – as alternatives, unless it feels that homosexuals are challenging state authority by engaging in ].<ref></ref> In Saudi Arabia, the maximum punishment for homosexuality is public execution. However, the government will use other punishments – e.g., fines, jail time, and ]&nbsp;– as alternatives, unless it feels that homosexuals are challenging state authority by engaging in ].<ref name="sodomylaws.org">{{cite web |url=https://www.humandignitytrust.org/country-profile/saudi-arabia/ |title=Saudi Arabia |website=Human Dignity Trust |date=13 February 2019 |access-date=March 22, 2021}}</ref>


Most international human rights organizations, such as ] and ], condemn laws that make homosexual relations between consenting adults a crime. Since 1994, the ] ] has also ruled that such laws violate the right to privacy guaranteed in the ] and the ].
Iran is perhaps the nation to execute the largest number of its citizens for homosexuality. Since the 1979 ] in Iran, the Iranian government has executed more than 4,000 people charged with homosexual acts.<ref>{{cite web |url=http://www.vexen.co.uk/religion/homosexuality.html#Islam |title=Homosexuality and Religion}}</ref> In Afghanistan after the fall of the Taliban, homosexuality went from a capital crime to one that it punished with fines and prison sentences.


Of the nations with a majority of Muslim inhabitants, many, even those with secular constitutions, continue to outlaw homosexuality, though only in a minority (Yemen<ref>{{cite news |last=Hildebrandt |first=Amber |title=Gay Yemeni Activist Facing Death Threats Seeks to Stay in Canada |url=https://www.cbc.ca/news/canada/gay-yemeni-activist-facing-death-threats-seeks-to-stay-in-canada-1.1409522 |access-date=March 22, 2021 |publisher=] |date=June 20, 2013}}</ref> and Afghanistan<ref>{{cite news |last=Qadiry |first=Tahir|title=Gay Afghan Defies Tradition to Expose Identity |url=https://www.bbc.co.uk/news/world-asia-21426632 |access-date=March 22, 2021 |work=] |date=February 20, 2013}}</ref>) is it punishable by death. Of the countries where homosexuality is illegal, only Lebanon has an internal effort to legalize it.<ref>{{cite web |url=http://www.helem.net/ |title=No to Article 534 |website=Helem |language=Arabic |archive-url=https://web.archive.org/web/20090831061210/http://www.helem.net/ |archive-date=August 31, 2009 |access-date=March 22, 2021}}</ref> Muslim-majority countries where homosexuality is not criminalized include ], ], ], ], ], ], ] and others.
Most international human rights organizations, such as ] and ], condemn laws that make homosexual relations between consenting adults a crime. Since 1994, the ] ] has also ruled that such laws violate the right to privacy guaranteed in the ] and the ].

Of the nations with a majority of Muslim inhabitants, only Lebanon has an internal effort to legalize homosexuality.<ref></ref> The notable exceptions are ], the world's largest Muslim nation by population, ], ] and ], which do not criminalise homosexuality.


==Religion== ==Religion==
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As with social attitudes in general, religious attitudes towards homosexuality vary between and among religions and their adherents. Traditionalists among the world's major religions generally disapprove of homosexuality, and prominent opponents of social acceptance of homosexuality often cite religious arguments to support their views. Liberal currents also exist within most religions, and modern lesbian and gay scholars of religion sometimes point to a place for homosexuality among historical traditions and ]s, and emphasise religious teachings of compassion and love. As with social attitudes in general, religious attitudes towards homosexuality vary between and among religions and their adherents. Traditionalists among the world's major religions generally disapprove of homosexuality, and prominent opponents of social acceptance of homosexuality often cite religious arguments to support their views. Liberal currents also exist within most religions, and modern lesbian and gay scholars of religion sometimes point to a place for homosexuality among historical traditions and ]s, and emphasise religious teachings of compassion and love.


]s such as ], ], and various denominations of ], traditionally forbid sexual relations between people of the same sex and teach that such behaviour is ]ful. Religious authorities point to passages in the ] (, ), the ] () and the ] (, ) for scriptural justification of these beliefs. ]s such as ], ], and various denominations of ] traditionally forbid sexual relations between people of the same sex and teach that such behaviour is sinful. Religious authorities point to passages in the ],<ref>#
# {{webarchive|url=https://web.archive.org/web/20060813135828/http://www.usc.edu/dept/MSA/quran/026.qmt.html |date=13 August 2006 }}</ref> the ]<ref>#</ref> and the ]<ref>#
#</ref> for scriptural justification of these beliefs.

Among Indic religions (also known as ] religions), including ], ], ] and ], teachings regarding homosexuality are less clear. Unlike in western religions, homosexuality is rarely discussed. However, most contemporary religious authorities in the various Dharmic traditions view homosexuality negatively, and when it is discussed, it is discouraged or actively forbidden.<ref>See ] for pronouncements from Thai, Tibetan and Chinese Buddhist leaders.<br />The supreme body of Sikhism condemned homosexuality in 2005: , ], Tuesday, 29 March 2005.<br />Hinduism is diverse, with no supreme governing body, but the majority of ]s opposed same-sex relationships in a 2004 survey, and a minority supported them. See: , by Rajiv Malik, in Hinduism Today. October/November/December 2004.</ref> Ancient religious texts such as the ] often refer to people of a ], who are neither female nor male. Some see this third gender as an ancient parallel to modern western lesbian, gay, ] and/or ] identities. However, this third sex is usually negatively valued as a pariah class in ancient texts.<ref>Gyatso, Janet (2003). ''One Plus One Makes Three: Buddhist Gender Conceptions and the Law of the Non-Excluded Middle'', History of Religions. 2003, no. 2. University of Chicago press.</ref> Ancient Hindu law books, from the first century onward, categorize non-vaginal sex (''ayoni'') as impure.<ref></ref> Same-sex sexuality and gender transformations are common among the Hindu pantheon of deities.

Among the Sinic religions of ], including ], ] and ], passionate homosexual expression is usually discouraged because it is believed to not lead to human fulfillment.<ref>Wawrytko, Sandra (1993). ''Homosexuality and Chinese and Japanese Religions'' in "Homosexuality and World Religions", edited by Arlene Swidler. Trinity Press International, 1993.</ref>


Among the Sinic religions of ], including ], ] and ], passionate homosexual expression is usually discouraged because it is believed to not lead to human fulfillment.<ref>Wawrytko, Sandra (1993). "Homosexuality and Chinese and Japanese Religions" in ''Homosexuality and World Religions'', edited by Arlene Swidler. Trinity Press International, 1993.</ref>
A ] can be found around the world.


==Corporate attitudes== ==Corporate attitudes==
{{Globalize|section|USA|2name=the United States|date=December 2013}}
In some ] countries, large ] ] often lead the way in the equal treatment of gay men and lesbians. For instance, more than half of the ] offer ] benefits and 49 of the Fortune 50 companies include ] in their non-discrimination policies (only ] does not).<ref name="fortune500-sfgate">DeBare, Illana. {{webarchive|url=https://web.archive.org/web/20090125184524/http://www.sfgate.com/cgi-bin/article.cgi?f=%2Fc%2Fa%2F2006%2F06%2F30%2FBUGJNJMQ9C1.DTL |date=25 January 2009 }}. ''San Francisco Chronicle''. 30 June 2006. Retrieved 13 April 2007.</ref><ref>{{Cite news |title=Workplace Improves for Gay, Transgender Employees, Rights Group Says |first=Amy |last=Joyce |newspaper=] |url=https://www.washingtonpost.com/wp-dyn/content/article/2005/06/05/AR2005060501249.html |date=2006-06-06 |access-date=2007-09-21 }}</ref> At the same time, studies show that many private firms engage in significant employment discrimination on the basis of sexual orientation. In one study, for example, two fictitious but realistic resumes were sent to roughly 1,700 entry-level job openings. The two resumes were very similar in terms of the applicant's qualifications, but one resume for each opening mentioned that the applicant had been part of a gay organization in college. The results showed that applicants without the gay signal had an 11.5 percent chance of being called for an interview; openly gay applicants had only a 7.2 percent chance. The callback gap varied widely according to the location of the job. Most of the overall gap detected in the study was driven by the Southern and Midwestern states in the sample—Texas, Florida, and Ohio. The Western and Northeastern states in the sample (California, Nevada, Pennsylvania, and New York) had only small and statistically insignificant callback gaps.<ref>{{Cite journal|title=Tilcsik, A. (2011). "Pride and prejudice: Employment discrimination against openly gay men in the United States". |journal=American Journal of Sociology|volume=117|issue=2|pages=586–626|jstor=10.1086/661653|doi=10.1086/661653|last1=Tilcsik|first1=András|year=2011|pmid=22268247|hdl=1807/34998|s2cid=23542996|hdl-access=free}}</ref>


In the ], in particular the ] and the ], the ] of ] has been criticised by some.<ref>(UK) {{cite news|author1=Various|title=Don't let corporations spoil the spirit of Pride|url=https://www.theguardian.com/world/2015/jun/12/corporations-spoil-the-spirit-of-pride-london|access-date=5 January 2016|work=]|date=12 June 2015}}; {{cite news|last1=Jones|first1=Owen|author-link1=Owen Jones (writer)|title=Has the LGBT movement been hijacked by big business?|url=https://www.theguardian.com/commentisfree/video/2015/jun/29/lgbt-movement-hijacked-big-business-video|access-date=5 January 2016|work=]|date=29 June 2015|format=Video}}</ref><ref>{{cite news|title=Gay Pride Parades Are Giant Excuses for Corporate Marketing. Get Over It|url=http://www.queerty.com/gay-pride-parades-are-giant-excuses-for-corporate-marketing-get-over-it-20100218|access-date=5 January 2016|work=Queerty}}</ref>
In some ] countries, large ] ] often lead the way in the equal treatment of gay men and lesbians. For instance, more than half of the ] offer ] benefits and 49 of the Fortune 50 companies include ] in their non-discrimination policies (only ] does not).<ref name="fortune500-sfgate">DeBare, Illana. "." ''San Francisco Chronicle''. June 30, 2006. Retrieved April 13, 2007.</ref><ref>{{Cite news |title=Workplace Improves for Gay, Transgender Employees, Rights Group Says |first=Amy |last=Joyce |periodical=] |url=http://www.washingtonpost.com/wp-dyn/content/article/2005/06/05/AR2005060501249.html |date=2006-06-06 |accessdate=2007-09-21 |postscript=<!--None-->}}</ref> At the same time, studies show that many private firms engage in significant employment discrimination on the basis of sexual orientation. In one study, for example, two fictitious but realistic resumes were sent to roughly 1,700 entry-level job openings. The two resumes were very similar in terms of the applicant's qualifications, but one resume for each opening mentioned that the applicant had been part of a gay organization in college. The results showed that applicants without the gay signal had an 11.5 percent chance of being called for an interview; openly gay applicants had only a 7.2 percent chance. The callback gap varied widely according to the location of the job. Most of the overall gap detected in the study was driven by the Southern and Midwestern states in the sample — Texas, Florida, and Ohio. The Western and Northeastern states in the sample (California, Nevada, Pennsylvania, and New York) had only small and statistically insignificant callback gaps.<ref></ref>


==Anti-homosexual attitudes== ==Anti-homosexual attitudes==
] ]


===Conservatism=== ===Conservatism===
] is a term broadly used for people who are inclined to traditional values. ] is a term broadly used for people who are inclined to traditional values.


Whilst conservatism includes people of many views, it has a significant proportion of adherents who consider homosexuals, and especially the efforts of homosexuals to achieve equal rights and recognition, to be a threat to valued traditions, institutions and freedoms. Such attitudes are generally tied in with opposition to what some conservatives call the "]".<ref> While conservatism includes people of many views, a significant proportion of its adherents consider homosexuals, and especially the efforts of homosexuals to achieve certain rights and recognition, to be a threat to valued traditions, institutions and freedoms. Such attitudes are generally tied in with opposition to what some conservatives call the "]".<ref>
See, for example:<br /> See, for example:

{{cite book
*{{cite book |author1=Sears, Alan |author2=Osten, Craig |name-list-style=amp |title=The Homosexual Agenda: Exposing the Principal Threat to Religious Freedom Today |publisher=B&H Publishing Group |year=2003 |isbn=978-0-8054-2698-4 }}
|author=Sears, Alan and Osten, Craig
*{{cite web |last=Morgan |first=Kristen |title=Recent Cases Show Homosexual Agenda's Threat to Religious Liberty |publisher=Concerned Women for America |url=http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm |url-status=dead |archive-url=https://web.archive.org/web/20061201073523/http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm |archive-date=1 December 2006}}
|title=The Homosexual Agenda: Exposing the Principal Threat to Religious Freedom Today
*{{cite web |last=Gagnon |first=Robert A. J. |title=Bearing False Witness: Balch's Effort at Demonization and His Truncated Gospel |pages=10–18 |url=http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm |format=PDF |url-status=dead |archive-url=https://web.archive.org/web/20061201073523/http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm |archive-date=1 December 2006}}
|publisher=B&H Publishing Group
*{{cite web |title=Religious freedom under attack in Canada |work=Catholic Insight |year=2005 |url=http://catholicinsight.com/online/features/article_609.shtml |url-status=dead |archive-url=https://web.archive.org/web/20061101033400/http://catholicinsight.com/online/features/article_609.shtml |archive-date=1 November 2006}}</ref>
|year=2003
|isbn=0-8054-2698-1 }},<br />
{{cite web
|last=Morgan
|first=Kristen
|title=Recent Cases Show Homosexual Agenda’s Threat to Religious Liberty
|publisher=Concerned Women for America
|date=
|url=http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm
|accessdate=}}, <br />
{{cite web
|last=Gagnon
|first=Robert A. J.
|title=Bearing False Witness: Balch’s Effort at Demonization and His Truncated Gospel
|pages=10–18
|url=http://www.cwfa.org/articles/11067/LEGAL/freedom/index.htm
|format=PDF
|accessdate=}},<br />
{{cite web
|title=Religious freedom under attack in Canada
|publisher=Catholic Insight
|year=2005
|url=http://catholicinsight.com/online/features/article_609.shtml
|accessdate=}}</ref>


The finding that attitudes to ] correlate strongly with nature of contact and with personal beliefs is stated in a variety of research over a substantial time period, and conservative men and women stand out in their views specifically. The finding that attitudes to ] correlate strongly with nature of contact and with personal beliefs is stated in a variety of research over a substantial time period, and conservative men and women stand out in their views specifically.


Thus Herek, who established the Attitudes Toward Lesbians and Gay Men Scale in psychology, states: Thus Herek, who established the Attitudes Toward Lesbians and Gay Men Scale in psychology, states:<ref>(Herek, 1987a, 1987b, 1988, 1994; Herek & Glunt, 1993; Herek & Capitanio, 1995, 1996), </ref>
:''"The ATLG and its subscales are consistently correlated with other theoretically relevant constructs. Higher scores (more negative attitudes) correlate significantly with high religiosity, lack of contact with gay men and lesbians, adherence to traditional sex-role attitudes, belief in a traditional family ideology, and high levels of dogmatism (Herek, 1987a, 1987b, 1988, 1994; Herek & Glunt, 1993; Herek & Capitanio, 1995, 1996)"''<ref></ref> <blockquote>The ATLG and its subscales are consistently correlated with other theoretically relevant constructs. Higher scores (more negative attitudes) correlate significantly with high religiosity, lack of contact with gay men and lesbians, adherence to traditional sex-role attitudes, belief in a traditional family ideology, and high levels of dogmatism</blockquote>
and that:<ref>{{cite web|last1=Nowack|first1=Rachel|title=Studies Discover Clues to the Roots of Homophobia|url=http://psychology.ucdavis.edu/rainbow/articles/nowack.html|website=psychology.ucdavis.edu|publisher=The Journal of NIH Research|access-date=15 February 2015|archive-url=https://web.archive.org/web/19980120084720/http://psychology.ucdavis.edu/rainbow/articles/nowack.html|archive-date=20 January 1998|pages=53–57|date=September 1993}}</ref>
:and that:
:''"The strongest predictor of positive attitudes toward homosexuals was that the interviewee knew a gay man or lesbian. The correlation held across each demographic subset represented in the survey—sex, education level, age—bar one: political persuasion. "''<ref>http://psychology.ucdavis.edu/rainbow/articles/nowack.html</ref> <blockquote>The strongest predictor of positive attitudes toward homosexuals was that the interviewee knew a gay man or lesbian. The correlation held across each demographic subset represented in the survey—sex, education level, age—bar one: political persuasion.</blockquote>


An example of conservative views can also be found in the discussion of what conservatives call "]", within a document released by the conservative Christian organization ] states: An example of conservative views can also be found in the discussion of what conservatives call "]", within a document released by the conservative Christian organization ] states:<ref>{{cite web|author1=Alliance Defense Fund|title=THE HOMOSEXUAL LEGAL AGENDA: ''A BARRIER TO EVANGELISM''|url=http://www.crministries.org/TTT/ABarrierToEvangelism.pdf|publisher=Alliance Defense Fund|access-date=15 February 2015|archive-url=https://web.archive.org/web/20070927152342/http://www.crministries.org/TTT/ABarrierToEvangelism.pdf|archive-date=27 September 2007|pages=4|date=2002}}</ref>
:''The homosexual activist movement are driving an agenda that will severely limit the ability to live and practice the Gospel, whether it is in the boardroom, the classroom, halls of government, private organizations, and even in places of worship. In their relentless attempts to obtain special rights, that no other special interest group has, they are in the process of redefining the family, demanding not only 'tolerance' but 'acceptance', and ultimately seeking to marginalize, censor, and punish those individuals who stand in the way of their multiple goals.<ref>{{Dead link|date=August 2009}}</ref>'' <blockquote>The homosexual activist movement are driving an agenda that will severely limit the ability to live and practice the Gospel, whether it is in the boardroom, the classroom, halls of government, private organizations, and even in places of worship. In their relentless attempts to obtain special rights, that no other special interest group has, they are in the process of redefining the family, demanding not only 'tolerance' ... but 'acceptance', and ultimately seeking to marginalize, censor, and punish those individuals who stand in the way of their multiple goals.</blockquote>


As this statement illustrates, those who believe that a disapproving attitude toward homosexuality is a tenet of their religion can see efforts to abolish such attitudes as an attack on their religious freedom. Those who regard homosexuality as a sin or perversion can believe that acceptance of homosexual parents and same-sex marriage will redefine and diminish the institutions of family and marriage. As this statement illustrates, those who believe that a disapproving attitude toward homosexuality is a tenet of their religion can see efforts to abolish such attitudes as an attack on their religious freedom. Those who regard homosexuality as a sin or perversion can believe that acceptance of homosexual parents and same-sex marriage will redefine and diminish the institutions of family and marriage.


More generally, conservatives—by definition—prefer that institutions, traditions and values remain unchanged, and this has put many of them in opposition to increasing the cultural acceptance and legal rights of homosexuals. More generally, conservatives—by definition—prefer that institutions, traditions and values remain unchanged, and this has put many of them in opposition to efforts designed to increase the cultural acceptance and legal rights of homosexuals{{Citation needed|date=April 2021}}.


===Psychology and attempts at modification of sexual orientation=== ===Psychology and sexual orientation===
:''Main articles: ], ]'' {{main|Homosexuality and psychology|Sexual orientation change efforts}}{{See also|Homosexuality in the DSM}}
In 1973, the ]'s board of trustees voted to declassify homosexuality as a mental disorder in the '']'' (DSM).<ref>{{cite web |url=http://www.apa.org/research/action/gay.aspx |title=Being Gay Is Just as Healthy as Being Straight |publisher=American Psychiatric Association |date=28 May 2003 |access-date=22 August 2013 }}</ref> Though some criticized this as a political decision, the social and political impetus for change was supported by scientific evidence.<ref>Gay Is Okay With APA (American Psychiatric Association); available online: {{cite web |url=http://www.soulforce.org/article/642 |title=Gay is Okay with APA (American Psychiatric Association) |access-date=2010-03-24 |url-status=dead |archive-url=https://web.archive.org/web/20100324080417/http://www.soulforce.org/article/642 |archive-date=24 March 2010}}</ref> In fact, the research of ] and other psychologists and psychiatrists helped to end the notion that homosexuality was in and of itself a mental illness. Homosexuality in and of itself was removed from the DSM in 1974, but a diagnosis of distress related to one's sexual orientation remained in the manual until 2013 (]). In parallel fashion, the ] removed homosexuality from the '']'' (ICD) in the tenth edition of that manual in 1992 (]), but retained a diagnosis of distress related to one's sexual orientation until 2019 (]). Diagnosing a person with a medical or mental health condition on the basis of sexual orientation is no longer allowable under either of these leading diagnostic manuals.


Many religious groups and other advocates, like ] (NARTH), believe that they can "heal" or "cure" homosexuality through ] or other ]. In a survey of 882 people who were undergoing ], attending "]" groups or "ex-gay" conferences, 22.9% reported they had not undergone any changes, 42.7% reported some changes, and 34.3% reported much change in sexual orientation.<ref name="Nicolosi2000">{{cite journal |last=Nicolosi |first=Joseph |title=Retrospective self-reports of changes in homosexual orientation: A consumer survey of conversion therapy clients |author2=Byrd, A. Dean |author3=Potts, Richard W. |journal=Psychological Reports |date=June 2000 |volume=86 |issue=3_suppl |pages=1071–1088 |doi=10.2466/pr0.2000.86.3c.1071|pmid=10932560 |s2cid=36702477 }}</ref> Many Western health and mental health professional organizations believe sexual orientation develops across a person's lifetime,<ref name="Psych">{{cite web |url=http://www.aglp.org/pages/cfactsheets.html#Anchor-Gay-14210 |title=Gay, Lesbian and Bisexual Issues |author=American Psychiatric Association |publisher=Association of Gay and Lesbian Psychiatrics |date=May 2000 |url-status=dead |archive-url=https://web.archive.org/web/20090103200307/http://www.aglp.org/pages/cfactsheets.html#Anchor-Gay-14210 |archive-date=3 January 2009 |author-link=American Psychiatric Association }}</ref> but that this therapy is unnecessary, potentially harmful, and the effectiveness has not been rigorously and scientifically proven. Much attention was given to the dissent from this opinion by ], but he later realized that his research was flawed and apologized for the damage it may have done.<ref>{{cite web |url=http://www.truthwinsout.org/news/2012/04/24542/ |title=Exclusive: Dr. Robert Spitzer Apologizes to Gay Community for Infamous 'Ex-Gay' Study |date=April 25, 2012 |access-date=22 August 2013 |work=Truth Wins Out }}</ref> Another study refuting the claims of conversion therapy proponents was done in 2001 by Ariel Shidlo and Michael Schroeder, which showed only 3% of the participants claiming to have completely changed their orientation from gay to straight.<ref>{{cite book |last=Shidlo |first=Ariel |author2=Schroeder, Michael |author3-link=Jack Drescher |author3=Drescher, Jack |title=Sexual Conversion Therapy: Ethical, Clinical, and Research Perspectives |year=2001 |publisher=Haworth Medical Press |location=New York |isbn=978-0-7890-1910-3 }}</ref>
In 1973, the (US) ] voted to remove homosexuality from ].<ref>{{cite web |url=http://psychologymatters.apa.org/hooker.html |title=Being Gay Is Just as Healthy as Being Straight |publisher=American Psychiatric Association |date=May 28, 2003 |accessdate=November 15, 2008}}</ref> The current DSM contains a diagnosis of "]." The decision was supported by a majority of the membership. Though some criticized this as a political decision, the social and political impetus for change was supported by scientific evidence.<ref>Gay Is Okay With APA (American Psychiatric Association); available online: http://www.soulforce.org/article/642</ref> In fact, the research of ] and other psychologists and psychiatrists helped to end the notion that homosexuality was in and of itself a mental illness. The ] currently lists ] in the ].


In many non-Western post-colonial countries, homosexual orientation is still considered to be a mental disorder and illness. In Muslim areas, this position is ascribed to the earlier adoption of European Victorian attitudes by the westernized elite, in areas where previously native traditions embraced same-sex relations.<ref>El-Rouayheb, Khaled, ''Before Homosexuality in the Arab-Islamic World'', Chicago, 2005</ref>
Many religious groups and other advocates, like ] (NARTH), believe that they can "heal" or "cure" homosexuality through ] or another ]. In a survey of 882 people who were undergoing ], attending ] groups or ex-gay conferences, 22. 9% reported they had not undergone any changes, 42.7% reported some changes, and 34.3% reported much change in sexual orientation.<ref name="Nicolosi2000">{{cite journal
|last=Nicolosi
|first=Joseph
|title=Retrospective self-reports of changes in homosexual orientation: A consumer survey of conversion therapy clients
|coauthors=Byrd, A. Dean; Potts, Richard W.
|url=http://doi.apa.org/index.cfm?fuseaction=showUIDAbstract&uid=2000-00515-002
|publisher=Psychological Reports
|year=2000 | month=June
|volume=86
|pages=1071–1088}}</ref> Many Western health and mental health professional organizations believe sexual orientation develops across a person’s lifetime,<ref name="Psych">{{cite web
|url=http://www.aglp.org/pages/cfactsheets.html#Anchor-Gay-14210
|title=Gay, Lesbian and Bisexual Issues
|author=]
|publisher=Association of Gay and Lesbian Psychiatrics
|month=May | year=2000}}</ref> but that this therapy is unnecessary, potentially harmful, and the effectiveness has not been rigorously and scientifically proven. Much attention was given to the dissent from this opinion by Dr. ], but he later realized that his research was flawed and apologized for the damage it may have done.<ref>http://www.truthwinsout.org/news/2012/04/24542/</ref> Another study refuting the claims of conversion therapy proponents was done in 2001 by Dr. Ariel Shidlo and Dr. Michael Schroeder, which showed only 3% of the participants claiming to have completely changed their orientation from gay to straight.<ref>
{{cite book
|last=Shidlo
|first=Ariel
|coauthors=Schroeder, Michael; ]
|title=Sexual Conversion Therapy: Ethical, Clinical, and Research Perspectives
|year=2001
|publisher=Haworth Medical Press
|location=New York
|isbn=0-7890-1910-8
}}</ref>


===Blame for plagues and disasters===
In many non-Western post-colonial countries, homosexual orientation is still considered to be a mental disorder and illness. In Muslim areas, this position is ascribed to the earlier adoption of European Victorian attitudes by the westernized elite, in areas where previously native traditions embraced same-sex relations.<ref>El-Rouayheb, Khaled, ''Before Homosexuality in the Arab-Islamic World,'' Chicago, 2005</ref>
{{See also|Anti-LGBT rhetoric#Causing disasters}}


The destruction of ] as takes place in the ] is sometimes attributed to attempted homosexual rape, but this is disputed<ref>{{cite news |url=http://www.timesonline.co.uk/tol/life_and_style/article1142764.ece |work=] |title=Sodom and Gomorrah: the true story |date=2003-06-17 }}{{dead link|date=September 2024|bot=medic}}{{cbignore|bot=medic}}</ref> and differs from earlier beliefs. Early Jewish belief (and some ] today)<ref name=Chabad-Sodom/> variously attributed the destruction to turning a blind eye to social injustice or lack of hospitality.<ref name="Chabad-Sodom">{{cite web|title=The Destruction of Sodom – Jewish History|url=http://www.chabad.org/library/article_cdo/aid/246615/jewish/The-Destruction-of-Sodom.htm|website=Chabad.org|publisher=Chabad|access-date=15 February 2015|quote=The Sodomites were notorious for their wickedness. They had no consideration for the poor, nor for the passing stranger to whom they offered no hospitality; nor would they even sell him any food or water.}}</ref>
===Stereotypes===
{{Main|LGBT stereotypes}}
Homosexual males are often stereotyped as being effeminate, being interested in women’s fashion such as fashion design or hairdressing, and having a circle of friends consisting of heterosexual females.


Since the ], ] were blamed for "bringing down the wrath of ]" upon the land, and their pleasures blamed for the periodic ] of disease which decimated the population. This "pollution" was thought to be cleansed by fire, as a result of which countless individuals were burned at the stake or run through with white-hot iron rods.{{citation needed|date=February 2015}}
Lesbians (or gay women) are usually stereotyped as exhibiting masculine traits ("butch") including having a preference for short haircuts, tattoos and male attire.


Since the end of the 1980s similar accusations have been made, inspired by the ] epidemic, with preachers such as ] blaming both the victim and a supposedly tolerant societal view of homosexuality.<ref name="AIDS">{{cite web |url=http://www.milforddailynews.com/opinion/x1987843539 |title=Press: The Sad Legacy of Jerry Falwell |author=Press, Bill|archive-url=https://web.archive.org/web/20070928110421/http://www.milforddailynews.com/opinion/x1987843539|access-date=15 February 2015|archive-date=28 September 2007|url-status=dead}}</ref> Recent researches indicate that in the years since, the epidemic has spread and now has many more heterosexual victims than homosexual.<ref>{{cite web|author1=Reginald Summerrise|author2=Pamela DeCarlo|title=Heterosexual men|url=http://caps.ucsf.edu/archives/factsheets/heterosexual-men|publisher=Le Penseur Youth Services, Chicago, IL|access-date=15 February 2015|quote=In the US, new AIDS cases are increasing among people who were infected through injecting drug use (IDU) and heterosexual sexual contact}}</ref>
Bisexual men and women are portrayed as being sexually immoral, manipulative, insincere or undecided. Male bisexuals are particularly stereotyped living on the down-low and female bisexuals are stereotyped as attention-seeking and having bad experiences with men.


===<span class="anchor" id="Association_with_child_abuse_and_pedophilia"></span> Association with child sexual abuse and pedophilia===
===Blame for plagues and disasters===
{{Further|Anti-LGBT rhetoric#Conflation with child abuse|LGBT grooming conspiracy theory}}
The destruction of ] as takes place in the ] is sometimes attributed to attempted homosexual rape, but this is disputed<ref>{{cite news| url=http://www.timesonline.co.uk/tol/life_and_style/article1142764.ece | location=London | work=The Times | title=Sodom and Gomorrah the true story | date=2003-06-17}}</ref> and differs from earlier beliefs. Early Jewish belief variously attributed the destruction to turning a blind eye to social injustice or lack of hospitality.

Since the ], ] were blamed for "bringing down the wrath of ]" upon the land, and their pleasures blamed for the periodic ] of disease which decimated the population. This "pollution" was thought to be cleansed by fire, as a result of which countless individuals were burned at the stake or run through with white-hot iron rods.

Since the end of the 1980s similar accusations have been made, inspired by the ] epidemic. In the years since, the epidemic has spread and now has many more heterosexual victims than homosexual{{Citation needed|date=July 2010}}.


Some people fear exposing their children to homosexuals in unsupervised settings because they believe the children might be molested, raped, or "]" to be homosexuals themselves.<ref>{{cite web |last1=Schlatter |first1=Evelyn |last2=Steinback |first2=Robert |title=10 Hateful Anti-Gay Myths Debunked |publisher=] |date=9 December 2010 |url=http://www.alternet.org/story/149060/10_hateful_anti-gay_myths_debunked|access-date=18 June 2013}}</ref><ref>{{cite book |last=Halperin |first=David|chapter=Deviant Teaching|title=A Companion to Lesbian, Gay, Bisexual, Transgender, and Queer Studies|year=2007|pages=146–167 |editor1-first=George|editor1-last=Haggerty |editor2-first=Molly |editor2-last=McGarry |publisher=Blackwell |series=Blackwell Companions in Cultural Studies |isbn=9780470680575}}</ref><ref>{{cite book |title=Encyclopedia of lesbian and gay histories and cultures |year=2000 |publisher=Garland |location=New York |isbn=978-0-8153-1880-4 |pages=737–738 |url=https://books.google.com/books?id=L9Mj7oHEwVoC&pg=PA737 |editor1=Haggerty, George E. |editor2=Beynon, John |editor3=Eisner, Douglas |access-date=4 February 2011}}</ref> The publicity surrounding the ] has heightened these concerns.<ref name="Keenan2011">{{cite book|author=Marie Keenan|title=Child Sexual Abuse and the Catholic Church: Gender, Power, and Organizational Culture|url=https://books.google.com/books?id=A5zgD9-XM_0C&pg=PA65|date=29 September 2011|publisher=OUP USA|isbn=978-0-19-989567-0|page=65}}</ref> Many organizations focus on these concerns, drawing connections between homosexuality and pedophilia. According to the ], a study commissioned by the ]<ref>{{cite web |url=http://www.usccb.org/nrb/johnjaystudy/ |title=The Nature and Scope of the Problem of Sexual Abuse of Minors by Catholic Priests and Deacons in the United States |website=United States Conference of Catholic Bishops |access-date=March 22, 2021 |archive-url=https://web.archive.org/web/20040607052831/http://www.usccb.org/nrb/johnjaystudy/ |archive-date=June 7, 2004}}</ref> under the auspices of the ] and an all-lay review board headed by ] ] Justice Anne M. Burke, "81% of the reported victims of child sexual abuse by Catholic clergy were boys." The review board went on to conclude that, "the crisis was characterized by homosexual behavior", and in light of this, "the current crisis cannot be addressed without consideration of issues related to homosexuality." According to Margaret Smith, one of John Jay's researchers, however, it is "an unwarranted conclusion" to assert that the majority of priests who abused male victims are gay. Though "the majority of the abusive acts were homosexual in nature ... participation in homosexual acts is not the same as sexual identity as a gay man."<ref name="politicsdaily.com">{{cite news |url=http://www.politicsdaily.com/2009/11/18/new-catholic-sex-abuse-findings-gay-priests-not-the-problem |title=New Catholic Sex Abuse Findings: Gay Priests Are Not the Problem |access-date=2010-04-23 |date=2009-11-18 |archive-date=19 November 2009 |archive-url=https://web.archive.org/web/20091119092641/http://www.politicsdaily.com/2009/11/18/new-catholic-sex-abuse-findings-gay-priests-not-the-problem |url-status=dead }}</ref> Psychology professor Gregory Herek also analyzed a number of studies and found no relationship between sexual orientation and molestation.<ref>Facts about Homosexuality and Molestation: {{webarchive|url=https://web.archive.org/web/20100419022239/http://psychology.ucdavis.edu/rainbow/HTML/facts_molestation.html |date=19 April 2010 }}.</ref> One of her fellow researchers, Louis Schlesinger, argued that the main problem was ] or ], not sexual orientation and said that some men who are married to adult women are attracted to adolescent males.<ref>{{cite news |date=2 March 2004 |url=http://www.catholicnews.com/data/abuse/abuse01.htm |archive-url=http://arquivo.pt/wayback/20091004222333/http://www.catholicnews.com/data/abuse/abuse01.htm |url-status=dead |archive-date=4 October 2009 |last=Filteau |first=Jerry |title=Sex abuse report pays special attention to homosexual priests |publisher=Catholic News Service }}</ref>
Other contemporary American examples:
* ] made remarks interpreted as blaming "pagans, and the abortionists, and the ], and the ]s and the ] who are actively trying to make that an alternative lifestyle, the ], ]" for the September 11 attacks, but later apologized for his remarks. (] was also participating in the broadcast.)<ref name="autogenerated2001"></ref>
* ] leader ] blames homosexuals for the ] and his cult blames the Indian Ocean tsunami of December, 2004 on American, Swedish, and Thai homosexuals.<ref>{{cite web |url=http://www.godhatesamerica.com/ghfmir/main/faq.html#Tsunami |title="What do you think about the Tsunami that hit Asia on December 26, 2004? Was it God's wrath? What about the children who were killed?", Westboro Baptist Church FAQ |archiveurl=http://web.archive.org/web/20070702143230/http://www.godhatesamerica.com/ghfmir/main/faq.html |archivedate=2007-07-02}}</ref> Phelps has little or no support among the wider religious community.


Small-scale studies by Carole Jenny, A.W. Richard Sipe, and others have not found evidence that homosexuals are more likely to molest children than heterosexuals.<ref>Jenny et al. (1994) ''Are Children at Risk for Sexual Abuse by Homosexuals?''</ref><ref name="usatoday2002">{{cite news |date=15 July 2002 |url=https://www.usatoday.com/news/2002-07-15-church-gay_x.htm |last=Elias |first=Marilyn |title=Is homosexuality to blame for church scandal? |newspaper=USA Today |access-date=8 December 2014}}</ref><ref>{{cite web|url=http://psychology.ucdavis.edu/rainbow/html/facts_molestation.html|title=Facts About Homosexuality and Child Molestation|work=ucdavis.edu|url-status=dead|archive-url=https://web.archive.org/web/20100419022239/http://psychology.ucdavis.edu/rainbow/HTML/facts_molestation.html|archive-date=19 April 2010}}</ref> Based on the responses of a sample of thousands of admitted child molesters, one study found that 70% of the sex offenders who targeted boys rated themselves as predominantly or exclusively heterosexual in adult orientation on the ], and only 8% as exclusively homosexual.<ref>Gene Abel, M.D. and Nora Harlow, ''The Stop Child Molestation Book'', 2001</ref> ]ing on community males shows that men with a preference for adult males (often called "]s" in these studies) are no more attracted to adolescent or younger boys than are men with a preference for adult females (or "]s").<ref>{{cite web|url=https://www.psychologytoday.com/blog/fetishes-i-dont-get/201102/do-gay-men-have-more-sexual-interest-in-children|title=Do Gay Men Have More Sexual Interest in Children?|website=Psychology Today|author=Alice Dreger|date=28 February 2011|author-link=Alice Dreger}}</ref><ref name=eroticage /><ref>{{cite journal | last1 = Freund | first1 = Kurt | s2cid = 43880704 | display-authors = etal | year = 1973 | title = Heterosexual Aversion in Homosexual Males | journal = Br. J. Psychiatry | volume = 73 | issue = 122| pages = 163–169 | doi=10.1192/bjp.122.2.163| pmid = 4714830 }}</ref> Conversely, sex offenders targeting boys—especially prepubescent boys—may be heterosexual, while others lack attraction to adults of either sex.<ref>A. Nicholas Groth, William F. Hobson, and Thomas S. Gary, "The Child Molester: Clinical Observations", in ''Social Work and Child Sexual Abuse'', eds. Jon R. Conte and David A. Shore (New York: Haworth Press, 1982), 129‑44</ref> ], analyzing sex offender samples, concluded that only rarely does a sex offender against male children have a preference for adult males;<ref name="eroticage">{{cite journal | last1 = Freund | first1 = Kurt | last2 = Watson | first2 = Robin J. | last3 = Rienzo | first3 = Douglas | year = 1989 | title = Heterosexuality, homosexuality, and the erotic age preference | journal = Journal of Sex Research | volume = 26 | issue = 1| pages = 107–117 | doi=10.1080/00224498909551494}}</ref> Frenzel and Lang (1989) also noticed a lack of androphiles in their phallometric analysis of 144 child sex offenders, which included 25 men who offended against underage boys.<ref>{{cite journal|title=Identifying sexual preferences in intrafamilial and extrafamilial child sexual abusers|journal=Annals of Sex Research|author1=Roy R. Frenzel|author2=Reuben A. Lang|doi=10.1007/BF00849718|year=1989|pages=255–275|volume=2|issue=3|citeseerx=10.1.1.1004.3266|s2cid=198916013}}</ref> A study involving 21 adult sex offenders against boys found that two thirds of them had a sexual preference for women over men, as measured by the penile plethysmograph, with the larger, "heterosexual" subgroup targeting younger boys than the "homosexual" group.<ref>{{cite journal |author=Marshall|year=1988|title=Sexual offenders against male children: Sexual preferences|journal=Behaviour Research and Therapy|volume=26|issue=5|pages=383–391|doi=10.1016/0005-7967(88)90071-x|pmid=3190647|display-authors=etal}}</ref> A more recent survey, which asked self-identified pedophiles in online communities to rate their sexual attraction to males and females from age 1 to age 18, found that those men disclosed very low levels of attraction towards more mature males, with the authors concluding that, "ntense sexual attraction to male children is distinct from, and not generally compatible with, intense sexual attraction to men."<ref>{{cite journal|title=An Internet Study of Men Sexually Attracted to Children: Sexual Attraction Patterns|author1=J. Michael Bailey |year=2016|journal=Journal of Abnormal Psychology|volume=125|issue=7|pages=976–988|doi=10.1037/abn0000212|pmid=27732027 }}</ref>
===Association with child abuse and pedophilia===
Relationships between adults and youths, both male and female, were practiced historically dating back to at least ], when they were reported among a number of cultures, among which the ]ic, the ]n and the ]. ''See Plato's ] and Lucian's ].'' The best documented, and perhaps the most formalized, the Greek tradition has become emblematic of erotic relations between men and adolescent boys. The association of modern masculine desire for adolescent youths with Greek man/boy practices has been resuscitated periodically by various cultural movements such as the Italian Neo-Platonists (including ]) and literary figures such as ] and ], and has continued into contemporary times.{{citation needed|date=December 2010}} Invariably, each such instance has been met with alarm and accusations of corruption of the young.{{citation needed|date=December 2010}}


] ] ], who runs a treatment program for offenders, says it is flawed to assume that men who molest young boys are attracted to adult men; Berlin defines attraction to children as a separate orientation of its own.<ref>{{cite magazine |url=http://www.time.com/time/magazine/article/0,9171,232584,00.html |archive-url=https://web.archive.org/web/20061125005557/http://www.time.com/time/magazine/article/0,9171,232584,00.html |url-status=dead |archive-date=25 November 2006 |title=Pedophilia |access-date=4 June 2007 |last=Cloud |first=John |date=13 January 2003 |magazine=]}}</ref> ] A. W. Richard Sipe also argues that the sexual deprivation that occurs in the ] could lead one to turn to children and that boys are more accessible to priests and other male authority figures than girls.<ref name="usatoday2002"/> A study by A. Nicholas Groth found that nearly half of the child sex offenders in his small sample were exclusively attracted to children. The other half regressed to children after finding trouble in adult relationships. No one in his sample was primarily attracted to same-sex adults.<ref>{{cite book |title=Sexual Exploitation of Children: Hearings Before the Subcommittee on Crime of the Committee on the Judiciary House of Representatives (pp 106)|year=2002 |publisher=University Press of the Pacific |isbn=978-0-89875-740-8}}</ref>
Thus, some people fear exposing their children to homosexuals in unsupervised settings, their fear being that they might be ], ], or ] to be homosexuals themselves.{{citation needed|date=December 2010}} The publicity surrounding the ] has heightened these concerns. Many organizations focus on these concerns, drawing connections between homosexuality and pedophilia. According to a ] commissioned by the ],<ref></ref> under the auspices of the ] and an all-lay review board headed by ] ] Justice Anne M. Burke, “81% of the reported victims of child sexual abuse by Catholic clergy were boys.” The review board went on to conclude that, “the crisis was characterized by homosexual behavior”, and in light of this, “the current crisis cannot be addressed without consideration of issues related to homosexuality.” According to Margaret Smith, one of John Jay's researchers, however, it is “an unwarranted conclusion” to assert that the majority of priests who abused male victims are gay. Though “the majority of the abusive acts were homosexual in nature participation in homosexual acts is not the same as sexual identity as a gay man.”<ref name="politicsdaily.com">{{cite web |url=http://www.politicsdaily.com/2009/11/18/new-catholic-sex-abuse-findings-gay-priests-not-the-problem |title=New Catholic Sex Abuse Findings: Gay Priests Are Not the Problem |accessdate=2010-04-23 |date=2009-11-18}}</ref> Psychology professor Gregory Herek also analyzed a number of studies and found no relationship between sexual orientation and molestation.<ref>Facts about Homosexuality and Molestation: .</ref> One of her fellow researchers, Louis Schlesinger, argued that the main problem was ] or ], not sexual orientation and said that some men who are married to adult women are attracted to adolescent males.<ref></ref>


The empirical research shows that sexual orientation does not affect the likelihood that people will abuse children.<ref name="herekmolest">]: {{webarchive|url=https://web.archive.org/web/20100419022239/http://psychology.ucdavis.edu/rainbow/HTML/facts_molestation.html |date=19 April 2010 }}</ref><ref name="lamb">], {{webarchive|url=https://web.archive.org/web/20101225193923/http://www.glad.org/uploads/docs/cases/gill-v-office-of-personnel-management/2009-11-17-doma-aff-lamb.pdf |date=25 December 2010 }}</ref><ref>{{cite web |url=http://www.apa.org/helpcenter/sexual-orientation.aspx |title=Sexual orientation, homosexuality, and bisexuality |publisher=American Psychological Association |access-date=2010-11-30 }}</ref> Many child molesters cannot be characterized as having an adult sexual orientation at all; they are fixated on children.<ref name="herekmolest"/>
A number of small-scale studies by Dr. Carole Jenny, Dr. A.W. Richard Sipe, and others have not found evidence that homosexuals are more likely to molest children than heterosexuals.<ref name="usatoday2002"></ref><ref></ref> Based on phallometric tests, Dr. ] asserted that "androphiles" (male homosexuals with a preference for adults) are no more attracted to adolescent or younger boys than "gynephiles" (male heterosexuals with a preference for adults) are to adolescent or younger girls.<ref>Freund et al. (1989). Heterosexuality, homosexuality, and erotic age preference. Journal of Sex Research, 26, 107–117</ref><ref>Kurt Freund et al. (1973) Heterosexual Aversion in Homosexual Males.Brit. J. Psychiat. (ig73), 122, 163—</ref> According to him, only rarely does a sex offender against male children have a preference for adult males.<ref>Freund, Kurt; Watson, Robin J.; Rienzo, Douglas. “Heterosexuality, homosexuality, and the erotic age preference.” Journal of Sex Research 26, no. 1 (1989): 107–117.</ref> Other researches available also suggest men who molest boys (specially prepubertal ones) tend to prefer adult women over men as sexual partners, as famously proven in the study of ].<ref>Marshall et al. (1988). Sexual offenders against male children: Sexual preference. Behaviour Research and Therapy, 26, 383–391</ref><ref>Abel, Gene; "The Child Abuser".</ref><ref>A. Nicholas Groth, William F. Hobson, and Thomas S. Gary, “The Child Molester: Clinical Observations,” in Social Work and Child Sexual Abuse, eds. Jon R. Conte and David A. Shore (New York: Haworth Press, 1982), 129‑44</ref><ref>Gene Abel, M.D. and Nora Harlow, The Stop Child Molestation Book, 2001</ref><ref>Jenny et al.(1994) Are Children at Risk for Sexual Abuse by Homosexuals?</ref>


Lawmakers and social commentators have sometimes expressed a concern that normalizing homosexuality would also lead to normalizing pedophilia, if it were determined that pedophilia too were a sexual orientation.<ref>{{cite news |url=http://www.wral.com/stam-calls-pedophilia-bestiality-sexual-orientations-/13762098/ |title=Stam calls pedophilia, sadism 'sexual orientations' |author=Leslie |first=Laura |date=25 June 2014 |publisher=WRAL}}</ref>
] ] Dr. ], who runs a treatment program for offenders, says it's flawed to assume that men who molest young boys are attracted to adult men; Berlin defines attraction to children as a separate orientation of its own.<ref>{{cite news
|url=http://www.time.com/time/magazine/article/0,9171,232584,00.html
|title=Pedophilia
|accessdate=June 4, 2007
|last=Cloud
|first=John
|date=January 13, 2003
|work='']'' magazine
}}</ref> ] Dr. A.W. Richard Sipe, also argue that the sexual deprivation that occurs in the ] could lead one to turn to children and that boys are more accessible to priests and other male authority figures than girls.<ref name="usatoday2002"/> A study by Dr. A. Nicholas Groth found that nearly half of the child sex offenders in his small sample were exclusively attracted to children. The other half regressed to children after finding trouble in adult relationships. No one in his sample was primarily attracted to same-sex adults.<ref>{{cite book |title=Sexual Exploitation of Children: Hearings Before the Subcommittee on Crime of the Committee on the Judiciary House of Representatives (pp 106)|year=2002 |publisher=University Press of the Pacific |isbn=0-89875-740-1}}</ref>


'''International Lesbian, Gay, Bisexual, Trans and Intersex Association'''
The empirical research show that sexual orientation does not affect the likelihood that people will abuse children.<ref name=herekmolest>]:</ref><ref name=lamb>], </ref><ref>{{cite web|url=http://www.apa.org/helpcenter/sexual-orientation.aspx |title=Sexual orientation, homosexuality, and bisexuality |publisher=American Psychological Association |accessdate=2010-11-30 |last= |first= }}</ref> Many child molesters cannot be characterized as having an adult sexual orientation at all; they are fixated on children.<ref name="herekmolest"/>
{{main|North American Man/Boy Love Association#The International Lesbian and Gay Association controversy|International Lesbian, Gay, Bisexual, Trans and Intersex Association#Controversy and loss of UN consultative status}}


===Opposition to "promotion of homosexuality"=== ===<span class="anchor" id="Opposition to promotion of homosexuality"></span> Opposition to "promotion of homosexuality"===
{{Further|Gay agenda|Censorship of LGBT issues}}
"Promotion of ]"<ref>{{cite web|url=http://www.jamaicaobserver.com/news/html/20090616T170000-0500_153587_OBS_LITHUANIA_BANS_PROMOTION_OF_HOMOSEXUALITY_.asp |title=Lithuania bans promotion of homosexuality |publisher=JamaicaObserver.com |date=2009-06-17 |accessdate=2009-10-01}} {{Dead link|date=September 2010|bot=H3llBot}}</ref> is a group of behaviours believed by some gay rights opponents to be carried out in ],<ref>{{cite web|url=http://atheism.about.com/b/2004/01/27/pope-condemns-promotion-of-homosexuality-in-media.ht |title=Agnosticism / Atheism – Free Inquiry, Skepticism, Atheism, Religious Philosophy |publisher=Atheism.about.com |date= |accessdate=2009-10-01}}</ref> ]<ref>{{cite web|url=http://www.amnesty.org.uk/actions_details.asp?ActionID=629 |title=AIUK : Search actions : Lithuania: Move to criminalise the promotion of homosexuality |publisher=Amnesty.org.uk |date= |accessdate=2009-10-01}}</ref> etc.
{{anchor|Gay propaganda|LGBT propaganda}}"Promotion of homosexuality"<ref>{{cite news |url=http://www.jamaicaobserver.com/news/html/20090616T170000-0500_153587_OBS_LITHUANIA_BANS_PROMOTION_OF_HOMOSEXUALITY_.asp |title=Lithuania bans promotion of homosexuality |work=Jamaica Observer |date=2009-06-17 |archive-url=https://web.archive.org/web/20090620183255/http://www.jamaicaobserver.com/news/html/20090616T170000-0500_153587_OBS_LITHUANIA_BANS_PROMOTION_OF_HOMOSEXUALITY_.asp|archive-date=20 June 2009|access-date=16 February 2015|url-status=dead}}</ref> is a group of behaviors believed by some ] to be carried out in the ],<ref name="Elledge2010">{{cite book|author=Jim Elledge|title=Queers in American Popular Culture|url=https://books.google.com/books?id=qp52mROzDMYC&pg=RA2-PA235|year=2010|publisher=ABC-CLIO|isbn=978-0-313-35457-1|page=2}}</ref> public places,<ref>{{cite web |url=https://www.amnesty.org.uk/actions_details.asp?ActionID=629 |title=Lithuania: Move to criminalise the promotion of homosexuality |publisher=] UK |access-date=2009-10-01}}</ref> etc. The term ''gay propaganda'' may be used by others to allege similar behaviors, especially in relation to false accusations of ] and an alleged "]".{{Citation needed|date=June 2021}}


In the ] ] of the ] banned "promotion of homosexuality as a pretended family relationship" by local government employees in the course of their duties. The act was aimed to prevent the "promotion of homosexuality" in schools. It was later repealed by the Conservative government, which also issued an apology to LGBT people for the act.<ref>{{cite web|url=http://www.aidsmap.com/en/news/2E76C672-A4F3-4CE6-8146-1C0D5946E8A8.asp |title=UK law which banned 'promotion of homosexuality' and obstructed HIV prevention passes into history |publisher=] |date=2003-07-11 |accessdate=2009-10-01}}</ref><ref>{{cite web|author=James Chapman |url=http://www.dailymail.co.uk/news/article-1196924/Cameron-apologises-gays-Section-28-Maggies-law-ban-promotion-homosexuality-schools-wrong-says-Tory-leader.html |title=Cameron apologises to gays for Section 28: Maggie's law to ban promotion of homosexuality in schools was wrong, says Tory leader &#124; Mail Online |publisher=Dailymail.co.uk |date=2009-02-07 |accessdate=2009-10-01}}</ref> This "promotion" is opposed by Morocco.<ref>{{cite web|url=http://www.baltimoregaylife.com/news/international_news/morocco-targets-promotion-of-homosexuality.shtml |title=Morocco Targets Promotion of Homosexuality (Baltimore Gay Life – Maryland's LGBT Community Newspaper) |publisher=Baltimore Gay Life |date=2009-04-16 |accessdate=2009-10-01}}</ref> See also ] section of the Penal Code of ], which was amended in 1996 and repealed in 2001, and the proposed ] for similar such proscriptions.<ref></ref><ref></ref> In the United Kingdom, ] of the ] banned "promotion of homosexuality as a pretended family relationship" by local government employees in the course of their duties. The act was aimed to prevent the "promotion of homosexuality" in schools. Prosecutions increased following the act.<ref name="Shariatmadari">{{cite news |last1=Shariatmadari |first1=David |title=How 1967 changed gay life in Britain: 'I think for my generation, we're still a little bit uneasy' |url=https://www.theguardian.com/world/2017/jul/23/how-1967-changed-gay-life-in-britain-i-think-for-my-generation-were-still-a-little-bit-uneasy |access-date=19 October 2021 |work=The Guardian |date=23 July 2017 |language=en}}</ref> Section 28 was later repealed in Scotland on 21 June 2000 as one of the first pieces of legislation enacted by the new ], and on 18 November 2003 in England and Wales by section 122 of the ], with the Labour government also issuing an apology to LGBT people for the act.<ref>{{cite web |url=http://www.aidsmap.com/en/news/2E76C672-A4F3-4CE6-8146-1C0D5946E8A8.asp |title=UK law which banned 'promotion of homosexuality' and obstructed HIV prevention passes into history |publisher=] |date=2003-07-11 |access-date=2009-10-01 |archive-date=12 October 2008 |archive-url=https://web.archive.org/web/20081012201911/http://www.aidsmap.com/en/news/2E76C672-A4F3-4CE6-8146-1C0D5946E8A8.asp |url-status=dead }}</ref> ({{crossreference|See also ], section of the Penal Code of Romania, which was amended in 1996 and repealed in 2001, and the ] in Uganda for similar proscriptions.<ref>{{cite web|url=http://www.commondreams.org/newswire/2009/10/15-16|title=Uganda: 'Anti-Homosexuality' Bill Threatens Liberties and Human Rights Defenders|work=Common Dreams}}</ref><ref>{{Cite web|url=http://www.iglhrc.org/cgi-bin/iowa/article/takeaction/globalactionalerts/989.html|title=Uganda Action Alert: Dismiss the Anti-Homosexuality Bill &#124; Global LGBT Human Rights Organization &#124; OutRight|date=16 October 2009|access-date=18 October 2009|archive-date=19 October 2009|archive-url=https://web.archive.org/web/20091019080357/http://www.iglhrc.org/cgi-bin/iowa/article/takeaction/globalactionalerts/989.html|url-status=dead}}</ref>}})


] put in place a similar such ban in June 16, 2009 amid protests by ] groups. LGBT rights groups stated that it would be taken to the ] for violation of European Human rights laws.<ref>{{cite web|url=http://www.hurriyetdailynews.com/n.php?n=lithuania-mps-votes-for-gay-promotion-ban-2009-07-14 |title=Lithuania MPs votes for gay promotion ban – Hurriyet Daily News and Economic Review |publisher=Hurriyetdailynews.com |date=2009-07-14 |accessdate=2009-10-01}}</ref> Lithuania put in place a similar such ban 16 June 2009 amid protests by ] groups. LGBT rights groups stated that it would be taken to the ] for violation of European Human rights laws.<ref>{{cite news |url=http://www.hurriyetdailynews.com/n.php?n=lithuania-mps-votes-for-gay-promotion-ban-2009-07-14 |title=Lithuania MPs votes for gay promotion ban |newspaper=Hurriyet Daily News and Economic Review |date=2009-07-14 |access-date=2009-10-01 |url-status=dead |archive-url=https://web.archive.org/web/20110723135928/http://www.hurriyetdailynews.com/n.php?n=lithuania-mps-votes-for-gay-promotion-ban-2009-07-14 |archive-date=23 July 2011}}</ref> Several Russian territories had implemented similar laws restricting the distribution of "propaganda" promoting homosexuality to minors, including ], ], and ].<ref name="gsn-repeal">{{cite news |title=Russian region repeals gay propaganda law|url=http://www.gaystarnews.com/article/russian-region-repeals-gay-propaganda-law061113|work=] |access-date=17 February 2014|archive-date=30 July 2019|archive-url=https://web.archive.org/web/20190730014004/https://www.gaystarnews.com/article/russian-region-repeals-gay-propaganda-law061113/|url-status=dead}}</ref> In June 2013, a ] that made the distribution of materials promoting "non-traditional sexual relationships" among minors a criminal offence; the bill's author ] argued that the law was intended to help protect "traditional family values".<ref>{{cite news |last=Flintoff |first=Corey |title=Russian parliament may pass anti-gay law|url=https://www.npr.org/templates/story/story.php?storyId=193194578 |newspaper=NPR |date=18 June 2013}}</ref><ref name="a19-law">{{cite web |title=Russia: Federal laws introducing ban of propaganda of non-traditional sexual relationships |url=http://www.article19.org/data/files/medialibrary/37129/13-06-27-russia-LA.pdf|publisher=]|access-date=14 February 2014}}</ref>


==Violence== ===Violence===
{{Main|Violence against LGBT people}} {{Main|Violence against LGBT people}}


Gay people have been the target of violence for their sexuality in various cultures throughout history. Violence against gay people reached its height ], when at least 15,000 homosexuals were killed and many more imprisoned and institutionalized as insane. ] continues to occur today, fueled by anti-gay rhetoric,<ref>{{cite news|last=Kirby|first=David|title=From Soft Words To Hard Fists: When Antigay Rhetoric Fills The Air, Attacks On Gay Men and Lesbians Are Not Far Behind|url=http://books.google.com/books?id=UWMEAAAAMBAJ|accessdate=11 January 2013|newspaper=The Advocate|date=November 24, 1998}}</ref> usually by teenage boys and young men, who are very hostile to LGBT people and men who do not confirm to traditional gender roles. Gay people have been the target of violence for their sexuality in various cultures throughout history. During ], 100,000 gay men were arrested, and between 5,000 and 15,000 gay men perished in ].<ref name="USHM">{{Cite web|url=http://www.ushmm.org/museum/exhibit/online/hsx/|archive-url=https://web.archive.org/web/20120119045626/http://www.ushmm.org/museum/exhibit/online/hsx/|url-status=dead|title=United States Holocaust Memorial Museum|archive-date=19 January 2012}}</ref> ] continues to occur today, fueled by anti-gay rhetoric.<ref>{{cite news|last=Kirby|first=David|title=From Soft Words To Hard Fists: When Antigay Rhetoric Fills The Air, Attacks On Gay Men and Lesbians Are Not Far Behind|url=https://books.google.com/books?id=UWMEAAAAMBAJ|access-date=11 January 2013|newspaper=The Advocate|date=24 November 1998}}</ref>


===Homophobic rhetoric===
==Anti-gay speech==
{{Main|Anti-gay slogans}} {{Main|Anti-LGBT rhetoric|Homophobic propaganda}}
{{Expand section|date=January 2018}}

Anti-gay slogans date back at least as far as ] 2500 years ago.


==Regions and historical periods== ==Regions and historical periods==
Societal attitudes toward ] vary greatly in different cultures and different historical periods, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own ]; some sanction same-sex love and sexuality, while others disapprove of such activities.<ref name="ReferenceA"/> As with heterosexual behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their ], age, ] and/or ]. For example, among the ] class of pre-modern Japan, it was recommended for a teenage novice to enter into an erotic relationship with an older warrior (see ]), but sexual relations between the two became inappropriate once the boy came of age.<ref>Tsuneo Watanabe and Jun'ichi Iwata, ''The Love of the Samurai: A Thousand Years of Japanese Homosexuality'', GMP Publishers Ltd, London 1989</ref> Societal attitudes toward homosexuality vary greatly in different cultures and different historical periods, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own ]; some sanction same-sex love and sexuality, while others disapprove of such activities.<ref name="ReferenceA">Murray, Stephen O., ''Homosexualities'', University of Chicago 2000</ref> As with heterosexual behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their ], age, ] or ]. For example, among the ] class of pre-modern Japan, it was recommended for a teenage novice to enter into an erotic relationship with an older warrior (see ]), but sexual relations between the two became inappropriate once the boy came of age.<ref>Tsuneo Watanabe and Jun'ichi Iwata, ''The Love of the Samurai: A Thousand Years of Japanese Homosexuality'', GMP Publishers Ltd, London 1989</ref>

===Ancient India===
{{Main|LGBT history in India}}


===Ancient Greece=== ===Ancient Greece===
Line 210: Line 356:
{{See also|Homosexuality in the militaries of ancient Greece|Pederasty in ancient Greece}} {{See also|Homosexuality in the militaries of ancient Greece|Pederasty in ancient Greece}}


In ] homoerotic practices were widely present, and integrated into the religion, education, philosophy and military culture.<ref>Dover, 1978, ''passim''</ref> The sexualized form of these relationships was the topic of vigorous debate. In particular, anal intercourse was condemned by many, including ], as a form of ] and faulted for dishonoring and feminizing the boys. Relations between adult males were generally ridiculed. Plato also believed that the chaste form of the relationship was the mark of an enlightened society, while only ] condemned it.<ref>Plato, Symposium; 182c</ref> In ] homoerotic practices were widely present, and integrated into the religion, education, philosophy and military culture.<ref>Dover, 1978, ''passim''</ref> The sexualized form of these relationships was the topic of vigorous debate. In particular, anal intercourse was condemned by many, including ], as a form of ] and faulted for dishonoring and feminizing the boys. Relations between adult males were generally ridiculed. Plato also believed that the chaste form of the relationship was the mark of an enlightened society, while only ] condemned it.<ref>Plato, Symposium; 182c</ref>


The extent to which the Greeks engaged in and tolerated homosexual relations is open to some debate. In Sparta and Thebes, there appeared to be a particularly strong emphasis on these relationships, and it was considered an important part of a youth's education.<ref>{{cite web|url=https://www.pbs.org/empires/thegreeks/background/19a_p1.html|title=The Greeks – Homosexuality|work=pbs.org}}</ref>
] and ]<ref></ref> are both well known for encouraging same-sex relationships as part of a youth's education and socialization. In both societies, though, once a youth came of age he was expected to take on another youth as beloved, and eventually to marry and continue the family line.


===Ancient Rome=== ===Ancient Rome===
{{Main|Homosexuality in Ancient Rome}} {{Main|Homosexuality in Ancient Rome}}


"Homosexual" and "heterosexual" were not categories of ], and ] lacks words that would translate these concepts exactly.<ref>Craig Williams, ''Roman Homosexuality'' (Oxford University Press, 1999, 2010), p. 304, citing Saara Lilja, ''Homosexuality in Republican and Augustan Rome'' (Societas Scientiarum Fennica, 1983), p. 122.</ref> The primary dichotomy of Roman sexuality was active/dominant/masculine and passive/submissive/"feminized". The masculinity of an ] by his taking the penetrative role, whether his partner was female or a male ].<ref>Craig A. Williams, ''Roman Homosexuality'' (Oxford University Press, 1999, 2010), p. 18 ''et passim''; Marilyn Skinner, introduction to ''Roman Sexualities'' (Princeton University Press, 1997), p. 11.</ref> A Roman citizen's political liberty ''(libertas)'' was defined in part by the right to preserve his body from physical compulsion or use by others;<ref>Thomas A.J. McGinn, ''Prostitution, Sexuality and the Law in Ancient Rome'' (Oxford University Press, 1998), p. 326.</ref> for the male citizen to use his body to give pleasure was considered servile and subversive of the social hierarchy.<ref>Catharine Edwards, "Unspeakable Professions: Public Performance and Prostitution in Ancient Rome," in ''Roman Sexualities'', pp. 67–68.</ref> "Homosexual" and "heterosexual" were not categories of ], and ] lacks words that would translate these concepts exactly.<ref>Craig Williams, ''Roman Homosexuality'' (Oxford University Press, 1999, 2010), p. 304, citing Saara Lilja, ''Homosexuality in Republican and Augustan Rome'' (Societas Scientiarum Fennica, 1983), p. 122.</ref> The primary dichotomy of Roman sexuality was active/dominant/masculine and passive/submissive/"feminized". The masculinity of an ] by his taking the penetrative role, whether his partner was female or a male ].<ref>Craig A. Williams, ''Roman Homosexuality'' (Oxford University Press, 1999, 2010), p. 18 ''et passim''; Marilyn Skinner, introduction to ''Roman Sexualities'' (Princeton University Press, 1997), p. 11.</ref> A Roman citizen's political liberty ''(libertas)'' was defined in part by the right to preserve his body from physical compulsion or use by others;<ref>Thomas A.J. McGinn, ''Prostitution, Sexuality and the Law in Ancient Rome'' (Oxford University Press, 1998), p. 326.</ref> for the male citizen to use his body to give pleasure was considered servile and subversive of the social hierarchy.<ref>Catharine Edwards, "Unspeakable Professions: Public Performance and Prostitution in Ancient Rome", in ''Roman Sexualities'', pp. 67–68.</ref>


It was acceptable for a man to be attracted to a beautiful young male,<ref>], ''The Garden of Priapus: Sexuality and Aggression in Roman Humor'' (Oxford University Press, 1983, 1992), p. 225, and "Not before Homosexuality: The Materiality of the ''cinaedus'' and the Roman Law against Love between Men", ''Journal of the History of Sexuality'' 3.4 (1993), p. 525.</ref> but the bodies of citizen youths were strictly off-limits.<ref>], ''Moralia'' 288a; Thomas Habinek, "The Invention of Sexuality in the World-City of Rome", in ''The Roman Cultural Revolution'' (Cambridge University Press, 1997), p. 39; Richlin, ''Not before Homosexuality'', pp. 545–546.</ref> Acceptable male partners were ], male ], or others who lacked social standing (the ''])''. Same-sex relations among male citizens of equal status, including ], were disparaged, and in some circumstances penalized harshly.<ref>Sara Elise Phang, ''Roman Military Service: Ideologies of Discipline in the Late Republic and Early Principate'' (Cambridge University Press, 2008), p. 93. A passage in ] has sometimes been taken to mean that soldiers who engaged in same-sex acts with each other were subject to execution; soldiers were free to use male slaves for sex.</ref> In political rhetoric, a man might be attacked for ] or playing the passive role in sex acts, but not for performing penetrative sex on a socially acceptable male partner.<ref>Catharine Edwards, ''The Politics of Immorality in Ancient Rome'' (Cambridge University Press, 1993), pp. 63–64. ] in particular were accused by the ] of effeminacy and passive homosexual behavior.</ref> Threats of ] or ] against another man were forms of masculine braggadocio.<ref>Williams, ''Roman Homosexuality'', p. 20; Skinner, introduction to ''Roman Sexualities'', p. 12; Amy Richlin, "The Meaning of ''irrumare'' in Catullus and Martial", ''Classical Philology'' 76.1 (1981) 40–46.</ref>
]
It was considered natural for a man to be attracted to a beautiful young male,<ref>Amy Richlin, ''The Garden of Priapus: Sexuality and Aggression in Roman Humor'' (Oxford University Press, 1983, 1992), p. 225, and "Not before Homosexuality: The Materiality of the ''cinaedus'' and the Roman Law against Love between Men," ''Journal of the History of Sexuality'' 3.4 (1993), p. 525.</ref> but the bodies of citizen youths were strictly off-limits.<ref>], ''Moralia'' 288a; Thomas Habinek, "The Invention of Sexuality in the World-City of Rome," in ''The Roman Cultural Revolution'' (Cambridge University Press, 1997), p. 39; Richlin, "Not before Homosexuality," pp. 545–546.</ref> Acceptable male partners were ], male ], or others who lacked social standing (the ''])''. Same-sex relations among male citizens of equal status, including ], were disparaged, and in some circumstances penalized harshly.<ref>Sara Elise Phang, ''Roman Military Service: Ideologies of Discipline in the Late Republic and Early Principate'' (Cambridge University Press, 2008), p. 93. A passage in ] has sometimes been taken to mean that soldiers who engaged in same-sex acts with each other were subject to execution; soldiers were free to use male slaves for sex.</ref> In political rhetoric, a man might be attacked for ] or playing the passive role in sex acts, but not for performing penetrative sex on a socially acceptable male partner.<ref>Catharine Edwards, ''The Politics of Immorality in Ancient Rome'' (Cambridge University Press, 1993), pp. 63–64. ] in particular were accused by the ] of effeminacy and passive homosexual behavior.</ref> Threats of ] or ] against another man were forms of masculine braggadocio.<ref>Williams, ''Roman Homosexuality'', p. 20; Skinner, introduction to ''Roman Sexualities'', p. 12; Amy Richlin, "The Meaning of ''irrumare'' in Catullus and Martial," ''Classical Philology'' 76.1 (1981) 40–46.</ref>


Homosexual behaviors were regulated in so far as they threatened or impinged on an ideal of liberty for the dominant male, who retained his masculinity by not being penetrated.<ref>], ''Bisexuality in the Ancient World'' (Yale University Press, 1992, 2002, originally published 1988 in Italian), p. xii ''et passim''.</ref> The '']'' imposed penalties on those who committed a sex crime ''(])'' against a ]; it may also have been used to prosecute adult male citizens who willingly took the "passive" role.<ref>Edwards, ''The Politics of Immorality in Ancient Rome'', p. 71; Marguerite Johnson and Terry Ryan, ''Sexuality in Greek and Roman Society and Literature: A Sourcebook'' (Routledge, 2005), p. 7. Scholars disagree as to whether the penalty for '']'' against a minor was death or a fine.</ref> Children who were born into slavery or became enslaved had no legal protections against sexual abuse; a good-looking and graceful slave-boy might be chosen and groomed as his owner's sexual favorite.<ref>John Pollini, "The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver," Art Bulletin 81.1 (1999), p. 34.</ref> ] thus differed from ], where by custom the couple were both freeborn males of equal social status. Homosexual behaviors were regulated in so far as they threatened or impinged on an ideal of liberty for the dominant male, who retained his masculinity by not being penetrated.<ref>], ''Bisexuality in the Ancient World'' (Yale University Press, 1992, 2002, originally published 1988 in Italian), p. xii ''et passim''.</ref> The '']'' imposed penalties on those who committed a sex crime ''(])'' against a ]; it may also have been used to prosecute adult male citizens who willingly took the "passive" role.<ref>Edwards, ''The Politics of Immorality in Ancient Rome'', p. 71; Marguerite Johnson and Terry Ryan, ''Sexuality in Greek and Roman Society and Literature: A Sourcebook'' (Routledge, 2005), p. 7. Scholars disagree as to whether the penalty for '']'' against a minor was death or a fine.</ref> Children who were born into slavery or became enslaved had no legal protections against sexual abuse; a good-looking and graceful slave-boy might be chosen and groomed as his owner's sexual favorite.<ref>John Pollini, "The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver", ''Art Bulletin'' 81.1 (1999), p. 34.</ref> ] thus differed from ], where by custom the couple were both freeborn males of equal social status.


The 18th-century historian ] declared that of the first fifteen ]s, only ] was "entirely correct" in his sexual practices, by which Gibbon meant exclusively heterosexual.<ref>Edward Gibbon , ''The History of the Decline and Fall of the Roman Empire'' (London, 1776), vol. 1, </ref> ] was considered unusual among the Romans.<ref>Thomas Habinek, "The Invention of Sexuality in the World-City of Rome," in ''The Roman Cultural Revolution'' (Cambridge University Press, 1997), p. 1ff., especially p. 31.</ref> Although ] did not recognize marriage between men, and in general ] as a heterosexual union with the primary purpose of producing children, in the early ] some male couples were celebrating traditional marriage rites. ] remarks that his friends often attended such ceremonies.<ref>Juvenal, ''Satire'' 2; Williams, ''Roman Homosexuality'', p. 28.</ref> The emperor ] had two marriages to men, once as the bride (with a ] ]) and once as the groom. He had his pederastic lover ] castrated, and during their marriage Sporus appeared in public as Nero's wife wearing the regalia that was customary for Roman empresses.<ref>] ''Life of Nero'' 28–29; Williams, ''Roman Homosexuality'', p. 279ff.</ref> Although ] did not recognize marriage between men, and in general ] as a heterosexual union with the primary purpose of producing children, in the early ] some male couples were celebrating traditional marriage rites. ] remarks that his friends often attended such ceremonies.<ref>Juvenal, ''Satire'' 2; Williams, ''Roman Homosexuality'', p. 28.</ref> The emperor ] had two marriages to men, once as the bride (with a ] ]) and once as the groom. He had his pederastic lover ] castrated, and during their marriage, Sporus appeared in public as Nero's wife wearing the regalia that was customary for Roman empresses.<ref>] ''Life of Nero'' 28–29; Williams, ''Roman Homosexuality'', p. 279 ''ff''.</ref>


] are infrequently documented during the Republic and ], but better attested during the Empire.<ref>Amy Richlin, "Sexuality in the Roman Empire," in ''A Companion to the Roman Empire'' (Blackwell, 2006), p. 346; ], ''Love between Women: Early Christian Responses to Female Homoeroticism'' (University of Chicago Press, 1996), p. 1.</ref> An early reference to homosexual women as "lesbians" is found in the Roman-era Greek writer ] (2nd century AD): "They say there are women like that in ], masculine-looking, but they don't want to give it up for men. Instead, they consort with women, just like men."<ref>Lucian, ''Dialogues of the Courtesans'' 5.</ref> Since male writers thought a sex act required an active or dominant partner who was "]", they imagined that in lesbian sex one of the women would use a ] or have an exceptionally large ] for penetration, and that she would be the one experiencing pleasure.<ref>Jonathan Walters, "Invading the Roman Body: Manliness and Impenetrability in Roman Thought," pp. 30–31, and Pamela Gordon, "The Lover's Voice in ''Heroides'' 15: Or, Why Is Sappho a Man?," p. 283, both in ''Roman Sexualities''; John R. Clarke, "Look Who's Laughing at Sex: Men and Women Viewers in the ''Apodyterium'' of the Suburban Baths at Pompeii," in ''The Roman Gaze: Vision, Power, and the Body'' (Johns Hopkins University Press, 2002), p. 168.</ref> The poet ] describes lesbians as having outsized sexual appetites and performing penetrative sex on both women and boys.<ref>Martial 1.90 and 7.67, 50; Richlin, "Sexuality in the Roman Empire," p. 347; John R. Clarke, ''Looking at Lovemaking: Constructions of Sexuality in Roman Art 100 B.C.–A.D. 250'' (University of California Press, 1998, 2001), p. 228.</ref> Satiric portrayals of women who sodomize boys, drink and eat like men, and engage in vigorous physical regimens, may reflect cultural anxieties about the growing independence of ].<ref>Clarke, ''Looking at Lovemaking'', p. 228.</ref> ] are infrequently documented during the Republic and ], but better attested during the Empire.<ref>Amy Richlin, "Sexuality in the Roman Empire", in ''A Companion to the Roman Empire'' (Blackwell, 2006), p. 346; ], ''Love between Women: Early Christian Responses to Female Homoeroticism'' (University of Chicago Press, 1996), p. 1.</ref> An early reference to homosexual women as "lesbians" is found in the Roman-era Greek writer ] (2nd century AD): "They say there are women like that in ], masculine-looking, but they don't want to give it up for men. Instead, they consort with women, just like men."<ref>Lucian, ''Dialogues of the Courtesans'' 5.</ref> Since male writers thought a sex act required an active or dominant partner who was "]", they imagined that in lesbian sex one of the women would use a ] or have an exceptionally large ] for penetration, and that she would be the one experiencing pleasure.<ref>Jonathan Walters, "Invading the Roman Body: Manliness and Impenetrability in Roman Thought", pp. 30–31, and Pamela Gordon, "The Lover's Voice in ''Heroides'' 15: Or, Why Is Sappho a Man?", p. 283, both in ''Roman Sexualities''; John R. Clarke, "Look Who's Laughing at Sex: Men and Women Viewers in the ''Apodyterium'' of the Suburban Baths at Pompeii", in ''The Roman Gaze: Vision, Power, and the Body'' (Johns Hopkins University Press, 2002), p. 168.</ref> The poet ] describes lesbians as having outsized sexual appetites and performing penetrative sex on both women and boys.<ref>Martial 1.90 and 7.67, 50; Richlin, ''Sexuality in the Roman Empire'', p. 347; John R. Clarke, ''Looking at Lovemaking: Constructions of Sexuality in Roman Art 100 B.C.–A.D. 250'' (University of California Press, 1998, 2001), p. 228.</ref> Satiric portrayals of women who sodomize boys, drink and eat like men, and engage in vigorous physical regimens, may reflect cultural anxieties about the growing independence of ].<ref>Clarke, ''Looking at Lovemaking'', p. 228.</ref>


===Ancient China=== ===Ancient China===
{{Main|Homosexuality in China}} {{Main|Homosexuality in China}}
Like the cultures of many ancient civilizations, the Chinese had no concept of homosexuality and heterosexuality,<ref>Kang, Wenqing. ''Obsession: male same-sex relations in China, 1900-1950'', Hong Kong University Press. Page 2</ref> and according to Louis Crompton, there are historical records that tacitly assumed bisexuality as the human norm in China.<ref name="autogenerated2003"/> Many early Chinese emperors are speculated to have had homosexual relationships, accompanied by heterosexual ones.<ref>Hinsch, Bret. (1990). ''Passions of the Cut Sleeve''. University of California Press. pp. 35–36.</ref> Writings from the ] claimed that homosexuality was as common as heterosexuality in the late 3rd century, stating that "All the gentlemen and officials esteemed it. All men in the realm followed this fashion to the extent that husbands and wives were estranged. Resentful unmarried women became jealous."<ref name="Hinsch56">Hinsch, Bret. (1990). ''Passions of the Cut Sleeve''. University of California Press. p. 56</ref> Same-sex practices have been documented there since the "Spring and Autumn Annals" period (parallel with Classical Greece) and its roots are found in the legend of China's origin, the reign of the Yellow Emperor, who, among his many inventions, is credited with being the first to take male bedmates.{{Citation needed|date=July 2008}} Some early Chinese emperors are speculated to have had homosexual relationships, accompanied by heterosexual ones.<ref>Hinsch, Bret. (1990). ''Passions of the Cut Sleeve''. University of California Press. pp. 35–36.</ref> Same-sex practices have been documented there since the "Spring and Autumn Annals" period (parallel with Classical Greece) and its roots are found in the legend of China's origin, the reign of the Yellow Emperor, who, among his many inventions, is credited with being the first to take male bedmates.{{Citation needed|date=July 2008}}


Opposition to homosexuality in China originates in the medieval ], attributed to the rising influence of Christian and Islamic values,<ref name="Hinsch, Bret 1990 p. 77-78">Hinsch, Bret. (1990). ''Passions of the Cut Sleeve''. University of California Press. p. 77-78.</ref> but did not become fully established until the late ] and the ].<ref name="Kang1">Kang, Wenqing. ''Obsession: male same-sex relations in China, 1900-1950'', Hong Kong University Press. Page 3</ref> The Chinese ]’ Association removed ] from the list of ] in April 2001. However, as scriptwriter and teacher Cui Zi’en, one of the few openly gay intellectuals in today's ] points out, in his country, it is still seen as a ].{{Citation needed|date=July 2008}} "In the West, it’s frowned on to criticize homosexuals and even more to make them feel different", says Cui Zi’en, contrasting it with Chinese society which, "is changing, but there’ll always be people who’ll feel disgust."{{Citation needed|date=July 2008}} Opposition to homosexuality in China originates in the medieval ], attributed to the rising influence of Christian and Islamic values,<ref name="Hinsch, Bret 1990 p. 77-78">Hinsch, Bret. (1990). ''Passions of the Cut Sleeve''. University of California Press. p. 77-78.</ref> but did not become fully established until the late ] and the ].<ref name="Kang1">Kang, Wenqing. ''Obsession: male same-sex relations in China, 1900–1950'', Hong Kong University Press. Page 3</ref> The Chinese ]' Association removed ] from the list of ] in April 2001.<ref>{{cite news|last1=Gittings|first1=John|title=China drops homosexuality from list of psychiatric disorders|url=https://www.theguardian.com/world/2001/mar/07/china.johngittings1|access-date=April 3, 2016|work=The Guardian|date=March 7, 2001}}</ref><ref>{{cite news|title=Homosexuality Not an Illness, Chinese Say|url=https://www.nytimes.com/2001/03/08/health/08PSYC.html|access-date=April 3, 2016|agency=Associated Press|work=The New York Times|date=March 7, 2001|location=Beijing, China}}</ref> However, as openly ] scriptwriter and teacher ] points out, "In the West, it's frowned on to criticize homosexuals and even more to make them feel different", says Cui Zi'en, contrasting it with Chinese society which, "is changing, but there'll always be people who'll feel disgust".<ref>{{cite journal|title=Crossing the line|journal=The UNESCO Courier|date=July–August 2001|page=38|url=http://unesdoc.unesco.org/images/0012/001230/123057e.pdf|access-date=3 April 2016}}</ref>


===Ancient Israel=== ===Ancient Israel===
In the book of Leviticus, intercourse between males was condemned as an 'abomination' (Leviticus 18:22, 22:13), and required the death penalty for those men who "lie with a man as with a woman".<ref>{{cite web |url=http://www.religioustolerance.org/hom_bibh3.htm |title=Homosexuality in the Hebrew Scriptures (Old Testament) |publisher=Ontario Consultants on Religious Tolerance |access-date=2010-04-09 |quote=KJV: (King James Version): "If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death. Their blood shall be upon them."}}</ref><!-- another potential link: http://www.skepticsannotatedbible.com/says_about/homosexuality.html -->
Throughout most of the history of ancient ], intercourse between males was condemned outright as an "abomination" and ] demanded the death penalty for those men who "lie with a man as with a woman."<ref>{{Cite web
| url = http://www.religioustolerance.org/hom_bibh3.htm
| title = Homosexuality in the Hebrew Scriptures (Old Testament)
| publisher = Ontario Consultants on Religious Tolerance
| accessdate = 2010-04-09
| quote = KJV: (King James Version): "If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death. Their blood shall be upon them."}}</ref><!-- another potential link: http://www.skepticsannotatedbible.com/says_about/homosexuality.html --> Other aspects of same-sex relations were not discussed.
]{{Citation needed|date=November 2010}} of punishment for homosexuality in ancient ].


===Early Christianity=== ===Early Christianity===
{{Main|Homosexuality and Christianity}} {{Main|Homosexuality and Christianity}}
Many contend that from its earliest days, ] followed the ] tradition of condemnation of male sexual intercourse and certain forms of sexual relations between men and women, labeling both as ''].'' Some contemporary Christian scholars dispute this however. The teachings of ] encouraged a turning away from and forgiveness of sin, including those sins of sexual impurity, although Jesus never referred to homosexuality specifically. Jesus was known as a defender of those whose sexual sins were condemned by the ]. At the same time, Jesus strongly upheld the ] and urged those whose sexual sins were forgiven to, "go, and sin no more".<ref></ref> Many contend that from its earliest days, ] followed the ] tradition of condemnation of male sexual intercourse and certain forms of sexual relations between men and women, labeling both as '']''. Some contemporary Christian scholars dispute this however. The teachings of ] encouraged a turning away from and forgiveness of sin, including those sins of sexual impurity, although Jesus never referred to homosexuality specifically. Jesus was known as a defender of those whose sexual sins were condemned by the ]. At the same time, Jesus strongly upheld the ] and urged those whose sexual sins were forgiven to, "go, and sin no more".<ref>{{cite web|url=http://www.drbo.org/chapter/50008.htm|title=Douay-Rheims Catholic Bible, Gospel According to Saint John Chapter 8|work=drbo.org}}</ref>


] was even more explicit in his condemnation of sinful behavior, including sodomy, saying, "Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God"<ref></ref> However, the exact meanings of ] that Paul used that supposedly refer to homosexuality are disputed amongst scholars. In the Septuagint translation of the Old Testament, however, the relevant words employed in 1 Corinthians and 1 Timothy are the same words employed in Leviticus 18 to denote male-on-male homosexuals. ] was even more explicit in his condemnation of sinful behavior, including sodomy, saying, "Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God."<ref>{{cite web|url=http://www.drbo.org/chapter/53006.htm|title=Douay-Rheims Catholic Bible, First Epistle Of Saint Paul To The Corinthians Chapter 6|work=drbo.org}}</ref> However, the exact meanings of ] that Paul used that supposedly refer to homosexuality are disputed among scholars. In the Septuagint translation of the Old Testament, however, the relevant words employed in 1 Corinthians and 1 Timothy are the same words employed in Leviticus 18 to denote gay men.


===Christian Roman Empire/Byzantine Empire=== ===Christian Roman Empire / Byzantine Empire===
After the emperor ] ended the persecution of Christians throughout the ] and made ] the official state religion in the 4th century, Christian attitudes toward sexual behavior were soon incorporated into Roman Law. In the year 528, the emperor ], responding to an outbreak of ] among the Christian clergy, issued a law which made ] the punishment for sodomy.<ref></ref> After the emperor ] ended the persecution of Christians throughout the ] and ] made ] the official state religion in the 4th century, Christian attitudes toward sexual behavior were soon incorporated into Roman Law. In the year 528, the emperor ], responding to an outbreak of ] among the Christian clergy, issued a law which made ] the punishment for sodomy.<ref>{{cite web|url=http://www.fordham.edu/halsall/pwh/malalas.html|title=Malalas|work=fordham.edu}}</ref>


===Medieval Europe=== ===Medieval Europe===
{{main|Homosexuality in Medieval Europe}} {{main|Homosexuality in Medieval Europe}}
In medieval Europe, homosexuality was considered ] and was punishable by death. Persecutions reached their height during the ]s, when the sects of ] and ] were accused of fornication and sodomy, alongside accusations of Satanism. In 1307, accusations of sodomy and homosexuality were major charges leveled during the ].<ref>G. Legman "The Guilt of the Templars" (New York: Basic Books, 1966): 11.</ref> The theologian ] was influential in linking condemnations of homosexuality with the idea of ], arguing that "special sins are against nature, as, for instance, those that run counter to the intercourse of male and female natural to animals, and so are peculiarly qualified as unnatural vices."<ref name="civ2">Crompton, Louis, ''Homosexuality and Civilization'', Harvard University, 2003. Page 187</ref> In medieval Europe, homosexuality was considered ] and was punishable by death. Persecutions reached their height during the ]s, when the sects of ] and ] were accused of fornication and sodomy, alongside accusations of Satanism. In 1307, accusations of sodomy and homosexuality were major charges leveled during the ].<ref>G. Legman "The Guilt of the Templars" (New York: Basic Books, 1966): 11.</ref> The theologian ] was influential in linking condemnations of homosexuality with the idea of ], arguing that "special sins are against nature, as, for instance, those that run counter to the intercourse of male and female natural to animals, and so are peculiarly qualified as unnatural vices".<ref name="civ2">Crompton, Louis, ''Homosexuality and Civilization'', Harvard University, 2003. Page 187</ref>


===New Guinea=== ===New Guinea===
The Bedamini people of ] believe that semen is the main source of masculinity and strength. In consequence, the sharing of semen between men, particularly when there is an age gap, is seen as promoting growth throughout nature, while excessive heterosexual activities are seen as leading to decay and death.<ref>''Ritualized Homosexuality in Melanesia,'' Gilbert H. Herdt, ed. University of California Press, 1984</ref> The ] of ] believe that semen is the main source of masculinity and strength. In consequence, the sharing of semen between men, particularly when there is an age gap, is seen as promoting growth throughout nature, while excessive heterosexual activities are seen as leading to decay and death.<ref>''Ritualized Homosexuality in Melanesia'', Gilbert H. Herdt, ed. University of California Press, 1984</ref>


===Russia=== ===Russia===
A survey run by the ] in ] in July 2010 concluded that "homophobia is widespread in Russian society". It draws this conclusion from the following findings. 74% of respondents believed that gays and lesbians are immoral or psychologically disturbed people. Only 15% responded that homosexuality is as legitimate as traditionally conceived sexual orientation. 39% consider that they should be compulsorily treated or alternatively isolated from society. 4% considered that it is necessary to liquidate people of a non-traditional sexual orientation.


On the other hand, many Russians (45%) were in favour of the equality of homosexuals with other citizens (41% against, 15% undecided). Most supported the introduction in Russia of laws forbidding discrimination on the grounds of sexual orientation and incitement of hatred for gays and lesbians (31% against, 28% undecided).
A survey run by the ] in ] in July 2010 concluded that "homophobia is widespread in Russian society". It draws this conclusion from the following findings. 74% of respondents believed that gays and lesbians are immoral or psychologically disturbed people. Only 15% responded that homosexuality is as legitimate as traditional sexual orientation. 39% consider that they should be compulsorily treated or alternatively isolated from society. 4% considered that it is necessary to liquidate people of a non-traditional sexual orientation.


The Levada Centre reached the following conclusions on the distribution of these view in different groups of society. "In Russian society, homophobia is most often encountered among men, older respondents (over 55), and people with an average level of education and low income... Women, young Russians (18–39), and well educated and comfortably off respondents showed more tolerance for people of a non-traditional sexual orientation, and more understanding of related issues. Respondents over 40, people of average or lower education or low incomes, and rural people—the sectors retaining the inertia of Soviet thinking—are more likely to believe that homosexuality is a disease requiring treatment, and that homosexuals must be isolated from society".<ref>{{cite web |url=http://old.levada.ru/press/2010080602.html |title=Views on Homosexuality in Russian Society |publisher=the Levada Centre: The Yuriy Levada Analytical Centre |date=2010-08-06 |access-date=2011-12-09 |archive-url=https://web.archive.org/web/20121130233205/http://old.levada.ru/press/2010080602.html |archive-date=30 November 2012 |url-status=dead}}</ref>
On the other hand, most Russians (45%) were in favour of the equality of homosexuals with other citizens (41% against, 15% undecided). Most supported the introduction in Russia of laws forbidding discrimination on the grounds of sexual orientation and incitement of hatred for gays and lesbians (31% against, 28% undecided).


===Arab world===
The Levada Centre reached the following conclusions on the distribution of these view in different groups of society. "In Russian society, homophobia is most often encountered among men, older respondents (over 55), and people with an average level of education and low income... Women, young Russians (18–39), and well educated and comfortably off respondents showed more tolerance for people of a non-traditional sexual orientation, and more understanding of related issues. Respondents over 40, people of average or lower education or low incomes, and rural people — the sectors retaining the inertia of Soviet thinking — are more likely to believe that homosexuality is a disease requiring treatment, and that homosexuals must be isolated from society".<ref>{{cite web |url=http://old.levada.ru/press/2010080602.html |title=Views on Homosexuality in Russian Society |publisher=the Levada Centre: The Yuriy Levada Analytical Centre |date=2010-08-06|accessdate=2011-12-09}}</ref>
Men who have sex with other men in Arab societies do not commonly refer to each other as homosexuals. Laurens Buijs, ], and Jan Willem Duyvendak, authors of the 2011 article "'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country", said "This might explain why they are more likely to condemn men who explicitly claim a homosexual identity.{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=649}} In the 2011 article they said that among men in Arab countries who do not identify as homosexual, anal sexual intercourse is "often said to be common" and that the men's "masculine gender role is not at stake as long as they take up the active role".{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=649}}


=== Arab world === ===Netherlands===
Laurens Buijs, ], and Jan Willem Duyvendak, authors of the 2011 article "'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country", said that the Netherlands has a "tolerant and gay-friendly image",{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=633}} and that Dutch people, according to cross-national survey research, exhibit more acceptance of homosexuality than "most other European peoples".{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=634}} They also stated that Dutch people exhibit support for equal rights for and non-discrimination of homosexuals.{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=634}} They explained "], in particular is often associated with gay emancipation, as it provided the setting for the world's first legally recognized 'gay marriage' in 2001, and hosts the famous gay parade with festively decorated boats floating through the city's picturesque canals each year."{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=634}} According to the article, despite this reputation, the aspects of attempts of men to seduce other men, anal sex, behavior perceived as "feminine" from males, and public displays of affection among homosexuals are likely to trigger homophobia in the Netherlands.{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=635}}
Men who have sex with other men in Arab societies do not commonly refer to each other as homosexuals. Laurens Buijs, Gert Hekma, and Jan Willem Duyvendak, authors of the 2011 article "‘As long as they keep away from me’: The paradox of antigay violence in a gay-friendly country," said "This might explain why they are more likely to condemn men who explicitly claim a homosexual identity."<ref name=Buijsetal649>Buijs, et. al., p. 649.</ref> In the 2011 article they said that among men in Arab countries who do not identify as homosexual, anal sexual intercourse is "often said to be common" and that the men's "masculine gender role
is not at stake as long as they take up the active role."<ref name=Buijsetal649/>


They argued that "antigay violence is a remarkably grave problem" in that country.{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=633}} They explained that members of five ethnic groups, ], ], ], ], ], "are less accepting towards homosexuality, also when controlled for gender, age, level of education and religiosity".{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=648}} They also stated that the culture in the ] "is notoriously masculine and intolerant towards homosexuality".{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=648}} Until the year 2000, right wing politicians in the Netherlands generally opposed homosexuality, but as of 2011 show support of homosexuality and oppose anti-gay attitudes in immigrant groups, stating that the country has a "Dutch tradition of tolerance" for homosexuality.{{sfnp|Buijs |Hekma |Willem Duyvendak |2011 |p=633}}
=== Netherlands ===
{{expand section|date=May 2013}}
Laurens Buijs, Gert Hekma, and Jan Willem Duyvendak, authors of the 2011 article "‘As long as they keep away from me’: The paradox of antigay violence in a gay-friendly country," said that the Netherlands has a "tolerant and gay-friendly image",<ref name=Buijsetal633>Buijs, et. al., p. 633.</ref> and that Dutch people, according to cross-national survey research, exhibit more acceptance of homosexuality than "most other European peoples."<ref name=Buijsetal634>Buijs, et. al., p. 634.</ref> They also stated that Dutch people exhibit support for equal rights for and non-discrimination of homosexuals.<ref name=Buijsetal634/> They explained "], in particular is often associated with gay emancipation, as it provided the setting for the world’s first legally recognized ‘gay marriage’ in 2001, and hosts the famous gay parade with festively decorated boats floating through the city’s picturesque canals each year."<ref name=Buijsetal634/> According to the article, despite this reputation, the aspects of attempts of men to seduce other men, anal sex, behavior perceived as "feminine" from males, and public displays of affection among homosexuals are likely to trigger homophobia in the Netherlands.<ref name=Buijsetal635>Buijs, et. al., p. 635.</ref>

They argued that "antigay violence is a remarkably grave problem" in that country.<ref name=Buijsetal633/> They explained that members of three ethnic groups, ], ], ], "are less accepting towards homosexuality, also when controlled for gender, age, level of education and religiosity."<ref name=Buijsetal648>Buijs, et. al., p. 648.</ref> They also stated that the culture in the ] "is notoriously masculine and intolerant towards homosexuality."<ref name=Buijsetal648/> Until the year 2000, right wing politicians in the Netherlands generally opposed homosexuality, but as of 2011 show support of homosexuality and oppose anti-gay attitudes in immigrant groups, stating that the country has a "Dutch tradition of tolerance" for homosexuality.<ref name=Buijsetal633/>


===United States=== ===United States===

====McCarthy era==== ====McCarthy era====
] ]]]
In the 1950s in the ], open homosexuality was taboo. Legislatures in every state had passed laws against homosexual behavior well before this. Many politicians treated the homosexual as a symbol of antinationalism, construing masculinity as patriotism and marking the "unmasculine" homosexual as a threat to national security. This perceived connection between homosexuality and antinationalism was present in ] and ]<ref>Healey, Dan. ''Homosexual Desire in Revolutionary Russia: The Regulation of Sexual and Gender Dissent.'' University of Chicago Press. 2001. p. 209.</ref> as well, and appears in contemporary politics to this day.<ref name="autogenerated2001"/><ref></ref> In the 1950s in the ], open homosexuality was taboo. Legislatures in every state had passed laws against homosexual behavior well before this, most notably ]. Many politicians treated the homosexual as a symbol of antinationalism, construing masculinity as patriotism and marking the "unmasculine" homosexual as a threat to national security. This perceived connection between homosexuality and antinationalism was present in ] and ]<ref>Healey, Dan. ''Homosexual Desire in Revolutionary Russia: The Regulation of Sexual and Gender Dissent''. University of Chicago Press. 2001. p. 209.</ref> as well, and appears in contemporary politics to this day.<ref name="autogenerated2001">{{cite news |url=http://edition.cnn.com/2001/US/09/14/Falwell.apology/ |work=CNN|title=Falwell apologizes to gays, feminists, lesbians |date=14 September 2001 |access-date=8 December 2001}}</ref><ref>{{cite news|url=http://news.bbc.co.uk/2/hi/europe/4966024.stm|title=BBC NEWS – Europe – Moscow's anti-gay protesters held|work=BBC|date=2 May 2006}}</ref>


Senator ] used accusations of homosexuality as a ] in his ], often combining the ] with the ]. On one occasion, he went so far as to announce to reporters, "If you want to be against McCarthy, boys, you've got to be either a Communist or a cocksucker."<ref>Cuordileone, K.A. "'Politics in an Age of Anxiety': Cold War Political Culture and the Crisis in American Masculinity, 1949–1960" ''The Journal of American History'' 87 (2) (2000): 515–545</ref> Senator ] used accusations of homosexuality as a ] in his ], often combining the ] with the ]. On one occasion, he went so far as to announce to reporters, "If you want to be against McCarthy, boys, you've got to be either a Communist or a cocksucker."<ref>Cuordileone, K. A. "'Politics in an Age of Anxiety': Cold War Political Culture and the Crisis in American Masculinity, 1949–1960" ''The Journal of American History'' 87 (2) (2000): 515–545</ref>


Senator ] likewise attempted to invoke some connection between homosexuality and antinationalism as, for example, when he said in an interview with ] that "You can't hardly separate homosexuals from subversives." Later in that same interview he draws the line between patriotic Americans and gay men: "But look Lerner, we're both Americans, aren't we? I say, let's get these fellows out of the government."<ref>Lerner, Max, ''The Unfinished Country: A Book of American Symbols'' Simon and Schuster, 1959 pp 313–316</ref> Senator ] likewise attempted to invoke some connection between homosexuality and antinationalism as, for example, when he said in an interview with ] that "You can't hardly separate homosexuals from subversives." Later in that same interview he draws the line between patriotic Americans and gay men: "But look Lerner, we're both Americans, aren't we? I say, let's get these fellows out of the government."<ref>Lerner, Max, ''The Unfinished Country: A Book of American Symbols'' Simon and Schuster, 1959 pp 313–316</ref>
]'' (1961)]] ]'' (1961)]]
There were other perceived connections between homosexuality and Communism. Wherry publicized fears that ] had obtained a list of closeted homosexuals in positions of power from ], which he believed Stalin intended to use to blackmail these men into working against the U.S. for the Soviet regime.<ref>Von Hoffman, Nicholas, ''Citizen Cohn'' Doubleday, 1988, pp 130</ref> In the ] produced by a Senate subcommittee titled "Employment of Homosexuals and Other Sex Perverts in Government" said that "the pervert is easy prey to the blackmailer.... It is an accepted fact among intelligence agencies that espionage organizations the world over consider sex perverts who are in possession of or have access to confidential material to be prime targets where pressure can be exerted". Along with that security-based concern, the report found homosexuals unsuitable for government employment because "those who engage in overt acts of perversion lack the emotional stability of normal persons. In addition there is an abundance of evidence to sustain the conclusion that indulgence in acts of sex perversion weakens the moral fiber of an individual to a degree that he is not suitable for a position of responsibility."<ref></ref> McCarthy and ] more often used the secrets of closeted gay American politicians as tools for blackmail than did foreign powers.<ref>Von Hoffman, Nicholas, ''Citizen Cohn'' Doubleday, 1988</ref> There were other perceived connections between homosexuality and Communism. Wherry publicized fears that ] had obtained a list of closeted homosexuals in positions of power from ], which he believed Stalin intended to use to blackmail these men into working against the U.S. for the Soviet regime.<ref>Von Hoffman, Nicholas, ''Citizen Cohn'' Doubleday, 1988, pp 130</ref> The 1950 Senate subcommittee ''Hoey Report'' "Employment of Homosexuals and Other Sex Perverts in Government" said that "the pervert is easy prey to the blackmailer.... It is an accepted fact among intelligence agencies that espionage organizations the world over consider sex perverts who are in possession of or have access to confidential material to be prime targets where pressure can be exerted." Along with that security-based concern, the report found homosexuals unsuitable for government employment because "those who engage in overt acts of perversion lack the emotional stability of normal persons. In addition there is an abundance of evidence to sustain the conclusion that indulgence in acts of sex perversion weakens the moral fiber of an individual to a degree that he is not suitable for a position of responsibility."<ref>{{cite web|url=https://www.pbs.org/wgbh/pages/frontline/shows/assault/context/employment.html|title=Who's Gay? What's Straight? – Employment Of Homosexuals And Other Sex Perverts In Government (1950) – Assault On Gay America – Frontline – PBS|work=pbs.org}}</ref> McCarthy and ] used the secrets of closeted gay American politicians as tools for blackmail more often than did foreign powers.<ref>Von Hoffman, Nicholas, ''Citizen Cohn'' Doubleday, 1988</ref>


====LGBT civil rights movement==== ====LGBT civil rights movement====
{{Main|LGBT movements in the United States}}
Beginning in the 20th century, ] movements have led to changes in social acceptance and in the media portrayal of homosexuality. The legalization of ] and non-gender-specific ]s is one of the major goals of gay rights activism. (See also ].)
Beginning in the 20th century, ] movements have led to changes in social acceptance and in the media portrayal of same-gender relationships. The legalization of ], a major goal of gay rights supporters, was achieved across all fifty states during the ]. (See also ].)


Attitudes toward homosexuality have changed in western societies in the latter part of the 20th century, accompanied by a greater acceptance of gay men and women into both secular and religious institutions. Attitudes toward homosexuality have changed in developed societies in the latter part of the 20th century, accompanied by a greater acceptance of gay people into both secular and religious institutions.


Some opponents of the movement say the term ''LGBT civil rights'' is a ] and an attempt to piggyback on the civil rights movement. Rev. ], for example, called the comparison of the civil rights movement to the "gay rights movement" a "disgrace to a black American". He said that "homosexuality is not a civil right. What we have is a bunch of radical homosexuals trying to attach their agenda to the struggles of the 1960s",<ref></ref> while Jesse Jackson has said "Gays were never called three-fifths human in the Constitution." Gene Rivers, a Boston minister, has accused gays of "pimping" the civil rights movement.<ref></ref><ref>{{Dead link|date=August 2009}}</ref> Some opponents of the movement say the term ''LGBT civil rights'' is a ] and an attempt to piggyback on the civil rights movement.{{citation needed|date=May 2020}} Rev. ], for example, called the comparison of the civil rights movement to the "gay rights movement" a "disgrace to a black American". He said that "homosexuality is not a civil right. What we have is a bunch of radical homosexuals trying to attach their agenda to the struggles of the 1960s,"<ref>{{cite web|url=http://transcripts.cnn.com/TRANSCRIPTS/0403/07/sm.02.html|title=CNN – Transcripts|work=CNN}}</ref> while Jesse Jackson has said "Gays were never called three-fifths human in the Constitution." Gene Rivers, a Boston minister, has accused gays of "pimping" the civil rights movement.<ref>{{Cite web|url=http://www.blackcommentator.com/110/110_fr_gay_civil_rights.html|archive-url=https://web.archive.org/web/20060321080341/http://www.blackcommentator.com/110/110_fr_gay_civil_rights.html|url-status=dead|title=Kimberly, Margaret, "Freedom Rider: Gay Rights, Civil Rights" at The Black Commentator|archive-date=21 March 2006}}</ref>{{failed verification|date=May 2020}}


In contrast, the ] (NAACP), a leading organization during the civil rights movement, has made clear their support for LGBT rights and equate it with other human rights and civil rights movements.<ref>{{cite news |url=https://www.latimes.com/nation/la-xpm-2012-may-19-la-na-nn-naacp-gay-marriage-20120519-story.html |title=NAACP endorses same-sex marriage, says it's a civil right |newspaper=Los Angeles Times |date=2012-05-19 |access-date=2013-09-01}}</ref>
Some opponents of the movement, such as ], former executive director of the ], say that gay people are seeking ], not equal rights, and that the movement should not be referred to as a civil rights movement. They argue, for example, that in seeking the right to marry members of the same sex, gay people are seeking a special right for themselves and disregarding the fact that ] and other groups defined by sexual behavior do not have this right either.<ref></ref>


====Statistics==== ====Statistics====
{{see also|Public opinion of same-sex marriage in the United States}}
{{out of date|date=March 2012}}
73% of the general public in the United States in 2001 stated that they knew someone who is ], ], or ].<ref name="kff">{{cite web |url=http://www.kff.org/kaiserpolls/3193-index.cfm |title=New Surveys on Experiences of Lesbians, Gays and Bisexuals and the Public's Views Related to Sexual Orientation |accessdate=2007-02-21}}</ref> This is the result of a steady increase from 1983 when there were 24%, 43% in 1993, 55% in 1998, or 62% in 2000. The percentage of the general public who say there is more acceptance of ] people in 2001 than before was 64%. Acceptance was measured on many different levels — 87% of the general public would shop at a store owned by someone who is gay or lesbian but only 46% of the general public would attend a ] or ] where a ] or ] is openly gay or lesbian. A 2011 Pew Global study showed 60% of Americans think homosexuality should be accepted.<ref>http://www.pewglobal.org/2011/11/17/the-american-western-european-values-gap/</ref> Males and people over 65 years old are more likely to think it is wrong. Among people who don't know someone who is LGB, 61% think the behavior is wrong. Broken down by religion, 60% of ] think that it is wrong, whereas 11% with no ] are against it. 57% of the general public think that ] experience a lot of ] and ], making it the group most believed to experience prejudice and discrimination. (Black Americans come in second at 42%).<ref></ref>


73% of the general public in the United States in 2001 stated that they knew someone who is ], ], or ].<ref name="kff">{{cite web |url=http://www.kff.org/kaiserpolls/3193-index.cfm |title=New Surveys on Experiences of Lesbians, Gays and Bisexuals and the Public's Views Related to Sexual Orientation |date=31 October 2001 |access-date=2007-02-21}}</ref> This is the result of a steady increase from 1983 when there were 24%, 43% in 1993, 55% in 1998, or 62% in 2000. The percentage of the general public who say there is more acceptance of ] people in 2001 than before was 64%. Acceptance was measured on many different levels—87% of the general public would shop at a store owned by someone who is gay or lesbian but only 46% of the general public would attend a ] or ] where a ] or ] is openly gay or lesbian. A 2011 survey by the ] showed that 60% of U.S. adults think homosexuality should be accepted.<ref>{{cite web |url=http://www.pewglobal.org/2011/11/17/the-american-western-european-values-gap/#homosexuality |title=The American-Western European Values Gap |publisher=]'s Global Attitudes Project |date=17 November 2011 |access-date=2013-09-01}}</ref> Males and people over 65 years old are more likely to think it is wrong. Among people who do not know someone who is LGB, 61% think the behavior is wrong. Broken down by religion, 60% of ] think that it is wrong, whereas 11% with no ] are against it. 57% of the general public think that ] experience a lot of ] and ], making it the group most believed to experience prejudice and discrimination. African Americans come in second at 42%.<ref>{{cite web|url=http://www.kff.org/kaiserpolls/3193-index.cfm|title=New Surveys on Experiences of Lesbians, Gays and Bisexuals and the Public's Views Related to Sexual Orientation – The Henry J. Kaiser Family Foundation|work=kff.org|date=31 October 2001}}</ref>
In terms of support of public policies, according to the same 2001 study, 76% of the general public think that there should be laws to protect gay and lesbian people from job discrimination, 74% from housing discrimination, 73% for inheritance rights, 70% support health and other employee benefits for domestic partners, 68% support social security benefits, and 56% support GL people openly serving in the military. 73% favor ] being included in the hate crimes statutes. 39% support ], while 47% support ], and 46% support ].


In terms of support of public policies, according to the same 2001 study, 76% of the general public thought that there should be laws to protect gay and lesbian people from job discrimination, 74% from housing discrimination, 73% for inheritance rights, 70% support health and other employee benefits for domestic partners, 68% supported social security benefits, and 56% supported GL people openly serving in the military. 73% favored ] being included in the hate crimes statutes. 39% supported ], while 47% supported ], and 46% supported ]. A poll conducted in 2013 showed a record high of 58% of the American people supporting legal recognition for same-sex marriage.<ref>{{cite web |author=Kludt, Tom|url=http://livewire.talkingpointsmemo.com/entry/poll-new-high-of-58-percent-support-same?ref=fpb|title=Poll:New High Of 58 Percent Support Same-Sex Marriage|publisher=livewire.talkingpointsmemo.com|date=18 March 2013|access-date=11 April 2013}}</ref><ref>{{cite news |url=https://www.washingtonpost.com/blogs/the-fix/wp/2013/03/18/gay-marriage-support-hits-new-high-in-post-abc-poll/|title=Gay marriage support hits new high in Post-ABC poll |newspaper=The Washington Post |date=18 March 2013|access-date=11 April 2013}}</ref>
A separate study shows that, in the United States, the younger generation is more supportive of ] than average, and that there is growing support for LBGT rights. In 2011, for the first time, a majority of Americans supported the ]{{Citation needed|date=May 2013}}. In 2012, President ] voiced support for marriage equality, and in the November elections in the US, 3 states voted to legalize gay marriage at the ballot box for the first time in history.
A separate study shows that, in the United States, the younger generation is more supportive of ] than average, and that there is growing support for LBGT rights. In 2011, for the first time, a majority of Americans supported the legalization of ].<ref>{{cite web|last1=McCarthy|first1=Justin|title=Same-Sex Marriage Support Reaches New High at 55%|url=http://www.gallup.com/poll/169640/sex-marriage-support-reaches-new-high.aspx|website=Gallup.com|date=21 May 2014|publisher=Gallup|access-date=15 February 2015}}</ref> In 2012, President ] voiced support for gay marriage, and in the November elections, ] ] ] for the first time in history<ref>{{cite news |agency=Religion News Service |author=Lauren Markoe |date=8 November 2012 |title=Election 2012 Shows A Social Sea Change On Gay Marriage |url=http://www.huffingtonpost.com/2012/11/08/election-2012-gay-marriage-sea-change_n_2090106.html |work=The Huffington Post |access-date=8 December 2014}}</ref> while an ] was rejected. In 2016, 55% of U.S. citizens supported same sex marriage and 37% opposed.<ref>{{Cite web|url=http://www.pewforum.org/2016/05/12/changing-attitudes-on-gay-marriage/|title=Changing Attitudes on Gay Marriage|date=2016-05-12|website=Pew Research Center's Religion & Public Life Project|access-date=2016-12-12}}</ref>


==See also== ==See also==
{{Portal|LGBT}} {{Portal|LGBTQ}}
*]
*] *]
*]
*] *]
*] *]
*]
*]
*]
*] *]
*]
*] *]
*] *]
*]


==References== == Notes ==
{{notelist}}
* Buijs, Laurens, Gert Hekma, and Jan Willem Duyvendak. "." '']''. December 2011 vol. 14 no. 6. p. 632-652. doi: 10.1177/1363460711422304. Available at ].


==Notes== ==References==
{{Reflist|2}} {{reflist|30em}}
* {{cite journal |last1=Buijs |first1=Laurens |last2=Hekma |first2=Gert |author2-link = Gert Hekma |last3=Willem Duyvendak |first3=Jan |year=2011 |title='As long as they keep away from me': The paradox of antigay violence in a gay-friendly country |url=http://sexualities.sagepub.com/content/14/6/632.abstract |journal=] |volume=14 |issue=6 |pages=632–652 |doi=10.1177/1363460711422304 |s2cid=145249246 |url-status=dead |archive-url=https://web.archive.org/web/20120919155330/http://sexualities.sagepub.com/content/14/6/632.abstract |archive-date=19 September 2012}}
{{LGBTQ|social=expanded}}


==Further reading==
{{LGBT|social=expanded}}
* David Ekstam. 2021. "]." ''Social Forces.''


{{DEFAULTSORT:Societal Attitudes Toward Homosexuality}} {{DEFAULTSORT:Societal Attitudes Toward Homosexuality}}
] ]
] ]
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Latest revision as of 23:28, 30 November 2024

How societies view, stigmatize or value homosexuality

Pew Global Attitudes Project 2019: Should homosexuality be accepted in society? Percentage of responders that answered that it should be accepted:   0–10%   11–20%   21–30%   31–40%   41–50%   51–60%   61–70%   71–80%   81–90%   91–100%   No data
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Societal attitudes toward homosexuality vary greatly across different cultures and historical periods, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own values regarding appropriate and inappropriate sexuality; some sanction same-sex love and sexuality, while others may disapprove of such activities in part. As with heterosexual behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their gender, age, social status or social class.

Many of the world's cultures have, in the past, considered procreative sex within a recognized relationship to be a sexual norm—sometimes exclusively so, and sometimes alongside norms of same-sex love, whether passionate, intimate or sexual. Some sects within some religions, especially those influenced by the Abrahamic tradition, have censured homosexual acts and relationships at various times, in some cases implementing severe punishments. Homophobic attitudes in society can manifest themselves in the form of anti-LGBT discrimination, opposition to LGBT rights, anti-LGBT hate speech, and violence against LGBT people.

Since the 1970s, much of the world has become more accepting of homosexual acts and relationships. Cross-national differences in acceptance can be explained by three factors: the strength of democratic institutions, the level of economic development, and the religious context of the places where people live. The Pew Research Center's 2013 Global Attitudes Survey "finds broad acceptance of homosexuality in North America, the European Union, and much of Latin America, but equally widespread rejection in predominantly Muslim nations and in Africa, as well as in parts of Asia and in Russia". The survey also finds "acceptance of homosexuality is particularly widespread in countries where religion is less central in people's lives. These are also among the richest countries in the world. In contrast, in poorer countries with high levels of religiosity, few believe homosexuality should be accepted by society. Age is also a factor in several countries, with younger respondents offering far more tolerant views than older ones. And while gender differences are not prevalent, in those countries where they are, women are consistently more accepting of homosexuality than men."

Difficulties in interpreting homosexuality

Contemporary scholars caution against applying modern Western assumptions about sex and gender to other times and places; what looks like same-sex sexuality to a Western observer may not be "same-sex" or "sexual" at all to the people engaging in such behaviour. For example, in the Bugis cultures of Sulawesi, a female who dresses and works in a masculine fashion and marries a woman is seen as belonging to a third gender; to the Bugis, their relationship is not homosexual (see sexual orientation and gender identity). In the case of 'Sambia' (a pseudonym) boys in New Guinea who ingest the semen of older males to aid in their maturation, it is disputed whether this is best understood as a sexual act at all. Some scholars have argued that notions of a homosexual and heterosexual identity, as they are currently known in the Western world, only began to emerge in Europe in the mid to late 19th century, though others challenge this. Behaviors that today would be widely regarded as homosexual, at least in the West, enjoyed a degree of acceptance in around three-quarters of the cultures surveyed in Patterns of Sexual Behavior (1951).

Measuring attitudes toward homosexuality

Pew Global Attitudes Project 2019: #1 – Homosexuality should be accepted by society, #2 – Homosexuality should not be accepted by society"
Country #1 #2
North America
Canada 85% 10%
United States 72% 21%
Europe
Sweden 94% 5%
Netherlands 92% 8%
Spain 89% 10%
Germany 86% 11%
France 86% 11%
United Kingdom 86% 11%
Italy 75% 20%
Czech Republic 59% 26%
Greece 53% 40%
Hungary 49% 39%
Poland 47% 42%
Slovakia 44% 46%
Bulgaria 32% 48%
Lithuania 28% 45%
Ukraine 14% 69%
Russia 14% 74%
Middle East
Israel 47% 45%
Turkey 25% 57%
Lebanon 13% 85%
Asia/Pacific
Australia 81% 18%
Philippines 73% 24%
Japan 68% 22%
South Korea 44% 53%
India 37% 37%
Indonesia 9% 80%
Latin America
Argentina 76% 19%
Mexico 69% 24%
Brazil 67% 23%
Africa
South Africa 54% 38%
Kenya 14% 83%
Tunisia 9% 72%
Nigeria 7% 91%

From the 1970s, academics have researched attitudes held by individuals toward lesbians, gay men and bisexuals, and the social and cultural factors that underlie such attitudes. Numerous studies have investigated the prevalence of acceptance and disapproval of homosexuality, and have consistently found correlates with various demographic, psychological, and social variables. For example, studies (mainly conducted in the United States) have found that heterosexuals with positive attitudes towards homosexuality are more likely to be female, white, young, non-religious, well-educated, politically liberal or moderate, and have close personal contact with homosexuals who are out. They are also more likely to have positive attitudes towards other minority groups and are less likely to support traditional gender roles. Several studies have also suggested that heterosexual females' attitudes towards gay men are similar to those towards lesbians, and some (but not all) have found that heterosexual males have a more positive attitude toward lesbians. Herek (1984) found that heterosexual females tended to exhibit equally positive or negative attitudes toward gay men and lesbians. The heterosexual males, however, tended to respond more negatively, or unfavorably, to gay men than lesbians.

Social psychologists such as Gregory Herek have examined underlying motivations for homophobia (hostility toward lesbians and gays), and cultural theorists have noted how portrayals of homosexuality often center around stigmatized phenomena such as AIDS, pedophilia, and gender variance. The extent to which such portrayals are stereotypes is disputed.

Contemporary researchers have measured attitudes held by heterosexuals toward gay men and lesbians in a number of different ways.

Certain populations are also found to accept homosexuality more than others. In the United States, African-Americans are generally less tolerant of homosexuality than European or Hispanic Americans. However, polls after President Barack Obama's public support of same-sex marriage showed a shift in attitudes to 59% support among African Americans, 60% among Latinos and 50 percent among White Americans. Israelis were found to be the most accepting of homosexuality among Middle Eastern nations and Israeli laws and culture reflect that. According to a 2007 poll, a strong majority of Israeli Jews say they would accept a gay child and go on with life as usual. A 2013 Haaretz poll found that most of the Arab and Haredi sector saw homosexuality negatively, while the majority of secular and traditional Jews say they support equal rights for gay couples.

Much less research has been conducted into societal attitudes toward bisexuality. What studies do exist suggest that the attitude of heterosexuals toward bisexuals mirrors their attitude toward homosexuals, and that bisexuals experience a similar degree of hostility, discrimination, and violence relating to their sexual orientation as do homosexuals.

Research (mainly conducted in the United States) show that people with more permissive attitudes on sexual orientation issues tend to be younger, well-educated, and politically liberal. Tolerance toward homosexuality and bisexuality have been increasing with time. A 2011 Public Policy Polling survey found that 48 percent of voters in the state of Delaware supported the legalization of same-sex marriage, while 47 were opposed and 5 percent were not sure. A 2011 poll by Lake Research Partners showed that 62% in Delaware favored allowing same-sex couples to form civil unions, while 31% were opposed, and 7% were not sure.

Same-sex marriage

Opinion polls for same-sex marriage by country
  Same-sex marriage performed nationwide   Same-sex marriage performed in some parts of the country   Civil unions or registered partnerships nationwide   Civil unions or registered partnerships pending   Same-sex marriage rights pending   Same-sex sexual activity is illegal
Country Pollster Year For Against Neither Margin
of error 		Ref.
Albania Albania IPSOS 2023 26%
 73%
(74%) 		1%
Andorra Andorra Institut d'Estudis Andorrans 2013 70%
(79%) 		19%
(21%) 		11%
Antigua and Barbuda Antigua and Barbuda AmericasBarometer 2017 12% – –
Argentina Argentina Ipsos 2024 69%
(81%) 		16%
(19%) 		15% not sure ±5%
Pew Research Center 2023 67%
(72%) 		26%
(28%) 		7% ±3.6%
Armenia Armenia Pew Research Center 2015 3%
(3%) 		96%
(97%) 		1% ±3%
Aruba Aruba 2021 46%
Australia Australia Ipsos 2024 64%
(73%) 		25%
(28%) 		12% not sure ±3.5%
Pew Research Center 2023 75%
(77%) 		23% 2% ±3.6%
Austria Austria Eurobarometer 2023 65%
(68%) 		30%
(32%) 		5%
The Bahamas Bahamas AmericasBarometer 2015 11% – –
Belarus Belarus Pew Research Center 2015 16%
(16%) 		81%
(84%) 		3% ±4%
Belgium Belgium Ipsos 2024 69%
(78%) 		19%
(22%) 		12% not sure ±5%
Eurobarometer 2023 79% 19% 2% not sure
Belize Belize AmericasBarometer 2014 8% – –
Bolivia Bolivia AmericasBarometer 2017 35% 65% – ±1.0%
Bosnia and Herzegovina Bosnia and Herzegovina IPSOS 2023 26%
(27%) 		71%
(73%) 		3%
Brazil Brazil Ipsos (more urban/educated than representative) 2024 51%
(62%) 		31%
(38%) 		18% not sure ±3.5%
Pew Research Center 2023 52%
(57%) 		40%
(43%) 		8% ±3.6%
Bulgaria Bulgaria Eurobarometer 2023 17%
(18%) 		75%
(82%) 		8%
Cambodia Cambodia Pew Research Center 2023 57%
(58%) 		42% 1%
Canada Canada Ipsos 2024 65%
(75%) 		22%
(25%) 		13% not sure ±3.5%
Pew Research Center 2023 79%
(84%) 		15%
(16%) 		6% ±3.6%
Chile Chile Cadem 2024 77%
(82%) 		22%
(18%) 		2% ±3.6%
China China Ipsos (more urban/educated than representative) 2021 43%
(52%) 		39%
(48%) 		18% not sure ±3.5%
Colombia Colombia Ipsos (more urban/educated than representative) 2024 46%
(58%) 		33%
(42%) 		21% ±5%
Costa Rica Costa Rica CIEP 2018 35% 64% 1%
Croatia Croatia Eurobarometer 2023 42%
(45%) 		51%
(55%) 		7%
Cuba Cuba Apretaste 2019 63% 37% –
Cyprus Cyprus Eurobarometer 2023 50%
(53%) 		44%
(47%) 		6%
Czech Republic Czech Republic Eurobarometer 2023 60% 34% 6%
Denmark Denmark Eurobarometer 2023 93% 5% 2%
Dominica Dominica AmericasBarometer 2017 10% 90% – ±1.1%
Dominican Republic Dominican Republic CDN 37 2018 45% 55% -
Ecuador Ecuador AmericasBarometer 2019 23%
(31%) 		51%
(69%) 		26%
El Salvador El Salvador Universidad Francisco Gavidia 2021 82.5% –
Estonia Estonia Eurobarometer 2023 41%
(45%) 		51%
(55%) 		8%
Finland Finland Eurobarometer 2023 76%
(81%) 		18%
(19%) 		6%
France France Ipsos 2024 62%
(70%) 		26%
(30%) 		12% not sure ±3.5%
Pew Research Center 2023 82%
(85%) 		14%
(15%) 		4% ±3.6%
Eurobarometer 2023 79%
(85%) 		14
(%)
(15%) 		7%
Georgia (country) Georgia Women's Initiatives Supporting Group 2021 10%
(12%) 		75%
(88%) 		15%
Germany Germany Ipsos 2024 73%
(83%) 		18%
(20%) 		12% not sure ±3.5%
Pew Research Center 2023 80%
(82%) 		18% 2% ±3.6%
Eurobarometer 2023 84%
(87%) 		13%< 3%
Greece Greece Pew Research Center 2023 48%
(49%) 		49%
(51%) 		3% ±3.6%
Eurobarometer 2023 57%
(59%) 		40%
(41%) 		3%
Grenada Grenada AmericasBarometer 2017 12% 88% – ±1.4%c
Guatemala Guatemala AmericasBarometer 2017 23% 77% – ±1.1%
Guyana Guyana AmericasBarometer 2017 21% 79% – ±1.3%
Haiti Haiti AmericasBarometer 2017 5% 95% – ±0.3%
Honduras Honduras CID Gallup 2018 17%
(18%) 		75%
(82%) 		8%
Hong Kong Hong Kong Pew Research Center 2023 58%
(59%) 		40%
(41%) 		2%
Hungary Hungary Ipsos 2024 44%
(56%) 		35%
(44%) 		21% not sure ±5%
Pew Research Center 2023 31%
(33%) 		64%
(67%) 		5% ±3.6%
Eurobarometer 2023 42%
(45%) 		52%
(55%) 		6%
Iceland Iceland Gallup 2006 89% 11% –
India India Pew Research Center 2023 53%
(55%) 		43%
(45%) 		4% ±3.6%
Indonesia Indonesia Pew Research Center 2023 5% 92%
(95%) 		3% ±3.6%
Republic of Ireland Ireland Ipsos (more urban/educated than representative) 2024 68%
(76%) 		21%
(23%) 		10% ±5%
Eurobarometer 2023 86%
(91%) 		9% 5%
Israel Israel Pew Research Center 2023 36%
(39%) 		56%
(61%) 		8% ±3.6%
Italy Italy Ipsos 2024 58%
(66%) 		29%
(33%) 		12% not sure ±3.5%
Pew Research Center 2023 73%
(75%) 		25% 2% ±3.6%
Eurobarometer 2023 69%
(72%) 		27%
(28%) 		4%
Jamaica Jamaica AmericasBarometer 2017 16% 84% – ±1.0%
Japan Japan Kyodo News 2023 64%
(72%) 		25%
(28%) 		11%
Asahi Shimbun 2023 72%
(80%) 		18%
(20%) 		10%
Ipsos 2024 42%
(54%) 		31%
(40%) 		22% not sure ±3.5%
Pew Research Center 2023 68%
(72%) 		26%
(28%) 		6% ±2.75%
Kazakhstan Kazakhstan Pew Research Center 2016 7%
(7%) 		89%
(93%) 		4%
Kenya Kenya Pew Research Center 2023 9% 90%
(91%) 		1% ±3.6%
Kosovo Kosovo IPSOS 2023 20%
(21%) 		77%
(79%) 		3%
Latvia Latvia Eurobarometer 2023 36% 59% 5%
Liechtenstein Liechtenstein Liechtenstein Institut 2021 72% 28% 0%
Lithuania Lithuania Eurobarometer 2023 39% 55% 6%
Luxembourg Luxembourg Eurobarometer 2023 84% 13% 3%

Malaysia Malaysia

Pew Research Center 2023 17% 82%
(83%) 		1%
Malta Malta Eurobarometer 2023 74% 24% 2%
Mexico Mexico Ipsos (more urban/educated than representative) 2024 55% 29% 17% not sure ±3.5%
Pew Research Center 2023 63%
(66%) 		32%
(34%) 		5% ±3.6%
Moldova Moldova Europa Libera Moldova 2022 14% 86%
Montenegro Montenegro IPSOS 2023 36%
(37%) 		61%
(63%) 		3%
Mozambique Mozambique (3 cities) Lambda 2017 28%
(32%) 		60%
(68%) 		12%
Netherlands Netherlands Ipsos 2024 77% 15% 8% not sure ±5%
Pew Research Center 2023 89%
(90%) 		10% 1% ±3.6%
Eurobarometer 2023 94% 5% 2%
New Zealand New Zealand Ipsos 2023 70%
(78%) 		20%
(22%) 		9% ±3.5%
Nicaragua Nicaragua AmericasBarometer 2017 25% 75% – ±1.0%
Nigeria Nigeria Pew Research Center 2023 2% 97%
(98%) 		1% ±3.6%
North Macedonia North Macedonia IPSOS 2023 20%
(21%) 		78%
(80%) 		2%
Norway Norway Pew Research Center 2017 72%
(79%) 		19%
(21%) 		9%
Panama Panama AmericasBarometer 2017 22% 78% – ±1.1%
Paraguay Paraguay AmericasBarometer 2017 26% 74% – ±0.9%
Peru Peru Ipsos (more urban/educated than representative) 2024 36%
 44% 20% ±5%
Philippines Philippines SWS 2018 22%
(26%) 		61%
(73%) 		16%
Poland Poland Ipsos 2024 51%
(54%) 		43%
(46%) 		6%
Pew Research Center 2023 41%
(43%) 		54%
(57%) 		5% ±3.6%
United Surveys by IBRiS 2024 50%
(55%) 		41%
(45%) 		9%
Eurobarometer 2023 50% 45% 5%
Portugal Portugal Ipsos 2023 80%
(84%) 		15%
(16%) 		5%
Eurobarometer 2023 81% 14% 5%
Romania Romania Ipsos 2023 25%
(30%) 		59%
(70%) 		17% ±3.5%
Eurobarometer 2023 25% 69% 6%
Russia Russia Ipsos (more urban/educated than representative) 2021 17%
(21%) 		64%
(79%) 		20% not sure ±4.8%
FOM 2019 7%
(8%) 		85%
(92%) 		8% ±3.6%
Saint Kitts and Nevis Saint Kitts and Nevis AmericasBarometer 2017 9% 91% – ±1.0%
Saint Lucia Saint Lucia AmericasBarometer 2017 11% 89% – ±0.9%
Saint Vincent and the Grenadines Saint Vincent and the Grenadines AmericasBarometer 2017 4% 96% – ±0.6%
Serbia Serbia IPSOS 2023 24%
(25%) 		73%
(75%) 		3%
Singapore Singapore Ipsos (more urban/educated than representative) 2024 33% 46% 21% ±5%
Pew Research Center 2023 45%
(47%) 		51%
(53%) 		4%
Slovakia Slovakia Focus 2024 36%
(38%) 		60%
(62%) 		4%
Eurobarometer 2023 37% 56% 7%
Slovenia Slovenia Eurobarometer 2023 62%
(64%) 		37%
(36%) 		2%
South Africa South Africa Ipsos (more urban/educated than representative) 2024 53% 32% 13% ±5%
Pew Research Center 2023 38%
(39%) 		59%
(61%) 		3% ±3.6%
South Korea South Korea Ipsos 2024 36% 37% 27% not sure ±5%
Pew Research Center 2023 41%
(42%) 		56%
(58%) 		3%
Spain Spain Ipsos 2024 73%
(80%) 		19%
(21%) 		9% not sure ±3.5%
Pew Research Center 2023 87%
(90%) 		10% 3% ±3.6%
Eurobarometer 2023 88%
(91%) 		9%
(10%) 		3%
Sri Lanka Sri Lanka Pew Research Center 2023 23%
(25%) 		69%
(75%) 		8%
Suriname Suriname AmericasBarometer 2014 18% – –
Sweden Sweden Ipsos 2024 78%
(84%) 		15%
(16%) 		7% not sure ±5%
Pew Research Center 2023 92%
(94%) 		6% 2% ±3.6%
Eurobarometer 2023 94% 5% 1%
Switzerland Switzerland Ipsos 2023 54%
(61%) 		34%
(39%) 		13% not sure ±3.5%
Taiwan Taiwan CNA 2023 63% 37%
Pew Research Center 2023 45%
(51%) 		43%
(49%) 		12%
Thailand Thailand Ipsos (more urban/educated than representative) 2024 58% 29% 12% not sure ±5%
Pew Research Center 2023 60%
(65%) 		32%
(35%) 		8%
Trinidad and Tobago Trinidad and Tobago AmericasBarometer 2014 16% – –
Turkey Turkey Ipsos (more urban/educated than representative) 2024 18%
(26%) 		52%
(74%) 		30% not sure ±5%
Ukraine Ukraine Rating 2023 37%
(47%) 		42%
(53%) 		22% ±1.5%
United Kingdom United Kingdom YouGov 2023 77%
(84%) 		15%
(16%) 		8%
Ipsos 2024 66%
(73%) 		24%
(27%) 		10% not sure ±3.5%
Pew Research Center 2023 74%
(77%) 		22%
(23%) 		4% ±3.6%
United States United States Ipsos 2024 51%
(62%) 		32%
(39%) 		18% not sure ±3.5%
Pew Research Center 2023 63%
(65%) 		34%
(35%) 		3% ±3.6%
Uruguay Uruguay LatinoBarómetro 2023 78%
(80%) 		20% 2%
Venezuela Venezuela Equilibrium Cende 2023 55%
(63%) 		32%
(37%) 		13%
Vietnam Vietnam Pew Research Center 2023 65%
(68%) 		30%
(32%) 		5%

Adoption

  Indicates the country/territory has legalized same-sex adoption nationwide   Indicates that same-sex adoption is legal in certain parts of the country   Indicates that the country has step-child adoption or partner-guardianship   Indicates that same-sex sexual activity is illegal
Opinion polls for same-sex adoption in Africa
Country Pollster Year For Against Neither Margin
of error 		Source
Kenya Kenya Pew Research Center 2023 9% 90% 1% ±3.6%
Nigeria Nigeria Pew Research Center 2023 2% 97% 1% ±3.6%
South Africa South Africa Ipsos 2023 57%
(66%) 		29%
(34%) 		14% ±3.5%
Pew Research Center 2023 38% 58% 4% ±3.6%
  Indicates the country/territory has legalized same-sex adoption nationwide   Indicates that same-sex adoption is legal in certain parts of the country   Indicates that the country has step-child adoption or partner-guardianship
Opinion polls for same-sex adoption in Asia
Country Pollster Year For Against Don't Know/Neutral/No answer/Other
 China Ipsos 2021 66% 30% 4%
 India Ipsos 2021 66% 21% 13%
 Israel Midgam Institute 2017 60% - -
 Japan Ipsos 2021 68% 20% 13%
 Malaysia Ipsos 2021 24% 65% 11%
 Russia Ipsos 2021 23% 67% 10%
 South Korea Ipsos 2021 46% 45% 9%
 Turkey Ipsos 2021 39% 44% 18%
  Indicates the country/territory has legalized same-sex adoption nationwide   Indicates that same-sex adoption is legal in certain parts of the country   Indicates that the country has step-child adoption or partner-guardianship
Opinion polls for same-sex adoption in Americas
Country Pollster Year For Against Don't Know/Neutral/No answer/Other
 Argentina Ipsos 2023 71% 24% 6%
 Brazil Ipsos 2023 69% 22% 9%
 Canada Ipsos 2023 74% 17% 9%
 Chile CADEM 2022 70% 28% 2%
 Colombia Ipsos 2023 53% 40% 7%
 Mexico Ipsos 2023 60% 34% 6%
 Peru Ipsos 2023 51% 42% 7%
 United States Ipsos 2023 64% 26% 10%
 Uruguay Equipos Consultores 2013 52% 39% 9%
 Venezuela Equilibrium Cende 2023 48%
(55%) 		39%
(45%) 		13%
  Indicates the country/territory has legalized same-sex adoption nationwide   Indicates that same-sex adoption is legal in certain parts of the country   Indicates that the country has step-child adoption or partner-guardianship
Opinion polls for same-sex adoption in Europe
Country Pollster Year For Against Don't Know/Neutral/No answer/Other
 Austria Eurobarometer 2023 65% 30% 5%
 Belgium Ipsos 2021 72% 21% 7%
 Bulgaria Eurobarometer 2006 12% 68% 20%
 Cyprus Eurobarometer 2006 10% 86% 4%
Czech Republic Czech Republic CVVM 2019 47% 47% 6%
 Denmark Pew Research Center 2017 75% - -
 Estonia HumanrightsEE 2023 47% 44% 9%
 Finland Taloustutkimus 2013 51% 42% 7%
 France Ipsos 2021 62% 29% 10%
 Germany Ipsos 2021 69% 24% 6%
 Greece KAPA Research 2023 53% 41% 6%
 Hungary Ipsos 2021 59% 36% 5%
 Ireland Red C Poll 2011 60% - -
 Italy Eurispes 2023 50.4% 49.6% 0%
 Latvia SKDS 2023 27% 23% 46%
 Lithuania Eurobarometer 2006 12% 82% 6%
 Luxembourg Politmonitor 2013 55% 44% 1%
 Malta Misco 2014 20% 80% -
 Netherlands Ipsos 2021 83% 12% 5%
 Norway YouGov 2012 54% 34% 12%
 Poland Ipsos 2021 33% 58% 10%
 Portugal Pew Research Center 2017 59% 28% 13%
 Romania Eurobarometer 2006 8% 82% 10%
 Russia Ipsos 2021 23% 67% 10%
 Serbia Civil Rights Defenders 2020 22.5% - -
 Slovakia Eurobarometer 2006 12% 84% 4%
 Slovenia Delo Stik 2015 38% 55% 7%
 Spain Ipsos 2021 77% 17% 6%
 Sweden Ipsos 2021 79% 17% 4%
  Switzerland Pink Cross 2020 67% 30% 3%
 Ukraine Gay Alliance of Ukraine 2013 7% 68% 12%
13% would allow some exceptions
 United Kingdom Ipsos 2021 72% 19% 9%
  Indicates the country/territory has legalized same-sex adoption nationwide   Indicates that same-sex adoption is legal in certain parts of the country   Indicates that the country has step-child adoption or partner-guardianship
Opinion polls for same-sex adoption in Oceania
Country Pollster Year For Against Don't Know/Neutral/No answer/Other
 Australia Ipsos 2021 71% 21% 8%
 New Zealand Research New Zealand 2012 64% 31% 5%

Law

Main article: LGBT rights by country or territory

The legal status of homosexuality varies greatly around the world. Homosexual acts between consenting adults are known to be illegal in about 70 out of the 195 countries of the world.

Homosexual sex acts may be illegal, especially under sodomy laws, and where they are legal, the age of consent often differs from country to country. In some cases, homosexuals are prosecuted under vaguely worded "public decency" or morality laws. Some countries have special laws preventing certain public expressions of homosexuality. Nations or subnational entities may have anti-discrimination legislation in place to protect against discrimination on the basis of sexual orientation in the workplace, housing, health services and education. Some give exemptions, allowing employers to discriminate if they are a religious organisation, or if the employee works with children.

Worldwide laws regarding same-sex intercourse, unions and expression
Same-sex intercourse illegal. Penalties:
  Death   Prison; death not enforced
  Death under militias   Prison, with arrests or detention
  Prison, not enforced
Same-sex intercourse legal. Recognition of unions:
  Marriage   Extraterritorial marriage
  Civil unions   Limited domestic
  Limited foreign   Optional certification
  None   Restrictions of expression, not enforced
  Restrictions of association with arrests or detention

No imprisonment in the past three years or moratorium on law.
Marriage not available locally. Some jurisdictions may perform other types of partnerships.

Legal recognition of same-sex relationships also varies greatly. Legal privileges pertaining to different-sex relationships that may be extended to same-sex couples include parenting, adoption and access to reproductive technologies; immigration; spousal benefits for employees such as pensions, health funds and other services; family leave; medical rights, including hospital visitation, notification and power of attorney; inheritance when a partner dies without leaving a will; and social security and tax benefits. Same-sex couples without legal recognition may also lack access to domestic violence services, as well as mediation and arbitration over custody and property when relationships end. Some regions have laws specifically excluding same-sex couples from particular rights such as adoption.

In 2001, the Netherlands became the first country to recognize same-sex marriage. Since then same-sex marriages were subsequently recognized in Belgium (2003), Spain (2005), Canada (2005), South Africa (2006), Norway (2009), Sweden (2009), Portugal (2010), Iceland (2010), Argentina (2010), Denmark (2012), Brazil (2013), France (2013), Uruguay (2013), New Zealand (2013), Luxembourg (2015), Ireland (2015), the United States (2015), Colombia (2016), Finland (2017), Germany (2017), Australia (2017), Austria (2019), Taiwan (2019), Ecuador (2019), United Kingdom (2020), Costa Rica (2020), Chile (2022), Switzerland (2022), Slovenia (2022), Cuba (2022), Mexico (2022) and Andorra (2023). Israel, legally recognizes same-sex marriages, but does not allow such marriages to be performed within the country.

Islamic law

Further information: Islam and homosexuality

On the other end of the spectrum, several countries impose the death penalty for homosexual acts, per the application of some interpretations of Shari'a law. As of 2022, these include Afghanistan, Mauritania, Iran, Saudi Arabia, Yemen and northern Nigeria.

In Saudi Arabia, the maximum punishment for homosexuality is public execution. However, the government will use other punishments – e.g., fines, jail time, and whipping – as alternatives, unless it feels that homosexuals are challenging state authority by engaging in LGBT social movements.

Most international human rights organizations, such as Human Rights Watch and Amnesty International, condemn laws that make homosexual relations between consenting adults a crime. Since 1994, the United Nations Human Rights Committee has also ruled that such laws violate the right to privacy guaranteed in the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights.

Of the nations with a majority of Muslim inhabitants, many, even those with secular constitutions, continue to outlaw homosexuality, though only in a minority (Yemen and Afghanistan) is it punishable by death. Of the countries where homosexuality is illegal, only Lebanon has an internal effort to legalize it. Muslim-majority countries where homosexuality is not criminalized include Albania, Azerbaijan, Bosnia and Herzegovina, Kazakhstan, Kyrgyzstan, Turkey, Kosovo and others.

Religion

Main article: Homosexuality and religion

As with social attitudes in general, religious attitudes towards homosexuality vary between and among religions and their adherents. Traditionalists among the world's major religions generally disapprove of homosexuality, and prominent opponents of social acceptance of homosexuality often cite religious arguments to support their views. Liberal currents also exist within most religions, and modern lesbian and gay scholars of religion sometimes point to a place for homosexuality among historical traditions and scriptures, and emphasise religious teachings of compassion and love.

Abrahamic religions such as Judaism, Islam, and various denominations of Christianity traditionally forbid sexual relations between people of the same sex and teach that such behaviour is sinful. Religious authorities point to passages in the Qur'an, the Old Testament and the New Testament for scriptural justification of these beliefs.

Among the Sinic religions of East Asia, including Confucianism, Chinese folk religion and Taoism, passionate homosexual expression is usually discouraged because it is believed to not lead to human fulfillment.

Corporate attitudes

Globe icon.The examples and perspective in this section deal primarily with the United States and do not represent a worldwide view of the subject. You may improve this section, discuss the issue on the talk page, or create a new section, as appropriate. (December 2013) (Learn how and when to remove this message)

In some capitalist countries, large private sector firms often lead the way in the equal treatment of gay men and lesbians. For instance, more than half of the Fortune 500 offer domestic partnership benefits and 49 of the Fortune 50 companies include sexual orientation in their non-discrimination policies (only ExxonMobil does not). At the same time, studies show that many private firms engage in significant employment discrimination on the basis of sexual orientation. In one study, for example, two fictitious but realistic resumes were sent to roughly 1,700 entry-level job openings. The two resumes were very similar in terms of the applicant's qualifications, but one resume for each opening mentioned that the applicant had been part of a gay organization in college. The results showed that applicants without the gay signal had an 11.5 percent chance of being called for an interview; openly gay applicants had only a 7.2 percent chance. The callback gap varied widely according to the location of the job. Most of the overall gap detected in the study was driven by the Southern and Midwestern states in the sample—Texas, Florida, and Ohio. The Western and Northeastern states in the sample (California, Nevada, Pennsylvania, and New York) had only small and statistically insignificant callback gaps.

In the Western world, in particular the United States and the United Kingdom, the corporatisation of LGBT pride parades has been criticised by some.

Anti-homosexual attitudes

Protesters at a 2006 gay pride event. San Francisco, United States.

Conservatism

Conservatism is a term broadly used for people who are inclined to traditional values.

While conservatism includes people of many views, a significant proportion of its adherents consider homosexuals, and especially the efforts of homosexuals to achieve certain rights and recognition, to be a threat to valued traditions, institutions and freedoms. Such attitudes are generally tied in with opposition to what some conservatives call the "homosexual agenda".

The finding that attitudes to alternative sexualities correlate strongly with nature of contact and with personal beliefs is stated in a variety of research over a substantial time period, and conservative men and women stand out in their views specifically.

Thus Herek, who established the Attitudes Toward Lesbians and Gay Men Scale in psychology, states:

The ATLG and its subscales are consistently correlated with other theoretically relevant constructs. Higher scores (more negative attitudes) correlate significantly with high religiosity, lack of contact with gay men and lesbians, adherence to traditional sex-role attitudes, belief in a traditional family ideology, and high levels of dogmatism

and that:

The strongest predictor of positive attitudes toward homosexuals was that the interviewee knew a gay man or lesbian. The correlation held across each demographic subset represented in the survey—sex, education level, age—bar one: political persuasion.

An example of conservative views can also be found in the discussion of what conservatives call "homosexual recruitment", within a document released by the conservative Christian organization Alliance Defense Fund states:

The homosexual activist movement are driving an agenda that will severely limit the ability to live and practice the Gospel, whether it is in the boardroom, the classroom, halls of government, private organizations, and even in places of worship. In their relentless attempts to obtain special rights, that no other special interest group has, they are in the process of redefining the family, demanding not only 'tolerance' ... but 'acceptance', and ultimately seeking to marginalize, censor, and punish those individuals who stand in the way of their multiple goals.

As this statement illustrates, those who believe that a disapproving attitude toward homosexuality is a tenet of their religion can see efforts to abolish such attitudes as an attack on their religious freedom. Those who regard homosexuality as a sin or perversion can believe that acceptance of homosexual parents and same-sex marriage will redefine and diminish the institutions of family and marriage.

More generally, conservatives—by definition—prefer that institutions, traditions and values remain unchanged, and this has put many of them in opposition to efforts designed to increase the cultural acceptance and legal rights of homosexuals.

Psychology and sexual orientation

Main articles: Homosexuality and psychology and Sexual orientation change effortsSee also: Homosexuality in the DSM

In 1973, the American Psychiatric Association's board of trustees voted to declassify homosexuality as a mental disorder in the Diagnostic and Statistical Manual of Mental Disorders (DSM). Though some criticized this as a political decision, the social and political impetus for change was supported by scientific evidence. In fact, the research of Evelyn Hooker and other psychologists and psychiatrists helped to end the notion that homosexuality was in and of itself a mental illness. Homosexuality in and of itself was removed from the DSM in 1974, but a diagnosis of distress related to one's sexual orientation remained in the manual until 2013 (DSM-5). In parallel fashion, the World Health Organization removed homosexuality from the International Classification of Diseases (ICD) in the tenth edition of that manual in 1992 (ICD-10), but retained a diagnosis of distress related to one's sexual orientation until 2019 (ICD-11). Diagnosing a person with a medical or mental health condition on the basis of sexual orientation is no longer allowable under either of these leading diagnostic manuals.

Many religious groups and other advocates, like National Association for Research and Therapy of Homosexuality (NARTH), believe that they can "heal" or "cure" homosexuality through conversion therapy or other methods to change sexual orientation. In a survey of 882 people who were undergoing conversion therapy, attending "ex-gay" groups or "ex-gay" conferences, 22.9% reported they had not undergone any changes, 42.7% reported some changes, and 34.3% reported much change in sexual orientation. Many Western health and mental health professional organizations believe sexual orientation develops across a person's lifetime, but that this therapy is unnecessary, potentially harmful, and the effectiveness has not been rigorously and scientifically proven. Much attention was given to the dissent from this opinion by Robert Spitzer, but he later realized that his research was flawed and apologized for the damage it may have done. Another study refuting the claims of conversion therapy proponents was done in 2001 by Ariel Shidlo and Michael Schroeder, which showed only 3% of the participants claiming to have completely changed their orientation from gay to straight.

In many non-Western post-colonial countries, homosexual orientation is still considered to be a mental disorder and illness. In Muslim areas, this position is ascribed to the earlier adoption of European Victorian attitudes by the westernized elite, in areas where previously native traditions embraced same-sex relations.

Blame for plagues and disasters

See also: Anti-LGBT rhetoric § Causing disasters

The destruction of Sodom and Gomorrah as takes place in the Bible is sometimes attributed to attempted homosexual rape, but this is disputed and differs from earlier beliefs. Early Jewish belief (and some Jews today) variously attributed the destruction to turning a blind eye to social injustice or lack of hospitality.

Since the Middle Ages, sodomites were blamed for "bringing down the wrath of God" upon the land, and their pleasures blamed for the periodic epidemics of disease which decimated the population. This "pollution" was thought to be cleansed by fire, as a result of which countless individuals were burned at the stake or run through with white-hot iron rods.

Since the end of the 1980s similar accusations have been made, inspired by the HIV/AIDS epidemic, with preachers such as Jerry Falwell blaming both the victim and a supposedly tolerant societal view of homosexuality. Recent researches indicate that in the years since, the epidemic has spread and now has many more heterosexual victims than homosexual.

Association with child sexual abuse and pedophilia

Further information: Anti-LGBT rhetoric § Conflation with child abuse, and LGBT grooming conspiracy theory

Some people fear exposing their children to homosexuals in unsupervised settings because they believe the children might be molested, raped, or "recruited" to be homosexuals themselves. The publicity surrounding the Roman Catholic sex abuse cases has heightened these concerns. Many organizations focus on these concerns, drawing connections between homosexuality and pedophilia. According to the John Jay Report, a study commissioned by the United States Conference of Catholic Bishops under the auspices of the John Jay College of Criminal Justice and an all-lay review board headed by Illinois Appellate Court Justice Anne M. Burke, "81% of the reported victims of child sexual abuse by Catholic clergy were boys." The review board went on to conclude that, "the crisis was characterized by homosexual behavior", and in light of this, "the current crisis cannot be addressed without consideration of issues related to homosexuality." According to Margaret Smith, one of John Jay's researchers, however, it is "an unwarranted conclusion" to assert that the majority of priests who abused male victims are gay. Though "the majority of the abusive acts were homosexual in nature ... participation in homosexual acts is not the same as sexual identity as a gay man." Psychology professor Gregory Herek also analyzed a number of studies and found no relationship between sexual orientation and molestation. One of her fellow researchers, Louis Schlesinger, argued that the main problem was pedophilia or ephebophilia, not sexual orientation and said that some men who are married to adult women are attracted to adolescent males.

Small-scale studies by Carole Jenny, A.W. Richard Sipe, and others have not found evidence that homosexuals are more likely to molest children than heterosexuals. Based on the responses of a sample of thousands of admitted child molesters, one study found that 70% of the sex offenders who targeted boys rated themselves as predominantly or exclusively heterosexual in adult orientation on the Kinsey scale, and only 8% as exclusively homosexual. Phallometric testing on community males shows that men with a preference for adult males (often called "androphiles" in these studies) are no more attracted to adolescent or younger boys than are men with a preference for adult females (or "gynephiles"). Conversely, sex offenders targeting boys—especially prepubescent boys—may be heterosexual, while others lack attraction to adults of either sex. Kurt Freund, analyzing sex offender samples, concluded that only rarely does a sex offender against male children have a preference for adult males; Frenzel and Lang (1989) also noticed a lack of androphiles in their phallometric analysis of 144 child sex offenders, which included 25 men who offended against underage boys. A study involving 21 adult sex offenders against boys found that two thirds of them had a sexual preference for women over men, as measured by the penile plethysmograph, with the larger, "heterosexual" subgroup targeting younger boys than the "homosexual" group. A more recent survey, which asked self-identified pedophiles in online communities to rate their sexual attraction to males and females from age 1 to age 18, found that those men disclosed very low levels of attraction towards more mature males, with the authors concluding that, "ntense sexual attraction to male children is distinct from, and not generally compatible with, intense sexual attraction to men."

Johns Hopkins University psychiatrist Frederick Berlin, who runs a treatment program for offenders, says it is flawed to assume that men who molest young boys are attracted to adult men; Berlin defines attraction to children as a separate orientation of its own. Psychotherapist A. W. Richard Sipe also argues that the sexual deprivation that occurs in the priesthood could lead one to turn to children and that boys are more accessible to priests and other male authority figures than girls. A study by A. Nicholas Groth found that nearly half of the child sex offenders in his small sample were exclusively attracted to children. The other half regressed to children after finding trouble in adult relationships. No one in his sample was primarily attracted to same-sex adults.

The empirical research shows that sexual orientation does not affect the likelihood that people will abuse children. Many child molesters cannot be characterized as having an adult sexual orientation at all; they are fixated on children.

Lawmakers and social commentators have sometimes expressed a concern that normalizing homosexuality would also lead to normalizing pedophilia, if it were determined that pedophilia too were a sexual orientation.

International Lesbian, Gay, Bisexual, Trans and Intersex Association

Main articles: North American Man/Boy Love Association § The International Lesbian and Gay Association controversy; and International Lesbian, Gay, Bisexual, Trans and Intersex Association § Controversy and loss of UN consultative status

Opposition to "promotion of homosexuality"

Further information: Gay agenda and Censorship of LGBT issues

"Promotion of homosexuality" is a group of behaviors believed by some gay-rights opponents to be carried out in the mass media, public places, etc. The term gay propaganda may be used by others to allege similar behaviors, especially in relation to false accusations of homosexual recruitment and an alleged "gay agenda".

In the United Kingdom, Section 28 of the 1988 Local Government Act banned "promotion of homosexuality as a pretended family relationship" by local government employees in the course of their duties. The act was aimed to prevent the "promotion of homosexuality" in schools. Prosecutions increased following the act. Section 28 was later repealed in Scotland on 21 June 2000 as one of the first pieces of legislation enacted by the new Scottish Parliament, and on 18 November 2003 in England and Wales by section 122 of the Local Government Act 2003, with the Labour government also issuing an apology to LGBT people for the act. (See also Article 200, section of the Penal Code of Romania, which was amended in 1996 and repealed in 2001, and the Anti-Homosexuality Act, 2014 in Uganda for similar proscriptions.)

Lithuania put in place a similar such ban 16 June 2009 amid protests by gay rights groups. LGBT rights groups stated that it would be taken to the European Court of Human Rights for violation of European Human rights laws. Several Russian territories had implemented similar laws restricting the distribution of "propaganda" promoting homosexuality to minors, including Ryazan, Arkhangelsk, and Saint Petersburg. In June 2013, a federal bill was passed in Russia that made the distribution of materials promoting "non-traditional sexual relationships" among minors a criminal offence; the bill's author Yelena Mizulina argued that the law was intended to help protect "traditional family values".

Violence

Main article: Violence against LGBT people

Gay people have been the target of violence for their sexuality in various cultures throughout history. During the Holocaust, 100,000 gay men were arrested, and between 5,000 and 15,000 gay men perished in Nazi concentration camps. Violence against LGBT people continues to occur today, fueled by anti-gay rhetoric.

Homophobic rhetoric

Main articles: Anti-LGBT rhetoric and Homophobic propaganda
This section needs expansion. You can help by adding to it. (January 2018)

Regions and historical periods

Societal attitudes toward homosexuality vary greatly in different cultures and different historical periods, as do attitudes toward sexual desire, activity and relationships in general. All cultures have their own values regarding appropriate and inappropriate sexuality; some sanction same-sex love and sexuality, while others disapprove of such activities. As with heterosexual behaviour, different sets of prescriptions and proscriptions may be given to individuals according to their gender, age, social status or class. For example, among the samurai class of pre-modern Japan, it was recommended for a teenage novice to enter into an erotic relationship with an older warrior (see Shudo), but sexual relations between the two became inappropriate once the boy came of age.

Ancient India

Main article: LGBT history in India

Ancient Greece

Male couple (erastes and eromenos) kissing (Attic red-figured cup, ca. 480 BC)
Main article: Homosexuality in ancient Greece See also: Homosexuality in the militaries of ancient Greece and Pederasty in ancient Greece

In Ancient Greece homoerotic practices were widely present, and integrated into the religion, education, philosophy and military culture. The sexualized form of these relationships was the topic of vigorous debate. In particular, anal intercourse was condemned by many, including Plato, as a form of hubris and faulted for dishonoring and feminizing the boys. Relations between adult males were generally ridiculed. Plato also believed that the chaste form of the relationship was the mark of an enlightened society, while only barbarians condemned it.

The extent to which the Greeks engaged in and tolerated homosexual relations is open to some debate. In Sparta and Thebes, there appeared to be a particularly strong emphasis on these relationships, and it was considered an important part of a youth's education.

Ancient Rome

Main article: Homosexuality in Ancient Rome

"Homosexual" and "heterosexual" were not categories of Roman sexuality, and Latin lacks words that would translate these concepts exactly. The primary dichotomy of Roman sexuality was active/dominant/masculine and passive/submissive/"feminized". The masculinity of an adult male citizen was defined sexually by his taking the penetrative role, whether his partner was female or a male of lower status. A Roman citizen's political liberty (libertas) was defined in part by the right to preserve his body from physical compulsion or use by others; for the male citizen to use his body to give pleasure was considered servile and subversive of the social hierarchy.

It was acceptable for a man to be attracted to a beautiful young male, but the bodies of citizen youths were strictly off-limits. Acceptable male partners were slaves, male prostitutes, or others who lacked social standing (the infames). Same-sex relations among male citizens of equal status, including soldiers, were disparaged, and in some circumstances penalized harshly. In political rhetoric, a man might be attacked for effeminacy or playing the passive role in sex acts, but not for performing penetrative sex on a socially acceptable male partner. Threats of anal or oral rape against another man were forms of masculine braggadocio.

Homosexual behaviors were regulated in so far as they threatened or impinged on an ideal of liberty for the dominant male, who retained his masculinity by not being penetrated. The Lex Scantinia imposed penalties on those who committed a sex crime (stuprum) against a freeborn male minor; it may also have been used to prosecute adult male citizens who willingly took the "passive" role. Children who were born into slavery or became enslaved had no legal protections against sexual abuse; a good-looking and graceful slave-boy might be chosen and groomed as his owner's sexual favorite. Pederasty in ancient Rome thus differed from pederastic practice in ancient Greece, where by custom the couple were both freeborn males of equal social status.

Although Roman law did not recognize marriage between men, and in general Romans regarded marriage as a heterosexual union with the primary purpose of producing children, in the early Imperial period some male couples were celebrating traditional marriage rites. Juvenal remarks that his friends often attended such ceremonies. The emperor Nero had two marriages to men, once as the bride (with a freedman Pythagoras) and once as the groom. He had his pederastic lover Sporus castrated, and during their marriage, Sporus appeared in public as Nero's wife wearing the regalia that was customary for Roman empresses.

Same-sex relations among women are infrequently documented during the Republic and Principate, but better attested during the Empire. An early reference to homosexual women as "lesbians" is found in the Roman-era Greek writer Lucian (2nd century AD): "They say there are women like that in Lesbos, masculine-looking, but they don't want to give it up for men. Instead, they consort with women, just like men." Since male writers thought a sex act required an active or dominant partner who was "phallic", they imagined that in lesbian sex one of the women would use a dildo or have an exceptionally large clitoris for penetration, and that she would be the one experiencing pleasure. The poet Martial describes lesbians as having outsized sexual appetites and performing penetrative sex on both women and boys. Satiric portrayals of women who sodomize boys, drink and eat like men, and engage in vigorous physical regimens, may reflect cultural anxieties about the growing independence of Roman women.

Ancient China

Main article: Homosexuality in China

Some early Chinese emperors are speculated to have had homosexual relationships, accompanied by heterosexual ones. Same-sex practices have been documented there since the "Spring and Autumn Annals" period (parallel with Classical Greece) and its roots are found in the legend of China's origin, the reign of the Yellow Emperor, who, among his many inventions, is credited with being the first to take male bedmates.

Opposition to homosexuality in China originates in the medieval Tang dynasty, attributed to the rising influence of Christian and Islamic values, but did not become fully established until the late Qing dynasty and the Republic of China. The Chinese Psychiatrists' Association removed homosexuality from the list of mental illnesses in April 2001. However, as openly gay scriptwriter and teacher Cui Zi'en points out, "In the West, it's frowned on to criticize homosexuals and even more to make them feel different", says Cui Zi'en, contrasting it with Chinese society which, "is changing, but there'll always be people who'll feel disgust".

Ancient Israel

In the book of Leviticus, intercourse between males was condemned as an 'abomination' (Leviticus 18:22, 22:13), and required the death penalty for those men who "lie with a man as with a woman".

Early Christianity

Main article: Homosexuality and Christianity

Many contend that from its earliest days, Christianity followed the Hebrew tradition of condemnation of male sexual intercourse and certain forms of sexual relations between men and women, labeling both as sodomy. Some contemporary Christian scholars dispute this however. The teachings of Jesus Christ encouraged a turning away from and forgiveness of sin, including those sins of sexual impurity, although Jesus never referred to homosexuality specifically. Jesus was known as a defender of those whose sexual sins were condemned by the Pharisees. At the same time, Jesus strongly upheld the Ten Commandments and urged those whose sexual sins were forgiven to, "go, and sin no more".

Saint Paul was even more explicit in his condemnation of sinful behavior, including sodomy, saying, "Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God." However, the exact meanings of two of the ancient Greek words that Paul used that supposedly refer to homosexuality are disputed among scholars. In the Septuagint translation of the Old Testament, however, the relevant words employed in 1 Corinthians and 1 Timothy are the same words employed in Leviticus 18 to denote gay men.

Christian Roman Empire / Byzantine Empire

After the emperor Constantine ended the persecution of Christians throughout the Roman Empire and Theodosius made Christianity the official state religion in the 4th century, Christian attitudes toward sexual behavior were soon incorporated into Roman Law. In the year 528, the emperor Justinian I, responding to an outbreak of pederasty among the Christian clergy, issued a law which made castration the punishment for sodomy.

Medieval Europe

Main article: Homosexuality in Medieval Europe

In medieval Europe, homosexuality was considered sodomy and was punishable by death. Persecutions reached their height during the Medieval Inquisitions, when the sects of Cathars and Waldensians were accused of fornication and sodomy, alongside accusations of Satanism. In 1307, accusations of sodomy and homosexuality were major charges leveled during the Trial of the Knights Templar. The theologian Thomas Aquinas was influential in linking condemnations of homosexuality with the idea of natural law, arguing that "special sins are against nature, as, for instance, those that run counter to the intercourse of male and female natural to animals, and so are peculiarly qualified as unnatural vices".

New Guinea

The Bedamini people of New Guinea believe that semen is the main source of masculinity and strength. In consequence, the sharing of semen between men, particularly when there is an age gap, is seen as promoting growth throughout nature, while excessive heterosexual activities are seen as leading to decay and death.

Russia

A survey run by the Levada Centre in Russia in July 2010 concluded that "homophobia is widespread in Russian society". It draws this conclusion from the following findings. 74% of respondents believed that gays and lesbians are immoral or psychologically disturbed people. Only 15% responded that homosexuality is as legitimate as traditionally conceived sexual orientation. 39% consider that they should be compulsorily treated or alternatively isolated from society. 4% considered that it is necessary to liquidate people of a non-traditional sexual orientation.

On the other hand, many Russians (45%) were in favour of the equality of homosexuals with other citizens (41% against, 15% undecided). Most supported the introduction in Russia of laws forbidding discrimination on the grounds of sexual orientation and incitement of hatred for gays and lesbians (31% against, 28% undecided).

The Levada Centre reached the following conclusions on the distribution of these view in different groups of society. "In Russian society, homophobia is most often encountered among men, older respondents (over 55), and people with an average level of education and low income... Women, young Russians (18–39), and well educated and comfortably off respondents showed more tolerance for people of a non-traditional sexual orientation, and more understanding of related issues. Respondents over 40, people of average or lower education or low incomes, and rural people—the sectors retaining the inertia of Soviet thinking—are more likely to believe that homosexuality is a disease requiring treatment, and that homosexuals must be isolated from society".

Arab world

Men who have sex with other men in Arab societies do not commonly refer to each other as homosexuals. Laurens Buijs, Gert Hekma, and Jan Willem Duyvendak, authors of the 2011 article "'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country", said "This might explain why they are more likely to condemn men who explicitly claim a homosexual identity. In the 2011 article they said that among men in Arab countries who do not identify as homosexual, anal sexual intercourse is "often said to be common" and that the men's "masculine gender role is not at stake as long as they take up the active role".

Netherlands

Laurens Buijs, Gert Hekma, and Jan Willem Duyvendak, authors of the 2011 article "'As long as they keep away from me': The paradox of antigay violence in a gay-friendly country", said that the Netherlands has a "tolerant and gay-friendly image", and that Dutch people, according to cross-national survey research, exhibit more acceptance of homosexuality than "most other European peoples". They also stated that Dutch people exhibit support for equal rights for and non-discrimination of homosexuals. They explained "Amsterdam, in particular is often associated with gay emancipation, as it provided the setting for the world's first legally recognized 'gay marriage' in 2001, and hosts the famous gay parade with festively decorated boats floating through the city's picturesque canals each year." According to the article, despite this reputation, the aspects of attempts of men to seduce other men, anal sex, behavior perceived as "feminine" from males, and public displays of affection among homosexuals are likely to trigger homophobia in the Netherlands.

They argued that "antigay violence is a remarkably grave problem" in that country. They explained that members of five ethnic groups, Dutch-Antilleans, Dutch-Greeks, Dutch-Moroccans, Dutch-Serbs, Dutch-Turks, "are less accepting towards homosexuality, also when controlled for gender, age, level of education and religiosity". They also stated that the culture in the Armed Forces of the Netherlands "is notoriously masculine and intolerant towards homosexuality". Until the year 2000, right wing politicians in the Netherlands generally opposed homosexuality, but as of 2011 show support of homosexuality and oppose anti-gay attitudes in immigrant groups, stating that the country has a "Dutch tradition of tolerance" for homosexuality.

United States

McCarthy era

Senator Joseph McCarthy

In the 1950s in the United States, open homosexuality was taboo. Legislatures in every state had passed laws against homosexual behavior well before this, most notably anti-sodomy laws. Many politicians treated the homosexual as a symbol of antinationalism, construing masculinity as patriotism and marking the "unmasculine" homosexual as a threat to national security. This perceived connection between homosexuality and antinationalism was present in Nazi Germany and Soviet Russia as well, and appears in contemporary politics to this day.

Senator Joseph McCarthy used accusations of homosexuality as a smear tactic in his anti-Communist crusade, often combining the Second Red Scare with the Lavender Scare. On one occasion, he went so far as to announce to reporters, "If you want to be against McCarthy, boys, you've got to be either a Communist or a cocksucker."

Senator Kenneth Wherry likewise attempted to invoke some connection between homosexuality and antinationalism as, for example, when he said in an interview with Max Lerner that "You can't hardly separate homosexuals from subversives." Later in that same interview he draws the line between patriotic Americans and gay men: "But look Lerner, we're both Americans, aren't we? I say, let's get these fellows out of the government."

The film Boys Beware (1961)

There were other perceived connections between homosexuality and Communism. Wherry publicized fears that Joseph Stalin had obtained a list of closeted homosexuals in positions of power from Adolf Hitler, which he believed Stalin intended to use to blackmail these men into working against the U.S. for the Soviet regime. The 1950 Senate subcommittee Hoey Report "Employment of Homosexuals and Other Sex Perverts in Government" said that "the pervert is easy prey to the blackmailer.... It is an accepted fact among intelligence agencies that espionage organizations the world over consider sex perverts who are in possession of or have access to confidential material to be prime targets where pressure can be exerted." Along with that security-based concern, the report found homosexuals unsuitable for government employment because "those who engage in overt acts of perversion lack the emotional stability of normal persons. In addition there is an abundance of evidence to sustain the conclusion that indulgence in acts of sex perversion weakens the moral fiber of an individual to a degree that he is not suitable for a position of responsibility." McCarthy and Roy Cohn used the secrets of closeted gay American politicians as tools for blackmail more often than did foreign powers.

LGBT civil rights movement

Main article: LGBT movements in the United States

Beginning in the 20th century, LGBT rights movements have led to changes in social acceptance and in the media portrayal of same-gender relationships. The legalization of same-sex marriage, a major goal of gay rights supporters, was achieved across all fifty states during the period from 2004 to 2015. (See also LGBT rights organization.)

Attitudes toward homosexuality have changed in developed societies in the latter part of the 20th century, accompanied by a greater acceptance of gay people into both secular and religious institutions.

Some opponents of the movement say the term LGBT civil rights is a misnomer and an attempt to piggyback on the civil rights movement. Rev. Jesse Lee Peterson, for example, called the comparison of the civil rights movement to the "gay rights movement" a "disgrace to a black American". He said that "homosexuality is not a civil right. What we have is a bunch of radical homosexuals trying to attach their agenda to the struggles of the 1960s," while Jesse Jackson has said "Gays were never called three-fifths human in the Constitution." Gene Rivers, a Boston minister, has accused gays of "pimping" the civil rights movement.

In contrast, the National Association for the Advancement of Colored People (NAACP), a leading organization during the civil rights movement, has made clear their support for LGBT rights and equate it with other human rights and civil rights movements.

Statistics

See also: Public opinion of same-sex marriage in the United States

73% of the general public in the United States in 2001 stated that they knew someone who is gay, lesbian, or bisexual. This is the result of a steady increase from 1983 when there were 24%, 43% in 1993, 55% in 1998, or 62% in 2000. The percentage of the general public who say there is more acceptance of LGB people in 2001 than before was 64%. Acceptance was measured on many different levels—87% of the general public would shop at a store owned by someone who is gay or lesbian but only 46% of the general public would attend a church or synagogue where a minister or rabbi is openly gay or lesbian. A 2011 survey by the Pew Research Center showed that 60% of U.S. adults think homosexuality should be accepted. Males and people over 65 years old are more likely to think it is wrong. Among people who do not know someone who is LGB, 61% think the behavior is wrong. Broken down by religion, 60% of evangelical Christians think that it is wrong, whereas 11% with no religious affiliation are against it. 57% of the general public think that gays and lesbians experience a lot of prejudice and discrimination, making it the group most believed to experience prejudice and discrimination. African Americans come in second at 42%.

In terms of support of public policies, according to the same 2001 study, 76% of the general public thought that there should be laws to protect gay and lesbian people from job discrimination, 74% from housing discrimination, 73% for inheritance rights, 70% support health and other employee benefits for domestic partners, 68% supported social security benefits, and 56% supported GL people openly serving in the military. 73% favored sexual orientation being included in the hate crimes statutes. 39% supported same-sex marriage, while 47% supported civil unions, and 46% supported adoption rights. A poll conducted in 2013 showed a record high of 58% of the American people supporting legal recognition for same-sex marriage. A separate study shows that, in the United States, the younger generation is more supportive of gay rights than average, and that there is growing support for LBGT rights. In 2011, for the first time, a majority of Americans supported the legalization of same-sex marriage. In 2012, President Barack Obama voiced support for gay marriage, and in the November elections, three states voted to legalize gay marriage at the ballot box for the first time in history while an attempt to restrict same-sex marriage was rejected. In 2016, 55% of U.S. citizens supported same sex marriage and 37% opposed.

See also

Notes

  1. ^ Because some polls do not report 'neither', those that do are listed with simple yes/no percentages in parentheses, so their figures can be compared.
  2. ^ Comprises: Neutral; Don't know; No answer; Other; Refused.
  3. ^

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    For other correlates, see:
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    See also: Lewis, Gregory B., "Black–White Differences in Attitudes toward Homosexuality and Gay Rights", Public Opinion Quarterly, Volume 67, Number 1, pp. 59–78
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  18. Millham, J.; San Miguel, C. L.; Kellogg, R. (1976). "A factor-analytic conceptualization of attitudes toward male and female homosexuals". Journal of Homosexuality. 2 (1): 3–10. doi:10.1300/j082v02n01_01. PMID 1018107.
  19. Herek, G. M. (1984). "Beyond 'homophobia': A social psychological perspective on attitudes toward lesbians and gay men". Journal of Homosexuality. 10 (1/2): 1–21. doi:10.1300/j082v10n01_01. PMID 6084028.
  20. Commonly used scales include those designed by Herek, G. (1988), Larson et al. (1980), Kite, M. E., & Deaux, K. (1986), and Haddock et al. (1993)
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    • Ochs, R. (1996). "Biphobia: It goes more than two ways". In: B. A. Firestein (Ed.), Bisexuality: The psychology and politics of an invisible minority (pp. 217–239). Thousand Oaks, California: Sage
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    • Herek, Gillis, and Cogan (1999) found that 15% of bisexual women (n = 190) and 27% of bisexual men (n = 191) had experienced a crime against their person or property because of their sexual orientation. compared to 19% of lesbians (n = 980) and 28% of gay men (n = 898). (Gillis, J. R., & Cogan, J. C. (1999). Psychological sequelae of hate crime victimization among lesbian, gay, and bisexual adults. Journal of Consulting and Clinical Psychology, 67, 945–951.)
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Sexual orientation — Medicine, science and sexology
Societal attitudes
Prejudice and discrimination
Violence against LGBTQ people

Further reading

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