Why They Did Not Identify as Gay or Bisexual

2021 ◽  
pp. 126-140
Author(s):  
Tony Silva
Keyword(s):  
Gay Men ◽  
Family Formation ◽  
Legal Rights ◽  
Same Sex ◽  
Dominant Group ◽  
Same Sex Marriage ◽  
Legal Equality

The men interviewed identified as straight largely because of their embeddedness in straight culture and desire to remain a part of a socially dominant group. Most felt that gay men were too feminine, urban, or incompatible with conventional marriage or family formation. Nonetheless, a majority supported equal legal rights, including same-sex marriage. Yet many also expressed various types and degrees of homophobia, some subtle and some more obvious. In this sense the men interviewed were like the majority of straight people, who support many forms of legal equality but not always informal rights. The men interviewed identified as straight not only because of homophobia, any more than most straight men identify as straight only because of homophobia. Homophobia was only one of many reasons for their straight identification. Relatedly, most of the men interviewed knew that bisexuality was a possible identity but did not adopt that identity for themselves in large part for three reasons. First, they considered it incompatible with having a woman partner. Second, they had no interest in romantically partnering with a man. And third, they thought identifying as bisexual would threaten their other relationships.

scholarly journals Unmarried cohabitation and its fertility in Ireland: Towards post-Catholic family dynamics?

2019 ◽  
Vol 28 (1) ◽  
pp. 5-28
Author(s):  
Benoît Laplante ◽  
Teresa Castro-Martín ◽  
Clara Cortina ◽  
Ana Fostik
Keyword(s):  
Family Formation ◽  
Negative Relationship ◽  
Late Development ◽  
Irish Society ◽  
Same Sex ◽  
Family Policies ◽  
Same Sex Marriage ◽  
Unmarried Cohabitation ◽  
The Church ◽  
Family Behaviour

Ireland was known for being conservative in family matters. The 2015 referendum that allowed same-sex marriage and the 2018 one that allowed abortion showed this is no longer true. This article aims at better understanding recent family change in Ireland by looking at changes in values on topics related with family behaviour and change in behaviour related with family formation–the rise of unmarried cohabitation, and childbearing within unmarried cohabitation–with a focus on the Catholic dogma and its role in the Irish society. We use data from the 2008 European Value Survey and from the five censuses conducted between 1991 and 2011. We find that the young have been moving away from the teachings of the Church on unmarried cohabitation, but that a few years before the 2018 referendum, they were still close to it on abortion. There is no clear negative relationship between cohabitation or fertility within cohabitation and education, but the use of cohabitation seems to vary according to education. The most enduring legacy of the Church doctrine seems to be the late development of family policies that make motherhood hard to reconcile with work and might explain why cohabiting women have few children.

Introduction

2020 ◽  
pp. 1-22
Author(s):  
Sandra Patton-Imani
Keyword(s):  
Social Policy ◽  
Gay Men ◽  
First Century ◽  
Social Rights ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Des Moines ◽  
Twenty First Century ◽  
Queer Citizenship

I begin this book with the story of my spouse and I essentially being kicked out of the Des Moines YMCA for being lesbians. I use this narrative to introduce the ways relationships between social and legal definitions of “legitimate” family are used to regulate access to social rights and resources. The most pervasive stories in public dialogues about families headed by lesbians and gay men at the turn of the twenty-first century suggest that legalizing same-sex marriage should be either the panacea for all the constitutional vulnerabilities of queer citizenship, or the downfall of civilization due to the crumbling of the institution of marriage. I argue that the construction of lesbian-headed families should be explored in the context of other arenas of social policy, including adoption, immigration, and welfare. I discuss my family’s location in this research.

10. Civil Partnership Act 2004

2019 ◽  
pp. 92-94
Author(s):  
Jane Sendall ◽  
Roiya Hodgson
Keyword(s):  
Third Parties ◽  
The State ◽  
Legal Rights ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
Civil Partnership

This chapter discusses the scope of the Civil Partnership Act 2004 (CPA 2004) which came into force on 5 December 2005 and the formation of civil partnerships. It outlines civil partnership and same-sex marriage under The Marriage (Same-Sex Couples) Act 2013. It also explains the differences between civil partnership and marriage. The CPA 2004 enables same-sex couples to form legally recognized civil partnerships. Once a partnership has been formed, civil partners assume many legal rights and responsibilities for each other, third parties, and the State. It does explain that adultery, however, is not a fact to establish the ground for dissolution of a civil partnership as it is in marriage.

Producing a Sense of Linked Fate

2020 ◽  
pp. 68-82
Author(s):  
Abigail C. Saguy
Keyword(s):  
Gay Men ◽  
Coming Out ◽  
Sexual Minorities ◽  
Work And Family ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Small Minority ◽  
Linked Fate ◽  
Lgbtq Rights

This chapter focuses on Mormon fundamentalist polygamists. Unlike the groups featured in previous chapters, Mormon fundamentalist polygamists are socially disconnected from the LGBTQ+ rights movement, socially conservative, and disapproving of homosexuality. Yet, by talking of coming out as polygamist, they liken their “lifestyle” to that of gay men and lesbians. This chapter argues that this has been facilitated by talk, among powerful people and institutions, of polygamy and same-sex marriage as analogous—leading many Mormon fundamentalist polygamists to support the legalization of same-sex marriage to create a legal pathway for polygamy. For a small minority of Mormon fundamentalist polygamists, a sense of linked fate with members of sexual minorities seems also to be generating some degree of solidarity with members of sexual minorities. This chapter examines how Mormon fundamentalist polygamists distance themselves from the most notorious polygamist sects, while insisting that polygamy can help women balance work and family.

10. Civil Partnership Act 2004

Family Law ◽  
2020 ◽  
pp. 92-94
Author(s):  
Roiya Hodgson
Keyword(s):  
Third Parties ◽  
The State ◽  
Legal Rights ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
Civil Partnership ◽  
Opposite Sex

This chapter discusses the scope of the Civil Partnership Act 2004 (CPA 2004) which came into force on 5 December 2005 and the formation of civil partnerships. It outlines civil partnership and same-sex marriage under The Marriage (Same-Sex Couples) Act 2013. It also explains the differences between civil partnership and marriage. Once a partnership has been formed, civil partners assume many legal rights and responsibilities for each other, third parties, and the State. It does explain that adultery, however, is not a fact to establish the ground for dissolution of a civil partnership as it is in marriage. The Civil Partnership (Opposite-sex Couples) Regulations 2019 are also outlined.

Will Marriage Rights Bring Family Equality? Law, Lesbian Co-Mothers, and Strategies of Recognition in Taiwan

2021 ◽  
Vol 29 (3) ◽  
pp. 551-579
Author(s):  
Sara L. Friedman ◽  
Yi-Chien Chen
Keyword(s):  
Family Formation ◽  
Constitutional Court ◽  
Court Ruling ◽  
Same Sex ◽  
Marriage And Family ◽  
Same Sex Marriage ◽  
Legal Reforms ◽  
The Future ◽  
Legal Frameworks ◽  
Family Strategies

Abstract This article analyzes the tension between marriage and family rights in the context of Taiwan's marriage equality movement and the then-pending legalization of same-sex marriage following a 2017 Constitutional Court ruling. It focuses on the efforts of lesbian co-mothers to secure vital legal guarantees for the families they create through intentional childbearing. As pioneers who have formed families in a legal vacuum, these parents harbor deep hopes for what law will offer but simultaneously doubt that legal reforms will guarantee the rights and recognition they desire. For lesbian co-mothers, law and family are mutually constitutive practices oriented toward both the present and the future. Co-mothers make decisions about childbearing and family formation that take into account existing legal frameworks for family recognition, but their strategies for recognition also orient them toward future potentialities, posing the challenge of how to make decisions in the present without knowing for certain what might be legally possible in the future. The article concludes that lesbian co-mothers’ family strategies are productive as much as they are reactive; they not only diversify the norm but also potentially shift the very ground on which normativity is created.

scholarly journals Young Generation’s Perceptions of Same-Sex Sexuality and Attitudes Toward Same-Sex Marriage in South Korea

SAGE Open ◽  
2021 ◽  
Vol 11 (3) ◽  
pp. 215824402110318
Author(s):  
Sungeun Yang
Keyword(s):  
South Korea ◽  
Gay Men ◽  
Social Order ◽  
Hybrid Approach ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Face To Face ◽  
Global Context ◽  
Collection Data ◽  
Human Rights Based Approach

It is important to pay attention to the rights of lesbians and gay men within the global context of antidiscrimination. This study focused on the young generation’s perceptions of same-sex sexuality and their attitudes toward same-sex marriage with revisiting Korean Confucianism as a conceptual framework. A total of 110 college students residing in the Seoul metropolitan areas of South Korea participated in this study. The study used participant-generated imagery and face-to-face interviews for data collection. Data were examined using a hybrid approach of thematic analysis that relied on deductive and inductive coding. The results highlighted young Koreans’ conflicting perceptions of same-sex sexuality and ambivalent attitudes toward same-sex marriage. Young Koreans perceived lesbians and gay men as marginalized in spite of democratic transition and social movements in South Korea. They showed tolerance to same-sex sexuality under a human rights–based approach. At the same time, the results revealed that they still held on to traditional Korean Confucianism. There are young Koreans opposing same-sex marriage because of their rationale of Confucian heteronormativity, value of social order within collectivism, and belief of familism. The results suggest a reinterpretation of the young generation’s ambivalence regarding same-sex sexuality in the light of Confucian-family-oriented collectivism in South Korea.

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