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LGBTQIAPD and it’s History

(Authors note: this is the LGBT+ community. No it does not cover every single orientation. I apologize for that. This covers LGBTQIAPD, its history, and a brief overview of romantic orientations. I do not claim to know everything and if any of the information in this essay is false please inform me so that I may fix it. Some of the information repeats it’s self, I am aware of this. This essay is not a particularly happy one; please read with caution.)

LGBT, or GLBT, is an initialism that stands for lesbian, gay, bisexual, and transgender. In use since the 1990s, the term is an adaptation of the initialism LGB, which was used to replace the term gay in reference to the LGBT community beginning in the mid-to-late 1980s. Activists believed that the term gay community did not accurately represent all those to whom it referred. The term is used also in some other countries, particularly those which languages use the initialism, such as Argentina, France, and Turkey.

The initialism, LGBT, is intended to emphasize a diversity of sexuality and gender identity-based cultures. It may be used to refer to anyone who is non-heterosexual or non-cisgender, instead of exclusively to people who are lesbian, gay, bisexual, or transgender. Those who add intersex people to LGBT groups or organizing use an extended initialism LGBTI.

History

Before the sexual revolution of the 1960s, there was no common non-derogatory vocabulary for non-heterosexuality; the closest such term, third gender, traces back to the 1860s but never gained wide acceptance in the United States.

The first widely used term, homosexual, originally carried negative connotations. It was replaced by homophile in the 1950s and 1960s, and subsequently gay in the 1970s; the latter term was adopted first by the homosexual community. Lars Ullerstam promoted use of the term sexual minority in the 1960s, as an analogy to the term ethnic minority for non-whites.

As lesbians forged more public identities, the phrase "gay and lesbian" became more common. As equality was a priority for lesbian feminists, disparity of roles between men and women or butch and femme were viewed as patriarchal. Lesbian feminists eschewed gender role play that had been pervasive in bars, as well as the perceived chauvinism of gay men; many lesbian feminists refused to work with gay men, or take up their causes.

Lesbians who held a more essentialist view, that they had been born homosexual and used the descriptor "lesbian" to define sexual attraction, often considered the separatist, angry opinions of lesbian-feminists to be detrimental to the cause of gay rights. Bisexual and transgender people also sought recognition as legitimate categories within the larger minority community.

After the elation of change following group action in the 1969 Stonewall riots in New York City, in the late 1970s and the early 1980s, some gays and lesbians became less accepting of bisexual or transgender people. Critics said that transgender people were acting out stereotypes and bisexuals were simply gay men or lesbian women who were afraid to come out and be honest about their identity.

From about 1988, activists began to use the initialism LGBT in the United States. Not until the 1990s within the movement did gay, lesbian, bisexual and transgender people gain equal respect.

In response to years of lobbying from users and LGBT groups to eliminate discrimination, the online social networking service Facebook, in February 2014, widened its choice of gender variants for users. In June 2015, after the US Supreme Court verdict granting equal marriage rights, Facebook introduced a filter allowing users to color their profile pictures rainbow in celebration of LGBT equality.

In 2016, GLAAD's Media Reference Guide states that LGBTQ is the preferred initialism, being more inclusive of younger members of the communities who embrace queer as a self-descriptor.

Variants

General

Many variants exist including variations that change the order of the letters; LGBT or GLBT are the most common terms and the ones most frequently seen. In the United Kingdom, it is sometimes stylized as LGB&T, whilst the Green Party of England and Wales uses the term LGBTIQ in its manifesto and official publications.

The order of the letters has not been standardized; in addition to the variations between the positions of the initial "L" or "G", the mentioned, less common letters, if used, may appear in almost any order. Variant terms do not typically represent political differences within the community, but arise simply from the preferences of individuals and groups.

The terms pansexual, omnisexual, fluid and queer-identified are regarded as falling under the umbrella term bisexual.

Transgender inclusion

The gender identity "transgender" has been recategorized to trans by some groups, where trans has been used to describe trans men and trans women, while trans covers all non-cisgender identities, including transgender, transsexual, transvestite, genderqueer, genderfluid, non-binary, genderfuck, genderless, agender, non-gendered, third gender, two-spirit, bigender, and trans man and trans woman. Likewise, the term transsexual commonly falls under the umbrella term transgender, but some transsexual people object to this.

Intersex inclusion

The relationship of intersex to lesbian, gay, bisexual and trans, and queer communities is complex, but intersex people are often added to the LGBT category to create an LGBTI community. Some intersex people prefer the initialism LGBTI, while others would rather that they not be included as part of the term. LGBTI is used in all parts of "The Activist's Guide" of the Yogyakarta Principles in Action. Emi Koyama describes how inclusion of intersex in LGBTI can fail to address intersex-specific human rights issues, including creating false impressions "that intersex people's rights are protected" by laws protecting LGBT people, and failing to acknowledge that many intersex people are not LGBT. Organisation Intersex International Australia states that some intersex individuals are same sex attracted, and some are heterosexual, but "LGBTI activism has fought for the rights of people who fall outside of expected binary sex and gender norms." Julius Kaggwa of SIPD Uganda has written that, while the gay community "offers us a place of relative safety, it is also oblivious to our specific needs".

Numerous studies have shown higher rates of same sex attraction in intersex people, with a recent Australian study of people born with atypical sex characteristics finding that 52% of respondents were non-heterosexual, thus research on intersex subjects has been used to explore means of preventing homosexuality. intersex can be distinguished from transgender, while some intersex people are both intersex and transgender.

Other variants

Some use the much shorter style LGBT+ to mean "LGBT and related communities".

Other variants may have a "U" for "unsure"; a "C" for "curious"; another "T" for "transvestite"; a "TS", or "2" for "two-spirit" persons; or an "SA" for "straight allies". However, the inclusion of straight allies in the LGBT acronym has proven controversial as many straight allies have been accused of using LGBT advocacy to gain popularity and status in recent years, and various LGBT activists have criticized the heteronormative worldview of certain straight allies. Some may also add a "P" for "polyamorous", an "H" for "HIV-affected", or an "O" for "other". Furthermore, the initialism LGBTIH has seen use in India to encompass the hijra third gender identity and the related subculture.

The initialism LGBTTQQIAAP has also resulted, although such initialisms are sometimes criticized for being confusing and leaving some people out, as well as issues of placement of the letters within the new title. with some seeing the inclusion of "ally" a form of asexual erasure. There is also the acronym QUILTBAG.

Criticism of the term

The initialisms LGBT or GLBT are not agreed to by everyone that they encompass. For example, some argue that transgender and transsexual causes are not the same as that of lesbian, gay, and bisexual people. This argument centers on the idea that transgender and transsexuality have to do with gender identity, or a person's understanding of being or not being a man or a woman irrespective of their sexual orientation.

A belief in "lesbian & gay separatism", holds that lesbians and gay men form a community distinct and separate from other groups normally included in the LGBTQ sphere. While not always appearing of sufficient number or organization to be called a movement, separatists are a significant, vocal, and active element within many parts of the LGBT community. In some cases, separatists will deny the existence or right to equality of nonmonosexual orientations and of transsexuality.

The portrayal of an all-encompassing "LGBT community" or "LGB community" is also disliked by some lesbian, gay, bisexual, and transgender people. Some do not subscribe to or approve of the political and social solidarity, and visibility and human rights campaigning that normally goes with it including gay pride marches and events. In the 1996 book Anti-Gay, a collection of essays edited by Mark Simpson, the concept of a 'one-size-fits-all' identity based on LGBT stereotypes is criticized for suppressing the individuality of LGBT people.

Writing in the BBC News Magazine in 2014, Julie Bindel questions whether the various gender groupings now, "bracketed together" . . . "share the same issues, values and goals?" Bindel refers to a number of possible new initialisms for differing combinations and concludes that it may be time for the alliances to be reformed or finally we go, "our separate ways".

Alternative terms

Many people have looked for a generic term to replace the numerous existing initialisms. Words such as queer and rainbow have been tried, but most have not been widely adopted. Queer has many negative connotations to older people who remember the word as a taunt and insult and such usage of the term continues. "Rainbow" has connotations that recall hippies, New Age movements, and groups such as the Rainbow Family or Jesse Jackson's Rainbow/PUSH Coalition. SGL is sometimes favored among gay male African Americans as a way of distinguishing themselves from what they regard as white-dominated LGBT communities.

Some people advocate the term "minority sexual and gender identities", or gender and sexual/sexuality minorities so as to explicitly include all people who are not cisgender and heterosexual, or gender, sexual, and romantic minorities which is more explicitly inclusive of minority romantic orientations and polyamory, but those have not been widely adopted either. Other rare umbrella terms are Gender and Sexual Diversities, MOGII and MOGAI.

The National Institutes of Health have framed LGBT, others "whose sexual orientation and/or gender identity varies, those who may not self-identify as LGBT" and also intersex populations as "sexual and gender minority” populations. This has led to the development of an NIH SGM Health Research Strategic Plan. The Williams Institute has used the same term in a report on an international sustainable development goals, but excluding intersex populations.

In public health settings, MSM is clinically used to describe men who have sex with other men without referring to their sexual orientation, with WSW also used as a corollary.

LESBIAN

A lesbian is a female homosexual: a female who experiences romantic love or sexual attraction to other females. The term lesbian is also used to express sexual identity or sexual behavior regardless of sexual orientation, or as an adjective to characterize or associate nouns with female homosexuality or same-sex attraction.

The concept of "lesbian", to differentiate women with a shared sexual orientation, is a 20th-century construct. Throughout history, women have not had the same freedom or independence to pursue homosexual relationships as men, but neither have they met the same harsh punishment as homosexual men in some societies. Instead, lesbian relationships have often been regarded as harmless and incomparable to heterosexual ones unless the participants attempted to assert privileges traditionally enjoyed by men. As a result, little in history was documented to give an accurate description of how female homosexuality is expressed. When early sexologists in the late 19th century began to categorize and describe homosexual behavior, hampered by a lack of knowledge about homosexuality or women's sexuality, they distinguished lesbians as women who did not adhere to female gender roles and incorrectly designated them mentally ill—a designation which has been reversed in the global scientific community.

Women in homosexual relationships responded to this designation either by hiding their personal lives or accepting the label of outcast and creating a subculture and identity that developed in Europe and the United States. Following World War II, during a period of social repression when governments actively persecuted homosexuals, women developed networks to socialize with and educate each other. Greater economic and social freedom allowed them gradually to be able to determine how they could form relationships and families. With second wave feminism and growth of scholarship in women's history and sexuality in the 20th century, the definition of lesbian broadened, sparking a debate about sexual desire as the major component to define what a lesbian is. Some women who engage in same-sex sexual activity may reject not only identifying as lesbians but as bisexual as well, while other women's self-identification as lesbian may not align with their sexual orientation or sexual behavior; sexual identity is not necessarily the same as one's sexual orientation or sexual behavior, due to various reasons, such as the fear of identifying their sexual orientation in a homophobic setting.

Portrayals of lesbians in the media suggest that society at large has been simultaneously intrigued and threatened by women who challenge feminine gender roles, and fascinated and appalled with women who are romantically involved with other women. Women who adopt a lesbian identity share experiences that form an outlook similar to an ethnic identity: as homosexuals, they are unified by the heterosexist discrimination and potential rejection they face from their families, friends, and others as a result of homophobia. As women, they face concerns separate from men. Lesbians may encounter distinct physical or mental health concerns arising from discrimination, prejudice, and minority stress. Political conditions and social attitudes also affect the formation of lesbian relationships and families in open.

Origin and transformation of the term

The word lesbian is derived from the name of the Greek island of Lesbos, home to the 6th-century BCE poet Sappho. Little of Sappho's poetry survives, but her remaining poetry reflects the topics she wrote about: women's daily lives, their relationships, and rituals. She focused on the beauty of women and proclaimed her love for girls. Before the late 19th century, the word lesbian referred to any derivative or aspect of Lesbos, including a type of wine.

In Algernon Charles Swinburne's 1866 poem Sapphics the term "lesbian" appears twice but capitalized both times after twice mentioning the island of Lesbos, and so could be construed to mean 'from the island of Lesbos'. In 1875, George Saintsbury, in writing about Baudelaire's poetry refers to his "Lesbian studies" in which he includes his poem about "the passion of Delphine" which is a poem simply about love between two women which does not mention the island of Lesbos, though the other poem alluded to, entitled "Lesbos", does. Lesbianism, to describe erotic relationships between women, had been documented in 1870. In 1890, the term lesbian was used in a medical dictionary as an adjective to describe tribadism. The terms lesbian, invert and homosexual were interchangeable with sapphist and sapphism around the turn of the 20th century. The use of lesbian in medical literature became prominent; by 1925, the word was recorded as a noun to mean the female equivalent of a sodomite.

The development of medical knowledge was a significant factor in further connotations of the term lesbian. In the middle of the 19th century, medical writers attempted to establish ways to identify male homosexuality, which was considered a significant social problem in most Western societies. In categorizing behavior that indicated what was referred to as "inversion" by German sexologist Magnus Hirschfeld, researchers categorized what was normal sexual behavior for men and women, and therefore to what extent men and women varied from the "perfect male sexual type" and the "perfect female sexual type".

Far less literature focused on female homosexual behavior than on male homosexuality, as medical professionals did not consider it a significant problem. In some cases, it was not acknowledged to exist. However, sexologists Richard von Krafft-Ebing from Germany, and Britain's Havelock Ellis wrote some of the earliest and more enduring categorizations of female same-sex attraction, approaching it as a form of insanity. Krafft-Ebing, who considered lesbianism a neurological disease, and Ellis, who was influenced by Krafft-Ebing's writings, disagreed about whether sexual inversion was generally a lifelong condition. Ellis believed that many women who professed love for other women changed their feelings about such relationships after they had experienced marriage and a "practical life".

However, Ellis conceded that there were "true inverts" who would spend their lives pursuing erotic relationships with women. These were members of the "third sex" who rejected the roles of women to be subservient, feminine, and domestic. Invert described the opposite gender roles, and also the related attraction to women instead of men; since women in the Victorian period were considered unable to initiate sexual encounters, women who did so with other women were thought of as possessing masculine sexual desires.

The work of Krafft-Ebing and Ellis was widely read, and helped to create public consciousness of female homosexuality. The sexologists' claims that homosexuality was a congenital anomaly were generally well-accepted by homosexual men; it indicated that their behavior was not inspired by nor should be considered a criminal vice, as was widely acknowledged. In the absence of any other material to describe their emotions, homosexuals accepted the designation of different or perverted, and used their outlaw status to form social circles in Paris and Berlin. Lesbian began to describe elements of a subculture.

Lesbians in Western cultures in particular often classify themselves as having an identity that defines their individual sexuality, as well as their membership to a group that shares common traits. Women in many cultures throughout history have had sexual relations with other women, but they rarely were designated as part of a group of people based on who they had physical relations with. As women have generally been political minorities in Western cultures, the added medical designation of homosexuality has been cause for the development of a subcultural identity.

Female homosexuality without identity in Western culture

General

The varied meanings of lesbian since the early 20th century have prompted some historians to revisit historic relationships between women before the wide usage of the word was defined by erotic proclivities. Discussion from historians caused further questioning of what qualifies as a lesbian relationship. As lesbian-feminists asserted, a sexual component was unnecessary in declaring oneself a lesbian if the primary and closest relationships were with women. When considering past relationships within appropriate historic context, there were times when love and sex were separate and unrelated notions. In 1989, an academic cohort named the Lesbian History Group wrote: Because of society's reluctance to admit that lesbians exist, a high degree of certainty is expected before historians or biographers are allowed to use the label. Evidence that would suffice in any other situation is inadequate here... A woman who never married, who lived with another woman, whose friends were mostly women, or

who moved in known lesbian or mixed gay circles, may well have been a lesbian. ... But this sort of evidence is not 'proof'. What our critics want is incontrovertible evidence of sexual activity between women. This is almost impossible to find.

Female sexuality is often not adequately represented in texts and documents. Until very recently, much of what has been documented about women's sexuality has been written by men, in the context of male understanding, and relevant to women's associations to men—as their wives, daughters, or mothers, for example. Often artistic representations of female sexuality suggest trends or ideas on broad scales, giving historians clues as to how widespread or accepted erotic relationships between women were.

Ancient Greece and Rome

History is often analyzed with contemporary ideologies; Ancient Greece as a subject enjoyed popularity by the ruling class in Britain during the 19th century. Based on their social priorities, British scholars interpreted ancient Greece as a westernized, white, and masculine society, and essentially removed women from historical importance. Women in Greece were sequestered with each other, and men with men. In this homosocial environment, erotic and sexual relationships between males were common and recorded in literature, art, and philosophy. Hardly anything is recorded about homosexual activity between women. There is some speculation that similar relationships existed between women and girls. The poet Alcman used the term aitis, as the feminine form of aites—which was the official term for the younger participant in a pederastic relationship. Aristophanes, in Plato's Symposium, mentions women who love women, but uses the term trepesthai instead of eros, which was applied to other erotic relationships between men, and between men and women.

Historian Nancy Rabinowitz argues that ancient Greek red vase images portraying women with their arms around another woman's waist, or leaning on a woman's shoulders can be construed as expressions of romantic desire. Much of the daily lives of women in ancient Greece is unknown, specifically their expressions of sexuality. Although men participated in pederastic relationships outside of marriage, there is no clear evidence that women were allowed or encouraged to have same-sex relationships before or during marriage as long as their marital obligations were met. Women who appear on Greek pottery are depicted with affection, and in instances where women appear only with other women, their images are eroticized: bathing, touching one another, with dildos placed in and around such scenes, and sometimes with imagery also seen in depictions of heterosexual marriage or pederastic seduction. Whether this eroticism is for the viewer or an accurate representation of life is unknown.

Women in Ancient Rome were similarly subject to men's definitions of sexuality. Modern scholarship indicates that men viewed female homosexuality with hostility. They considered women who engaged in sexual relations with other women to be biological oddities that would attempt to penetrate women—and sometimes men—with "monstrously enlarged" clitorises. According to scholar James Butrica, lesbianism "challenged not only the Roman male's view of himself as the exclusive giver of sexual pleasure but also the most basic foundations of Rome's male-dominated culture". No historical documentation exists of women who had other women as sex partners.

Early Modern Europe

Female homosexuality has not received the same negative response from religious or criminal authorities as male homosexuality or adultery has throughout history. Whereas sodomy between men, men and women, and men and animals was punishable by death in Britain, acknowledgment of sexual contact between women was nonexistent in medical and legal texts. The earliest law against female homosexuality appeared in France in 1270. In Spain, Italy, and the Holy Roman Empire, sodomy between women was included in acts considered unnatural and punishable by burning to death, although few instances are recorded of this taking place.

The earliest such execution occurred in Speier, Germany, in 1477. Forty days' penance was demanded of nuns who "rode" each other or were discovered to have touched each other's breasts. An Italian nun named Sister Benedetta Carlini was documented to have seduced many of her sisters when possessed by a Divine spirit named "Splenditello"; to end her relationships with other women, she was placed in solitary confinement for the last 40 years of her life. Female homoeroticism, however, was so common in English literature and theater that historians suggest it was fashionable for a period during the Renaissance.

Ideas about women's sexuality were linked to contemporary understanding of female physiology. The vagina was considered an inward version of the penis; where nature's perfection created a man, often nature was thought to be trying to right itself by prolapsing the vagina to form a penis in some women. These sex changes were later thought to be cases of hermaphrodites, and hermaphroditism became synonymous with female same-sex desire. Medical consideration of hermaphroditism depended upon measurements of the clitoris; a longer, engorged clitoris was thought to be used by women to penetrate other women. Penetration was the focus of concern in all sexual acts, and a woman who was thought to have uncontrollable desires because of her engorged clitoris was called a "tribade”. Not only was an abnormally engorged clitoris thought to create lusts in some women that led them to masturbate, but pamphlets warning women about masturbation leading to such oversized organs were written as cautionary tales. For a while, masturbation and lesbian sex carried the same meaning.

Class distinction, however, became linked as the fashion of female homoeroticism passed. Tribades were simultaneously considered members of the lower class trying to ruin virtuous women, and representatives of an aristocracy corrupt with debauchery. Satirical writers began to suggest that political rivals engaged in tribadism in order to harm their reputations. Queen Anne was rumored to have a passionate relationship with Sarah Churchill, Duchess of Marlborough, her closest adviser and confidante. When Churchill was ousted as the queen's favorite, she purportedly spread allegations of the queen having affairs with her bedchamberwomen. Marie Antoinette was also the subject of such speculation for some months between 1795 and 1796.

Female husbands

Hermaphroditism appeared in medical literature enough to be considered common knowledge, although cases were rare. Homoerotic elements in literature were pervasive, specifically the masquerade of one gender for another to fool an unsuspecting woman into being seduced. Such plot devices were used in Shakespeare's Twelfth Night, The Faerie Queene by Edmund Spenser in 1590, and James Shirley's The Bird in a Cage. Extraordinary cases during the Renaissance of women taking on male personae and going undetected for years or decades have been recorded.

If found, punishments ranged from death, to time in the pillory, to being ordered never to dress as a man again. Henry Fielding wrote a pamphlet titled The Female Husband in 1746, based on the life of Mary Hamilton, who was arrested after marrying a woman while masquerading as a man, and was sentenced to public whipping and six months in jail. Similar examples were procured of Catharine Linck in Prussia in 1717, executed in 1721; Swiss Anne Grandjean married and relocated with her wife to Lyons, but was exposed by a woman with whom she had had a previous affair and sentenced to time in the stocks and prison.

Queen Christina of Sweden's tendency to dress as a man was well known during her time, and excused because of her noble birth. She was brought up as a male and there was speculation at the time that she was a hermaphrodite. Even after Christina abdicated the throne in 1654 to avoid marriage, she was known to pursue romantic relationships with women.

Some historians view cases of cross-dressing women to be manifestations of women seizing power they would naturally be unable to enjoy in feminine attire, or their way of making sense out of their desire for women. Lillian Faderman argues that Western society was threatened by women who rejected their feminine roles. Catharine Linck and other women who were accused of using dildos, such as two nuns in 16th century Spain executed for using "material instruments", were punished more severely than those who did not. Reports of clergymen with lax standards who performed weddings—and wrote their suspicions about one member of the wedding party—continued to appear for the next century.

Outside of Europe women were able to dress as men and go undetected. Deborah Sampson fought in the American Revolution as a man named Robert Shurtlieff, and pursued relationships with women. Edward De Lacy Evans was born female in Ireland, but took a male name during the voyage to Australia and lived as a man for 23 years in Victoria, marrying three times. Percy Redwood created a scandal in New Zealand in 1909 when he was found to be Amy Bock, who had married a woman from Port Molyneaux; newspapers argued whether it was a sign of insanity or an inherent character flaw.

Re-examining romantic friendships

During the 17th through 19th centuries, a woman expressing passionate love for another woman was fashionable, accepted, and encouraged.

One such relationship was between Lady Mary Wortley Montagu, who wrote to Anne Wortley in 1709: "Nobody was so entirely, so faithfully yours ... I put in your lovers, for I don't allow it possible for a man to be so sincere as I am." Similarly, English poet Anna Seward had a devoted friendship to Honora Sneyd, who was the subject of many of Seward's sonnets and poems. When Sneyd married despite Seward's protest, Seward's poems became angry. However, Seward continued to write about Sneyd long after her death, extolling Sneyd's beauty and their affection and friendship. As a young woman, writer and philosopher Mary Wollstonecraft was attached to a woman named Fanny Blood. Writing to another woman by whom she had recently felt betrayed, Wollstonecraft declared, "The roses will bloom when there's peace in the breast, and the prospect of living with my Fanny gladdens my heart: —You know not how I love her." Wollstonecraft's first novel Mary: A Fiction, in part, addressed her relationship with Fanny Blood.

Perhaps the most famous of these romantic friendships was between Eleanor Butler and Sarah Ponsonby, nicknamed the Ladies of Llangollen. Butler and Ponsonby eloped in 1778, to the relief of Ponsonby's family to live together in Wales for 51 years and be thought of as eccentrics. Their story was considered "the epitome of virtuous romantic friendship" and inspired poetry by Anna Seward and Henry Wadsworth Longfellow. Diarist Anne Lister, captivated by Butler and Ponsonby, recorded her affairs with women between 1817 and 1840. Some of it was written in code, detailing her sexual relationships with Marianna Belcombe and Maria Barlow. Both Lister and Eleanor Butler were considered masculine by contemporary news reports, and though there were suspicions that these relationships were sapphist in nature, they were nonetheless praised in literature.

Romantic friendships were also popular in the U.S. Enigmatic poet Emily Dickinson wrote over 300 letters and poems to Susan Gilbert, who later became her sister-in-law, and engaged in another romantic correspondence with Kate Scott Anthon. Anthon broke off their relationship the same month Dickinson entered self-imposed lifelong seclusion. Nearby in Hartford, Connecticut, African American freeborn women Addie Brown and Rebecca Primus left evidence of their passion in letters: "No kisses is like youres". In Georgia, Alice Baldy wrote to Josie Varner in 1870, "Do you know that if you touch me, or speak to me there is not a nerve of fibre in my body that does not respond with a thrill of delight?"

Around the turn of the 20th century, the development of higher education provided opportunities for women. In all-female surroundings, a culture of romantic pursuit was fostered in women's colleges. Older students mentored younger ones, called on them socially, took them to all-women dances, and sent them flowers, cards, and poems that declared their undying love for each other. These were called "smashes" or "spoons", and they were written about quite frankly in stories for girls aspiring to attend college in publications such as Ladies Home Journal, a children's magazine titled St. Nicholas, and a collection called Smith College Stories, without negative views. Enduring loyalty, devotion, and love were major components to these stories, and sexual acts beyond kissing were consistently absent. Faderman calls this period "the last breath of innocence" before 1920 when characterizations of female affection were connected to sexuality, marking lesbians as a unique and often unflattering group.

Identity and gender in historical Western culture

Construction of lesbian identity

For some women, the realization that they participated in behavior or relationships that could be categorized as lesbian caused them to deny or conceal it, such as professor Jeannette Augustus Marks at Mount Holyoke College, who lived with the college president, Mary Woolley, for 36 years. Marks discouraged young women from "abnormal" friendships and insisted happiness could only be attained with a man. Other women, however, embraced the distinction and used their uniqueness to set themselves apart from heterosexual women and gay men.

From the 1890s to the 1930s, American heiress Natalie Clifford Barney held a weekly salon in Paris to which major artistic celebrities were invited and where lesbian topics were the focus. Combining Greek influences with contemporary French eroticism, she attempted to create an updated and idealized version of Lesbos in her salon. Her contemporaries included artist Romaine Brooks, who painted others in her circle; writers Colette, Djuna Barnes, social host Gertrude Stein, and novelist Radclyffe Hall.

Berlin had a vibrant homosexual culture in the 1920s: about 50 clubs catering to lesbians existed, women had their own magazine titled Die Freundin between 1924 and 1933, and another titled Garçonne specifically for male transvestites and lesbians. In 1928 a book titled The Lesbians of Berlin written by Ruth Margarite Röllig further popularized the German capital as a center of lesbian activity. Clubs varied between large establishments so popular that they were tourist attractions to small neighborhood cafes where only local women went to find other women. "Das Lila Lied” served as an anthem to the lesbians of Berlin. Homosexuality was illegal in Germany, though sometimes tolerated, as some functions were allowed by the police who took the opportunity to register the names of homosexuals for future reference. Magnus Hirschfeld's Scientific-Humanitarian Committee, which promoted tolerance for homosexuals in Germany, welcomed lesbian participation, and a surge of lesbian-themed writing and political activism in the German feminist movement became evident.

In 1928, Radclyffe Hall published a novel titled The Well of Loneliness. Its plot centers around Stephen Gordon, a woman who identifies herself as an invert after reading Krafft-Ebing's Psychopathia Sexualis, and lives within the homosexual subculture of Paris. The novel included a foreword by Havelock Ellis and was intended to be a call for tolerance for inverts by publicizing their disadvantages and accidents of being born inverted. Hall subscribed to Ellis and Krafft-Ebing's theories and rejected Freud's theory that same-sex attraction was caused by childhood trauma and was curable. The publicity Hall received was due to unintended consequences; the novel was tried for obscenity in London, a spectacularly scandalous event described as "the crystallizing moment in the construction of a visible modern English lesbian subculture" by professor Laura Doan.

Newspaper stories frankly divulged that the book's content includes "sexual relations between Lesbian women", and photographs of Hall often accompanied details about lesbians in most major print outlets within a span of six months. Hall reflected the appearance of a "mannish" woman in the 1920s: short cropped hair, tailored suits, and monocle that became widely recognized as a "uniform". When British women participated in World War I, they became familiar with masculine clothing, and were considered patriotic for wearing uniforms and pants. However, postwar masculinization of women's clothing became associated with lesbians.

In the United States, the 1920s was a decade of social experimentation, particularly with sex. This was heavily influenced by the writings of Sigmund Freud, who theorized that sexual desire would be sated unconsciously, despite an individual's wish to ignore it. Freud's theories were much more pervasive in the U.S. than in Europe. With the well-publicized notion that sexual acts were a part of lesbianism and their relationships, sexual experimentation was widespread. Large cities that provided a nightlife were immensely popular, and women began to seek out sexual adventure. Bisexuality became chic, particularly in America's first gay neighborhoods.

No location saw more visitors for its possibilities of homosexual nightlife than Harlem, the predominantly African American section of New York City. White "slummers" enjoyed jazz, nightclubs, and anything else they wished. Blues singers Ma Rainey, Bessie Smith, Ethel Waters, and Gladys Bentley sang about affairs with women to visitors such as Tallulah Bankhead, Beatrice Lillie, and the soon-to-be-named Joan Crawford. Homosexuals began to draw comparisons between their newly recognized minority status and that of African Americans. Among African American residents of Harlem, lesbian relationships were common and tolerated, though not overtly embraced. Some women staged lavish wedding ceremonies, even filing licenses using masculine names with New York City. Most women, however, were married to men and participated in affairs with women regularly; bisexuality was more widely accepted than lesbianism.

Across town, Greenwich Village also saw a growing homosexual community; both Harlem and Greenwich Village provided furnished rooms for single men and women, which was a major factor in their development as centers for homosexual communities. The tenor was different in Greenwich Village than Harlem, however. Bohemians—intellectuals who rejected Victorian ideals—gathered in the Village. Homosexuals were predominantly male, although figures such as poet Edna St. Vincent Millay and social host Mabel Dodge were known for their affairs with women and promotion of tolerance of homosexuality. Women in the U.S. who could not visit Harlem or live in Greenwich Village for the first time were able to visit saloons in the 1920s without being considered prostitutes. The existence of a public space for women to socialize in bars that were known to cater to lesbians "became the single most important public manifestation of the subculture for many decades", according to historian Lillian Faderman.

The Great Depression

The primary component necessary to encourage lesbians to be public and seek other women was economic independence, which virtually disappeared in the 1930s with the Great Depression. Most women in the U.S. found it necessary to marry, to a "front" such as a gay man where both could pursue homosexual relationships with public discretion, or to a man who expected a traditional wife. Independent women in the 1930s were generally seen as holding jobs that men should have.

The social attitude made very small and close-knit communities in large cities that centered around bars, while simultaneously isolating women in other locales. Speaking of homosexuality in any context was socially forbidden, and women rarely discussed lesbianism even amongst themselves; they referred to openly gay people as "in the Life". Freudian psychoanalytic theory was pervasive in influencing doctors to consider homosexuality as a neurosis afflicting immature women. Homosexual subculture disappeared in Germany with the rise of the Nazis in 1933.

World War II

The onset of World War II caused a massive upheaval in people's lives as military mobilization engaged millions of men. Women were also accepted into the military in the U.S. Women's Army Corps and U.S. Navy's Women Accepted for Volunteer Emergency Service . Unlike processes to screen out male homosexuals, which had been in place since the creation of the American military, there were no methods to identify or screen for lesbians; they were put into place gradually during World War II. Despite common attitudes regarding women's traditional roles in the 1930s, independent and masculine women were directly recruited by the military in the 1940s, and frailty discouraged.

Some women were able to arrive at the recruiting station in a man's suit, deny ever having been in love with another woman, and be easily inducted.

The most masculine women were not necessarily common, though they were visible so they tended to attract women interested in finding other lesbians. Women had to broach the subject about their interest in other women carefully, sometimes taking days to develop a common understanding without asking or stating anything outright. Women who did not enter the military were aggressively called upon to take industrial jobs left by men, in order to continue national productivity. The increased mobility, sophistication, and independence of many women during and after the war made it possible for women to live without husbands, something that would not have been feasible under different economic and social circumstances, further shaping lesbian networks and environments.

Postwar years

Following World War II, a nationwide movement pressed to return to pre-war society as quickly as possible in the U.S. When combined with the increasing national paranoia about communism and psychoanalytic theory that had become pervasive in medical knowledge, homosexuality became an undesired characteristic of employees working for the U.S. government in 1950. Homosexuals were thought to be vulnerable targets to blackmail, and the government purged its employment ranks of open homosexuals, beginning a widespread effort to gather intelligence about employees' private lives. State and local governments followed suit, arresting people for congregating in bars and parks, and enacting laws against cross-dressing for men and women.

The U.S. military and government conducted many interrogations, asking if women had ever had sexual relations with another woman and essentially equating even a one-time experience to a criminal identity, thereby severely delineating heterosexuals from homosexuals. In 1952 homosexuality was listed as a pathological emotional disturbance in the American Psychiatric Association's Diagnostic and Statistical Manual. The view that homosexuality was a curable sickness was widely believed in the medical community, general population, and among many lesbians themselves.

Attitudes and practices to ferret out homosexuals in public service positions extended to Australia and Canada. A section to create an offence of "gross indecency" between females was added to a bill in the United Kingdom House of Commons and passed there in 1921, but was rejected in the House of Lords, apparently because they were concerned any attention paid to sexual misconduct would also promote it.

Underground socializing

Very little information was available about homosexuality beyond medical and psychiatric texts. Community meeting places consisted of bars that were commonly raided by police once a month on average, with those arrested exposed in newspapers. In response, eight women in San Francisco met in their living rooms in 1955 to socialize and have a place to dance. When they decided to make it a regular meeting, they became the first organization for lesbians in the U.S., titled the Daughters of Bilitis. The DOB began publishing a magazine titled The Ladder in 1956; inside the front cover of every issue was their mission statement, the first of which stated was "Education of the variant". It was intended to provide women with knowledge about homosexuality—specifically relating to women, and famous lesbians in history. However, by 1956 the term "lesbian" had such a negative meaning that the DOB refused to use it as a descriptor, choosing "variant" instead.

The DOB spread to Chicago, New York, and Los Angeles, and The Ladder was mailed to hundreds—eventually thousands—of DOB members discussing the nature of homosexuality, sometimes challenging the idea that it was a sickness, with readers offering their own reasons why they were lesbians, and suggesting ways to cope with the condition or society's response to it.

Butch and femme dichotomy

As a reflection of categories of sexuality so sharply defined by the government and society at large, lesbian subculture developed extremely rigid gender roles between women, particularly among the working class in the U.S. and Canada. Although many municipalities had enacted laws against cross-dressing, some women would socialize in bars as butches: dressed in men's clothing and mirroring traditional masculine behavior. Others wore traditionally feminine clothing and assumed a more diminutive role as femmes. Butch and femme modes of socialization were so integral within lesbian bars that women who refused to choose between the two would be ignored, or at least unable to date anyone, and butch women becoming romantically involved with other butch women or femmes with other femmes was unacceptable.

Butch women were not a novelty in the 1950s; even in Harlem and Greenwich Village in the 1920s some women assumed these personae. In the 1950s and 1960s, however, the roles were pervasive and not limited to North America: from 1940 to 1970, butch/femme bar culture flourished in Britain, though there were fewer class distinctions. They further identified members of a group that had been marginalized; women who had been rejected by most of society had an inside view of an exclusive group of people that took a high amount of knowledge to function in. Butch and femme were considered coarse by American lesbians of higher social standing during this period. Many wealthier women married to satisfy their familial obligations, and others escaped to Europe to live as expatriates.

Lesbian themed fiction

Regardless of the lack of information about homosexuality in scholarly texts, another forum for learning about lesbianism was growing. A paperback book titled Women's Barracks describing a woman's experiences in the Free French Forces was published in 1950. It told of a lesbian relationship the author had witnessed. After 4.5 million copies were sold, it was consequently named in the House Select Committee on Current Pornographic Materials in 1952. Its publisher, Gold Medal Books, followed with the novel Spring Fire in 1952, which sold 1.5 million copies. Gold Medal Books was overwhelmed with mail from women writing about the subject matter, and followed with more books, creating the genre of lesbian pulp fiction.

Between 1955 and 1969 over 2,000 books were published using lesbianism as a topic, and they were sold in corner drugstores, train stations, bus stops, and newsstands all over the U.S. and Canada. Most were written by, and almost all were marketed to heterosexual men. Coded words and images were used on the covers. Instead of "lesbian", terms such as "strange", "twilight", "queer", and "third sex", were used in the titles, and cover art was invariably salacious. A handful of lesbian pulp fiction authors were women writing for lesbians, including Ann Bannon, Valerie Taylor, Paula Christian, and Vin Packer/Ann Aldrich. Bannon, who also purchased lesbian pulp fiction, later stated that women identified the material iconically by the cover art. Many of the books used cultural references: naming places, terms, describing modes of dress and other codes to isolated women. As a result, pulp fiction helped to proliferate a lesbian identity simultaneously to lesbians and heterosexual readers.

Second wave feminism

The social rigidity of the 1950s and early 1960s encountered a backlash as a social movements to improve the standing of African Americans, the poor, women, and gays all became prominent. Of the latter two, the gay rights movement and the feminist movement connected after a violent confrontation occurred in New York City in the 1969 Stonewall riots. What followed was a movement characterized by a surge of gay activism and feminist consciousness that further transformed the definition of lesbian.

The sexual revolution in the 1970s introduced the differentiation between identity and sexual behavior for women. Many women took advantage of their new social freedom to try new experiences. Women who previously identified as heterosexual tried sex with women, though many maintained their heterosexual identity. However, with the advent of second wave feminism, lesbian as a political identity grew to describe a social philosophy among women, often overshadowing sexual desire as a defining trait. A militant feminist organization named Radicalesbians published a manifesto in 1970 entitled "The Woman-Identified Woman" that declared "A lesbian is the rage of all women condensed to the point of explosion".

Militant feminists expressed their disdain with an inherently sexist and patriarchal society, and concluded the most effective way to overcome sexism and attain the equality of women would be to deny men any power or pleasure from women. For women who subscribed to this philosophy—dubbing themselves lesbian-feminists—lesbian was a term chosen by women to describe any woman who dedicated her approach to social interaction and political motivation to the welfare of women. Sexual desire was not the defining characteristic of a lesbian-feminist, but rather her focus on politics. Independence from men as oppressors was a central tenet of lesbian-feminism, and many believers strove to separate themselves physically and economically from traditional male-centered culture. In the ideal society, named Lesbian Nation, "woman" and "lesbian" were interchangeable.

In 1980, poet and essayist Adrienne Rich expanded upon the political meaning of lesbian by proposing a continuum of lesbian existence based on "woman-identified experience". All relationships between women, Rich proposed, have some lesbian element, regardless if they claim a lesbian identity: mothers and daughters, women who work together, and women who nurse each other, for example. Such a perception of women relating to each other connects them through time and across cultures, and Rich considered heterosexuality a condition forced upon women by men.

Although lesbian-feminism was a significant shift, not all lesbians agreed with it. Lesbian-feminism was a youth-oriented movement: its members were primarily college educated, with experience in New Left and radical causes, but they had not seen any success in persuading radical organizations to take up women's issues. Many older lesbians who had acknowledged their sexuality in more conservative times felt maintaining their ways of coping in a homophobic world was more appropriate. The Daughters of Bilitis folded in 1970 over which direction to focus on: feminism or gay rights issues.

As equality was a priority for lesbian-feminists, disparity of roles between men and women or butch and femme were viewed as patriarchal. Lesbian-feminists eschewed gender role play that had been pervasive in bars, as well as the perceived chauvinism of gay men; many lesbian-feminists refused to work with gay men, or take up their causes. However, lesbians who held a more essentialist view that they had been born homosexual and used the descriptor "lesbian" to define sexual attraction, often considered the separatist, angry opinions of lesbian-feminists to be detrimental to the cause of gay rights.

Outside of Western culture

Middle East

Female homosexual behavior may be present in every culture, although the concept of a lesbian as a woman who pairs exclusively with other women is not. Attitudes about female homosexual behavior are dependent upon women's roles in each society, and each culture's definition of sex. Women in the Middle East have been historically segregated from men. In the 7th and 8th centuries, some extraordinary women dressed in male attire when gender roles were less strict, but the sexual roles that accompanied European women were not associated with Islamic women. The Caliphal court in Baghdad featured women who dressed as men, including false facial hair, but they competed with other women for the attentions of men.

Highly intelligent women, according to the 12th century writings of Sharif al-Idrisi, were more likely to be lesbians; their intellectual prowess put them on a more even par with men.

The United Nations estimate for the number of honor killings in the world is 5000 per year. Many women's groups in the Middle East and Southwest Asia suspect that more than 20,000 women are honor killed in the world each year.

The Americas

Indigenous people in North and South America conceptualized a third gender for men-women and women-men. These roles were recorded of the Coahuiltecan Indians in Texas, Timucuan in Florida, and Cueva in Panama. In Cree, the term for a man who took the role of a woman was ayekkwew; the Zuni word for a woman who took the role of a man was katsotse, and the Mohave give women the term hwame. The cross-gender roles have less to do with sexuality than with spirituality and occupation. A "two-spirit" woman who has a relationship with a non-cross-gender woman is thought to be a "hetero-gender" relationship.

In Latin America, lesbian consciousness and associations appeared in the 1970s, increasing while several countries transitioned to or reformed democratic governments. Harassment and intimidation have been common even in places where homosexuality is legal, and laws against child corruption, morality, or "the good ways", have been used to persecute homosexuals. From the Hispanic perspective, the conflict between the lesbophobia of feminists and the misogyny from gay men has created a difficult path for lesbians and associated groups.

Argentina was the first Latin American country with a gay rights group, Nuestro Mundo, created in 1969. Six mostly secret organizations concentrating on gay or lesbian issues were founded around this time, but persecution and harassment were continuous and grew worse with the dictatorship of Jorge Rafael Videla in 1976, when all groups were dissolved in the Dirty War. Lesbian rights groups have gradually formed since 1986 to build a cohesive community that works to overcome philosophical differences with heterosexual women.

The Latin American lesbian movement has been the most active in Mexico, but has encountered similar problems in effectiveness and cohesion. While groups try to promote lesbian issues and concerns, they also face misogynistic attitudes from gay men and homophobic views from heterosexual women. In 1977, Lesbos, the first lesbian organization for Mexicans, was formed. Several incarnations of political groups promoting lesbian issues have evolved; 13 lesbian organizations were active in Mexico City in 1997. Ultimately, however, lesbian associations have had little influence both on the homosexual and feminist movements.

In Chile, the dictatorship of Augusto Pinochet forbade the creation of lesbian groups until 1984, when Ayuquelén was first founded, prompted by the very public beating death of a woman amid shouts of "Damned lesbian!" from her attacker. The lesbian movement has been closely associated with the feminist movement in Chile, although the relationship has been sometimes strained. Ayuquelén worked with the International Lesbian Information Service, the International Lesbian, Gay, Bisexual, Trans and Intersex Association, and the Chilean gay rights group Movimiento de Integración y Liberación Homosexual to remove the sodomy law still in force in Chile.

The meetings of feminist lesbians of Latin America and the Caribbean, sometimes shortened to "Lesbian meetings", have been an important forum for the exchange of ideas for Latin American lesbians since the late 1980s. With rotating hosts and biannual gatherings, its main aims are the creation of communication networks, to change the situation of lesbians in Latin America, to increase solidarity between lesbians and to destroy the existing myths about them.

Africa

Cross-gender roles and marriage between women has also been recorded in over 30 African societies. Women may marry other women, raise their children, and be generally thought of as men in societies in Nigeria, Cameroon, and Kenya. The Hausa people of Sudan have a term equivalent to lesbian, kifi, that may also be applied to males to mean "neither party insists on a particular sexual role".

Near the Congo River a female who participates in strong emotional or sexual relationships with another female among the Nkundo people is known as yaikya bonsángo. Lesbian relationships are also known in matrilineal societies in Ghana among the Akan people. In Lesotho, females engage in what is commonly considered sexual behavior to the Western world: they kiss, sleep together, rub genitals, participate in cunnilingus, and maintain their relationships with other females vigilantly. Since the people of Lesotho believe sex requires a penis, however, they do not consider their behavior sexual, nor label themselves lesbians.

In South Africa, lesbians are raped by heterosexual men with a goal of punishment of "abnormal" behavior and reinforcement of societal norms. The crime was first identified in South Africa where it is sometimes supervised by members of the woman's family or local community, and is a major contributor to HIV infection in South African lesbians. Legally, South Africa protects gay rights extensively, but the government does not do anything to prevent corrective rape, and women do not have much faith in the police and their investigations.

Corrective rape is on the rise in South Africa. More than 10 lesbians are raped or gang-raped weekly, as estimated by Luleki Sizwe, a South African nonprofit. It is estimated that at least 500 lesbians become victims of corrective rape every year and that 86% of black lesbians in the Western Cape live in fear of being sexually assaulted, as reported by the Triangle Project in 2008. Although there was a significant culture surrounding homosexual men, there was none for women. Outside of their duties to bear sons to their husbands, women were perceived as having no sexuality at all.

This did not mean that women could not pursue sexual relationships with other women, but that such associations could not impose upon women's relationships to men. Rare references to lesbianism were written by Ying Shao, who identified same-sex relationships between women in imperial courts who behaved as husband and wife as dui shi. "Golden Orchid Associations" in Southern China existed into the 20th century and promoted formal marriages between women, who were then allowed to adopt children. Westernization brought new ideas that all sexual behavior not resulting in reproduction was aberrant.

The liberty of being employed in silk factories starting in 1865 allowed some women to style themselves tzu-shu nii and live in communes with other women. Other Chinese called them sou-hei for adopting hairstyles of married women. These communes passed because of the Great Depression and were subsequently discouraged by the communist government for being a relic of feudal China. In contemporary Chinese society, tongzhi is the term used to refer to homosexuals; most Chinese are reluctant to divide this classification further to identify lesbians.

In Japan, the term rezubian, a Japanese pronunciation of "lesbian", was used during the 1920s. Westernization brought more independence for women and allowed some Japanese women to wear pants. The cognate tomboy is used in the Philippines, and particularly in Manila, to denote women who are more masculine. Virtuous women in Korea prioritize motherhood, chastity, and virginity; outside of this scope, very few women are free to express themselves through sexuality, although there is a growing organization for lesbians named Kkirikkiri. The term pondan is used in Malaysia to refer to gay men, but since there is no historical context to reference lesbians, the term is used for female homosexuals as well. As in many Asian countries, open homosexuality is discouraged in many social levels, so many Malaysians lead double lives.

In India, a 14th-century Indian text mentioning a lesbian couple who had a child as a result of their lovemaking is an exception to the general silence about female homosexuality. This invisibility disappeared with the release of a film titled Fire in 1996, prompting some theaters in India to be attacked by extremists. Terms used to label homosexuals are often rejected by Indian activists for being the result of imperialist influence, but most discourse on homosexuality centers on men. Women's rights groups in India continue to debate the legitimacy of including lesbian issues in their platforms, as lesbians and material focusing on female homosexuality are frequently suppressed.

Demographics

The Kinsey Report

The most extensive early study of female homosexuality was provided by the Institute for Sex Research, who published an in-depth report of the sexual experiences of American women in 1953. More than 8,000 women were interviewed by Alfred Kinsey and the staff of the Institute for Sex Research in a book titled Sexual Behavior in the Human Female, popularly known as part of the Kinsey Report. The Kinsey Report's dispassionate discussion of homosexuality as a form of human sexual behavior was revolutionary. Up to this study, only physicians and psychiatrists studied sexual behavior, and almost always the results were interpreted with a moral view.

Kinsey and his staff reported that 28% of women had been aroused by another female, and 19% had a sexual contact with another female. Of women who had sexual contact with another female, half to two-thirds of them had orgasmed. Single women had the highest prevalence of homosexual activity, followed by women who were widowed, divorced, or separated. The lowest occurrence of sexual activity was among married women; those with previous homosexual experience reported they got married to stop homosexual activity.

Most of the women who reported homosexual activity had not experienced it more than ten times. Fifty-one percent of women reporting homosexual experience had only one partner. Women with post-graduate education had a higher prevalence of homosexual experience, followed by women with a college education; the smallest occurrence was among women with education no higher than eighth grade. However, Kinsey's methodology was criticized.

Based on Kinsey's scale where 0 represents a person with an exclusively heterosexual response and 6 represents a person with an exclusively homosexual one, and numbers in between represent a gradient of responses with both sexes, 6% of those interviewed ranked as a 6: exclusively homosexual. Apart from those who ranked 0, the largest percentage in between 0 and 6 was 1 at approximately 15%. However, the Kinsey Report remarked that the ranking described a period in a person's life, and that a person's orientation may change.

Hite's conclusions are more based on respondents' comments than quantifiable data. She found it "striking" that many women who had no lesbian experiences indicated they were interested in sex with women, particularly because the question was not asked. Hite found the two most significant differences between respondents' experience with men and women were the focus on clitoral stimulation, and more emotional involvement and orgasmic responses. Since Hite performed her study during the popularity of feminism in the 1970s, she also acknowledged that women may have chosen the political identity of a lesbian.

Population estimates

Lesbians in the U.S. are estimated to be about 2.6% of the population, according to a National Opinion Research Center survey of sexually active adults who had had same-sex experiences within the past year, completed in 2000. A survey of same-sex couples in the United States showed that between 2000 and 2005, the number of people claiming to be in same-sex relationships increased by 30%—five times the rate of population growth in the U.S. The study attributed the jump to people being more comfortable self-identifying as homosexual to the federal government.

The government of the United Kingdom does not ask citizens to define their sexuality. However, a survey by the UK Office for National Statistics in 2010 found that 1.5% of Britons identified themselves as gay or bisexual, and the ONS suggests that this is in line with other surveys showing the number between 0.3% and 3%. Estimates of lesbians are sometimes not differentiated in studies of same-sex households, such as those performed by the U.S. census, and estimates of total gay, lesbian, or bisexual population by the UK government. However, polls in Australia have recorded a range of self-identified lesbian or bisexual women from 1.3% to 2.2% of the total population.

Health

Physical

In terms of medical issues, lesbians are referred to as women who have sex with women because of the misconceptions and assumptions about women's sexuality and some women's hesitancy to disclose their accurate sexual histories even to a physician. Many self-identified lesbians neglect to see a physician because they do not participate in heterosexual activity and require no birth control, which is the initiating factor for most women to seek consultation with a gynecologist when they become sexually active. As a result, many lesbians are not screened regularly with Pap smears. The U.S. government reports that some lesbians neglect seeking medical screening in the U.S.; they lack health insurance because many employers do not offer health benefits to domestic partners.

The result of the lack of medical information on WSW is that medical professionals and some lesbians perceive lesbians as having lower risks of acquiring sexually transmitted diseases or types of cancer. When women do seek medical attention, medical professionals often fail to take a complete medical history. In a recent study of 2,345 lesbian and bisexual women, only 9.3% had claimed they had ever been asked their sexual orientation by a physician. A third of the respondents believed disclosing their sexual history would result in a negative reaction, and 30% had received a negative reaction from a medical professional after identifying themselves as lesbian or bisexual. A patient's complete history helps medical professionals identify higher risk areas and corrects assumptions about the personal histories of women. In a similar survey of 6,935 lesbians, 77% had had sexual contact with one or more male partners, and 6% had that contact within the previous year.

Heart disease is listed by the U.S. Department of Health and Human Services as the number one cause of death for all women. Factors that add to risk of heart disease include obesity and smoking, both of which are more prevalent in lesbians. Studies show that lesbians have a higher body mass and are generally less concerned about weight issues than heterosexual women, and lesbians consider women with higher body masses to be more attractive than heterosexual women do. Lesbians are more likely to exercise regularly than heterosexual women, and lesbians do not generally exercise for aesthetic reasons, although heterosexual women do.

Some sexually transmitted diseases are communicable between women, including human papillomavirus —specifically genital warts—squamous intraepithelial lesions, trichomoniasis, syphilis, and herpes simplex virus. Transmission of specific sexually transmitted diseases among women who have sex with women depends on the sexual practices women engage in. Any object that comes in contact with cervical secretions, vaginal mucosa, or menstrual blood, including fingers or penetrative objects may transmit sexually transmitted diseases. Orogenital contact may indicate a higher risk of acquiring HSV, even among women who have had no prior sex with men.

Bacterial vaginosis occurs more often in lesbians, but it is unclear if BV is transmitted by sexual contact; it occurs in celibate as well as sexually active women. BV often occurs in both partners in a lesbian relationship; a recent study of women with BV found that 81% had partners with BV. Lesbians are not included in a category of frequency of human immunodeficiency virus transmission, although transmission is possible through vaginal and cervical secretions. The highest rate of transmission of HIV to lesbians is among women who participate in intravenous drug use or have sexual intercourse with bisexual men.

Mental

Since medical literature began to describe homosexuality, it has often been approached from a view that sought to find an inherent psychopathology as the root cause, influenced by the theories of Sigmund Freud. Although he considered bisexuality inherent in all people, and said that most have phases of homosexual attraction or experimentation, exclusive same-sex attraction he attributed to stunted development resulting from trauma or parental conflicts. Much literature on mental health and lesbians centered on their depression, substance abuse, and suicide. Although these issues exist among lesbians, discussion about their causes shifted after homosexuality was removed from the Diagnostic and Statistical Manual in 1973. Instead, social ostracism, legal discrimination, internalization of negative stereotypes, and limited support structures indicate factors homosexuals face in Western societies that often adversely affect their mental health.

Women who identify as lesbian report feeling significantly different and isolated during adolescence. These emotions have been cited as appearing on average at 15 years old in lesbians and 18 years old in women who identify as bisexual. On the whole, women tend to work through developing a self-concept internally, or with other women with whom they are intimate. Women also limit who they divulge their sexual identities to, and more often see being lesbian as a choice, as opposed to gay men, who work more externally and see being gay as outside their control. although generalized anxiety disorder is more likely to appear among lesbian and bisexual women than heterosexual women. Depression is a more significant problem among women who feel they must hide their sexual orientation from friends and family, or experience compounded ethnic or religious discrimination, or endure relationship difficulties with no support system. Men's shaping of women's sexuality has proven to have an effect on how lesbians see their own bodies. Studies have shown that heterosexual men and lesbians have different standards for what they consider attractive in women. Lesbians who view themselves with male standards of female beauty may experience lower self-esteem, eating disorders, and higher incidence of depression. More than half the respondents to a 1994 survey of health issues in lesbians reported they had suicidal thoughts, and 18% had attempted suicide.

A population-based study completed by the National Alcohol Research Center found that women who identify as lesbian or bisexual are less likely to abstain from alcohol. Lesbians and bisexual women have a higher likelihood of reporting problems with alcohol, as well as not being satisfied with treatment for substance abuse programs. Many lesbian communities are centered in bars, and drinking is an activity that correlates to community participation for lesbians and bisexual women.

Media representation

Summary

Lesbians portrayed in literature, film, and television often shape contemporary thought about women's sexuality. The majority of media about lesbians is produced by men;

Literature

In addition to Sappho's accomplishments, literary historian Jeannette Howard Foster includes the Book of Ruth, and ancient mythological tradition as examples of lesbianism in classical literature. Greek stories of the heavens often included a female figure whose virtue and virginity were unspoiled, who pursued more masculine interests, and who was followed by a dedicated group of maidens. Foster cites Camilla and Diana, Artemis and Callisto, and Iphis and Ianthe as examples of female mythological figures who showed remarkable devotion to each other, or defied gender expectations. The Greeks are also given credit with spreading the story of a mythological race of women warriors named Amazons. En-hedu-ana, a priestess in Ancient Iraq who dedicated herself to the Sumerian goddess Inanna, has the distinction of signing the oldest-surviving signed poetry in history. She characterized herself as Inanna's spouse.

For ten centuries after the fall of the Roman Empire, lesbianism disappeared from literature. Foster points to the particularly strict view that Eve—representative of all women—caused the downfall of mankind; original sin among women was a particular concern, especially because women were perceived as creating life. During this time, women were largely illiterate and not encouraged to engage in intellectual pursuit, so men were responsible for shaping ideas about sexuality.

In 15–16th-century French and English depictions of relationships between women, writers' attitudes spanned from amused tolerance to arousal, whereupon a male character would participate to complete the act. Physical relationships between women were often encouraged; men felt no threat as they viewed sexual acts between women to be accepted when men were not available, and not comparable to fulfillment that could be achieved by sexual acts between men and women. At worst, if a woman became enamored of another woman, she became a tragic figure. Physical and therefore emotional satisfaction was considered impossible without a natural phallus. Male intervention into relationships between women was necessary only when women acted as men and demanded the same social privileges.

Lesbianism became almost exclusive to French literature in the 19th century, based on male fantasy and the desire to shock bourgeois moral values. Honoré de Balzac, in The Girl with the Golden Eyes, employed lesbianism in his story about three people living amongst the moral degeneration of Paris, and again in Cousin Bette and Séraphîta. His work influenced novelist Théophile Gautier's Mademoiselle de Maupin, which provided the first description of a physical type that became associated with lesbians: tall, wide-shouldered, slim-hipped, and athletically inclined. Charles Baudelaire repeatedly used lesbianism as a theme in his poems "Lesbos", "Femmes damnées 1", and "Femmes damnées 2".

Reflecting French society, as well as employing stock character associations, many of the lesbian characters in 19th-century French literature were prostitutes or courtesans: personifications of vice who died early, violent deaths in moral endings. Samuel Taylor Coleridge's 1816 poem "Christabel" and the novella Carmilla by Sheridan Le Fanu both present lesbianism associated with vampirism. Portrayals of female homosexuality not only formed European consciousness about lesbianism, but Krafft-Ebing cited the characters in Gustave Flaubert's Salammbô and Ernest Feydeau's Le Comte de Chalis as examples of lesbians because both novels feature female protagonists who do not adhere to social norms and express "contrary sexual feeling", although neither participated in same-sex desire or sexual behavior. Havelock Ellis used literary examples from Balzac and several French poets and writers to develop his framework to identify sexual inversion in women.

Gradually, women began to author their own thoughts and literary works about lesbian relationships. Until the publication of The Well of Loneliness, most major works involving lesbianism were penned by men. Foster suggests that women would have encountered suspicion about their own lives had they used same-sex love as a topic, and that some writers including Louise Labé, Charlotte Charke, and Margaret Fuller either changed the pronouns in their literary works to male, or made them ambiguous. Author George Sand was portrayed as a character in several works in the 19th century; writer Mario Praz credited the popularity of lesbianism as a theme to Sand's appearance in Paris society in the 1830s. Charlotte Brontë's Villette in 1853 initiated a genre of boarding school stories with homoerotic themes.

In the 20th century, Katherine Mansfield, Amy Lowell, Gertrude Stein, H.D., Vita Sackville-West, Virginia Woolf, and Gale Wilhelm wrote popular works that had same-sex relationships or gender transformations as themes. Some women, such as Marguerite Yourcenar and Mary Renault, wrote or translated works of fiction that focused on homosexual men, like some of the writings of Carson McCullers. All three were involved in same-sex relationships, but their primary friendships were with gay men. Foster further asserts 1928 was a "peak year" for lesbian-themed literature; in addition to The Well of Loneliness, three other novels with lesbian themes were published in England: Elizabeth Bowen's The Hotel, Woolf's Orlando, and Compton Mackenzie's satirical novel Extraordinary Women. Unlike The Well of Loneliness, none of these novels were banned.

As the paperback book came into fashion, lesbian themes were relegated to pulp fiction. Many of the pulp novels typically presented very unhappy women, or relationships that ended tragically. Marijane Meaker later wrote that she was told to make the relationship end badly in Spring Fire because the publishers were concerned about the books being confiscated by the U.S. Postal Service. Patricia Highsmith, writing as Claire Morgan, wrote The Price of Salt in 1951 and refused to follow this directive, but instead used a pseudonym.

Following the Stonewall riots, lesbian themes in literature became much more diverse and complex, and shifted the focus of lesbianism from erotica for heterosexual men to works written by and for lesbians. Feminist magazines such as The Furies, and Sinister Wisdom replaced The Ladder. Serious writers who used lesbian characters and plots included Rita Mae Brown's Rubyfruit Jungle, which presents a feminist heroine who chooses to be a lesbian. Poet Audre Lorde confronts homophobia and racism in her works, and Cherríe Moraga is credited with being primarily responsible for bringing Latina perspectives to lesbian literature. Further changing values are evident in the writings of Dorothy Allison, who focuses on child sexual abuse and deliberately provocative lesbian sadomasochism themes.

Film

Lesbianism, or the suggestion of it, began early in filmmaking. The same constructs of how lesbians were portrayed—or for what reasons—as what had appeared in literature were placed on women in the films. Women challenging their feminine roles was a device more easily accepted than men challenging masculine ones. Actresses appeared as men in male roles because of plot devices as early as 1914 in A Florida Enchantment featuring Edith Storey. In Morocco Marlene Dietrich kisses another woman on the lips, and Katharine Hepburn plays a man in Christopher Strong in 1933 and again in Sylvia Scarlett . Hollywood films followed the same trend set by audiences who flocked to Harlem to see edgy shows that suggested bisexuality.

Overt female homosexuality was introduced in 1929's Pandora's Box between Louise Brooks and Alice Roberts. However, the development of the Hays Code in 1930 censored most references to homosexuality from film under the umbrella term "sex perversion". German films depicted homosexuality and were distributed throughout Europe, but 1931's Mädchen in Uniform was not distributed in the U.S. because of the depiction of an adolescent's love for a female teacher in boarding school. Homosexuality or lesbianism was never mentioned outright in the films while the Hays Code was enforced. The reason censors stated for removing a lesbian scene in 1954's The Pit of Loneliness was that it was, "Immoral, would tend to corrupt morals". The code was relaxed somewhat after 1961, and the next year William Wyler remade The Children's Hour with Audrey Hepburn and Shirley MacLaine. After MacLaine's character admits her love for Hepburn's, she hangs herself; this set a precedent for miserable endings in films addressing homosexuality.

Gay characters also were often killed off at the end, such as the death of Sandy Dennis' character at the end of The Fox in 1968. If not victims, lesbians were depicted as villains or morally corrupt, such as portrayals of brothel madames by Barbara Stanwyck in Walk on the Wild Side from 1962 and Shelley Winters in The Balcony in 1963. Lesbians as predators were presented in Rebecca, women's prison films like Caged, or in the character Rosa Klebb in From Russia with Love. Lesbian vampire themes have reappeared in Dracula's Daughter, Blood and Roses, Vampyros Lesbos, and The Hunger. Basic Instinct featured a bisexual murderer played by Sharon Stone; it was one of several films that set off a storm of protests about the depiction of gays as predators.

The first film to address lesbianism with significant depth was The Killing of Sister George in 1968, which was filmed in The Gateways Club, a longstanding lesbian pub in London. It is the first to claim a film character who identifies as a lesbian, and film historian Vito Russo considers the film a complex treatment of a multifaceted character who is forced into silence about her openness by other lesbians. Personal Best in 1982, and Lianna in 1983 treat the lesbian relationships more sympathetically and show lesbian sex scenes, though in neither film are the relationships happy ones. Personal Best was criticized for engaging in the cliched plot device of one woman returning to a relationship with a man, implying that lesbianism is a phase, as well as treating the lesbian relationship with "undisguised voyeurism". More ambiguous portrayals of lesbian characters were seen in Silkwood, The Color Purple, and Fried Green Tomatoes, despite explicit lesbianism in the source material.

An era of independent filmmaking brought different stories, writers, and directors to films. Superdyke and Nitrate Kisses. --> Desert Hearts arrived in 1985, to be one of the most successful. Directed by lesbian Donna Deitch, it is loosely based on Jane Rule's novel Desert of the Heart. It received mixed critical commentary, but earned positive reviews from the gay press. The late 1980s and early 1990s ushered in a series of films treating gay and lesbian issues seriously, made by gays and lesbians, nicknamed New Queer Cinema. Films using lesbians as a subject included Rose Troche's avant garde romantic comedy Go Fish and the first film about African American lesbians, Cheryl Dunye's The Watermelon Woman, in 1995.

Realism in films depicting lesbians developed further to include romance stories such as The Incredibly True Adventure of Two Girls in Love and When Night Is Falling, both in 1995, Better Than Chocolate, and the social satire But I'm A Cheerleader in 2001. A twist on the lesbian-as-predator theme was the added complexity of motivations of some lesbian characters in Peter Jackson's Heavenly Creatures, the Oscar-winning biopic of Aileen Wuornos, Monster, and the exploration of fluent sexuality and gender in Chasing Amy, Kissing Jessica Stein, and Boys Don't Cry. Between Two Women offered a twist on the gritty Northern realism of the British New Wave era of cinema by exploring a lesbian relationship between a working-class factory worker's wife and her son's middle-class school teacher, set against the backdrop of 1950s industrial life. -->The film V for Vendetta shows a dictatorship in future Britain that forces lesbians, homosexuals, and other "unwanted" people in society to be systematically slaughtered in Nazi concentration camps. In the film, a lesbian actress named Valerie, who was killed in such a manner, serves as inspiration for the masked rebel V and his ally Evey Hammond, who set out to overthrow the dictatorship.

Television

Homosexuality addressed by television started much later than films. Local talk shows in the late 1950s first addressed homosexuality by inviting panels of experts to discuss the problems of gay men in society. Lesbianism was rarely included. The first time a lesbian was portrayed on network television was the NBC drama The Eleventh Hour in the early 1960s, in a teleplay about an actress who feels she is persecuted by her female director, and in distress, calls a psychiatrist who explains she is a latent lesbian who has deep-rooted guilt about her feelings for women. When she realizes this, however, she is able to pursue healthy heterosexual relationships.

Invisibility for lesbians continued in the 1970s when homosexuality became the subject of dramatic portrayals, first with medical dramas featuring primarily male patients coming out to doctors, or staff members coming out to other staff members. These shows allowed homosexuality to be discussed clinically, with the main characters guiding troubled gay characters or correcting homophobic antagonists, while simultaneously comparing homosexuality to psychosis, criminal behavior, or drug use.

Another stock plot device in the 1970s was the gay character in a police drama. They served as victims of blackmail or anti-gay violence, but more often as criminals. Beginning in the late 1960s with N.Y.P.D., Police Story, and Police Woman, the use of homosexuals in stories became much more prevalent, according to Vito Russo, as a response to their higher profiles in gay activism. Lesbians were included as villains, motivated to murder by their desires, internalized homophobia, or fear of being exposed as homosexual. One episode of Police Woman earned protests by the National Gay Task Force before it aired for portraying a trio of murderous lesbians who killed retirement home patients for their money. NBC edited the episode because of the protests, but a sit-in was staged in the head of NBC's offices.

In the middle of the 1970s, gays and lesbians began to appear as police officers or detectives, facing coming out issues. This did not extend to CBS' groundbreaking show Cagney & Lacey in 1982, starring two female police detectives. CBS production made conscious attempts to soften the characters so they would not appear to be lesbians. In 1991, a bisexual lawyer portrayed by Amanda Donohoe on L.A. Law shared the first significant lesbian kiss on primetime television with Michele Greene, stirring a controversy despite being labeled "chaste" by The Hollywood Reporter.

Though television did not begin to use recurring homosexual characters until the late 1980s, some early situation comedies used a stock character that author Stephen Tropiano calls "gay-straight": supporting characters who were quirky, did not comply with gender norms, or had ambiguous personal lives, that "for all purposes should be gay". These included Zelda from The Many Loves of Dobie Gillis, Miss Hathaway from The Beverly Hillbillies, and Jo from The Facts of Life. In the mid-1980s through the 1990s, sitcoms frequently employed a "coming out" episode, where a friend of one of the stars admits she is a lesbian, forcing the cast to deal with the issue. Designing Women, The Golden Girls, and Friends used this device with women in particular.

Recurring lesbian characters who came out were seen on Married... with Children, Mad About You, and Roseanne, in which a highly publicized episode had ABC executives afraid a televised kiss between Roseanne and Mariel Hemingway would destroy ratings and ruin advertising. The episode was instead the week's highest rated. By far the sitcom with the most significant impact to the image of lesbians was Ellen. Publicity surrounding Ellen's coming out episode in 1997 was enormous; Ellen DeGeneres appeared on the cover of Time magazine the week before the airing of "The Puppy Episode" with the headline "Yep, I'm Gay". Parties were held in many U.S. cities to watch the episode, and the opposition from conservative organizations was intense. WBMA-LP, the ABC affiliate in Birmingham, Alabama, even refused to air the first run of the episode, citing conservative values of the local viewing audience, which earned the station some infamy and ire in the LGBT community. Even still, "The Puppy Episode" won an Emmy for writing, but as the show began to deal with Ellen Morgan's sexuality each week, network executives grew uncomfortable with the direction the show took and canceled it.

Dramas following L.A. Law began incorporating homosexual themes, particularly with continuing storylines on Relativity, Picket Fences, ER, and Star Trek: The Next Generation and Deep Space Nine, both of which tested the boundaries of sexuality and gender. A show directed at adolescents that had a particularly strong cult following was Buffy the Vampire Slayer. In the fourth season of Buffy, Tara and Willow admit their love for each other without any special fanfare and the relationship is treated as are the other romantic relationships on the show.

What followed was a series devoted solely to gay characters from network television. Showtime's American rendition of Queer as Folk ran for five years, from 2000 to 2005; two of the main characters were a lesbian couple. Showtime promoted the series as "No Limits", and Queer as Folk addressed homosexuality graphically. The aggressive advertising paid off as the show became the network's highest rated, doubling the numbers of other Showtime programs after the first season. In 2004, Showtime introduced The L Word, a dramatic series devoted to a group of lesbian and bisexual women, running its final season in 2009.

Current issues of lesbians

Lesbian chic and popular culture

The invisibility of lesbians has gradually eroded since the early 1980s. This is in part due to public figures who have caused speculation and comment in the press about their sexuality and lesbianism in general. The primary figure earning this attention was Martina Navratilova, who served as tabloid fodder for years as she denied being lesbian, admitted to being bisexual, had very public relationships with Rita Mae Brown and Judy Nelson, and acquired as much press about her sexuality as she did her athletic achievements. Navratilova spurred what scholar Diane Hamer termed "constant preoccupation" in the press with determining the root of same-sex desire.

Other public figures acknowledged their homosexuality and bisexuality, notably musicians k.d. lang and Melissa Etheridge, and Madonna's pushing of sexual boundaries in her performances and publications. In 1993, lang and self-professed heterosexual supermodel Cindy Crawford posed for the cover of Vanity Fair in a provocative arrangement that showed Crawford shaving lang's face, as lang lounged in a barber's chair wearing a pinstripe suit. The image "became an internationally recognized symbol of the phenomenon of lesbian chic", according to Hamer. The year 1994 marked a rise in lesbian visibility, particularly appealing to women with feminine appearances. Between 1992 and 1994, Mademoiselle, Vogue, Cosmopolitan, Glamour, Newsweek, and New York magazines featured stories about women who admitted sexual histories with other women.

One analyst reasoned the recurrence of lesbian chic was due to the often-used homoerotic subtexts of gay male subculture being considered off limits because of AIDS in the late 1980s and 1990s, joined with the distant memory of lesbians as they appeared in the 1970s: unattractive and militant. In short, lesbians became more attractive to general audiences when they ceased having political convictions. All the attention on feminine and glamorous women created what culture analyst Rodger Streitmatter characterizes as an unrealistic image of lesbians packaged by heterosexual men; the trend influenced an increase in the inclusion of lesbian material in pornography aimed at men.

A resurgence of lesbian visibility and sexual fluidity was noted in 2009 with celebrities such as Cynthia Nixon and Lindsay Lohan commenting openly on their relationships with women, and reality television addressing same-sex relationships. Psychiatrists and feminist philosophers write that the rise in women acknowledging same-sex relationships is due to growing social acceptance, but also concede that "only a certain kind of lesbian—slim and elegant or butch in just the right androgynous way—is acceptable to mainstream culture".

Sexuality and lesbian identity

The presence of sexual activity between women as necessary to define a lesbian or a relationship continues to be debated. According to feminist writer Naomi McCormick, women's sexuality is constructed by men, whose primary indicator of lesbian sexual orientation is sexual experience with other women. The same indicator is not necessary to identify a woman as heterosexual, however. McCormick states that emotional, mental, and ideological connections between women are as important or more so than the genital. Nonetheless, in the 1980s, a significant movement rejected the desexualization of lesbianism by cultural feminists, causing a heated controversy called the feminist sex wars. Butch and femme roles returned, although not as strictly followed as they were in the 1950s. They became a mode of chosen sexual self-expression for some women in the 1990s. Once again, women felt safer claiming to be more sexually adventurous, and sexual flexibility became more accepted.

The focus of this debate often centers on a phenomenon named by sexologist Pepper Schwartz in 1983. Schwartz found that long-term lesbian couples report having less sexual contact than heterosexual or homosexual male couples, calling this lesbian bed death. However, lesbians dispute the study's definition of sexual contact, and introduced other factors such as deeper connections existing between women that make frequent sexual relations redundant, greater sexual fluidity in women causing them to move from heterosexual to bisexual to lesbian numerous times through their lives—or reject the labels entirely. Further arguments attested that the study was flawed and misrepresented accurate sexual contact between women, or sexual contact between women has increased since 1983 as many lesbians find themselves freer to sexually express themselves.

More discussion on gender and sexual orientation identity has affected how many women label or view themselves. Most people in western culture are taught that heterosexuality is an innate quality in all people. When a woman realizes her romantic and sexual attraction to another woman, it may cause an "existential crisis"; many who go through this adopt the identity of a lesbian, challenging what society has offered in stereotypes about homosexuals, to learn how to function within a homosexual subculture. Lesbians in Western cultures generally share an identity that parallels those built on ethnicity; they have a shared history and subculture, and similar experiences with discrimination which has caused many lesbians to reject heterosexual principles. This identity is unique from gay men and heterosexual women, and often creates tension with bisexual women. A 2001 article on differentiating lesbians for medical studies and health research suggested identifying lesbians using the three characteristics of identity only, sexual behavior only, or both combined. The article declined to include desire or attraction as it rarely has bearing on measurable health or psychosocial issues. Researchers state that there is no standard definition of lesbian because "he term has been used to describe women who have sex with women, either exclusively or in addition to sex with men ; women who self-identify as lesbian ; and women whose sexual preference is for women " and that "he lack of a standard definition of lesbian and of standard questions to assess who is lesbian has made it difficult to clearly define a population of lesbian women". How and where study samples were obtained can also affect the definition. Sociologists credit the high number of paired women to gender role socialization: the inclination for women to commit to relationships doubles in a lesbian union. Unlike heterosexual relationships that tend to divide work based on sex roles, lesbian relationships divide chores evenly between both members. Studies have also reported that emotional bonds are closer in lesbian and gay relationships than heterosexual ones.

Family issues were significant concerns for lesbians when gay activism became more vocal in the 1960s and 1970s. Custody issues in particular were of interest since often courts would not award custody to mothers who were openly homosexual, even though the general procedure acknowledged children were awarded to the biological mother. Several studies performed as a result of custody disputes viewed how children grow up with same-sex parents compared to single mothers who did not identify as lesbians. They found that children's mental health, happiness, and overall adjustment is similar to children of divorced women who are not lesbians. Sexual orientation, gender identity, and sex roles of children who grow up with lesbian mothers are unaffected. Differences that were found include the fact that divorced lesbians tend to be living with a partner, fathers visit divorced lesbian mothers more often than divorced nonlesbian mothers, and lesbian mothers report a greater fear of losing their children through legal means.

Homosexuality is romantic attraction, sexual attraction or sexual behavior between members of the same sex or gender. As a sexual orientation, homosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" to people of the same sex. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions."

Along with bisexuality and heterosexuality, homosexuality is one of the three main categories of sexual orientation within the heterosexual–homosexual continuum. and do not view it as a choice. They favor biologically-based theories, there is no substantive evidence which suggests parenting or early childhood experiences play a role when it comes to sexual orientation. scientific research has shown that homosexuality is a normal and natural variation in human sexuality and is not in and of itself a source of negative psychological effects. There is insufficient evidence to support the use of psychological interventions to change sexual orientation.

The most common terms for homosexual people are lesbian for females and gay for males, though gay is also used to refer generally to both homosexual males and females. The number of people who identify as gay or lesbian and the proportion of people who have same-sex sexual experiences are difficult for researchers to estimate reliably for a variety of reasons, including many gay or lesbian people not openly identifying as such due to homophobia and heterosexist discrimination. Homosexual behavior has also been documented and is observed in many non-human animal species. These relationships are equivalent to heterosexual relationships in essential psychological respects. Since the end of the 19th century, there has been a global movement towards increased visibility, recognition, and legal rights for homosexual people, including the rights to marriage and civil unions, adoption and parenting, employment, military service, equal access to health care, and the introduction of anti-bullying legislation to protect gay minors.

Etymology

The word homosexual is a Greek and Latin hybrid, with the first element derived from Greek ὁμός homos, "same", thus connoting sexual acts and affections between members of the same sex, including lesbianism. The first known appearance of homosexual in print is found in an 1869 German pamphlet by the Austrian-born novelist Karl-Maria Kertbeny, published anonymously, arguing against a Prussian anti-sodomy law. In 1886, the psychiatrist Richard von Krafft-Ebing used the terms homosexual and heterosexual in his book Psychopathia Sexualis. Krafft-Ebing's book was so popular among both laymen and doctors that the terms "heterosexual" and "homosexual" became the most widely accepted terms for sexual orientation. As such, the current use of the term has its roots in the broader 19th-century tradition of personality taxonomy.

Many modern style guides in the U.S. recommend against using homosexual as a noun, instead using gay man or lesbian. Similarly, some recommend completely avoiding usage of homosexual as it has a negative, clinical history and because the word only refers to one's sexual behavior and thus it has a negative connotation. but may be used in a broader sense to refer to all LGBT people. In the context of sexuality, lesbian refers only to female homosexuality. The word lesbian is derived from the name of the Greek island Lesbos, where the poet Sappho wrote largely about her emotional relationships with young women.

Although early writers also used the adjective homosexual to refer to any single-sex context, today the term is used exclusively in reference to sexual attraction, activity, and orientation. The term homosocial is now used to describe single-sex contexts that are not specifically sexual. There is also a word referring to same-sex love, homophilia.

Some synonyms for same-sex attraction or sexual activity include men who have sex with men or MSM and homoerotic. Pejorative terms in English include queer, faggot, fairy, poof, and homo. Beginning in the 1990s, some of these have been reclaimed as positive words by gay men and lesbians, as in the usage of queer studies, queer theory, and even the popular American television program Queer Eye for the Straight Guy. The word '' occurs in many other languages without the pejorative connotations it has in English. As with ethnic slurs and racial slurs, however, the misuse of these terms can still be highly offensive; the range of acceptable use depends on the context and speaker. Conversely, gay'', a word originally embraced by homosexual men and women as a positive, affirmative term, has come into widespread pejorative use among young people.

The U.S. organization GLAAD advises the media to avoid using the term homosexual.

History

Societal attitudes towards same-sex relationships have varied over time and place, from expecting all males to engage in same-sex relationships, to casual integration, through acceptance, to seeing the practice as a minor sin, repressing it through law enforcement and judicial mechanisms, and to proscribing it under penalty of death.

In a detailed compilation of historical and ethnographic materials of Preindustrial Cultures, "strong disapproval of homosexuality was reported for 41% of 42 cultures; it was accepted or ignored by 21%, and 12% reported no such concept. Of 70 ethnographies, 59% reported homosexuality absent or rare in frequency and 41% reported it present or not uncommon."

In cultures influenced by Abrahamic religions, the law and the church established sodomy as a transgression against divine law or a crime against nature. The condemnation of anal sex between males, however, predates Christian belief. It was frequent in ancient Greece; "unnatural" can be traced back to Plato.

Many historical figures, including Socrates, Lord Byron, Edward II, and Hadrian, have had terms such as gay or bisexual applied to them; some scholars, such as Michel Foucault, have regarded this as risking the anachronistic introduction of a contemporary construction of sexuality foreign to their times, though others challenge this.

In social science, there has been a dispute between "essentialist" and "constructionist" views of homosexuality. The debate divides those who believe that terms such as "gay" and "straight" refer to objective, culturally invariant properties of persons from those who believe that the experiences they name are artifacts of unique cultural and social processes. "Essentialists" typically believe that sexual preferences are determined by biological forces, while "constructionists" assume that sexual desires are learned. The philosopher of science Michael Ruse has stated that the social constructionist approach, which is influenced by Foucault, is based on a selective reading of the historical record that confuses the existence of homosexual people with how they are labelled or treated.

Africa

The first record of possible homosexual couple in history is commonly regarded as Khnumhotep and Niankhkhnum, an ancient Egyptian male couple, who lived around 2400 BCE. The pair are portrayed in a nose-kissing position, the most intimate pose in Egyptian art, surrounded by what appear to be their heirs. The anthropologists Stephen Murray and Will Roscoe reported that women in Lesotho engaged in socially sanctioned "long term, erotic relationships" called motsoalle. The anthropologist E. E. Evans-Pritchard also recorded that male Azande warriors in the northern Congo routinely took on young male lovers between the ages of twelve and twenty, who helped with household tasks and participated in intercrural sex with their older husbands.

Americas

Among indigenous peoples of the Americas prior to European colonization, a common form of same-sex sexuality centered around the figure of the Two-Spirit individual. Typically, this individual was recognized early in life, given a choice by the parents to follow the path and, if the child accepted the role, raised in the appropriate manner, learning the customs of the gender it had chosen. Two-Spirit individuals were commonly shamans and were revered as having powers beyond those of ordinary shamans. Their sexual life was with the ordinary tribe members of the same sex.

Homosexual and transgender individuals were also common among other pre-conquest civilizations in Latin America, such as the Aztecs, Mayans, Quechuas, Moches, Zapotecs, and the Tupinambá of Brazil.

The Spanish conquerors were horrified to discover sodomy openly practiced among native peoples, and attempted to crush it out by subjecting the berdaches under their rule to severe penalties, including public execution, burning and being torn to pieces by dogs.

In 1986, the United States Supreme Court ruled in Bowers v. Hardwick that a state could criminalize sodomy. This court overturned this decision in 2003.

In 1998, the state of Hawaii passed a constitutional amendment against gay marriage. In 2013 a ruling, by the state attorney general on this amendment, allowed the government to pass a statute legalizing gay marriage.

East Asia

In East Asia, same-sex love has been referred to since the earliest recorded history.

Homosexuality in China, known as the passions of the cut peach and various other euphemisms has been recorded since approximately 600 BCE. Homosexuality was mentioned in many famous works of Chinese literature. The instances of same-sex affection and sexual interactions described in the classical novel Dream of the Red Chamber seem as familiar to observers in the present as do equivalent stories of romances between heterosexual people during the same period. Confucianism, being primarily a social and political philosophy, focused little on sexuality, whether homosexual or heterosexual. Ming Dynasty literature, such as Bian Er Chai, portray homosexual relationships between men as more enjoyable and more "harmonious" than heterosexual relationships. Writings from the Liu Song Dynasty by Wang Shunu claimed that homosexuality was as common as heterosexuality in the late 3rd century.

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 Westernization efforts of the late Qing Dynasty and the Republic of China.

Southeast Asia

Singapore

In June 2014, 20,000 supporters demonstrated in favor of gay rights.

On October 29, 2014 Singapore, High Court dismissed a constitutional challenge against a statute against sodomy. The statute provides a sentence of up to 2 years in jail.

South Asia

The Laws of Manu mentions a "third sex", members of which may engage in nontraditional gender expression and homosexual activities.

Europe

Classical period

The earliest Western documents concerning same-sex relationships are derived from ancient Greece.

In regard to male homosexuality, such documents depict a world in which relationships with women and relationships with youths were the essential foundation of a normal man's love life. Same-sex relationships were a social institution variously constructed over time and from one city to another. The formal practice, an erotic yet often restrained relationship between a free adult male and a free adolescent, was valued for its pedagogic benefits and as a means of population control, though occasionally blamed for causing disorder. Plato praised its benefits in his early writings but in his late works proposed its prohibition. Aristotle, in the Politics, dismissed Plato's ideas about abolishing homosexuality; he explains that barbarians like the Celts accorded it a special honor, while the Cretans used it to regulate the population.

Little is known of female homosexuality in antiquity. Sappho, born on the island of Lesbos, was included by later Greeks in the canonical list of nine lyric poets. The adjectives deriving from her name and place of birth came to be applied to female homosexuality beginning in the 19th century. Sappho's poetry centers on passion and love for various personages and both genders. The narrators of many of her poems speak of infatuations and love for various females, but descriptions of physical acts between women are few and subject to debate.

In Ancient Rome, the young male body remained a focus of male sexual attention, but relationships were between older free men and slaves or freed youths who took the receptive role in sex. The Hellenophile emperor Hadrian is renowned for his relationship with Antinous, but the Christian emperor Theodosius I decreed a law on 6 August 390, condemning passive males to be burned at the stake. Justinian, towards the end of his reign, expanded the proscription to the active partner as well, warning that such conduct can lead to the destruction of cities through the "wrath of God". Notwithstanding these regulations, taxes on brothels of boys available for homosexual sex continued to be collected until the end of the reign of Anastasius I in 518.

Renaissance

During the Renaissance, wealthy cities in northern Italy — Florence and Venice in particular — were renowned for their widespread practice of same-sex love, engaged in by a considerable part of the male population and constructed along the classical pattern of Greece and Rome. But even as many of the male population were engaging in same-sex relationships, the authorities, under the aegis of the Officers of the Night court, were prosecuting, fining, and imprisoning a good portion of that population.

From the second half of the 13th century, death was the punishment for male homosexuality in most of Europe.

The relationships of socially prominent figures, such as King James I and the Duke of Buckingham, served to highlight the issue, including in anonymously authored street pamphlets: "The world is chang'd I know not how, for men Kiss Men, not Women now; Of J. the First and Buckingham: He, true it is, his Wives Embraces fled, To slabber his lov'd Ganimede”.

Modern period

Love Letters Between a Certain Late Nobleman and the Famous Mr. Wilson was published in 1723 in England and was presumed by some modern scholars to be a novel. The 1749 edition of John Cleland's popular novel Fanny Hill includes a homosexual scene, but this was removed in its 1750 edition. Also in 1749, the earliest extended and serious defense of homosexuality in English, Ancient and Modern Pederasty Investigated and Exemplified, written by Thomas Cannon, was published, but was suppressed almost immediately. It includes the passage, "Unnatural Desire is a Contradiction in Terms; downright Nonsense. Desire is an amatory Impulse of the inmost human Parts." Around 1785 Jeremy Bentham wrote another defense, but this was not published until 1978. Executions for sodomy continued in the Netherlands until 1803, and in England until 1835.

Between 1864 and 1880 Karl Heinrich Ulrichs published a series of twelve tracts, which he collectively titled Research on the Riddle of Man-Manly Love. In 1867, he became the first self-proclaimed homosexual person to speak out publicly in defense of homosexuality when he pleaded at the Congress of German Jurists in Munich for a resolution urging the repeal of anti-homosexual laws.

Although medical texts like these were not widely read by the general public, they did lead to the rise of Magnus Hirschfeld's Scientific-Humanitarian Committee, which campaigned from 1897 to 1933 against anti-sodomy laws in Germany, as well as a much more informal, unpublicized movement among British intellectuals and writers, led by such figures as Edward Carpenter and John Addington Symonds. Beginning in 1894 with Homogenic Love, Socialist activist and poet Edward Carpenter wrote a string of pro-homosexual articles and pamphlets, and "came out" in 1916 in his book My Days and Dreams. In 1900, Elisar von Kupffer published an anthology of homosexual literature from antiquity to his own time, Lieblingminne und Freundesliebe in der Weltliteratur.

Middle East

There are a handful of accounts by Arab travelers to Europe during the mid-1800s. Two of these travelers, Rifa'ah al-Tahtawi and Muhammad as-Saffar, show their surprise that the French sometimes deliberately mistranslated love poetry about a young boy, instead referring to a young female, to maintain their social norms and morals.

Israel is considered the most tolerant country in the Middle East and Asia to homosexuals with Tel Aviv being named "the gay capital of the Middle East", and is considered one of the most gay friendly cities in the world. The annual Pride Parade in support of homosexuality takes place in Tel Aviv.

On the other hand, many governments in the Middle East often ignore, deny the existence of, or criminalize homosexuality. Homosexuality is illegal in almost all Muslim countries. Same-sex intercourse officially carries the death penalty in several Muslim nations: Saudi Arabia, Iran, Mauritania, northern Nigeria, Sudan, and Yemen. Iranian President Mahmoud Ahmadinejad, during his 2007 speech at Columbia University, asserted that there were no gay people in Iran. However, the probable reason is that they keep their sexuality a secret for fear of government sanction or rejection by their families.

Pre-Islamic period

In ancient Assyria, homosexuality was present and common; it was also not prohibited, condemned, nor looked upon as immoral or disordered. Some religious texts contain prayers for divine blessings on homosexual relationships. The Almanac of Incantations contained prayers favoring on an equal basis the love of a man for a woman, of a woman for a man, and of a man for man.

In Greater Iran, homosexuality and homoerotic expressions were tolerated in numerous public places, from monasteries and seminaries to taverns, military camps, bathhouses, and coffee houses. In the early Safavid dynasty, male houses of prostitution were legally recognized and paid taxes.

Some scholars argue that there are examples of homosexual love in ancient literature, like in the Mesopotamian Epic of Gilgamesh as well as in the Biblical story of David and Jonathan. In the Epic of Gilgamesh, the relationship between the main protagonist Gilgamesh and the character Enkidu has been seen by some to be homosexual in nature. Similarly, David's love for Jonathan is "greater than the love of women."

South Pacific

In many societies of Melanesia, especially in Papua New Guinea, same-sex relationships were an integral part of the culture until the middle of the last century. The Etoro and Marind-anim for example, even viewed heterosexuality as sinful and celebrated homosexuality instead. In many traditional Melanesian cultures a prepubertal boy would be paired with an older adolescent who would become his mentor and who would "inseminate" him over a number of years in order for the younger to also reach puberty. Many Melanesian societies, however, have become hostile towards same-sex relationships since the introduction of Christianity by European missionaries.

Sexuality and identity

Behavior and desire

The American Psychological Association, the American Psychiatric Association, and the National Association of Social Workers identify sexual orientation as "not merely a personal characteristic that can be defined in isolation. Rather, one's sexual orientation defines the universe of persons with whom one is likely to find the satisfying and fulfilling relationships": attempts to describe a person's sexual history or episodes of his or her sexual activity at a given time. It uses a scale from 0, meaning exclusively heterosexual, to 6, meaning exclusively homosexual. In both the Male and Female volumes of the Kinsey Reports, an additional grade, listed as "X", has been interpreted by scholars to indicate asexuality.

In a 2004 study, the female subjects became sexually aroused when they viewed heterosexual and lesbian erotic films. Among the male subjects, however, the straight men were turned on only by erotic films with women, the gay ones by those with men. The study's senior researcher said that women's sexual desire is less rigidly directed toward a particular sex, as compared with men's, and it is more changeable over time.

Sexual orientation identity and sexual fluidity

Often, sexual orientation and sexual orientation identity are not distinguished, which can impact accurately assessing sexual identity and whether or not sexual orientation is able to change; sexual orientation identity can change throughout an individual's life, and may or may not align with biological sex, sexual behavior or actual sexual orientation. While the Centre for Addiction and Mental Health and American Psychiatric Association state that sexual orientation is innate, continuous or fixed throughout their lives for some people, but is fluid or changes over time for others, the American Psychological Association distinguishes between sexual orientation and sexual orientation identity .

A 2012 study found that 2% of a sample of 2,560 adult participants reported a change of sexual orientation identity after a 10-year period. For men, a change occurred in 0.78% of those who had identified as heterosexual, 9.52% of homosexuals, and 47% of bisexuals. For women, a change occurred in 1.36% of heterosexuals, 63.6% of lesbians, and 64.7% of bisexuals. The researchers suggested that heterosexuality may be a more stable identity because of its normative status.

A 2-year study by Lisa M. Diamond on a sample of 80 non-heterosexual female adolescents reported that half of the participants had changed sexual-minority identities more than once, one third of them during the 2-year follow-up. Diamond concluded that "although sexual attractions appear fairly stable, sexual identities and behaviors are more fluid."

Same-sex relationships

People with a homosexual orientation can express their sexuality in a variety of ways, and may or may not express it in their behaviors. Survey data also indicate that between 18% and 28% of gay couples and between 8% and 21% of lesbian couples in the U.S. have lived together ten or more years.

Coming out of the closet

Coming out is a phrase referring to one's disclosure of their sexual orientation or gender identity, and is described and experienced variously as a psychological process or journey. Generally, coming out is described in three phases. The first phase is that of "knowing oneself", and the realization emerges that one is open to same-sex relations. This is often described as an internal coming out. The second phase involves one's decision to come out to others, e.g. family, friends, or colleagues. The third phase more generally involves living openly as an LGBT person. In the United States today, people often come out during high school or college age. At this age, they may not trust or ask for help from others, especially when their orientation is not accepted in society. Sometimes their own families are not even informed.

According to Rosario, Schrimshaw, Hunter, Braun, "the development of a lesbian, gay, or bisexual sexual identity is a complex and often difficult process. Unlike members of other minority groups, most LGB individuals are not raised in a community of similar others from whom they learn about their identity and who reinforce and support that identity. Rather, LGB individuals are often raised in communities that are either ignorant of or openly hostile toward homosexuality."

Outing is the practice of publicly revealing the sexual orientation of a closeted person. Notable politicians, celebrities, military service people, and clergy members have been outed, with motives ranging from malice to political or moral beliefs. Many commentators oppose the practice altogether, while some encourage outing public figures who use their positions of influence to harm other gay people.

Lesbian narratives and sexual orientation awareness

Lesbians often experience their sexuality differently from gay men, and have different understandings about etiology from those derived from studies focused mostly on men. For information specific to female homosexuality, see Lesbian.

In a U.S.-based 1970s mail survey by Shere Hite, lesbians self-reported their reasons for being lesbian. This is the only major piece of research into female sexuality that has looked at how women understand being homosexual since Kinsey in 1953. The research yielded information about women's general understanding of lesbian relationships and their sexual orientation. Women gave various reasons for preferring sexual relations with women to sexual relations with men, including finding women more sensitive to other people's needs.

Since Hite carried out her study she has acknowledged that some women may have chosen the political identity of a lesbian. Julie Bindel, a UK journalist, reaffirmed that "political lesbianism continues to make intrinsic sense because it reinforces the idea that sexuality is a choice, and we are not destined to a particular fate because of our chromosomes." as recently as 2009.

Gender identity

Early 20th-century writers on a homosexual orientation usually understood it to be intrinsically linked to the subject's own sex. For example, it was thought that a typical female-bodied person who is attracted to female-bodied persons would have masculine attributes, and vice versa. However, this understanding as sexual inversion was disputed at the time, and through the second half of the 20th century, gender identity came to be increasingly seen as a phenomenon distinct from sexual orientation.

Transgender and cisgender people may be attracted to men, women or both, although the prevalence of different sexual orientations is quite different in these two populations. An individual homosexual, heterosexual or bisexual person may be masculine, feminine, or androgynous, and in addition, many members and supporters of lesbian and gay communities now see the "gender-conforming heterosexual" and the "gender-nonconforming homosexual" as negative stereotypes. However, studies by J. Michael Bailey and K.J. Zucker have found that a majority of gay men and lesbians report being gender-nonconforming during their childhood years.

Demographics

Reliable data as to the size of the gay and lesbian population are of value in informing public policy. For example, demographics would help in calculating the costs and benefits of domestic partnership benefits, of the impact of legalizing gay adoption, and of the impact of the U.S. military's Don't Ask Don't Tell policy. Kinsey's methodology was criticized by John Tukey for using convenience samples and not random samples.

A later study tried to eliminate the sample bias, but still reached similar conclusions. Simon LeVay cites these Kinsey results as an example of the caution needed to interpret demographic studies, as they may give quite differing numbers depending on what criteria are used to conduct them, in spite of using sound scientific methods. this percentage rises to 16–21% when either or both same-sex attraction and behavior are reported. A 1992 study reported that 6.1% of males in Britain have had a homosexual experience, while in France the number was reported at 4.1%.

In the United States, according to a report by The Williams Institute in April 2011, only 3.5% or approximately 9 million of the adult population are lesbian, gay, or bisexual. According to the 2000 United States Census, there were about 601,209 same-sex unmarried partner households.

A 2013 study by the CDC in which over 34,000 Americans were interviewed, puts the percentage of lesbians and gays at 1.6% and 0.7% as bisexual.

Polling

According to a 2008 poll, 13% of Britons have had some form of same-sex sexual contact while only 6% of Britons identify themselves as either homosexual or bisexual. In contrast, a survey by the UK Office for National Statistics in 2010 found that 95% of Britons identified as heterosexual, 1.5% of Britons identified themselves as homosexual or bisexual, and the last 3.5% gave more vague answers such as "don't know", "other", or did not respond to the question.

An October 2012 Gallup poll provided unprecedented demographic information about those who identify as LGBT, arriving at the conclusion that 3.4%, with a margin of error of ±1%, of all U.S. adults identify as LGBT. The study is the nation's largest in counting LGBT. Gallup found that those 18-29 are about twice as likely as those 30-49 to identify as LGBT in the United States and about three times as likely as those ages 65 or older. Among 18- to 29-year-olds, women were found to be almost twice as likely to identify as LGBT than men, 8.3% to 4.6%, ±1%; overall, there was no significant difference between the sexes, with 3.6% of women and 3.3% of men identifying as LGBT, ±1%. There is now a large body of research evidence that indicates that being gay, lesbian or bisexual is compatible with normal mental health and social adjustment. Like the DSM-II, the ICD-10 added ego-dystonic sexual orientation to the list, which refers to people who want to change their gender identities or sexual orientation because of a psychological or behavioral disorder. The Chinese Society of Psychiatry removed homosexuality from its Chinese Classification of Mental Disorders in 2001 after five years of study by the association. According to the Royal College of Psychiatrists "This unfortunate history demonstrates how marginalisation of a group of people who have a particular personality feature can lead to harmful medical practice and a basis for discrimination in society.

Most lesbian, gay, and bisexual people who seek psychotherapy do so for the same reasons as heterosexual people; their sexual orientation may be of primary, incidental, or no importance to their issues and treatment. Whatever the issue, there is a high risk for anti-gay bias in psychotherapy with lesbian, gay, and bisexual clients. Psychological research in this area has been relevant to counteracting prejudicial attitudes and actions, and to the LGBT rights movement generally.

The appropriate application of affirmative psychotherapy is based on the following scientific facts:

The American Academy of Pediatrics stated in Pediatrics in 2004:

The American Psychological Association, American Psychiatric Association, and National Association of Social Workers stated in 2006:

Research into the causes of homosexuality plays a role in political and social debates and also raises concerns about genetic profiling and prenatal testing.

Despite numerous attempts, no "gay gene" has been identified. However, there is substantial evidence for a genetic basis of homosexuality especially in males based on twin studies, with some association with regions of Chromosome 8 and with the Xq28 gene on the X chromosome. More recently, epigenetics has been implicated in sexual orientiation. In five regions of the genome the methylation pattern appears very closely linked to sexual orientation. The methylation pattern predicted the sexual orientation of a control group with almost 70% accuracy.

Evolutionary perspectives

The authors of a 2008 study stated, "there is considerable evidence that human sexual orientation is genetically influenced, so it is not known how homosexuality, which tends to lower reproductive success, is maintained in the population at a relatively high frequency". They hypothesized that "while genes predisposing to homosexuality reduce homosexuals' reproductive success, they may confer some advantage in heterosexuals who carry them". Their results suggested that "genes predisposing to homosexuality may confer a mating advantage in heterosexuals, which could help explain the evolution and maintenance of homosexuality in the population". A 2009 study also suggested a significant increase in fecundity in the females related to the homosexual people from the maternal line .

A review paper by Bailey and Zuk looking into studies of same-sex sexual behaviour in animals challenges the view that such behaviour lowers reproductive success, citing several hypotheses about how same-sex sexual behavior might be adaptive; these hypotheses vary greatly among different species. Bailey and Zuk also suggest future research needs to look into evolutionary consequences of same-sex sexual behaviour, rather than only looking into origins of such behaviour.

Sexual orientation change efforts

There are no studies of adequate scientific rigor that conclude that sexual orientation change efforts work to change a person's sexual orientation. Those efforts have been controversial due to tensions between the values held by some faith-based organizations, on the one hand, and those held by LGBT rights organizations and professional and scientific organizations and other faith-based organizations, on the other.

Some individuals and groups have promoted the idea of homosexuality as symptomatic of developmental defects or spiritual and moral failings and have argued that sexual orientation change efforts, including psychotherapy and religious efforts, could alter homosexual feelings and behaviors. Many of these individuals and groups appeared to be embedded within the larger context of conservative religious political movements that have supported the stigmatization of homosexuality on political or religious grounds. the Royal College of Psychiatrists, and the Australian Psychological Society. The American Psychological Association and the Royal College of Psychiatrists expressed concerns that the positions espoused by NARTH are not supported by the science and create an environment in which prejudice and discrimination can flourish.

The American Psychological Association states that "sexual orientation is not a choice that can be changed at will, and that sexual orientation is most likely the result of a complex interaction of environmental, cognitive and biological factors...is shaped at an early age... biological, including genetic or inborn hormonal factors, play a significant role in a person's sexuality." According to scientific literature reviews, there is no evidence to the contrary.

A review study suggested that the children with lesbian or gay parents appear less traditionally gender-typed and are more likely to be open to homoerotic relationships, partly due to genetic and family socialization processes, even though majority of children raised by same-sex couples identify as heterosexual. A 2005 review by Charlotte J. Patterson for the American Psychological Association found that the available data did not suggest higher rates of homosexuality among the children of lesbian or gay parents. One study suggested that children of gay and lesbian parents were more likely to adopt non-heterosexual identities, especially daughters of lesbian parents.

Health

Physical

The terms "Men who have sex with men” and "women who have sex with women" refer to people who engage in sexual activity with others of the same sex regardless of how they identify themselves—as many choose not to accept social identities as lesbian, gay and bisexual. These terms are often used in medical literature and social research to describe such groups for study, without needing to consider the issues of sexual self-identity. The terms are seen as problematic, however, because they "obscure social dimensions of sexuality; undermine the self-labeling of lesbian, gay, and bisexual people; and do not sufficiently describe variations in sexual behavior". MSM and WSW are sexually active with each other for a variety of reasons with the main ones arguably sexual pleasure, intimacy and bonding. In contrast to its benefits, sexual behavior can be a disease vector. Safe sex is a relevant harm reduction philosophy. The United States currently prohibits men who have sex with men from donating blood "because they are, as a group, at increased risk for HIV, hepatitis B and certain other infections that can be transmitted by transfusion." Many European countries have the same prohibition.

Public health

These safer sex recommendations are agreed upon by public health officials for women who have sex with women to avoid sexually transmitted infections:

Avoid contact with a partner's menstrual blood and with any visible genital lesions.

Cover sex toys that penetrate more than one person's vagina or anus with a new condom for each person; consider using different toys for each person.

Use a barrier during oral sex.

Use latex or vinyl gloves and lubricant for any manual sex that might cause bleeding.

These safer sex recommendations are agreed upon by public health officials for men who have sex with men to avoid sexually transmitted infections:

Avoid contact with a partner's bodily fluids and with any visible genital lesions.

Use condoms for anal and oral sex.

Use a barrier during anal–oral sex.

Cover sex toys that penetrate more than one person with a new condom for each person; consider using different toys for each person and use latex or vinyl gloves and lubricant for any sex that might cause bleeding.

Mental

When it was first described in medical literature, homosexuality was often approached from a view that sought to find an inherent psychopathology as its root cause. Much literature on mental health and homosexual patients centered on their depression, substance abuse, and suicide. Although these issues exist among people who are non-heterosexual, discussion about their causes shifted after homosexuality was removed from the Diagnostic and Statistical Manual in 1973. Instead, social ostracism, legal discrimination, internalization of negative stereotypes, and limited support structures indicate factors homosexual people face in Western societies that often adversely affect their mental health.

Stigma, prejudice, and discrimination stemming from negative societal attitudes toward homosexuality lead to a higher prevalence of mental health disorders among lesbians, gay men, and bisexuals compared to their heterosexual peers. Evidence indicates that the liberalization of these attitudes over the past few decades is associated with a decrease in such mental health risks among younger LGBT people.

Gay and lesbian youth

Gay and lesbian youth bear an increased risk of suicide, substance abuse, school problems, and isolation because of a "hostile and condemning environment, verbal and physical abuse, rejection and isolation from family and peers". Further, LGBT youths are more likely to report psychological and physical abuse by parents or caretakers, and more sexual abuse. Suggested reasons for this disparity are that LGBT youths may be specifically targeted on the basis of their perceived sexual orientation or gender non-conforming appearance, and that "risk factors associated with sexual minority status, including discrimination, invisibility, and rejection by family members...may lead to an increase in behaviors that are associated with risk for victimization, such as substance abuse, sex with multiple partners, or running away from home as a teenager." A 2008 study showed a correlation between the degree of rejecting behavior by parents of LGB adolescents and negative health problems in the teenagers studied:

Crisis centers in larger cities and information sites on the Internet have arisen to help youth and adults. The Trevor Project, a suicide prevention helpline for gay youth, was established following the 1998 airing on HBO of the Academy Award winning short film Trevor.

Law and politics

Legality

Most nations do not prohibit consensual sex between unrelated persons above the local age of consent. Some jurisdictions further recognize identical rights, protections, and privileges for the family structures of same-sex couples, including marriage. Some nations mandate that all individuals restrict themselves to heterosexual relationships; that is, in some jurisdictions homosexual activity is illegal. Offenders can face the death penalty in some fundamentalist Muslim areas such as Iran and parts of Nigeria. There are, however, often significant differences between official policy and real-world enforcement.

See Violence against LGBT people.

Although homosexual acts were decriminalized in some parts of the Western world, such as Poland in 1932, Denmark in 1933, Sweden in 1944, and the United Kingdom in 1967, it was not until the mid-1970s that the gay community first began to achieve limited civil rights in some developed countries. A turning point was reached in 1973 when the American Psychiatric Association removed homosexuality from the Diagnostic and Statistical Manual of Mental Disorders, thus negating its previous definition of homosexuality as a clinical mental disorder. In 1977, Quebec became the first state-level jurisdiction in the world to prohibit discrimination on the grounds of sexual orientation. During the 1980s and 1990s, most developed countries enacted laws decriminalizing homosexual behavior and prohibiting discrimination against lesbian and gay people in employment, housing, and services. On the other hand, many countries today in the Middle East and Africa, as well as several countries in Asia, the Caribbean and the South Pacific, outlaw homosexuality. On 11 December 2013, homosexuality was criminalized in India by a Supreme Court ruling. The Section 377 of the colonial-era Indian Penal Code which criminalizes homosexuality remains in effect in many former colonies. In six countries, homosexual behavior is punishable by life imprisonment; in ten others, it carries the death penalty.

Laws against sexual orientation discrimination

United States

Employment discrimination refers to discriminatory employment practices such as bias in hiring, promotion, job assignment, termination, and compensation, and various types of harassment. In the United States, there is "very little statutory, common law, and case law establishing employment discrimination based upon sexual orientation as a legal wrong." Some exceptions and alternative legal strategies are available. President Bill Clinton's Executive Order 13087 prohibits discrimination based on sexual orientation in the competitive service of the federal civilian workforce, and federal non-civil service employees may have recourse under the Due Process Clause of the U.S. Constitution. Private sector workers may have a Title VII action under a quid pro quo sexual harassment theory, a "hostile work environment" theory, a sexual stereotyping theory, or others.

Hate crimes are crimes motivated by bias against an identifiable social group, usually groups defined by race, religion, sexual orientation, disability, ethnicity, nationality, age, gender, gender identity, or political affiliation. In the United States, 45 states and the District of Columbia have statutes criminalizing various types of bias-motivated violence or intimidation. Each of these statutes covers bias on the basis of race, religion, and ethnicity; 32 of them cover sexual orientation, 28 cover gender, and 11 cover transgender/gender-identity. In October 2009, the Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act, which "...gives the Justice Department the power to investigate and prosecute bias-motivated violence where the perpetrator has selected the victim because of the person's actual or perceived race, color, religion, national origin, gender, sexual orientation, gender identity or disability", was signed into law and makes hate crime based on sexual orientation, amongst other offenses, a federal crime in the United States.

European Union

In the European Union, discrimination of any type based on sexual orientation or gender identity is illegal under the Charter of Fundamental Rights of the European Union.

Political activism

Since the 1960s, many LGBT people in the West, particularly those in major metropolitan areas, have developed a so-called gay culture. To many, gay culture is exemplified by the gay pride movement, with annual parades and displays of rainbow flags. Yet not all LGBT people choose to participate in "queer culture", and many gay men and women specifically decline to do so. To some it seems to be a frivolous display, perpetuating gay stereotypes. To some others, the gay culture represents heterophobia and is scorned as widening the gulf between gay and non-gay people.

With the outbreak of AIDS in the early 1980s, many LGBT groups and individuals organized campaigns to promote efforts in AIDS education, prevention, research, patient support, and community outreach, as well as to demand government support for these programs.

The bewildering death toll wrought by the AIDS epidemic at first seemed to slow the progress of the gay rights movement, but in time it galvanized some parts of the LGBT community into community service and political action, and challenged the heterosexual community to respond compassionately. Major American motion pictures from this period that dramatized the response of individuals and communities to the AIDS crisis include An Early Frost, Longtime Companion, And the Band Played On, Philadelphia, and Common Threads: Stories from the Quilt.

Publicly gay politicians have attained numerous government posts, even in countries that had sodomy laws in their recent past. Examples include Guido Westerwelle, Germany's Vice-Chancellor; Peter Mandelson, a British Labour Party cabinet minister and Per-Kristian Foss, formerly Norwegian Minister of Finance.

LGBT movements are opposed by a variety of individuals and organizations. Some social conservatives believe that all sexual relationships with people other than an opposite-sex spouse undermine the traditional family and that children should be reared in homes with both a father and a mother. Some opponents of gay rights say that such rights may conflict with individuals' freedom of speech, religious freedoms in the workplace, the ability to run churches, charitable organizations and other religious organizations in accordance with one's religious views, and that the acceptance of homosexual relationships by religious organizations might be forced through threatening to remove the tax-exempt status of churches whose views do not align with those of the government.

Critics charge that political correctness has led to the association of sex between males and HIV being downplayed.

Military service

Policies and attitudes toward gay and lesbian military personnel vary widely around the world. Some countries allow gay men, lesbians, and bisexual people to serve openly and have granted them the same rights and privileges as their heterosexual counterparts. Many countries neither ban nor support LGB service members. A few countries continue to ban homosexual personnel outright.

Most Western military forces have removed policies excluding sexual minority members. Of the 26 countries that participate militarily in NATO, more than 20 permit openly gay, lesbian and bisexual people to serve. Of the permanent members of the United Nations Security Council, three do so. The other two generally do not: China bans gay and lesbian people outright, Russia excludes all gay and lesbian people during peacetime but allows some gay men to serve in wartime. Israel is the only country in the Middle East region that allows openly LGB people to serve in the military.

While the question of homosexuality in the military has been highly politicized in the United States, it is not necessarily so in many countries. Generally speaking, sexuality in these cultures is considered a more personal aspect of one's identity than it is in the United States.

According to American Psychological Association empirical evidence fails to show that sexual orientation is germane to any aspect of military effectiveness including unit cohesion, morale, recruitment and retention. Sexual orientation is irrelevant to task cohesion, the only type of cohesion that critically predicts the team's military readiness and success.

Society and sociology

Public opinion

Societal acceptance of non-heterosexual orientations such as homosexuality is lowest in Asian and African countries, and is highest in Europe, Australia, and the Americas. Western society has become increasingly accepting of homosexuality over the past few decades. In 2017, Professor Amy Adamczyk contended that these cross-national differences in acceptance can be largely explained by three factors: the relative strength of democratic institutions, the level of economic development, and the religious context of the places where people live.

Relationships

In 2006, the American Psychological Association, American Psychiatric Association and National Association of Social Workers stated in an amicus brief presented to the Supreme Court of the State of California: "Gay men and lesbians form stable, committed relationships that are equivalent to heterosexual relationships in essential respects. The institution of marriage offers social, psychological, and health benefits that are denied to same-sex couples. By denying same-sex couples the right to marry, the state reinforces and perpetuates the stigma historically associated with homosexuality. Homosexuality remains stigmatized, and this stigma has negative consequences. California's prohibition on marriage for same-sex couples reflects and reinforces this stigma". They concluded: "There is no scientific basis for distinguishing between same-sex couples and heterosexual couples with respect to the legal rights, obligations, benefits, and burdens conferred by civil marriage." others state that only the sexual act is a sin, others are completely accepting of gays and lesbians, while some encourage homosexuality. Some claim that homosexuality can be overcome through religious faith and practice. On the other hand, voices exist within many of these religions that view homosexuality more positively, and liberal religious denominations may bless same-sex marriages. Some view same-sex love and sexuality as sacred, and a mythology of same-sex love can be found around the world.

Discrimination

Gay bullying

Gay bullying can be the verbal or physical abuse against a person who is perceived by the aggressor to be lesbian, gay, bisexual or transgender, including persons who are actually heterosexual or of non-specific or unknown sexual orientation. In the US, teenage students heard anti-gay slurs such as "homo", "faggot" and "sissy" about 26 times a day on average, or once every 14 minutes, according to a 1998 study by Mental Health America.

Heterosexism and homophobia

In many cultures, homosexual people are frequently subject to prejudice and discrimination. A 2011 Dutch study concluded that 49% of Holland's youth and 58% of youth foreign to the country reject homosexuality. Similar to other minority groups they can also be subject to stereotyping. These attitudes tend to be due to forms of homophobia and heterosexism. Heterosexism can include the presumption that everyone is heterosexual or that opposite-sex attractions and relationships are the norm and therefore superior. is a fear of, aversion to, or discrimination against homosexual people. It manifests in different forms, and a number of different types have been postulated, among which are internalized homophobia, social homophobia, emotional homophobia, rationalized homophobia, and others. Similar is lesbophobia and biphobia . When such attitudes manifest as crimes they are often called hate crimes and gay bashing.

Negative stereotypes characterize LGB people as less romantically stable, more promiscuous and more likely to abuse children, but there is no scientific basis to such assertions. Gay men and lesbians form stable, committed relationships that are equivalent to heterosexual relationships in essential respects. Claims that there is scientific evidence to support an association between being gay and being a pedophile are based on misuses of those terms and misrepresentation of the actual evidence. The 1998 murder of Matthew Shepard, a gay student, is a notorious such incident in the U.S. LGBT people, especially lesbians, may become the victims of "corrective rape", a violent crime with the supposed aim of making them heterosexual. In certain parts of the world, LGBT people are also at risk of "honor killings" perpetrated by their families or relatives.

Homosexual behavior in other animals

Homosexual and bisexual behaviors occur in a number of other animal species. Such behaviors include sexual activity, courtship, affection, pair bonding, and parenting, Animal sexual behavior takes many different forms, even within the same species. The motivations for and implications of these behaviors have yet to be fully understood, since most species have yet to be fully studied. According to Bagemihl, "the animal kingdom it with much greater sexual diversity—including homosexual, bisexual and nonreproductive sex—than the scientific community and society at large have previously been willing to accept".

BISEXUALITY

Bisexuality is romantic attraction, sexual attraction, or sexual behavior toward both males and females, or romantic or sexual attraction to people of any sex or gender identity; this latter aspect is sometimes alternatively termed pansexuality.

The term bisexuality is mainly used in the context of human attraction to denote romantic or sexual feelings toward both men and women,

Bisexuality has been observed in various human societies and elsewhere in the animal kingdom throughout recorded history. The term bisexuality, however, like the terms hetero- and homosexuality, was coined in the 19th century.

Definitions

Sexual orientation, identity, and behavior

Bisexuality is romantic or sexual attraction to males and females. The American Psychological Association states that "sexual orientation falls along a continuum. In other words, someone does not have to be exclusively homosexual or heterosexual, but can feel varying degrees of both. Sexual orientation develops across a person's lifetime–different people realize at different points in their lives that they are heterosexual, bisexual or homosexual."

Sexual attraction, behavior and identity may also be incongruent, as sexual attraction or behavior may not necessarily be consistent with identity. Some individuals identify themselves as heterosexual, homosexual or bisexual without having had any sexual experience. Others have had homosexual experiences but do not consider themselves to be gay, lesbian, or bisexual.

According to Rosario, Schrimshaw, Hunter, Braun: the development of a lesbian, gay, or bisexual sexual identity is a complex and often difficult process. Unlike members of other minority groups, most LGB individuals are not raised in a community of similar others from whom they learn about their identity and who reinforce and support that identity. Rather, LGB individuals are often raised in communities that are either ignorant of or openly hostile toward homosexuality. Diamond has also studied male bisexuality, noting that survey research found "almost as many men transitioned at some point from a gay identity to a bisexual, queer or unlabeled one, as did from a bisexual identity to a gay identity."

Kinsey scale

In the 1940s, the zoologist Alfred Kinsey created a scale to measure the continuum of sexual orientation from heterosexuality to homosexuality. Kinsey studied human sexuality and argued that people have the capability of being hetero- or homosexual even if this trait does not present itself in the current circumstances. The Kinsey scale is used to describe a person's sexual experience or response at a given time. It ranges from 0, meaning exclusively heterosexual, to 6, meaning exclusively homosexual. People who rank anywhere from 2 to 4 are often considered bisexual; they are often not fully one extreme or the other. The sociologists Martin S. Weinberg and Colin J. Williams write that, in principle, people who rank anywhere from 1 to 5 could be considered bisexual.

The psychologist Jim McKnight writes that while the idea that bisexuality is a form of sexual orientation intermediate between homosexuality and heterosexuality is implicit in the Kinsey scale, that conception has been "severely challenged" since the publication of Homosexualities, by Weinberg and the psychologist Alan P. Bell.

Demographics and prevalence

Kinsey's 1948 work Sexual Behavior in the Human Male found that "46% of the male population had engaged in both heterosexual and homosexual activities, or 'reacted to' persons of both sexes, in the course of their adult lives". Kinsey himself disliked the use of the term bisexual to describe individuals who engage in sexual activity with both males and females, preferring to use bisexual in its original, biological sense as hermaphroditic, stating, "Until it is demonstrated taste in a sexual relation is dependent upon the individual containing within his anatomy both male and female structures, or male and female physiological capacities, it is unfortunate to call such individuals bisexual." The Janus Report on Sexual Behavior, published in 1993, showed that 5 percent of men and 3 percent of women considered themselves bisexual and 4 percent of men and 2 percent of women considered themselves homosexual. In 2007, an article in the 'Health' section of The New York Times stated that "1.5 percent of American women and 1.7 percent of American men identify themselves bisexual." A study in the journal Biological Psychology in 2011 reported that there were men who identify themselves as bisexuals and who were aroused by both men and women. In the first large-scale government survey measuring Americans' sexual orientation, the NHIS reported in July 2014 that only 0.7 percent of Americans identify as bisexual.

From an anthropological perspective, there is large variation in the prevalence of bisexuality between different cultures. Among some tribes, it appears to be non-existent while in others a universal, including the Sambia of New Guinea and similar Melanesian cultures. Proposed reasons include a combination of genetic factors and environmental factors.

The American Academy of Pediatrics has stated that "sexual orientation probably is not determined by any one factor but by a combination of genetic, hormonal, and environmental influences." The American Psychological Association has stated that "there are probably many reasons for a person's sexual orientation and the reasons may be different for different people". It further stated that, for most people, sexual orientation is determined at an early age. The American Psychiatric Association stated: "To date there are no replicated scientific studies supporting any specific biological etiology for homosexuality. Similarly, no specific psychosocial or family dynamic cause for homosexuality has been identified, including histories of childhood sexual abuse." Research into how sexual orientation may be determined by genetic or other prenatal factors plays a role in political and social debates about homosexuality, and also raises fears about genetic profiling and prenatal testing.

Magnus Hirschfeld argued that adult sexual orientation can be explained in terms of the bisexual nature of the developing fetus: he believed that in every embryo there is one rudimentary neutral center for attraction to males and another for attraction to females. In most fetuses, the center for attraction to the opposite sex developed while the center for attraction to the same sex regressed, but in fetuses that became homosexual, the reverse occurred. Simon LeVay has criticized Hirschfeld's theory of an early bisexual stage of development, calling it confusing; LeVay maintains that Hirschfeld failed to distinguish between saying that the brain is sexually undifferentiated at an early stage of development and saying that an individual actually experiences sexual attraction to both men and women. According to LeVay, Hirschfeld believed that in most bisexual people the strength of attraction to the same sex was relatively low, and that it was therefore possible to restrain its development in young people, something Hirschfeld supported.

Hirschfeld created a ten-point scale to measure the strength of sexual desire, with the direction of desire being represented by the letters A, B, and A + B. On this scale, someone who was A3, B9 would be weakly attracted to the opposite sex and very strongly attracted to the same sex, an A0, B0 would be asexual, and an A10, B10 would be very attracted to both sexes. LeVay compares Hirschfeld's scale to that developed by Kinsey decades later.

Sigmund Freud believed that every human being is bisexual in the sense of incorporating general attributes of both sexes. In his view, this was true anatomically and therefore also psychologically, with sexual attraction to both sexes being an aspect of this psychological bisexuality. Freud believed that in the course of sexual development the masculine side of this bisexual disposition would normally become dominant in men and the feminine side in women, but that all adults still have desires derived from both the masculine and the feminine sides of their natures. Freud did not claim that everyone is bisexual in the sense of feeling the same level of sexual attraction to both genders. Freud's belief in innate bisexuality was rejected by Sándor Radó in 1940 and, following Radó, by many later psychoanalysts. Radó argued that there is no biological bisexuality in humans. The psychoanalyst Edmund Bergler argued in Homosexuality: Disease or Way of Life? that bisexuality does not exist and that all supposed bisexuals are homosexuals.

Human bisexuality has mainly been studied alongside homosexuality. Van Wyk and Geist argue that this is a problem for sexuality research because the few studies that have observed bisexuals separately have found that bisexuals are often different from both heterosexuals and homosexuals. Furthermore, bisexuality does not always represent a halfway point between the dichotomy. Research indicates that bisexuality is influenced by biological, cognitive and cultural variables in interaction, and this leads to different types of bisexuality.

In the current debate around influences on sexual orientation, biological explanations have been questioned by social scientists, particularly by feminists who encourage women to make conscious decisions about their life and sexuality. A difference in attitude between homosexual men and women has also been reported, with men more likely to regard their sexuality as biological, "reflecting the universal male experience in this culture, not the complexities of the lesbian world." There is also evidence that women's sexuality may be more strongly affected by cultural and contextual factors.

The critic Camille Paglia has promoted bisexuality as an ideal. Harvard Shakespeare professor Marjorie Garber made an academic case for bisexuality with her 1995 book Vice Versa: Bisexuality and the Eroticism of Everyday Life, in which she argued that most people would be bisexual if not for repression and other factors such as lack of sexual opportunity.

Brain structure and chromosomes

LeVay’s examination at autopsy of 18 homosexual men, 1 bisexual man, 16 presumably heterosexual men and 6 presumably heterosexual women found that the INAH 3 nucleus of the anterior hypothalamus of homosexual men was smaller than that of heterosexual men and closer in size of heterosexual women. Although grouped with homosexuals, the INAH 3 size of the one bisexual subject was similar to that of the heterosexual men.

Also, in a 2008 study, its authors stated that "There is considerable evidence that human sexual orientation is genetically influenced, so it is not known how homosexuality, which tends to lower reproductive success, is maintained in the population at a relatively high frequency." They hypothesized that "while genes predisposing to homosexuality reduce homosexuals' reproductive success, they may confer some advantage in heterosexuals who carry them" and their results suggested that "genes predisposing to homosexuality may confer a mating advantage in heterosexuals, which could help explain the evolution and maintenance of homosexuality in the population."

In Scientific American Mind, the scientist Emily V. Driscoll stated that homosexual and bisexual behavior is quite common in several species and that it fosters bonding: "The more homosexuality, the more peaceful the species". The article also stated: "Unlike most humans, however, individual animals generally cannot be classified as gay or straight: an animal that engages in a same-sex flirtation or partnership does not necessarily shun heterosexual encounters. Rather, many species seem to have ingrained homosexual tendencies that are a regular part of their society. That is, there are probably no strictly gay critters, just bisexual ones. Animals don't do sexual identity. They just do sex."

Masculinization

Masculinization of women and hypermasculinization of men has been a central theme in sexual orientation research. There are several studies suggesting that bisexuals have a high degree of masculinization. LaTorre and Wendenberg found differing personality characteristics for bisexual, heterosexual and homosexual women. Bisexuals were found to have fewer personal insecurities than heterosexuals and homosexuals. This finding defined bisexuals as self-assured and less likely to suffer from mental instabilities. The confidence of a secure identity consistently translated to more masculinity than other subjects. This study did not explore societal norms, prejudices, or the feminization of homosexual males.

Prenatal hormones

The prenatal hormonal theory of sexual orientation suggests that people who are exposed to excess levels of sex hormones have masculinized brains and show increased homosexuality or bisexuality. Studies providing evidence for the masculinization of the brain have, however, not been conducted to date. Research on special conditions such as congenital adrenal hyperplasia and exposure to diethylstilbestrol indicate that prenatal exposure to, respectively, excess testosterone and estrogens are associated with female–female sex fantasies in adults. Both effects are associated with bisexuality rather than homosexuality.

The prenatal hormonal theory suggests that a homosexual orientation results from exposure to excessive testosterone causing an over-masculinized brain. This is contradictory to another hypothesis that homosexual preferences may be due to a feminized brain in males. However, it has also been suggested that homosexuality may be due to high prenatal levels of unbound testosterone that results from a lack of receptors at particular brain sites. Therefore, the brain could be feminized while other features, such as the 2D:4D ratio could be over-masculinized. Similarly, for most bisexual women, high sex drive is associated with increased sexual attraction to both women and men; while for bisexual men, high sex drive is associated with increased attraction to one sex, and weakened attraction to the other.

Community

General social impacts

The bisexual community includes members of the LGBT community who identify as bisexual, pansexual or fluid. Because some bisexual people do not feel that they fit into either the gay or the heterosexual world, and because they have a tendency to be "invisible" in public, some bisexual persons are committed to forming their own communities, culture, and political movements. Some who identify as bisexual may merge themselves into either homosexual or heterosexual society. Other bisexual people see this merging as enforced rather than voluntary; bisexual people can face exclusion from both homosexual and heterosexual society on coming out. Psychologist Beth Firestein states that bisexuals tend to internalize social tensions related to their choice of partners and feel pressured to label themselves as homosexuals instead of occupying the difficult middle ground where attraction to people of both sexes would defy society's value on monogamy. However, this may be a cultural misperception closely related to that of other LGBT individuals who hide their actual orientation due to societal pressures, a phenomenon colloquially called "being closeted".

In the U.S., a 2013 Pew survey showed that 28% of bisexuals said that "all or most of the important people in their life are aware that they are LGBT" vs. 77% of gay men and 71% of lesbians. Furthermore, when broken down by gender, only 12% of bisexual men said that they were "out" vs. 33% of bisexual women.

Perceptions and discrimination

Like people of other LGBT sexualities, bisexuals often face discrimination. In addition to the discrimination associated with homophobia, bisexuals frequently contend with discrimination from gay men, lesbians, and straight society around the word bisexual and bisexual identity itself. The belief that everyone is bisexual, or that bisexuality does not exist as a unique identity, is common. This stems from two views: In the heterosexist view, people are presumed to be sexually attracted to the opposite sex, and it is sometimes reasoned that a bisexual person is simply a heterosexual person who is sexually experimenting. or heterosexuals who are experimenting with their sexuality. Assertions that one cannot be bisexual unless equally sexually attracted to both sexes, however, are disputed by various researchers, who have reported bisexuality to fall on a continuum, like sexuality in general.

Male bisexuality is particularly presumed to be non-existent, the assertion of Bailey that "for men arousal is orientation" was criticized by Fairness and Accuracy in Reporting as a simplification which neglects to account for behavior and self-identification. Further, some researchers hold that the technique used in the study to measure genital arousal is too crude to capture the richness that constitutes sexual attraction.

The American Institute of Bisexuality stated that Bailey's study was misinterpreted and misreported by both The New York Times and its critics. In 2011, Bailey and other researchers reported that among men with a history of several romantic and sexual relationships with members of both sexes, high levels of sexual arousal were found in response to both male and female sexual imagery. The subjects were recruited from a Craigslist group for men seeking intimacy with both members of a heterosexual couple. The authors said that this change in recruitment strategy was an important difference, but it may not have been a representative sample of bisexual-identified men. They concluded that "bisexual-identified men with bisexual arousal patterns do indeed exist", but could not establish whether such a pattern is typical of bisexual-identified men in general.

Bisexual erasure is the tendency to ignore, remove, falsify, or reexplain evidence of bisexuality in culture, history, academia, news media and other primary sources. In its most extreme form, bisexual erasure includes denying that bisexuality exists. American psychologist Beth Firestone writes that since she wrote her first book on bisexuality, in 1996, "bisexuality has gained visibility, although progress is uneven and awareness of bisexuality is still minimal or absent in many of the more remote regions of our country and internationally."

Symbols

A common symbol of the bisexual community is the bisexual pride flag, which has a deep pink stripe at the top for homosexuality, a blue one on the bottom for heterosexuality, and a purple one, blended from the pink and blue, in the middle to represent bisexuality.

Another symbol with the same color scheme is a pair of overlapping pink and blue triangles, the pink triangle being a well-known symbol for the homosexual community, forming purple where they intersect.

Many homosexual and bisexual individuals have a problem with the use of the pink triangle symbol, as it was the symbol that Hitler's regime use to tag and persecute homosexuals. Therefore, a double moon symbol was devised specifically to avoid the use of triangles. The double moon symbol is common in Germany and surrounding countries.

Brandy Lin Simula, on the other hand, argues that BDSM actively resists gender conforming and identified three different types of BDSM bisexuality: gender-switching, gender-based styles, and rejection of gender. Simula explains that practitioners of BDSM routinely challenge our concepts of sexuality by pushing the limits on pre-existing ideas of sexual orientation and gender norms. For some, BDSM and kink provides a platform in creating identities that are fluid, ever-changing.

Within feminism

Feminist positions on bisexuality range greatly, from acceptance of bisexuality as a feminist issue to rejection of bisexuality as reactionary and anti-feminist backlash to lesbian feminism. A number of women who were at one time involved in lesbian-feminist activism have since come out as bisexual after realizing their attractions to men. A widely studied example of lesbian-bisexual conflict within feminism was the Northampton Pride March during the years between 1989 and 1993, where many feminists involved debated over whether bisexuals should be included and whether or not bisexuality was compatible with feminism.

Common lesbian-feminist critiques leveled at bisexuality were that bisexuality was anti-feminist, that bisexuality was a form of false consciousness, and that bisexual women who pursue relationships with men were "deluded and desperate." Tensions between bisexual feminists and lesbian feminists have eased since the 1990s, as bisexual women have become more accepted within the feminist community, but some lesbian feminists such as Julie Bindel are still critical of bisexuality. Bindel has described female bisexuality as a "fashionable trend" being promoted due to "sexual hedonism" and broached the question of whether bisexuality even exists. She has also made tongue-in-cheek comparisons of bisexuals to cat fanciers and devil worshippers. Sheila Jeffreys writes in The Lesbian Heresy that while many feminists are comfortable working alongside gay men, they are uncomfortable interacting with bisexual men. Jeffreys states that while gay men are unlikely to sexually harass women, bisexual men are just as likely to be bothersome to women as heterosexual men.

Donna Haraway was the inspiration and genesis for cyberfeminism with her 1985 essay "A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century" which was reprinted in Simians, Cyborgs and Women: The Reinvention of Nature. Haraway's essay states that the cyborg "has no truck with bisexuality, pre-oedipal symbiosis, unalienated labor, or other seductions to organic wholeness through a final appropriation of all powers of the parts into a higher unity." However, the book Feminist Essays by Nancy Quinn Collins states that in the opinion of its author "cyborgs can be bisexual, and cyberfeminism can and should be accepting of bisexuality."

A bisexual woman filed a lawsuit against the magazine Common Lives/Lesbian Lives, alleging discrimination against bisexuals when her submission was not published.

History

Ancient Greeks and Romans did not associate sexual relations with binary labels, as modern Western society does. Men who had male lovers were not identified as homosexual, and may have had wives or other female lovers.

Ancient Greek religious texts, reflecting cultural practices, incorporated bisexual themes. The subtexts varied, from the mystical to the didactic. Spartans thought that love and erotic relationships between experienced and novice soldiers would solidify combat loyalty and unit cohesion, and encourage heroic tactics as men vied to impress their lovers. Once the younger soldiers reached maturity, the relationship was supposed to become non-sexual, but it is not clear how strictly this was followed. There was some stigma attached to young men who continued their relationships with their mentors into adulthood. The morality of the behavior depended on the social standing of the partner, not gender per se. Both women and young men were considered normal objects of desire, but outside marriage a man was supposed to act on his desires only with slaves, prostitutes, and the infames. It was immoral to have sex with another freeborn man's wife, his marriageable daughter, his underage son, or with the man himself; sexual use of another man's slave was subject to the owner's permission. Lack of self-control, including in managing one's sex life, indicated that a man was incapable of governing others; too much indulgence in "low sensual pleasure" threatened to erode the elite male's identity as a cultured person.

Media

Bisexuality tends to be associated with negative media portrayals; references are sometimes made to stereotypes or mental disorders. In an article regarding the 2005 film Brokeback Mountain, sex educator Amy Andre argued that in films, bisexuals are often depicted negatively:

Using a content analysis of more than 170 articles written between 2001 and 2006, sociologist Richard N. Pitt, Jr. concluded that the media pathologized black bisexual men's behavior while either ignoring or sympathizing with white bisexual men's similar actions. He argued that the black bisexual is often described as a duplicitous heterosexual man spreading the HIV/AIDS virus. Alternatively, the "Brokeback" white bisexual is often described in pitying language as a victimized homosexual man forced into the closet by the heterosexist society around him.

Film

In 1914 the first documented appearance of bisexual characters in an American motion picture occurred in A Florida Enchantment, by Sidney Drew. However, due to the censorship legally required by the Hays Code, the word bisexual could not be mentioned and almost no bisexual characters appeared in American film from 1934 until 1968. Her 1925 book Mrs Dalloway focused on a bisexual man and a bisexual woman in sexually unfulfilled heterosexual marriages in later life. Following Sackille-West's death, her son Nigel Nicolson published Portrait of a Marriage, one of her diaries recounting her affair with a woman during her marriage to Harold Nicolson. Other early examples include works of D.H. Lawrence, such as Women in Love, and Colette's Claudine series.

The main character in Patrick White's novel, The Twyborn Affair, is bisexual. Contemporary novelist Bret Easton Ellis' novels, such as Less Than Zero and The Rules of Attraction frequently feature bisexual male characters; this "casual approach" to bisexual characters recurs throughout Ellis' work.

Music

Rock musician David Bowie famously declared himself bisexual in an interview with Melody Maker in January 1972, a move coinciding with the first shots in his campaign for stardom as Ziggy Stardust. In a September 1976 interview with Playboy, Bowie said, "It's true—I am a bisexual. But I can't deny that I've used that fact very well. I suppose it's the best thing that ever happened to me." In a 1983 interview, he said it was "the biggest mistake I ever made", elaborating in 2002 he explained "I don't think it was a mistake in Europe, but it was a lot tougher in America. I had no problem with people knowing I was bisexual. But I had no inclination to hold any banners or be a representative of any group of people. I knew what I wanted to be, which was a songwriter and a performer America is a very puritanical place, and I think it stood in the way of so much I wanted to do."

In 1995, Jill Sobule sang about bi-curiosity in her song "I Kissed a Girl", with a video that alternated images of Sobule and a boyfriend along with images of her with a girlfriend. Another song with the same name by Katy Perry also hints at the same theme. Some activists suggest the song merely reinforces the stereotype of bisexuals experimenting and of bisexuality not being a real sexual preference. Lady Gaga has also stated that she is bisexual, and has acknowledged that her song "Poker Face" is about fantasizing about a woman while being with a man.

Ric Ocasek of The Cars said that he was bisexual in an interview in 1986, stating, "I like beautiful women. Tall, thin, beautiful women. Fat little ugly women. I like all kinds of women. I'm always attracted to the opposite sex. I'm attracted to both sexes, actually. But not only beautiful men -- I think I like weird men." Brian Molko, lead singer of Placebo is openly bisexual. Green Day frontman Billie Joe Armstrong has also identified himself as bisexual, saying in a 1995 interview with The Advocate, "I think I've always been bisexual. I mean, it's something that I've always been interested in. I think people are born bisexual, and it's just that our parents and society kind of veer us off into this feeling of 'Oh, I can't.' They say it's taboo. It's ingrained in our heads that it's bad, when it's not bad at all. It's a very beautiful thing." In 2014 Armstrong discussed songs such as "Coming Clean" stating, "It was a song about questioning myself. There are these other feelings you may have about the same sex, the opposite sex, especially being in Berkeley and San Francisco then. People are acting out what they're feeling: gay, bisexual, transgender, whatever. And that opens up something in society that becomes more acceptable. Now we have gay marriage becoming recognized... I think it's a process of discovery. I was willing to try anything."

Television

In the Netflix, original series Orange is the New Black the main character, Piper Chapman, played by actress Taylor Schilling, is a bisexual female inmate who is shown having relationships with both men and women. In season one, before entering the prison, Piper is engaged to male fiance, Larry Bloom, played by actor Jason Biggs. Then, upon entering the prison, she reconnects with former lover, Alex Vause, played by Laura Prepon. Another character who is portrayed as bisexual in the show is an inmate named Lorna Morello, played by actress Yael Stone. She has an intimate relationship with fellow inmate Nicky Nichols, played by Natasha Lyonne, while still yearning for her male “fiance”, Christopher MacLaren, played by Stephen O'Reilly. In the HBO drama Oz, Chris Keller was a bisexual serial killer who tortured and raped various men and women. Other films in which bisexual characters conceal murderous neuroses include Black Widow, Blue Velvet, Cruising, Single White Female, and Girl, Interrupted.

Beginning with the 2009 season, MTV's The Real-World series featured two bisexual characters, Emily Schromm, and Mike Manning.

The Showcase supernatural crime drama, Lost Girl, about creatures called Fae who live secretly among humans, features a bisexual protagonist, Bo, played by Anna Silk. In the story arc she is involved in a love triangle between Dyson, a wolf-shapeshifter, and Lauren Lewis, a human doctor in servitude to the leader of the Light Fae clan.

In the BBC TV science fiction show Torchwood, several of the main characters appear to have fluid sexuality. Most prominent among these is Captain Jack Harkness, a pansexual who is the lead character and an otherwise conventional science fiction action hero. Within the logic of the show, where characters can also interact with alien species, producers sometimes use the term "omnisexual" to describe him. Jack's ex, Captain John Hart is also bisexual. Of his female exes, significantly at least one ex-wife and at least one woman with whom he has had a child have been indicated. Some critics draw the conclusion that the series more often shows Jack with men than women. Creator Russell T Davies says one of pitfalls of writing a bisexual character is you "fall into the trap" of "only having them sleep with men" He describes of the show's fourth series, "You'll see the full range of his appetites, in a really properly done way." The preoccupation with bisexuality has been seen by critics as complementary to other aspects of the show's themes. For heterosexual character Gwen Cooper, for whom Jack harbors romantic feelings, the new experiences she confronts at Torchwood, in the form of "affairs and homosexuality and the threat of death", connote not only the Other but a "missing side" to the Self. Under the influence of an alien pheromone, Gwen kisses a woman in Episode 2 of the series. In Episode 1, heterosexual Owen Harper kisses a man to escape a fight when he is about to take the man's girlfriend. Quiet Toshiko Sato is in love with Owen, but has also has brief romantic relationships with a female alien and a male human. British newspaper The Sun ran the headline "Dr Ooh gets four gay pals" prior to the first series, describing all of Torchwoods cast as being bisexual.

Webseries

In October 2009, "A Rose by Any Other Name" was released as a "webisode" series on YouTube. Directed by bisexual rights advocate Kyle Schickner, the plot centers around a lesbian-identified woman who falls in love with a straight man and discovers she is actually bisexual.

Among other animals

Many non-human animal species exhibit bisexual behavior.

Many species of animals are involved in the acts of forming sexual and non-sexual relationship bonds between the same sex; even when offered the opportunity to breed with members of the opposite sex, they pick the same sex. Some of these species are gazelles, antelope, bison, and sage grouse.

In some cases, animals will choose to engage in sexual activity with different sexes at different times in their lives, and will sometimes engage in sexual activity with different sexes at random. Same-sex sexual activity can also be seasonal in some animals, like male walruses who often engage in same-sex sexual activity with each other outside of the breeding season and will revert to heterosexual sexual activity during breeding season.

TRANSGENDER

Transgender people are people who have a gender identity or gender expression that differs from their assigned sex. Transgender people are sometimes called transsexual if they desire medical assistance to transition from one sex to another. Transgender is also an umbrella term: in addition to including people whose gender identity is the opposite of their assigned sex, it may include people who are not exclusively masculine or feminine. Other definitions of transgender also include people who belong to a third gender, or conceptualize transgender people as a third gender. Infrequently, the term transgender is defined very broadly to include cross-dressers, regardless of their gender identity.

Being transgender is independent of sexual orientation: transgender people may identify as heterosexual, homosexual, bisexual, asexual, etc., or may consider conventional sexual orientation labels inadequate or inapplicable. The term transgender can also be distinguished from intersex, a term that describes people born with physical sex characteristics "that do not fit typical binary notions of male or female bodies".

The degree to which individuals feel genuine, authentic, and comfortable within their external appearance and accept their genuine identity has been called transgender congruence. Many transgender people experience gender dysphoria, and some seek medical treatments such as hormone replacement therapy, sex reassignment surgery, or psychotherapy. Not all transgender people desire these treatments, and some cannot undergo them for financial or medical reasons.

Most transgender people face discrimination at and in accessing work, public accommodations, and healthcare. They are not legally protected from discrimination in many places.

Evolution of transgender terminology

Psychiatrist John F. Oliven of Columbia University coined the term transgender in his 1965 reference work Sexual Hygiene and Pathology, writing that the term which had previously been used, transsexualism, "is misleading; actually, 'transgenderism' is meant, because sexuality is not a major factor in primary transvestism." The term transgender was then popularized with varying definitions by various transgender, transsexual, and transvestite people, including Virginia Prince, who used it in the December 1969 issue of Transvestia, a national magazine for cross dressers she founded. By the mid-1970s both trans-gender and trans people were in use as umbrella terms, and 'transgenderist' was used to describe people who wanted to live cross-gender without sex reassignment surgery. By 1976, transgenderist was abbreviated as TG in educational materials.

By 1984, the concept of a "transgender community" had developed, in which transgender was used as an umbrella term. In 1985, Richard Elkins established the "Trans-Gender Archive" at the University of Ulster. Leslie Feinberg's pamphlet, "Transgender Liberation: A Movement Whose Time has Come", circulated in 1992, identified transgender as a term to unify all forms of gender nonconformity; in this way transgender has become synonymous with queer.

The term trans man refers to a man who has transitioned from female to male, and trans woman refers to a woman who has transitioned from male to female. Health-practitioner manuals, professional journalistic style guides, and LGBT advocacy groups advise the adoption by others of the name and pronouns identified by the person in question, including present references to the transgender person's past; many also note that transgender should be used as an adjective, not a noun, and that transgender should be used, not transgendered.

People who are neither transgender nor genderqueer — people whose sense of personal identity corresponds to the sex and gender assigned to them at birth — are termed cisgender.

Transsexual and its relationship to transgender

The term transsexual was introduced to English in 1949 by David Oliver Cauldwell, and popularized by Harry Benjamin in 1966, around the same time transgender was coined and began to be popularized. who desire to transition permanently to the gender with which they identify and who seek medical assistance with this. However, the concerns of the two groups are sometimes different; for example, transsexual men and women who can pay for medical treatments are likely to be concerned with medical privacy and establishing a durable legal status as their gender later in life.

Distinctions between the terms transgender and transsexual are commonly based on distinctions between gender and sex . Hence, transsexuality may be said to deal more with physical aspects of one's sex, while transgender considerations deal more with one's psychological gender disposition or predisposition, as well as the related social expectations that may accompany a given gender role. Many transgender people prefer the designation transgender and reject transsexual. For example, Christine Jorgensen publicly rejected transsexual in 1979, and instead identified herself in newsprint as trans-gender, saying, "gender doesn't have to do with bed partners, it has to do with identity." This refers to the concern that transsexual implies something to do with sexuality, when it is actually about gender identity. Some transsexual people, however, object to being included in the transgender umbrella. The definitions of both terms have historically been variable.

In his 2007 book Transgender, an Ethnography of a Category, anthropologist David Valentine asserts that transgender was coined and used by activists to include many people who do not necessarily identify with the term and states that people who do not identify with the term transgender should not be included in the transgender spectrum. Benjamin considered a moderate intensity "true transsexual" to need either estrogen or testosterone as a "substitute for or preliminary to operation";

Other categories

In addition to trans men and trans women whose binary gender identity is the opposite of their assigned sex, and who form the core of the transgender umbrella, being included in even the narrowest definitions of it, several other groups are included in broader definitions of the term. These include people whose gender identities are not exclusively masculine or feminine but may, for example, be androgynous, bigender, pangender, or agender — often grouped under the alternative umbrella term genderqueer exist outside of cisnormativity. Bigender and androgynous are overlapping categories; bigender individuals may identify as moving between male and female roles or as being both male and female simultaneously, and androgynes may similarly identify as beyond gender or genderless, between genders, moving across genders, or simultaneously exhibiting multiple genders. Limited forms of androgyny are common and are not seen as transgender behavior. Androgyne is also sometimes used as a medical synonym for an intersex person. Genderqueer identities are independent of sexual orientation.

Transvestite or cross-dresser

A transvestite is a person who cross-dresses, or dresses in clothes typically associated with the gender opposite the one they were assigned at birth. The term transvestite is used as a synonym for the term cross-dresser, although cross-dresser is generally considered the preferred term. The term cross-dresser is not exactly defined in the relevant literature. Michael A. Gilbert, professor at the Department of Philosophy, York University, Toronto, offers this definition: " is a person who has an apparent gender identification with one sex, and who has and certainly has been birth-designated as belonging to sex, but who wears the clothing of the opposite sex because it is that of the opposite sex." This definition excludes people "who wear opposite sex clothing for other reasons," such as "those female impersonators who look upon dressing as solely connected to their livelihood, actors undertaking roles, individual males and females enjoying a masquerade, and so on. These individuals are cross dressing but are not cross dressers." Cross-dressers may not identify with, want to be, or adopt the behaviors or practices of the opposite gender and generally do not want to change their bodies medically. The majority of cross-dressers identify as heterosexual. People who cross-dress in public sometimes may have a desire to pass as the opposite gender, so as not to be detected as a cross-dresser.

The term transvestite and the associated outdated term transvestism are conceptually different from the term transvestic fetishism, as transvestic fetishist describes those who intermittently use clothing of the opposite gender for fetishistic purposes. In medical terms, transvestic fetishism is differentiated from cross-dressing by use of the separate codes 302.3

Intersex

Intersex people have genitalia or other physical sex characteristics that do not conform to strict definitions of male or female, but intersex people are not necessarily transgender because they do not necessarily disagree with their assigned sex. Transgender and intersex issues often overlap, however, because they may both challenge rigid definitions of sex and gender.

LGBT community

The concepts of gender identity and transgender identity differ from that of sexual orientation. Sexual orientation describes an individual's enduring physical, romantic, emotional, or spiritual attraction to another person, while gender identity is one's personal sense of being a man or a woman. In the past, the terms homosexual and heterosexual were incorrectly used to label transgender individuals' sexual orientation based on their birth sex. Professional literature now uses terms such as attracted to men, attracted to women, attracted to both or attracted to neither to describe a person's sexual orientation without reference to their gender identity. Therapists are coming to understand the necessity of using terms with respect to their clients' gender identities and preferences. For example, a person who is assigned male at birth, transitions to female, and is attracted to men would be identified as heterosexual.

Despite the distinction between sexual orientation and gender, throughout history the gay, lesbian, and bisexual subculture was often the only place where gender-variant people were socially accepted in the gender role they felt they belonged to; especially during the time when legal or medical transitioning was almost impossible. This acceptance has had a complex history. Like the wider world, the gay community in Western societies did not generally distinguish between sex and gender identity until the 1970s, and often perceived gender-variant people more as homosexuals who behaved in a gender-variant way than as gender-variant people in their own right. Today, members of the transgender community often continue to struggle to remain part of the same movement as lesbian, gay, and bisexual people and to be included in rights protections. In addition, the role of the transgender community in the history of LGBT rights is often overlooked, as shown in Transforming History.

Sexual orientation of transgender people

In 2015, the National Center for Transgender Equality conducted a National Transgender Discrimination Survey. Of the 27,715 transgender people who took the survey, 21% said the term "queer" best described their sexual orientation, 18% said "pansexual", 16% said "gay", "lesbian", or "same-gender-loving", 15% said "straight", 14% said "bisexual", and 10% said "asexual".

Healthcare

Mental healthcare

Most mental health professionals recommend therapy for internal conflicts about gender identity or discomfort in an assigned gender role, especially if one desires to transition. People who experience discord between their gender and the expectations of others or whose gender identity conflicts with their body may benefit by talking through their feelings in depth; however, research on gender identity with regard to psychology, and scientific understanding of the phenomenon and its related issues, is relatively new. The terms transsexualism, dual-role transvestism, gender identity disorder in adolescents or adults, and gender identity disorder not otherwise specified are listed as such in the International Statistical Classification of Diseases or the American Diagnostic and Statistical Manual of Mental Disorders under codes F64.0, F64.1, 302.85, and 302.6 respectively. The DSM-5 refers to the topic as gender dysphoria while reinforcing the idea that being transgender is not considered a mental illness.

Transgender people may meet the criteria for a diagnosis of gender identity disorder “only if causes distress or disability." This distress is referred to as gender dysphoria and may manifest as depression or inability to work and form healthy relationships with others. This diagnosis is often misinterpreted as implying that transgender people suffer from GID; this misinterpretation has greatly confused transgender people and those who seek to either criticize or affirm them. Transgender people who are comfortable with their gender and whose gender is not directly causing inner frustration or impairing their functioning do not suffer from GID. Moreover, GID is not necessarily permanent and is often resolved through therapy or transitioning. Feeling oppressed by the negative attitudes and behaviors of such others as legal entities does not indicate GID. GID does not imply an opinion of immorality; the psychological establishment holds that people with any kind of mental or emotional problem should not receive stigma. The solution for GID is whatever will alleviate suffering and restore functionality; this solution often, but not always, consists of undergoing a gender transition. Many mental healthcare providers know little about transgender issues. Those who seek help from these professionals often educate the professional without receiving help. Therapy was not always sought by transgender people due to mental health needs. Prior to the seventh version of the Standards of Care, an individual had to be diagnosed with gender identity disorder in order to proceed with hormone treatments or sexual reassignment surgery. The new version decreased the focus on diagnosis and instead emphasized the importance of flexibility in order to meet the diverse health care needs of transsexual, transgender, and all gender-nonconforming people.

The reasons for seeking mental health services vary according to the individual. A transgender person seeking treatment does not necessarily mean their gender identity is problematic. The emotional strain of dealing with stigma and experiencing transphobia pushes many transgender people to seek treatment to improve their quality of life, as one trans woman reflected: "Transgendered individuals are going to come to a therapist and most of their issues have nothing to do, specifically, with being transgendered. It has to do because they've had to hide, they've had to lie, and they've felt all of this guilt and shame, unfortunately usually for years!"

The issues around psychological classifications and associated stigma of cross-dressers, transsexual men and women have become more complex since CAMH colleagues Kenneth Zucker and Ray Blanchard were announced to be serving on the DSM-V's Sexual and Gender Identity Disorders Work Group. CAMH aims to "cure" transgender people of their "disorder", especially in children. Within the trans community, this intention has mostly produced shock and outrage with attempts to organize other responses. In February 2010, France became the first country in the world to remove transgender identity from the list of mental diseases.

A 2011 study found that 41% of transgender people had attempted suicide, with the rate being higher among people who experienced discrimination in access to housing or healthcare, harassment, physical or sexual assault, or rejection by family.

Physical healthcare

Medical and surgical procedures exist for transsexual and some transgender people, though most categories of transgender people as described above are not known for seeking the following treatments. Hormone replacement therapy for trans men induces beard growth and masculinizes skin, hair, voice, and fat distribution. Hormone replacement therapy for trans women feminizes fat distribution and breasts. Laser hair removal or electrolysis removes excess hair for trans women. Surgical procedures for trans women feminize the voice, skin, face, adam's apple, breasts, waist, buttocks, and genitals. Surgical procedures for trans men masculinize the chest and genitals and remove the womb, ovaries, and fallopian tubes. The acronyms "GRS" and "SRS" refer to genital surgery. The term "sex reassignment therapy” is used as an umbrella term for physical procedures required for transition. Use of the term "sex change" has been criticized for its emphasis on surgery, and the term "transition" is preferred. Availability of these procedures depends on degree of gender dysphoria, presence or absence of gender identity disorder, and standards of care in the relevant jurisdiction.

Trans men who have not had a hysterectomy and who take testosterone are at increased risk for endometrial cancer because androstenedione, which is made from testosterone in the body, can be converted into estrogen, and external estrogen is a risk factor for endometrial cancer.

Law

Legal procedures exist in some jurisdictions which allow individuals to change their legal gender or name to reflect their gender identity. Requirements for these procedures vary from an explicit formal diagnosis of transsexualism, to a diagnosis of gender identity disorder, to a letter from a physician that attests the individual's gender transition or having established a different gender role. In 1994, the DSM IV entry was changed from "Transsexual" to "Gender Identity Disorder". In many places, transgender people are not legally protected from discrimination in the workplace or in public accommodations.

Canada

In Canada, a private members bill protecting the rights of freedom of gender expression and gender identity passed in the House of Commons on February 9, 2011. It amends the Canada Human Rights code to help protect gender-variant people from discrimination by including gender identity and expression in the list of prohibited grounds for discrimination, as well as including gender identity and expression in the description of identifiable group, so that offences deliberately against gender-variant people can be punished to a similar extent as a racial-based crime. The bill may or may not be passed by the Senate.

United States

In the United States, a federal bill to protect workers from discrimination based on sexual orientation and gender identity—called the Employment Non-Discrimination Act—has stalled and failed several times over the past two decades. Individual states and cities have begun passing their own non-discrimination ordinances. In New York, for example, Governor David Paterson signed into law the first statute to include transgender protections in September 2010.

Nicole Maines, a trans girl, took a case to Maine's Supreme Court in June 2013. She argued that being denied access to her high school's women's restroom was a violation of Maine's Human Rights Act; one state judge has disagreed with her, but Maines won her lawsuit against the Orono school district in January 2014 before the Maine Supreme Judicial Court.

On May 14, 2016, the United States Department of Education and Department of Justice issued guidance directing public schools to allow transgender students to use bathrooms that match their gender identities.

Transgender people are also prohibited from serving in the US military, but United States Secretary of Defense Chuck Hagel is quoted as stating that the military should "continually" review its prohibition on transgender individuals and stating: "Every qualified American who wants to serve our country should have an opportunity if they fit the qualifications and can do it."

India

In April 2014, the Supreme Court of India declared transgender to be a 'third gender' in Indian law. The transgender community in India has a long history in India and in Hindu mythology. Justice KS Radhakrishnan noted in his decision that, "Seldom, our society realizes or cares to realize the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex", adding:

Religion

James D. Whitehead and Evelyn Eaton Whitehead, educators and authors, discuss the links between spirituality and sexuality, and the frequent absence of compassion within the church community, in their case, the Catholic Church, in ministering to this community.

Feminism

Some feminists and feminist groups are supportive of transgender people. Others are not.

Though second-wave feminism argued for the sex and gender distinction, some feminists believed there was a conflict between transgender identity and the feminist cause; e.g., they believed that male-to-female transition abandoned or devalued female identity and that transgender people embraced traditional gender roles and stereotypes. Many transgender feminists, however, view themselves as contributing to feminism by questioning and subverting gender norms. Third-wave and contemporary feminism are generally more supportive of transgender people.

Scientific studies of transsexuality

A study of Swedes estimated a ratio of 1.4:1 trans women to trans men for those requesting sex reassignment surgery and a ratio of 1:1 for those who proceeded.

Population figures

United States

One effort to quantify the population gave a "rough estimate" that 0.3 percent of adults in the US are transgender, overlapping to an unknown degree with the estimated 3.5 percent of US adults who identify as LGBT. More recent studies released in 2016 estimate the proportion of Americans who identify as transgender at 0.5 to 0.6%. This would put the total number at approximately 1.4 million adults.

Latin America

In Latin American cultures, a travesti is a person who has been assigned male at birth and who has a feminine, transfeminine, or "femme" gender identity. Travestis generally undergo hormonal treatment, use female gender expression including new names and pronouns from the masculine ones they were given when assigned a sex, and might use breast implants, but they are not offered or do not desire sex-reassignment surgery. Travesti might be regarded as a gender in itself, a mix between man and woman, or the presence of both masculine and feminine identities in a single person. They are framed as something entirely separate from transgender women, who possess the same gender identity of people assigned female at birth.

Other transgender identities are becoming more widely known, as a result of contact with other cultures of the Western world. These newer identities, sometimes known under the umbrella use of the term "genderqueer", the term kathoey is used to refer to male-to-female transgender people and effeminate gay men. The cultures of the Indian subcontinent include a third gender, referred to as hijra in Hindi. Transgender people have also been documented in Iran, Japan, Nepal, Indonesia, Vietnam, South Korea, Singapore, and the greater Chinese region, including Hong Kong, Taiwan, and the People's Republic of China.

In India, the Supreme Court on April 15, 2014, recognized a third gender that is neither male nor female, stating "Recognition of transgenders as a third gender is not a social or medical issue but a human rights issue."

On January 5, 2015, Reuters stated that the first transgender mayor was elected in central India.

North America

In what is now the United States and Canada, many Native American and First Nations peoples recognized the existence of more than two genders, such as the Zuñi male-bodied Ła'mana, the Lakota male-bodied winkte, and the Mohave male-bodied alyhaa and female-bodied hwamee. Such people were previously referred to as berdache but are now referred to as Two-Spirit, and their spouses would not necessarily have been regarded as gender-different.

Other

In early Medina, gender-variant male-to-female Islamic people were acknowledged in the form of the Mukhannathun. In Ancient Rome, the Gallae were castrated followers of the Phrygian goddess Cybele and can be regarded as transgender in today's terms.

Among the ancient Middle Eastern Akkadian people, a salzikrum was a person who appeared biologically female but had distinct male traits. Salzikrum is a compound word meaning male daughter. According to the Code of Hammurabi, salzikrūm had inheritance rights like that of priestesses; they inherited from their fathers, unlike regular daughters. A salzikrum's father could also stipulate that she inherit a certain amount.

Mahu is a traditional status in Polynesian cultures. Also, in Fa'asamoa traditions, the Samoan culture allows a specific role for male to female transgender individuals as Fa'afafine.

Coming out

Transgender people vary greatly in choosing when, whether, and how to disclose their transgender status to family, close friends, and others. The prevalence of discrimination and violence against transgender persons can make coming out a risky decision. Fear of retaliatory behavior, such as being removed from the parental home while underage, is a cause for transgender people to not come out to their families until they have reached adulthood. Parental confusion and lack of acceptance of a transgender child may be met with an effort to change their children back to "normal" by utilizing mental health services to alter the child's sexual orientation and what is seen as a "phase".

The internet can play a significant role in the coming out process for transgender people. Some come out in an online identity first, providing an opportunity to go through experiences virtually and safely before risking social sanctions in the real world.

Media representation

As more transgender people are represented and included within the realm of mass culture, the stigma that is associated with being transgender can influence the decisions, ideas, and thoughts based upon it. Media representation, culture industry, and social marginalization all hint at popular culture standards and the applicability and significance to mass culture as well. These terms play an important role in the formation of notions for those who have little recognition or knowledge of transgender people. Media depictions represent only a minuscule spectrum of the transgender group, which essentially conveys that those that are shown are the only interpretations and ideas society has of them.

Events

International Transgender Day of Visibility

International Transgender Day of Visibility is an annual holiday occurring on March 31 dedicated to celebrating transgender people and raising awareness of discrimination faced by transgender people worldwide. The holiday was founded by Michigan-based transgender activist Rachel Crandall in 2009 as a reaction to the lack of LGBT holidays celebrating transgender people, citing the frustration that the only well-known transgender-centered holiday was the Transgender Day of Remembrance which mourned the loss of transgender people to hate crimes, but did not acknowledge and celebrate living members of the transgender community.

Transgender Awareness Week

Transgender Awareness Week, which is typically observed the first two full weeks of November, is a two-week-long celebration generally leading up to Transgender Day of Remembrance. The purpose of Transgender Awareness Week is to educate about transgender and gender non-conforming people and the issues associated with their transition or identity.

Transgender Day of Remembrance

Transgender Day of Remembrance is held every year on November 20 in honor of Rita Hester, who was killed on November 28, 1998, in an anti-transgender hate crime. TDOR serves a number of purposes:

it memorializes all of those who have been victims of hate crimes and prejudice,

it raises awareness about hate crimes towards the transgender community,

and it honors the dead and their relatives

Trans March

Trans March describes annual marches, protests or gatherings that take place around the world, often taking place during the time of the local pride week. These events are frequently organized by transgender communities to build community, address human rights struggles, and create visibility.

Pride symbols

A common symbol for the transgender community is the Transgender Pride flag, which was designed by Monica Helms, and was first shown at a pride parade in Phoenix, Arizona, United States in 2000.

The flag consists of five horizontal stripes, two light blue, two pink, with a white stripe in the center.

Helms describes the meaning of the flag as follows:

The light blue is the traditional color for baby boys, pink is for girls, and the white in the middle is for "those who are transitioning, those who feel they have a neutral gender or no gender", and those who are intersex. The pattern is such that "no matter which way you fly it, it will always be correct. This symbolizes us trying to find correctness in our own lives."

Other transgender symbols include the butterfly, and a pink/light blue yin and yang symbol.

Several gender symbols have been used to represent transgender people, including ⚥ and ⚧.

QUEER

Queer is an umbrella term for sexual and gender minorities who are not heterosexual or not cisgender. Originally meaning "strange" or "peculiar", queer came to be used pejoratively against those with same-sex desires or relationships in the late 19th century. Beginning in the late 1980s, queer scholars and activists began to reclaim the word to establish community and assert an identity distinct from the gay identity. People who reject traditional gender identities and seek a broader and deliberately ambiguous alternative to the label LGBT may describe themselves as "queer".

Queer is also increasingly used to describe non-normative identities and politics. Academic disciplines such as queer theory and queer studies share a general opposition to binarism, normativity, and a perceived lack of intersectionality within the mainstream LGBT movement. Queer arts, queer cultural groups, and queer political groups are examples of expressions of queer identities.

Critics of queer identities include gay activists who associate the term with its pejorative colloquial usage or who wish to dissociate themselves from queer radicalism.

Etymology

Entering the English language in the century, queer originally meant "strange", "odd", "peculiar", or "eccentric". It might refer to something suspicious or "not quite right", or to a person with mild derangement or who exhibits socially inappropriate behaviour. A Northern English expression, "There's nowt so queer as folk," meaning, "There is nothing as strange as people," employs this meaning.

Related meanings of queer include a feeling of unwellness or something that is questionable or suspicious.

Queer as a pejorative

By the time "The Adventure of the Second Stain" was published, the term was starting to gain a connotation of sexual deviance, referring to feminine men or men who would engage in same-sex relationships. An early recorded usage of the word in this sense was in an 1894 letter by John Sholto Douglas, 9th Marquess of Queensberry. Usage of queer as a derogatory term for effeminate men become prominent in the century. as well as those who exhibited non-normative gender expressions.

Reclamation

Beginning in the late-1980s, the label queer began to be reclaimed from its pejorative use as a neutral or positive self-identifier by LGBT people. The flier included a passage explaining their adoption of the label queer:

Queer people, particularly queer people of color, began to reclaim queer in response to a perceived shift in the gay community toward liberal conservatism, catalyzed by Andrew Sullivan's 1989 piece in The New Republic, titled Here Comes the Groom: The Conservative Case for Gay Marriage. The queer movement rejected causes viewed as assimilationist, such as marriage, military inclusion and adoption.

The term may be capitalized when referring to an identity or community, rather than as an objective fact describing a person's desires, in a construction similar to the capitalized use of Deaf.

The "hip and iconic abbreviation 'Q'" has developed from common usage of queer, particularly in the United States.

Inclusivity and scope

Because of the context in which it was reclaimed, queer has sociopolitical connotations and is often preferred by those who are activists—namely, by those who strongly reject traditional gender identities; reject distinct sexual identities such as gay, lesbian, bisexual, or straight; or see themselves as oppressed by the homonormativity of the politics of the broader "gay" or "LGBT" community. In this usage, queer retains its historical connotation of "outside the bounds of normal society" and can be construed as "breaking the rules for sex and gender". It can be preferred because of its ambiguity, which allows queer-identifying people to avoid the sometimes-rigid boundaries that are associated with labels such as "gay", "lesbian", or even "transgender".

While initially used only to refer to radical homosexuals, opinions on the range of what queer includes can vary. For some people, the non-specificity of the term is liberating. Queerness thus becomes a path of political resistance against heteronormativity as well as homonormativity while simultaneously refusing to engage in traditional essentialist identity politics.

Queer bodies

Intersex activists have sometimes talked of intersex bodies as "queer bodies". Activists and scholars such as Morgan Holmes and Katrina Karkazis have documented a heteronormativity in medical rationales for the surgical normalization of infants and children born with atypical sex development. In "What Can Queer Theory Do for Intersex?" Iain Morland contrasts queer "hedonic activism" with an experience of insensate post-surgical intersex bodies to claim that "queerness is characterized by the sensory interrelation of pleasure and shame".

However, concerns have been raised among intersex activists that LGBT or queer groups including them could give the wrong impression that all or most intersex people are lesbian, gay, bisexual, and/ or transgender. Another concern is that the addition is only cosmetic, and that among groups that do this, LGBT goals are always prioritized over intersex ones:

"To make it worse, the word 'intersex' began to attract individuals who are not necessarily intersex, but feel that they might be, because they are queer or trans. Many of these people felt that to be intersex meant a social and biological justification for being who they are, as in it's okay that you're queer or trans because they were literally 'born that way.' This obviously clashes with the majority of people born with intersex conditions, who despite their intersex bodies feel that they are perfectly ordinary heterosexual, non-trans men and women."

Queer academia

In academia, the term queer and the related verb queering broadly indicate the study of literature, discourse, academic fields, and other social and cultural areas from a non-heteronormative perspective. It often means studying a subject against the grain from the perspective of gender studies.

Queer studies is the study of issues relating to sexual orientation and gender identity usually focusing on LGBT people and cultures. Originally centered on LGBT history and literary theory, the field has expanded to include the academic study of issues raised in biology, sociology, anthropology, history of science, philosophy, psychology, sexology, political science, ethics, and other fields by an examination of the identity, lives, history, and perception of queer people. Organizations such as the Irish Queer Archive attempt to collect and preserve history related to queer studies.

Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of the fields of queer studies and women's studies. Applications of queer theory include queer theology and queer pedagogy. Queer theorists, including Rod Ferguson, Jasbir Puar, Lisa Duggan, and Chong-suk Han, critique the mainstream gay political movement as allied with neoliberal and imperialistic agendas, including gay tourism, gay and trans military inclusion, and state- and church-sanctioned marriages for monogamous gay couples. Puar, a queer theorist of color, coined the term homonationalism, which refers to the rise of American exceptionalism, nationalism, white supremacy, and patriarchy within the gay community catalyzed in response to the September 11 attacks. Many studies have acknowledged the problems that lie within the traditional theory and process of social studies, and so choose to utilise a queer theoretical approach instead. One such study was conducted in Melbourne in 2016 by Roffee and Waling. By using queer and feminist theories and approaches the researchers were better equipped to cater for the needs, and be accommodating for the vulnerabilities, of the LGBTIQ participants of the study. In this case, it was a specifically post-modern queer theory that enabled the researchers to approach the study with a fair perspective, acknowledging all the varieties of narratives and experiences within the LGBTIQ community.

Queer art

The label queer is often applied to art movements, particularly cinema. New Queer Cinema was a movement in queer-themed independent filmmaking in the early 1990s. Modern queer film festivals include the Melbourne Queer Film Festival and Mardi Gras Film Festival in Australia, the Mumbai Queer Film Festival in India, the Asian Queer Film Festival in Japan, and Queersicht in Switzerland. Chinese film director Cui Zi'en titled his 2008 documentary about homosexuality in China Queer China, which premiered at the 2009 Beijing Queer Film Festival after previous attempts to hold a queer film festival were shut down by the government.

Multidisciplinary queer arts festivals include the Outburst Queer Arts Festival Belfast in Northern Ireland, the Queer Arts Festival in Canada, and the National Queer Arts Festival in the United States.

Television shows that use queer in their titles include the UK series Queer as Folk and its American-Canadian remake of the same name, Queer Eye, and the cartoon Queer Duck.

Queer culture and politics

Several LGBT social movements around the world use the identifier queer, such as the Queer Cyprus Association in Cyprus and the Queer Youth Network in the United Kingdom. In India, pride parades include Queer Azaadi Mumbai and the Delhi Queer Pride Parade. The use of queer and Q is also widespread in Australia, including national counselling and support service Qlife and Q News.

Other social movements exist as offshoots of queer culture or combinations of queer identity with other views. Adherents of queer nationalism support the notion that the LGBT community forms a distinct people due to their unique culture and customs. Queercore is a cultural and social movement that began in the mid-1980s as an offshoot of punk expressed in a do-it-yourself style through zines, music, writing, art and film.

The term queer migration is used to describe the movement of LGBTQ people around the world often to escape discrimination or ill treatment due to their orientation or gender expression. Organizations such as the Iranian Railroad for Queer Refugees attempt to assist individuals in such relocations.

Controversial nature of the term

The use of the term queer is not uncontroversial. Many people and organizations, both LGBT and non-LGBT, refuse to use the word. There are several reasons for this.

Some LGBT people disapprove of using queer as a catch-all because they consider it offensive, derisive or self-deprecating, given its continuous use as a form of hate speech in English.

Other LGBT people resent the use of the word queer in this sense because they associate it with political radicalism. They also disagree with how the deliberate use of the epithet queer by political radicals has played a role in dividing the LGBT community by political opinion, class, gender, age, and so on. The controversy about the word also marks a social and political rift in the LGBT community between those who perceive themselves as "normal" and who wish to be seen as ordinary members of society and those who see themselves as separate, confrontational and not part of the ordinary social order.

Some LGBT people avoid queer because they perceive it as faddish slang or academic jargon.

INTERSEX

Intersex people possess any of several variations in sex characteristics including chromosomes, gonads, sex hormones, or genitals that, according to the UN Office of the High Commissioner for Human Rights, "do not fit the typical definitions for male or female bodies".

Intersex people were previously referred to as hermaphrodites, "congenital eunuchs", or even congenitally "frigid". Such terms have fallen out of favor; in particular, the term "hermaphrodite" is considered to be misleading, stigmatizing, and scientifically specious. Medical description of intersex traits as disorders of sex development has been controversial Such treatments may involve sterilization. Adults, including elite female athletes, have also been subjects of such treatment. Increasingly these issues are considered human rights abuses, with statements from international and national human rights and ethics institutions.

Some intersex persons may be assigned and raised as a girl or boy but then identify with another gender later in life, while most continue to identify with their assigned sex.

the number and type of sex chromosomes;

the type of gonads—ovaries or testicles;

the sex hormones;

the internal reproductive anatomy; and

the external genitalia.

People whose characteristics are not either all typically male or all typically female at birth are intersex.

Some intersex traits are not always visible at birth; some babies may be born with ambiguous genitals, while others may have ambiguous internal organs. Others will not become aware that they are intersex unless they receive genetic testing, because it does not manifest in their phenotype.

History

Whether or not they were socially tolerated or accepted by any particular culture, the existence of intersex people was known to many ancient and pre-modern cultures. The Greek historian Diodorus Siculus wrote of "hermaphroditus" in the first century BCE that Hermaphroditus "is born with a physical body which is a combination of that of a man and that of a woman", and with supernatural properties.

In European societies, Roman law, post-classical canon law, and later common law, referred to a person's sex as male, female or hermaphrodite, with legal rights as male or female depending on the characteristics that appeared most dominant. The 12th-century Decretum Gratiani states that "Whether a hermaphrodite may witness a testament, depends on which sex prevails". The foundation of common law, the 17th Century Institutes of the Lawes of England described how a hermaphrodite could inherit "either as male or female, according to that kind of sexe which doth prevaile." Legal cases have been described in canon law and elsewhere over the centuries.

In some non-European societies, sex or gender systems with more than two categories may have allowed for other forms of inclusion of both intersex and transgender people. Such societies have been characterized as "primitive", while Morgan Holmes states that subsequent analysis has been simplistic or romanticized, failing to take account of the ways that subjects of all categories are treated.

During the Victorian era, medical authors introduced the terms "true hermaphrodite" for an individual who has both ovarian and testicular tissue, "male pseudo-hermaphrodite" for a person with testicular tissue, but either female or ambiguous sexual anatomy, and "female pseudo-hermaphrodite" for a person with ovarian tissue, but either male or ambiguous sexual anatomy. Some later shifts in terminology have reflected advances in genetics, while other shifts are suggested to be due to pejorative associations. The first suggestion to replace the term 'hermaphrodite' with 'intersex' was made by Cawadias in the 1940s. An 'optimal gender policy', initially developed by John Money, stated that early intervention helped avoid gender identity confusion, but this lacks evidence, since advances in surgery have made it possible for intersex conditions to be concealed, many people are not aware of how frequently intersex conditions arise in human beings or that they occur at all.

Dialog between what were once antagonistic groups of activists and clinicians has led to only slight changes in medical policies and how intersex patients and their families are treated in some locations. In 2011, Christiane Völling became the first intersex person known to have successfully sued for damages in a case brought for non-consensual surgical intervention. Abandonments and infanticides have been reported in Uganda, Kenya, south Asia,

Infants, children and adolescents also experience "normalising" interventions on intersex persons that are medically unnecessary and the unnecessary pathologisation of variations in sex characteristics. Medical interventions to modify the sex characteristics of intersex people, without the consent of the intersex person have taken place in all countries where the human rights of intersex people have been studied. These interventions have frequently been performed with the consent of the intersex person's parents, when the person is legally too young to consent. Such interventions have been criticized by the World Health Organization, other UN bodies such as the Office of the High Commissioner for Human Rights, and an increasing number of regional and national institutions due to their adverse consequences, including trauma, impact on sexual function and sensation, and violation of rights to physical and mental integrity.

Anti-discrimination and equal treatment

Inclusion in equal treatment and hate crime law. Because people born with intersex bodies are seen as different, intersex infants, children, adolescents and adults "are often stigmatized and subjected to multiple human rights violations", including discrimination in education, healthcare, employment, sport, and public services. Several countries have so far explicitly protected intersex people from discrimination, with landmarks including South Africa, Australia, and, most comprehensively, Malta.

Reparations and justice

Facilitating access to justice and reparations. Access to reparation appears limited, with a scarcity of legal cases, such as the 2011 case of Christiane Völling in Germany. A second case was adjudicated in Chile in 2012, involving a child and his parents. A further successful case in Germany, taken by Michaela Raab, was reported in 2015. In the United States, the "M.C." legal case, advanced by Interact Advocates for Intersex Youth with the Southern Poverty Law Centre is still before the courts.

Information and support

Access to information, medical records, peer and other counselling and support. With the rise of modern medical science in Western societies, a secrecy-based model was also adopted, in the belief that this was necessary to ensure "normal" physical and psychosocial development.

Legal recognition

The Asia Pacific Forum of National Human Rights Institutions states that legal recognition is firstly "about intersex people who have been issued a male or a female birth certificate being able to enjoy the same legal rights as other men and women." In some regions, obtaining any form of birth certification may be an issue. A Kenyan court case in 2014 established the right of an intersex boy, "Baby A", to a birth certificate.

Like all individuals, some intersex individuals may be raised as a certain sex but then identify with another later in life, while most do not. Recognition of third sex or gender classifications occurs in several countries, however, it is controversial when it becomes assumed or coercive, as is the case with some German infants. Sociological research in Australia, a country with a third 'X' sex classification, shows that 19% of people born with atypical sex characteristics selected an "X" or "other" option, while 52% are women, 23% men, and 6% unsure. Clinician and researcher Milton Diamond stresses the importance of care in the selection of language related to intersex people:

The term 'intersex'

Some people with intersex traits self-identify as intersex, and some do not. Australian sociological research published in 2016, found that 60% of respondents used the term "intersex" to self-describe their sex characteristics, including people identifying themselves as intersex, describing themselves as having an intersex variation or, in smaller numbers, having an intersex condition. A majority of 75% of survey respondents also self-described as male or female. The hospital reported that "disorders of sex development" may negatively affect care.

Some intersex organizations reference "intersex people" and "intersex variations or traits" while others use more medicalized language such as "people with intersex conditions", or people "with intersex conditions or DSDs " and "children born with variations of sex anatomy". In May 2016, Interact Advocates for Intersex Youth published a statement recognizing "increasing general understanding and acceptance of the term "intersex"". The distinctions "male pseudohermaphrodite", "female pseudohermaphrodite" and especially "true hermaphrodite" are vestiges of outdated 19th-century thinking, reflecting histology of the gonads. Medical terminology has shifted not only due to concerns about language, but also a shift to understandings based on genetics.

Currently, hermaphroditism is not to be confused with intersex, as the former refers only to a specific phenotypical presentation of sex organs and the latter to more complex combination of phenotypical and genotypical presentation. Using "hermaphrodite" to refer to intersex individuals is considered to be stigmatizing and misleading. Hermaphrodite is used for animal and vegetal species in which the possession of both ovaries and testes is either serial or concurrent, and for living organisms without such gonads but present binary form of reproduction, which is part of the typical life history of those species; intersex has come to be used when this is not the case.

Disorders of sex development

"Disorders of sex development” is a contested term, while it adopted the term, to open "many more doors", the now defunct Intersex Society of North America itself remarked that intersex is not a disorder. Other intersex people, activists, supporters, and academics have contested the adoption of the terminology and its implied status as a "disorder", seeing this as offensive to intersex individuals who do not feel that there is something wrong with them, regard the DSD consensus paper as reinforcing the normativity of early surgical interventions, and criticizing the treatment protocols associated with the new taxonomy.

Sociological research in Australia, published in 2016, found that 3% of respondents used the term "disorders of sex development" or "DSD" to define their sex characteristics, while 21% use the term when accessing medical services. In contrast, 60% used the term "intersex" in some form to self-describe their sex characteristics. Organisation Intersex International questions a disease/disability approach, argues for deferral of intervention unless medically necessary, when fully informed consent of the individual involved is possible, and self-determination of sex/gender orientation and identity. The UK Intersex Association is also highly critical of the label 'disorders' and points to the fact that there was minimal involvement of intersex representatives in the debate which led to the change in terminology. In May 2016, Interact Advocates for Intersex Youth also published a statement opposing pathologizing language to describe people born with intersex traits, recognizing "increasing general understanding and acceptance of the term "intersex"".

LGBT and LGBTI

Intersex can be contrasted with homosexuality or same-sex attraction. Numerous studies have shown higher rates of same sex attraction in intersex people, with a recent Australian study of people born with atypical sex characteristics finding that 52% of respondents were non-heterosexual, thus research on intersex subjects has been used to explore means of preventing homosexuality. Some people are both intersex and transgender. A 2012 clinical review paper found that between 8.5% and 20% of people with intersex variations experienced gender dysphoria.

The relationship of intersex to lesbian, gay, bisexual and trans, and queer communities is complex, but intersex people are often added to LGBT to create an LGBTI community. Emi Koyama describes how inclusion of intersex in LGBTI can fail to address intersex-specific human rights issues, including creating false impressions "that intersex people's rights are protected" by laws protecting LGBT people, and failing to acknowledge that many intersex people are not LGBT. Organisation Intersex International Australia states that some intersex individuals are same sex attracted, and some are heterosexual, but "LGBTI activism has fought for the rights of people who fall outside of expected binary sex and gender norms." Julius Kaggwa of SIPD Uganda has written that, while the gay community "offers us a place of relative safety, it is also oblivious to our specific needs". Mauro Cabral has written that transgender people and organizations "need to stop approaching intersex issues as if they were trans issues" including use of intersex as a means of explaining being transgender; "we can collaborate a lot with the intersex movement by making it clear how wrong that approach is".

Intersex in society

Fiction and media

An intersex character is the narrator in Jeffrey Eugenides' Pulitzer Prize-winning novel Middlesex.

Television works about intersex and films about intersex are scarce. The Spanish-language film XXY won the Critics' Week grand prize at the 2007 Cannes Film Festival and the ACID/CCAS Support Award. Faking It is notable for providing the first intersex main character in a television show, and television's first intersex character played by an intersex actor.

Civil society institutions

Intersex peer support and advocacy organizations have existed since at least 1985, with the establishment of the Androgen Insensitivity Syndrome Support Group Australia in 1985. The Androgen Insensitivity Syndrome Support Group established in 1988. The Intersex Society of North America may have been one of the first intersex civil society organizations to have been open to people regardless of diagnosis; it was active from 1993 to 2008.

Events

Intersex Awareness Day is an internationally observed civil awareness day designed to highlight the challenges faced by intersex people, occurring annually on 26 October. It marks the first public demonstration by intersex people, which took place in Boston on October 26, 1996, outside a venue where the American Academy of Pediatrics was holding its annual conference.

Intersex Day of Remembrance, also known as Intersex Solidarity Day, is an internationally observed civil awareness day designed to highlight issues faced by intersex people, occurring annually on 8 November. It marks the birthday of Herculine Barbin, a French intersex person whose memoirs were later published by Michel Foucault in Herculine Barbin: Being the Recently Discovered Memoirs of a Nineteenth-century French Hermaphrodite.

Flag

The intersex flag was created by Organisation Intersex International Australia in July 2013 to create a flag "that is not derivative, but is yet firmly grounded in meaning". The organization aimed to create a symbol without gendered pink and blue colors. It describes yellow and purple as "hermaphrodite" colors. The organization describes it as freely available "for use by any intersex person or organization who wishes to use it, in a human right affirming community context".

Religion

In Hinduism, Sangam literature uses the word pedi to refer to people born with an intersex condition; it also refers to antharlinga hijras and various other hijras. Warne and Raza argue that an association between intersex and hijra people is mostly unfounded but provokes parental fear.

In Islam, scholars of Islamic jurisprudence have detailed discussions on the status and rights of intersex based on what mainly exhibits in their external sexual organs. Yet, modern Islamic jurisprudence scholars turn to medical screening to determine the dominance of their sex. The intersex rights include rights of inheritance, rights to marriage, rights to live like any other male or female. The rights are generally based on whether they are true hermaphrodites, or pseudo hermaphrodite. Scholars of Islamic jurisprudence generally consider their rights based on the majority of what appears from their external sexual organs.

In Judaism, the Talmud contains extensive discussion concerning the status of two intersex types in Jewish law; namely the androginus, which exhibits both male and female external sexual organs, and the tumtum which exhibits neither. In the 1970s and 1980s, the treatment of intersex babies started to be discussed in Orthodox Jewish medical halacha by prominent rabbinic leaders, for example Eliezer Waldenberg and Moshe Feinstein.

Sport

Multiple athletes have been humiliated, excluded from competition or been forced to return medals following discovery of an intersex trait. Examples include Erik Schinegger, Foekje Dillema, Maria José Martínez-Patiño and Santhi Soundarajan. In contrast, Stanisława Walasiewicz was the subject of posthumous controversy.

The South African middle-distance runner Caster Semenya won gold at the World Championships in the women's 800 meter and won silver in the 2012 Summer Olympics. When Semenya won gold in the World Championships, the International Association of Athletics Federations requested sex verification tests. The results were not released, but Semenya was cleared to race with other women. Katrina Karkazis, Rebecca Jordan-Young, Georgiann Davis and Silvia Camporesi argued that new IAAF policies on "hyperandrogenism" in female athletes, established in response to the Semenya case, are "significantly flawed", arguing that the policy will not protect against breaches of privacy, will require athletes to undergo unnecessary treatment in order to compete, and will intensify "gender policing". They recommend that athletes be able to compete in accordance with their legal gender.

In April 2014, the BMJ reported that four elite women athletes with 5-ARD were subjected to sterilization and "partial clitoridectomies" in order to compete in sport. The authors noted that "partial clitoridectomy" was "not medically indicated, does not relate to real or perceived athletic "advantage". Intersex advocates regard this intervention as "a clearly coercive process". In 2016, the United Nations Special Rapporteur on health, Dainius Pūras, criticized "current and historic" sex verification policies, describing how "a number of athletes have undergone gonadectomy and partial clitoridectomy in the absence of symptoms or health issues warranting those procedures."

Population figures

There are few firm estimates of the number of intersex people. While human rights institutions have called for the demedicalisation of intersex traits, as far as possible, some clinicians do not favor such definitions. According to Leonard Sax, intersex should be "restricted to those conditions in which chromosomal sex is inconsistent with phenotypic sex, or in which the phenotype is not classifiable as either male or female", around 0.018%. This definition excludes Klinefelter syndrome and many other variations.

However, many conditions excluded from Sax's analysis are currently regarded as disorders of sex development. Individuals with those diagnoses may experience stigma and discrimination due to their sex characteristics, including sex "normalizing" interventions, and so those diagnoses and life experiences meet definitions of intersex in use by UN and other bodies. As a result, the statistical analyses by Blackless and Fausto-Sterling have become widely quoted, including by other clinicians. The following summarizes those frequency statistics:

Population figures can vary due to genetic causes. In the Dominican Republic, 5-alpha-reductase deficiency is not uncommon in the town of Las Salinas resulting in social acceptance of the intersex trait. Men with the trait are called "guevedoces”. 12 out of 13 families had one or more male family members that carried the gene. The overall incidence for the town was 1 in every 90 males were carriers, with other males either non-carriers or non-affected carriers.

Medical classifications

Signs

Ambiguous genitalia

Ambiguous genitalia may appear as a large clitoris or as a small penis.

Because there is variation in all of the processes of the development of the sex organs, a child can be born with a sexual anatomy that is typically female or feminine in appearance with a larger-than-average clitoris or typically male or masculine in appearance with a smaller-than-average penis that is open along the underside. The appearance may be quite ambiguous, describable as female genitals with a very large clitoris and partially fused labia, or as male genitals with a very small penis, completely open along the midline, and empty scrotum. Fertility is variable.

Measurement systems

The Orchidometer is a medical instrument to measure the volume of the testicles. It was developed by Swiss pediatric endocrinologist Andrea Prader. The Prader scale and Quigley scale are visual rating systems that measure genital appearance.

The Phall-O-Meter is a satirical scale, developed by Kiira Triea based on a concept by Suzanne Kessler and later described by Anne Fausto-Sterling in Sexing the Body. It combines assessments of acceptable phallus measurements for boys and girls. For a girl, a medically acceptable clitoris can be no bigger than one centimeter. For a boy, an acceptable penis size must be between 2.5 centimeters and 4.5 centimeters. Surgical interventions may occur if the range between one and 2.5 centimeters.

By birth, the typical fetus has been completely "sexed" male or female, meaning that the genetic sex corresponds with the phenotypical sex; that is to say, genetic sex corresponds with internal and external gonads, and external appearance of the genitals.

Conditions

There are a variety of opinions on what conditions or traits are and are not intersex, dependent on the definition of intersex that is used. Current human rights based definitions stress a broad diversity of sex characteristics that differ from expectations for male or female bodies.

Medical interventions

Rationales

Medical interventions take place to address physical health concerns, and psychosocial risks. Both types of rationale are the subject of debate, particularly as the consequences of surgical interventions are lifelong and irreversible. Questions regarding physical health include accurately assessing risk levels, necessity and timing. Psychosocial rationales are particularly susceptible to questions of necessity as they reflect social and cultural concerns.

There remains no clinical consensus about an evidence base, surgical timing, necessity, type of surgical intervention, and degree of difference warranting intervention. Such surgeries are the subject of significant contention due to consequences that include trauma, impact on sexual function and sensation, and violation of rights to physical and mental integrity. and multiple reports by international human rights and health

In the cases where gonads may pose a cancer risk, as in some cases of androgen insensitivity syndrome, concern has been expressed that treatment rationales and decision-making regarding cancer risk may encapsulate decisions around a desire for surgical normalization.

Hormone treatment: There is widespread evidence of prenatal testing and hormone treatment to prevent or eliminate intersex traits, associated also with the problematization of sexual orientation and gender non-conformity.

Psychosocial support: All stakeholders support psychosocial support. A joint international statement by participants at the Third International Intersex Forum in 2013 sought, amongst other demands: "Recognition that medicalization and stigmatisation of intersex people result in significant trauma and mental health concerns. In view of ensuring the bodily integrity and well-being of intersex people, autonomous non-pathologising psycho-social and peer support be available to intersex people throughout their life, as well as to parents and/or care providers."

Genetic selection and terminations: The ethics of preimplantation genetic diagnosis to select against intersex traits was the subject of 11 papers in the October 2013 issue of the American Journal of Bioethics. There is widespread evidence of pregnancy terminations arising from prenatal testing, as well as prenatal hormone treatment to prevent intersex traits. Behrmann and Ravitsky find social concepts of sex, gender and sexual orientation to be "intertwined on many levels. Parental choice against intersex may thus conceal biases against same-sex attractedness and gender nonconformity." This move was criticised by intersex advocacy groups in Australia and New Zealand. along with their ethics, control and usage.

ASEXUAL

Asexuality is the lack of sexual attraction to anyone, or low or absent interest in or desire for sexual activity. It may be considered the lack of a sexual orientation, or one of the variations thereof, alongside heterosexuality, homosexuality and bisexuality. It may also be an umbrella term used to categorize a broader spectrum of various asexual sub-identities.

Asexuality is distinct from abstention from sexual activity and from celibacy, which are behavioral and generally motivated by factors such as an individual's personal or religious beliefs. Sexual orientation, unlike sexual behavior, is believed to be "enduring". Some asexual people engage in sexual activity despite lacking sexual attraction or a desire for sex, due to a variety of reasons, such as a desire to pleasure themselves or romantic partners, or a desire to have children.

Acceptance of asexuality as a sexual orientation and field of scientific research is still relatively new,

Definition, identity and relationships

Asexuality is sometimes referred to as "ace" or "the ace community" by researchers or asexual and LGBT people. Because there is significant variation among people who identify as asexual, asexuality can encompass broad definitions. Researchers generally define asexuality as the lack of sexual attraction or the lack of sexual interest, Self-identification as asexual may also be determining factor.

Asexual people, though lacking sexual attraction to any gender, might engage in purely romantic relationships, while others might not. There are asexual-identified individuals who report that they feel sexual attraction but not the inclination to act on it because they have no true desire or need to engage in sexual or non-sexual activity, while other asexuals engage in cuddling or other non-sexual physical activity.

With regard to sexual activity in particular, the need or desire for masturbation is commonly referred to as sex drive by asexuals and they disassociate it from sexual attraction and being sexual; asexuals who masturbate generally consider it to be a normal product of the human body and not a sign of latent sexuality, and may not even find it pleasurable. Some asexual men are unable to get an erection and sexual activity by attempting penetration is impossible for them. Asexuals also differ in their feelings toward performing sex acts: some are indifferent and may have sex for the benefit of a romantic partner; others are more strongly averse to the idea, though they do not typically dislike people for having sex. They will oftentimes integrate these characteristics into a greater label that they identify with. Regarding romantic or emotional aspects of sexual orientation or sexual identity, for example, asexuals may identify as heterosexual, lesbian, gay, bisexual, queer,

Other unique words and phrases used in the asexual community to elaborate identities and relationships also exist. One term coined by individuals in the asexual community is friend-focused, which refers to highly valued, non-romantic relationships. Other terms include squishes and zucchinis, which are non-romantic crushes and queer-platonic relationships, respectively. Terms such as non-asexual and allosexual are used to refer to individuals on the opposite side of the sexuality spectrum.

Symbols

In 2009, AVEN members participated in the first asexual entry into an American pride parade when they walked in the San Francisco Pride Parade. In August 2010, after a period of debate over having an asexual flag and how to set up a system to create one, and contacting as many asexual communities as possible, a flag was announced as the asexual pride flag by one of the teams involved. The final flag had been a popular candidate and had previously seen use in online forums outside of AVEN. The final vote was held on a survey system outside of AVEN where the main flag creation efforts were organized. The flag colors have been used in artwork and referenced in articles about the sexuality.

Discrimination and legal protections

A 2012 study published in Group Processes & Intergroup Relations reports that there is more prejudice, dehumanization and discrimination toward asexuals than toward other sexual minorities, such as gay men, lesbians and bisexuals. Both homosexual and heterosexual people thought of asexuals as not only cold, but also animalistic and unrestrained. A different study, however, found little evidence of serious discrimination against asexuals because of their asexuality. Asexual activist, author, and blogger Julie Decker has observed that sexual harassment and violence, such as corrective rape, commonly victimizes the asexual community.

Asexuals also face prejudice from the LGBT community. Upon coming out as asexual, activist Sara Beth Brooks was told by many LGBT people that asexuals are mistaken in their self-identification and seek undeserved attention within the social justice movement.

In some jurisdictions, asexuals have legal protections. While Brazil bans since 1999 whatever pathologization or attempted treatment of sexual orientation by mental health professionals through the national ethical code, the U.S. state of New York has labeled asexuals as a protected class. However, asexuality does not typically attract the attention of the public or major scrutiny; therefore, it has not been the subject of legislation as much as other sexual orientations have. Before, sexuality in general was not questioned; it was often assumed, and little research had been conducted, thus susceptible to social influence, including media portrayal.

PANSEXUAL

Pansexuality, or omnisexuality, is the sexual, romantic or emotional attraction towards people regardless of their sex or gender identity. Pansexual people may refer to themselves as gender-blind, asserting that gender and sex are not determining factors in their romantic or sexual attraction to others.

Pansexuality may be considered a sexual orientation in its own right or a branch of bisexuality, to indicate an alternative sexual identity. Because pansexual people are open to relationships with people who do not identify as strictly men or women, and pansexuality therefore rejects the gender binary, To what extent the term bisexual is inclusive when compared with the term pansexual is debated within the LGBT community, especially the bisexual community. A reproach levelled at early psychology.

Comparison to bisexuality and other sexual identities

A literal dictionary definition of bisexuality, due to the prefix bi-, is sexual or romantic attraction to two sexes, or to two genders. Pansexuality, however, composed with the prefix pan-, is the sexual attraction to a person of any sex or gender. Using these definitions, pansexuality is defined differently by explicitly including people who are intersex or outside the gender binary. Gender is considered more complex than the state of one's sex, as gender includes genetic, hormonal, environmental and social factors. while the American Institute of Bisexuality states that the term bisexual "is an open and inclusive term for many kinds of people with same-sex and different-sex attractions" and that "the scientific classification bisexual only addresses the physical, biological sex of the people involved, not the gender-presentation."

Scholar Shiri Eisner states that terms such as pansexual, omnisexual, polysexual, queer, etc. are being used in place of the term bisexual because "bisexuality, it's been claimed, is a gender binary, and therefore oppressive, word" and that "the great debate is being perpetuated and developed by bisexual-identified transgender and genderqueer people on the one hand, and non-bi-identified transgender and genderqueer people on the other." Eisner argues that "the allegations of binarism have little to do with bisexuality's actual attributes or bisexual people's behavior in real life" and that the allegations are a political method to keep the bisexual and transgender movements separated, because of those who believe that bisexuality ignores or erases the visibility of transgender and genderqueer people.

The American Institute of Bisexuality argues that "terms like pansexual, polysexual, omnisexual, and ambisexual also describe a person with homosexual and heterosexual attractions, and therefore people with those labels are also bisexual" and that "by replacing the prefix bi – with pan-, poly-, omni-, ambi-, people who adopt these labels seek to clearly express the fact that gender does not factor into their own sexuality," but "this does not mean, however, that people who identify as bisexual are fixated on gender." The institute believes that the notion that if a person identifies as bisexual, then it is a reinforcement of a false gender binary is a notion that "has its roots in the anti-science, anti-Enlightenment philosophy that has ironically found a home within many Queer Studies departments at universities across the Anglophone world" and that "while it is true that our society's language and terminology do not necessarily reflect the full spectrum of human gender diversity, that is hardly the fault of people who choose to identify as bi. The Latin prefix bi- does indeed indicate two or both, however the 'both' indicated in the word bisexual are merely homosexual and heterosexual ." The institute argues that heterosexuality and homosexuality, by contrast," are defined by the boundary of two sexes/genders. Given those fundamental facts, any criticism of bisexuality as reinforcing a gender binary is misplaced. Over time, our society's concept of human sex and gender may well change."

The term pansexuality is sometimes used interchangeably with bisexuality, and, similarly, people who identify as bisexual may "feel that gender, biological sex, and sexual orientation should not be a focal point in potential relationships." In one study analyzing sexual identities described as alternative terms for bisexual or bi-self labels, "half of all bisexual and bisexual-identified respondents also chose alternative self-labels such as queer, pansexual, pansensual, polyfidelitous, ambisexual, polysexual, or personalized identities such as 'byke' or 'biphilic'". Polysexuality is similar to pansexuality in definition, meaning "encompassing more than one sexuality," but not necessarily encompassing all sexualities. This is distinct from polyamory, which means more than one intimate relationship at the same time with the knowledge and consent of everyone involved. American Institute of Bisexuality stated, "The term fluid expresses the fact that the balance of a person's homosexual and heterosexual attractions exists in a state of flux and changes over time."

Gray asexuality or gray-sexuality is the spectrum between asexuality and sexuality. Individuals who identify with gray asexuality are referred to as being gray-A, a grace or a gray ace, and make up what is referred to as the "ace umbrella". Within this spectrum includes terms such as demisexual, semisexual, asexual-ish and sexual-ish.

Those who identify as gray-A tend to lean toward the more asexual side of the aforementioned spectrum. As such, the emergence of online communities, such as the Asexual Visibility and Education Network, have given gray aces locations to discuss their orientation. Other terms within this spectrum include semisexual, asexual-ish and sexual-ish. Sari Locker, a sexuality educator at Teachers College of Columbia University, argued during a Mic interview that gray-asexuals "feel they are within the gray area between asexuality and more typical sexual interest".

Demisexuality

Demisexuality refers to those who "may experience secondary sexual attraction after a close emotional connection has already formed". Demisexuality as a term originated on AVEN in about 2008 to describe being almost asexual, and the community has been slowly growing ever since. The Demisexual Resource Center says that "Demisexuals are considered part of the asexual community because for the most part, they don’t feel sexual attraction. Many demisexuals are only attracted to a handful of people in their lifetimes, or even just one person. Many demisexuals are also uninterested in sex, so they have a lot in common with asexuals." Demisexuality is different for different people because of several reasons, one of the first and foremost being that the definition of "emotional bond" varies from person to person. Another reason it varies is because people in the asexual spectrum communities often switch labels throughout their lives, and fluidity in orientation and identity is a common attitude.

Romantic orientation

The romantic orientation of a gray-A identifying individual can vary, because sexual and romantic identities are not necessarily linked. A black, gray, white, and purple flag is commonly used to display pride in the asexual community. The gray bar represents the area of gray sexuality within the community.

Romantic orientation, also called affectional orientation, indicates the sex or gender with which a person is most likely to have a romantic relationship or fall in love. It is used both alternatively and side-by-side with the term sexual orientation, and is based on the perspective that sexual attraction is but a single component of a larger dynamic. For example, although a pansexual person may feel sexually attracted to people regardless of gender, they may be predisposed to romantic intimacy with females. For asexual people, romantic orientation is often considered a more useful measure of attraction than sexual orientation.

Romantic identities

People may or may not engage in purely emotional romantic relationships. The main identities relating to this are: With regard to asexuality, while asexuals usually do not experience sexual attraction, they may still experience romantic attraction.

LGBT+ HISTORY

LGBT history dates back to the first recorded instances of same-sex love and sexuality of ancient civilizations, involving the history of lesbian, gay, bisexual, and transgender peoples and cultures around the world. What survives after many centuries of persecution—resulting in shame, suppression, and secrecy—has only in more recent decades been pursued and interwoven into more mainstream historical narratives.

In 1994 the annual observance of LGBT History Month began in the US, and it has since been picked up in other countries. This observance involves highlighting the history of the people, LGBT rights and related civil rights movements. It is observed during October in the United States, to include National Coming Out Day on October 11. In the United Kingdom, it is observed during February, to coincide with a major celebration of the 2005 abolition of Section 28, which had prohibited schools from discussing LGBT issues or counseling LGBT or questioning youth.

Ancient history

Among historical figures, some were recorded as having relations with others of their own sex — exclusively or together with opposite-sex relations — while others were recorded as only having relations with the opposite sex. However, there are instances of same-sex love and sexuality within almost all ancient civilizations. Additionally, Transgender and third gender people have been recorded in almost all cultures across human history.

Africa

Anthropologists Stephen Murray and Will Roscoe reported that women in Lesotho engaged in socially sanctioned "long term, erotic relationships," named motsoalle. E. E. Evans-Pritchard also recorded that male Azande warriors routinely took on boy-wives between the ages of twelve and twenty, who helped with household tasks and participated in intercrural sex with their older husbands. The practice had died out by the early 20th century, after Europeans had gained control of African countries, but was recounted to Evans-Pritchard by the elders with whom he spoke.

Ancient Egypt

Ostraca dating from the Ramesside Period have been found which depict hastily drawn images of homosexual as well as heterosexual sex. The duo Khnumhotep and Niankhkhnum, manicurists in the Palace of King Niuserre during the Fifth Dynasty of Egyptian pharaohs, circa 2400 BC. are speculated to have been gay based on a representation of them embracing nose-to-nose in their shared tomb. King Neferkare and General Sasenet, a Middle Kingdom story, has an intriguing plot revolving around a king's clandestine gay affair with one of his generals. It may reference the actual Pharaoh Pepi II, who was likely gay.

Early modern Egypt

The Siwa Oasis was of special interest to anthropologists and sociologists because of its historical acceptance of male homosexuality. The practice probably arose because from ancient times unmarried men and adolescent boys were required to live and work together outside the town of Shali, secluded for several years from any access to available women. In 1900, the German egyptologist George Steindorff reported that, "the feast of marrying a boy was celebrated with great pomp, and the money paid for a boy sometimes amounted to fifteen pounds, while the money paid for a woman was a little over one pound." The archaeologist Count Byron de Prorok reported in 1937 that "an enthusiasm could not have been approached even in Sodom... Homosexuality was not merely rampant, it was raging...Every dancer had his boyfriend... chiefs had harems of boys.

Walter Cline noted that, "all normal Siwan men and boys practice sodomy...the natives are not ashamed of this; they talk about it as openly as they talk about love of women, and many if not most of their fights arise from homosexual competition.... Prominent men lend their sons to each other. All Siwans know the matings which have taken place among their sheiks and their sheiks' sons.... Most of the boys used in sodomy are between twelve and eighteen years of age." In the late 1940s, a Siwan merchant told the visiting British novelist Robin Maugham that the Siwan men "will kill each other for boy. Never for a woman".

Americas

Among Indigenous peoples of the Americas prior to European colonization, a number of nations had respected roles for homosexual, bisexual, and gender-nonconforming individuals; in many indigenous communities, these social and spiritual roles are still observed. While each indigenous culture has its own names for these individuals, a modern, pan-Indian term that has been adopted by consensus is "Two-Spirit". Typically, this individual is recognized early in life, and raised in the appropriate manner, learning from the Elders the customs, spiritual and social duties fulfilled by these special people in the community. This is the earliest known law condemning the act of male-to-male intercourse in the military. Despite these laws, homosexuality was an integral part of temple life in parts of Mesopotamia, and no blame appears to have attached to its practice outside of worship. Some kings had male lovers — both Zimri-lin and Hammurabi slept with men. Freely pictured art of anal intercourse, practiced as part of a religious ritual, dated from the 3rd millennium BC and onwards.

Ancient China

Homosexuality has been acknowledged in China since ancient times. Scholar Pan Guangdan came to the conclusion that nearly every emperor in the Han Dynasty had one or more male sex partners. Homosexuality in China, known as the passions of the cut peach and various other euphemisms has been recorded since approximately 600 BCE. Homosexuality was mentioned in many famous works of Chinese literature.

The instances of same-sex affection and sexual interactions described in the classical novel Dream of the Red Chamber seem as familiar to observers in the present as do equivalent stories of romances between heterosexual people during the same period. Confucianism, being primarily a social and political philosophy, focused little on sexuality, whether homosexual or heterosexual.

There are also descriptions of lesbians in some history books. It is believed homosexuality was popular in the Song, Ming and Qing dynasties.

Ancient India

Throughout Hindu and Vedic texts there are many descriptions of saints, demigods, and even the Supreme Lord transcending gender norms and manifesting multiple combinations of sex and gender. There are several instances in ancient Indian epic poetry of same sex depictions and unions by gods and goddesses. There are several stories of depicting love between same sexes especially among kings and queens. Kamasutra, the ancient Indian treatise on love talks about feelings for same sexes. There are several depictions of same-sex sexual acts in temples like Khajuraho. Several Mughal noblemen and emperors and other Muslim rulers of South Asia are known to have had homosexual inclinations. In South Asia, the Hijra are a caste of third-gender, or transgender group who live a feminine role. Hijra may be born male or intersex, and some may have been born female.

Ancient Palestine

Middle Assyrian Law Codes dating 1075 BC states: "If a man has intercourse with his brother-in-arms, they shall turn him into a eunuch".

Ancient Japan

In Japan, several Heian diaries which contain references to homosexual acts exist as well. Some of these also contain references to emperors involved in homosexual relationships and to "handsome boys retained for sexual purposes" by emperors. In other literary works can be found references to what Leupp has called "problems of gender identity", such as the story of a youth's falling in love with a girl who is actually a cross-dressing male. Japanese shunga are erotic pictures which include same-sex and opposite-sex love.

Ancient Persia

In pre-modern Islam, there was a "widespread conviction that beardless youths possessed a temptation to adult men as a whole, and not merely to a small minority of deviants." Muslim—often Sufi—poets in medieval Arab lands and in Persia wrote odes to the beautiful wine boys who served them in the taverns. In many areas, the practice survived into modern times, as documented by Richard Francis Burton, André Gide, and others. Homoerotic themes were present in poetry and other literature written by some Muslims from the medieval period onwards and which celebrated love between men. In fact, these were more common than expressions of attraction to women.

Persian poets, such as Sa'di, Hafiz, and Jami, wrote poems replete with homoerotic allusions. The two most commonly documented forms were commercial sex with transgender young women or males enacting transgender roles exemplified by the köçeks and the bacchás, and Sufi spiritual practices in which the practitioner admired the form of a beautiful boy in order to enter ecstatic states and glimpse the beauty of god.

Classical antiquity in Europe

Ancient Celts

According to Aristotle, although most "belligerent nations" were strongly influenced by their women, the Celts were unusual because their men openly preferred male lovers. H. D. Rankin in Celts and the Classical World notes that "Athenaeus echoes this comment and so does Ammianus . It seems to be the general opinion of antiquity." In book XIII of his Deipnosophists, the Roman Greek rhetorician and grammarian Athenaeus, repeating assertions made by Diodorus Siculus in the 1st century BC, wrote that Celtic women were beautiful but that the men preferred to sleep together. Diodorus went further, stating that "the young men will offer themselves to strangers and are insulted if the offer is refused". Rankin argues that the ultimate source of these assertions is likely to be Poseidonius and speculates that these authors may be recording male "bonding rituals".

Ancient Greece

The earliest documents concerning same-sex relationships come from ancient Greece. Such relationships did not replace marriage between man and woman, but occurred before and beside it. A mature man would not usually have a mature male mate but the older man would usually be the erastes to a young eromenos . Men could also seek adolescent boys as partners as shown by some of the earliest documents concerning same-sex pederastic relationships, which come from ancient Greece. Often, they were favored over women. One ancient saying claimed that "Women are for business, boys are for pleasure." Though slave boys could be bought, free boys had to be courted, and ancient materials suggest that the father also had to consent to the relationship.

Such documents depict a world in which relationships with women and relationships with youths were the essential foundation of a normal man's love life. Same-sex relationships were a social institution variously constructed over time and from one city to another. The formal practice, an erotic yet often restrained relationship between a free adult male and a free adolescent was valued for its pedagogic benefits and as a means of population control, though occasionally was blamed for causing disorder.

Plato praised its benefits in his early writings but in his late works proposed its prohibition and Luxembourg. In Mexico, same-sex marriage is recognized in all states, but performed only in Mexico City, where it became effective on March 4, 2010.

Same-sex marriage was effectively legalized in the United States on June 26, 2015 following the U.S. Supreme Court's decision in Obergefell v. Hodges. Prior to Obergefell, lower court decisions, state legislation, and popular referendums had already legalized same-sex marriage to some degree in 38 out of 50 U.S. states, comprising about 70% of the U.S. population. Federal benefits were previously extended to lawfully married same-sex couples following the Supreme Court's June 2013 decision in United States v. Windsor.

Student groups

Since the mid-1970s students at high schools and universities have organized LGBT groups, often called Gay-Straight Alliances at their respective schools. The groups form to provide support for LGBT students and to promote awareness of LGBT issues in the local community. In 1990, a student group named The Other Ten Percentile was founded by a group of teachers and students in the Hebrew University of Jerusalem, becoming the first LGBT organization in Jerusalem. Frequently, such groups have been banned or prohibited from meeting or receiving the same recognition as other student groups. For example, in September 2006, Touro University California briefly attempted to ban the school's GSA, the Touro University Gay-Straight Alliance. After student demonstrations and an outcry of support from the American Medical Student Association, the Gay and Lesbian Medical Association and the Vallejo City Council, Touro University retracted its revocation of the school's GSA. The university went on to reaffirm its commitment to non-discrimination based on sexual orientation.

In April 2016, the GSA Network changed their name from Gay-Straight Alliance Network to Genders & Sexualities Alliance Network in order to be more inclusive and reflective of youth who make up the organization.

Historical study of homosexuality

19th century and early 20th century

When Heinrich Hoessli and K. H. Ulrichs began their pioneering homosexual scholarship in the late 19th century, they found little in the way of comprehensive historical data, except for material from ancient Greece and Islam. Some other information was added by the English scholars Richard Burton and Havelock Ellis. In German Albert Moll published a volume containing lists of famous homosexuals. By the end of the century, however, when the Berlin Scientific-Humanitarian Committee was formed it was realised that a comprehensive bibliographical search must be undertaken. The results of this inquiry were incorporated into the volumes of the Jahrbuch fur sexualle Zwischenstufen and Magnus_Hirschfeld's Die Homoexualitat des Mannes und des Weibes . The Great Depression and the rise of Nazism put a stop to most serious homosexual research.

1950s and 1960s

As part of the growth of the contemporary gay movement in Southern California, a number of historical articles made their way into such movement periodicals as The Ladder, Mattachine Review, and One Quarterly. In France Aracadie under the editorship of Marc Daniel published a considerable amount of historical material. Almost without exception, university scholars were afraid to touch the subject. As a result, much of the work was done by autodidacts toiling under less than ideal conditions. Since most of this scholarship was done under movement auspices, it tended to reflect relevant concerns; compiling a brief of injustices and biographical sketches of exemplary gay men and women of the past for example.

The atmosphere of the 1960s changed things. The sexual revolution made human sexuality an appropriate object of research. A new emphasis on social and intellectual history appeared, stemming in large measure from the group around the French periodical Annales. Although several useful syntheses of the world history of homosexuality have appeared, much material, especially from Islam, China and other non-Western cultures has not yet been properly studied and published, so that undoubtedly these will be superseded.

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