16.6.06

ΟΙΚΟΓΕΝΕΙΑΚΕΣ ΥΠΟΘΕΣΕΙΣ

Drawn to the truth
Superstar queer cartoonist Alison Bechdel takes time out from chronicling the lesbian world to pen a moody, haunting memoir about growing up, coming out, and discovering that her dad was also gay.
By Regina Marler
From The Advocate, June 20, 2006
“It was a weird time,” cartoonist Alison Bechdel reflects. “In a six-month period, I realized I was a lesbian, learned that my dad was gay, got involved in my first relationship, and then my dad got hit by a truck.”
Bechdel’s quirky wit has long drawn fans to her ongoing comic strip “Dykes to Watch Out For.” Now, in her first graphic memoir, Fun Home: A Family Tragicomic, Bechdel explains where her sensibilities come from. Her father, Bruce Bechdel, considered himself disappointed in life. He wanted to be a big-city writer, but instead, after military service in Europe, he returned with his wife to his sleepy hometown in Pennsylvania, where he divided his time between running the family funeral home—the “fun home” of the title—teaching high school English, and endlessly restoring the massive Victorian house where Alison and her brother were brought up.
He also mentored a succession of good-looking teenage boys—and was eventually arrested when one complained. Soon after 19-year-old Alison learned her father’s secret, he was hit by a truck on the side of a road—a death that Bechdel and her family chose to believe was suicide.
If that seems an unusual reaction, it’s also typical for the Bechdels. Like a version of Six Feet Under set in the ’70s, Fun Home is full of gothic details, muted emotions, and the unexpected.
Most gay people struggle to come out to their families, but Bechdel’s revelation was quickly upstaged by her mother’s announcement about her father.
“It might seem like terrible timing, but in a way it wasn’t,” she says. “There was so much mental and physical exhilaration going on in that early stage of coming out and having sex for the first time—it was an excellent refuge from my pain.”
Sorting through her father’s belongings shortly after his death, she found a photo of a male youth—the family’s babysitter—wearing just a pair of briefs. This intimate glimpse of her father’s secret life didn’t disturb Bechdel: “I was still in the throes of my own coming-out process at that point and feeling very revolutionary and subversive, like I was part of something that would upend the established order. And then I found this evidence that that order had already been upended, by my own father, in my own family. I felt a curious kind of complicity with him. Like we were comrades.”
In fact, finding the photo made Bechdel want to tell the story that became Fun Home. She couldn’t do so at the time, partly because she lacked the emotional and creative skills the project would demand, partly because she didn’t have the nerve to reveal a family secret. Also, she adds, “it wasn’t possible in 1981 to address homosexuality in the matter-of-fact way that my story entailed.”
But the biggest inhibiting factor was Bechdel’s relationship with her father. “He really wanted me to be an artist,” she explains. “When he was alive he was way too involved in my life, sort of living vicariously through me, from coloring in my coloring books when I was 6 to telling me what classes I should take in college.” This was part of the reason Bechdel became a cartoonist: “It’s such a lowbrow art form. My father had no aesthetic criteria for it, so he couldn’t judge it.”
When she finally sat down to write the book, she was almost 40. And “because this project would have to be more intimate and complex, more literary, than what I’d been doing in my comic strip, it meant confronting my father’s artist fixation head-on,” Bechdel says. Only through writing the book could she overcome his inhibiting critical presence. “I realized eventually that what the book was really about was not his suicide or our shared homosexuality or the books we read. It was about my creative apprenticeship to my father; it was about becoming an artist.”

15.6.06

GAY ΠΑΙΔΙΑ ΟΜΟΦΥΛΟΦΙΛΩΝ ΓΟΝΙΩΝ

In our parents' footsteps
LGBT kids who grew up with gay parents are finding support in groups like COLAGE. And they’re discovering their desire to work in the gay rights movement.
By Fred Kuhr
From The Advocate, June 20, 2006
Brendan Ranson-Walsh was in Hawaii a few years ago while touring with the musical Cats. He and some friends were looking for a gay beach in Maui, but they were having no luck.
So Ranson-Walsh, 22, called the one person he knew would be able to help: his father, Robert. That’s because Ranson-Walsh and Robert, 55, share a bond that the majority of gay children do not have with their parents—father and son are both gay.
While many gays and lesbians may see having a gay parent as a dream scenario, many second-generation gays, or “second-geners,” say that, like any parent-child relationship, it comes with its own unique challenges. “Everyone assumes that it’s easier being gay if you have a gay parent,” says Ranson-Walsh. “And yes, to a degree, it’s easier. A gay parent isn’t going to kick you out of the house for being gay. But it wasn’t easy.”
For Ranson-Walsh, who also has a lesbian sister, the challenge came with being pegged as gay at an early age, thanks in part to his longtime love of dancing and performing. “With my dad being gay, he had a sense of me before I did,” says Ranson-Walsh, whose father lives in Washington, D.C., with his partner. “I felt pressure, but I didn’t want him to be right.” Also, after his sister came out, Brendan felt like he was “the last hope” to carry on the family name. “But I realize now that the pressure was all in my head.”
Regardless of the struggles second-geners may face, what is remarkable is just how many end up working deep in the trenches of the gay rights movement. Ranson-Walsh’s 26-year-old sister, Kate, for example, was an activist from an early age, attending her first gay family conference in 1989. She eventually got involved with the national organization Children of Lesbians and Gays Everywhere, serving on the board for seven years and writing a regular column in the group’s newsletter. She was a youth organizer for the National Gay and Lesbian Task Force, and she even tried to start a gay-straight alliance in her high school in Fairfax County, Va. Today, she’s the force behind QueerSpawn.com, an online community for second-geners as well as kids of gay parents.
Kate, who now lives in Oakland, Calif., learned early about the prejudice that the gay children of gay parents face. When she was in high school, a local television station was going to do a news story on Kate as the child of a gay parent. But when the producers found out that Kate herself is a lesbian, they killed the piece, saying they didn’t want to promote negative stereotypes.
Even some gay and lesbian parents see families like Kate’s negatively, she says. “I used to babysit for a lesbian couple who were so adamant that their son grow up to be straight,” recalls Kate. “Isn’t that internalized homophobia? The truth is, what does it matter? You are who you are.”
Asha Leong is a self-identified queer with a lesbian mother. Ten years ago Asha, now 29, helped found the Day of Silence, an annual protest that has since grown into a national movement to bring attention to the plight of LGBT youth. She has worked for YouthPride in Atlanta and Lambda Legal, and she recently relocated to Columbia, S.C., to become campaign manager for the South Carolina Equality Coalition, which is battling a state constitutional ban on same-sex marriage on the ballot this fall.
Part of what motivates her is the fact that her mother and her mother’s partner, who now live in Massachusetts, are getting married later this year. “It’s amazing that they will be married in Massachusetts and to know that we are winning this battle,” Leong says. “But it also brings home just how important it is to do this work in the South, in the buckle of the Bible Belt. I feel like I was born to do this work.”
Meredith Fenton, a 30-year-old native of Peoria, Ill., is the national program director for the San Francisco–based COLAGE. She identifies as queer and has a lesbian mother who came out at age 51. In fact, the differences in their coming-out experiences helped give Fenton a better understanding of generational differences among gays and lesbians. “My mom had to deal with losing friends [after she came out],” says Fenton, who came out herself while a student at liberal Wellesley College in Massachusetts.
Fenton is also angered by those gays who treat her family like a negative stereotype that could impede the gay rights movement. “Clearly, gay parents with straight kids are the preferred spokespeople for the community,” says Fenton. “Was my mom ‘flaunting’ her lesbianism while I was growing up? If flaunting meant being a stay-at-home mom married to her doctor husband and going to synagogue together, then yes, she was flaunting her dormant lesbianism.”
For COLAGE board cochair Ryan LaLonde, whose brother and mother are both gay, community activism doesn’t just benefit him, it benefits his entire family. “A win for me is a triple win,” says LaLonde, a 31-year-old Michigan native now living in Silver Spring, Md. “It’s a win for me, for my family, and for the kids I’m going to have. When I’m talking about gay issues, I’m talking about every member of my family. I can speak as a gay man, as the son, as the sibling—from every perspective. We are the best advocates for our community, but we’re not always welcomed by the community.”
That’s one of the reasons second-geners tend to stick together, LaLonde says. “We face more obstacles because we are not always welcome. So we’ve had to create our own world.”
Jesse Carr had one more obstacle thrown his way. Carr, 24, is a female-to-male transgender, something that his lesbian mothers didn’t understand at first. So Carr knows firsthand the kind of transphobia that sometimes exists in the lesbian community. “When I came out as transgendered, they were scared,” Carr recalls. “They were angry, partly out of fear.”
Carr, the membership coordinator for COLAGE, says the process of coming out to his parents was similar to what a gay child might go through in coming out to straight parents. “There’s a generational difference too,” says Carr, who was raised in Lewisburg, Pa. “My generation has a different understanding of gender roles. But having grown up in a queer community, I [understand] it as a multigenerational community.”
The same goes for Brendan Ranson-Walsh. Even though he doesn’t make his living in activism, he takes the time to educate his peers about the history of the gay rights movement. “Having a gay parent connects me to the struggle and gives me a sense of history,” he says. “Most of the people I know don’t have a clue about Stonewall. Just having that kind of knowledge takes away the apathy, and it inspires me to make a difference.”

14.6.06

ΠΟΛΩΝΙΑ. ΚΛΙΜΑ ΦΟΒΟΥ ΚΑΙ ΜΙΣΟΥΣ ΚΑΤΑ ΤΩΝ ΟΜΟΦΥΛΟΦΙΛΩΝ

Gay activists hold Warsaw rally
BBC - 10 Jun 06
Thousands of people have taken part in a gay rights march in the Polish capital to protest against ongoing discrimination against homosexuals.
The march was given the go-ahead by Warsaw city officials after being banned for the last two years.
There was a heavy police presence at the rally which passed off peacefully and was also attended by politicians and international supporters.
Activists have accused the government of fuelling hostility towards them.
City officials had also given the green light to a counter-protest by a far-right youth movement called Polish Youth.
However, the group chose to cancel its march following an appeal by prominent right-wing politician Roman Giertych.
A group of some 100 skinheads threw eggs at the marchers, but were prevented from approaching them by police.
"Climate of fear"
Homosexuality is legal in Poland but the gay community faces an uphill battle for public acceptance.
"We do not agree to being pushed into a ghetto," Ania Kurowicka, a 21-year-old Warsaw University student told AP news agency.
"We do not want to be publicly called deviants, sick people or criminals. We don't want young people to think it is ok to throw stones at us because we are different."
Gay rights activists say homosexuals in former communist Eastern Europe live in a climate of fear and hatred and are frequently subjected to verbal and physical attacks.
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The Polish Minister of Education dismissed the Director of Polish In-Service Teachers Training Centre for the publication of the Council of Europe human rights training manual which in Minister’s opinion is too gay-friendly. Secretary General of Council of Europe expressed his concern with the situation in Poland.
Text of the media statement by teery Dvis, Secretary general of the Council of Europe:
"Council of Europe Secretary General reacts to the dismissal of a Polish official responsible for the distribution of a Council of Europe publication
Strasbourg , 13.06.2006 - “I do not understand how teaching tolerance can be grounds for dismissal” said Terry Davis after a meeting with the Polish Permanent Representative to the Council of Europe as a result of reports that a Polish official has been dismissed for using a Council of Europe handbook on human rights education.
“I asked the Polish government to clarify the circumstances in which Mr Mirosław Sielatycki, Director of the Polish In-Service Teachers Training Centre, has been dismissed.
I made it clear that the Polish government is free to decide whether it wishes to use Council of Europe material for human rights education, but if the teaching material is optional, the values and principles contained therein are certainly not.
I am very concerned about a number of incidents in various Council of Europe member states in recent weeks. Discrimination on the grounds of sexual orientation is not showing any signs of decline, and it is regrettable that prejudiced attitudes contrary to the most basic human rights standards of the Council of Europe are apparently being endorsed and even promoted by persons in official positions. I shall not make any specific comments on the case of Mr Sielatycki until I receive an official reply from the Polish government” concluded the Secretary General. "
Story on the dismissal:
The Chief of Polish Center for Teachers' Training is fired for promotion of COMPASS!!! by Dariusz Grzemny - Friday, 9 June 2006, 02:11 PM
Dear friends,
As you probably heard, The Polish Minister of Education Mr. Roman Giertych, officially dismissed The Director of Polish In-Service Teachers Training Centre for the publication of "Compass: a manual on human rights education with young people". In the letter of dismissal it is clearly stated that the only reason was to be involved in publishing the manual. The minister says:
This Manual speaks about issues of the homosexual relations as being equal to the matrimonial relations between woman and man. The contents included in this Manual accept thesis that the prohibition of matrimonial homosexual relations and the adoption of children by homosexual couples may constitute an element of discrimination. Such contents are in contradiction to the core curriculum for general education; therefore they can not be, by any means, presented as methodological resources for teacher.
Here in Poland we are very affected by this decision, which was also followed by the interview of the Vice-minister of Education, who said in today's news that the Ministry is considering banning the distribution and sale of COMPASS.
The Minister of Education, a leader of the League of Polish Families Party, a nationalistic party wants instead to concentrate on introducing the new subject in schools, which will be called patriotic education, where young people will learn how to be real Polish Patriots and good citizens, whatever that means.
The Minister's decision and the attempt to ban the distribution of Compass are against Polish Constitution, which prohibits censorship and gives all Polish citizens all rights and freedoms, which are also stated in the European Convention of Human Rights.
We would like to ask you for your support and protest against these decisions. All support is important. Please write your e-mails or faxes to the Chancellery of the Prime Minister. Here are the details:
E-mail: rzecznik@kprm.gov.plFax: +48 22 694-68-26
Thanks a lot for your understanding.
Dariusz GrzemnyAssociation for Children and Young People CHANCEResponsible for the Polish translation of Compass
(Αναδημοσίευση από το site της ILGA-Europe)

ΜΙΑ ΒΡΑΔΙΑ ΜΕ ΤΗΝ "ΕΡΩΜΕΝΗ ΤΗΣ"

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Ήταν θαύμα ιδέσθαι με το ψιλό λεπτό κορμί, που ‘χε σοκολατένια σάρκα. Καθόμουν σε μια γωνιά του κρεβατιού σταυροπόδι και ζαρωμένη, μισοτρέμοντας, μύριζα ένα μεγάλο γαρίφαλο που πήρα απ’ το ανθογυάλι. Ψιθύρισα «αν χόρευες έτσι». Είχε κέφι. Έκανε με κάτι λαφρά κινήματα έναν ισπανο-αιγυπτιο-ανατολικό χορό της έμπνευσης της. Κάθε τόσο έγερνε τα γυμνά της στήθια. Εγώ πρόφταινα αρπαχτά να τη φιλήσω μα ξεγλίστραγε. Σωστή Σαλώμη. Ύστερα, πέφτοντας στο κρεβάτι, έβγαλε την πετσέτα και παραδοθήκαμε σ’ αληθινά όργια. Όλη η νύχτα ήταν μια ατελείωτη μουσική από λυσσώδικα φιλιά. Για μια στιγμή τράβηξε την κουβέρτα να σκεπαστεί λιγάκι, κει κατά τα ξημερώματα. Θα την έπαιρνε ο ύπνος. Εγώ άρχισα να θλίβομαι, αλλ’ υποχώρησα σεβόμενη την κούραση της. Δυο-τρεις φορές σηκώθηκα και άναψα σπίρτα φέρνοντάς τα πλάι στο πρόσωπο της. Ήθελα να τη δω λίγο. Το πυκνό σκοτάδι μ’ έπνιγε. Την άλλη μέρα μ’ ερώτησε αν ζητούσα να την κάψω...
Ντόρα Ρωζέττη: Η ερωμένη της (Μεταίχμιο)
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Παρουσίαση του βιβλίου "Η ερωμένη της" της Ντόρα Ρωζέττη, στον χώρο του βιβλιοπωλείου ΠΟΛΥΧΡΩΜΟΣ ΠΛΑΝΗΤΗΣ, Αντωνιάδου 6, Αθήνα (Πεδίον Άρεως, πλησίον ΑΣΟΕΕ).
Την κεντρική εισήγηση θα κάνει η επιμελήτρια του βιβλίου, συγγραφέας και ακαδημαϊκός, Χριστίνα Ντουνιά, ενώ θα συμμετέχει επίσης ο Ευρυπίδης Γαραντούδης, Επίκουρος Καθηγητής Φιλολογίας στο Πανεπιστήμιο Αθηνών.

13.6.06

ΟΙ ΟΜΟΦΥΛΟΦΙΛΟΙ ΣΤΙΣ ΑΡΑΒΙΚΕΣ ΧΩΡΕΣ ΤΗΣ ΜΕΣΗΣ ΑΝΑΤΟΛΗΣ

'People think it's a mental illness'
(Απόσπασμα από το βιβλίο του Brian Whitaker, Unspeakable Love: Gay and Lesbian Life in the Middle East)
In the Middle East, coming out as a homosexual is often unthinkable. Brian Whitaker talks to young gay and lesbian Arabs about their secret private lives
Ghaith, a Syrian, was studying fashion design in Damascus when the family crisis happened. "Of course, I had known that I was gay for a long time but I never allowed myself even to think about it," he says. In his final year at college, he developed a crush on one of his male teachers. "I felt this thing for him that I never knew I could feel," Ghaith recalls. "I used to see him and almost pass out.
"One day, I was at his place for a party and I got drunk. My teacher said he had a problem with his back and I offered him a massage. We went into the bedroom. I was massaging him and suddenly I felt so happy. I turned his face towards my face and kissed him. He was like, 'What are you doing? You're not gay.' I said, 'Yes, I am.'
"It was the first time I had actually said that I was gay. After that, I couldn't see anybody or speak for almost a week. I just went to my room and stayed there; I stopped going to school; I stopped eating. I was so upset at myself and I was going, 'No, I'm not gay, I'm not gay.'"
When he finally emerged, a friend suggested that he see a psychiatrist. To reassure him, Ghaith agreed. "I went to this psychiatrist and, before I saw him, I was stupid enough to fill in a form about who I was, with my family's phone number. [The doctor] was very rude and we almost had a fight. He said: 'You're the garbage of the country, you shouldn't be alive and if you want to live, don't live here. Just find a visa and leave Syria and don't ever come back.'
"Before I reached home, he had called my mum, and my mum freaked out. When I arrived home there were all these people in the house. My mum was crying, my sister was crying - I thought somebody had died or something. They put me in the middle and everybody was judging me. I said to them, 'You have to respect who I am; this was not something I chose,' but it was a hopeless case.
"The bad part was that my mum wanted me to leave the college. I said, 'No, I'll do whatever you want.' After that, she started taking me to therapists. I went to at least 25 and they were all really, really bad."
Ghaith was one of the luckier ones. Ali, still in his late teens, comes from a traditional Shia family in Lebanon and, as he says himself, it is obvious that he is gay. Before fleeing his family home, he suffered abuse from relatives that included being hit with a chair so hard that it broke, being imprisoned in the house for five days, being locked in the boot of a car, and being threatened with a gun when he was caught wearing his sister's clothes.
According to Ali, an older brother told him, "I'm not sure you're gay, but if I find out one day that you are gay, you're dead. It's not good for our family and our name."
The threats directed against gay Arabs for besmirching the family's name reflect an old-fashioned concept of "honour" found in the more traditionalist parts of the Middle East. Although it is generally accepted in many areas of the world that sexual orientation is neither a conscious choice nor anything that can be changed voluntarily, this idea has not yet taken hold in Arab countries - with the result that homosexuality tends to be viewed either as wilfully perverse behaviour or as a symptom of psychiatric disturbance, and dealt with accordingly.
"What people know of it, if they know anything, is that it's like some sort of mental illness," says Billy, a doctor's son in his final year at Cairo University. "This is the educated part of society - doctors, teachers, engineers, technocrats. Those from a lesser educational background deal with it differently. They think their son has been seduced or come under bad influences. Many of them get absolutely furious and kick him out until he changes his behaviour."
The stigma attached to homosexuality also makes it difficult for families to seek advice from their friends. Ignorance is the reason most often cited by young gay Arabs when relatives respond badly. The general taboo on discussing sexual matters in public results in a lack of level-headed and scientifically accurate media treatment that might help families to cope better.
In contrast to their perplexed parents, young gays from Egypt's professional class are often well-informed about their sexuality long before it turns into a family crisis. Sometimes their knowledge comes from older or more experienced gay friends but mostly it comes from the internet.
"If it wasn't for the internet, I wouldn't have come to accept my sexuality," Salim says, but he is concerned that much of the information and advice provided by gay websites is addressed to a western audience and may be unsuitable for people living in Arab societies.
Marriage is more or less obligatory in traditional Arab households, and arranged marriages are widespread. Sons and daughters who are not attracted to the opposite sex may contrive to postpone it but the range of plausible excuses for not marrying at all is severely limited. At some point, most have to make an unenviable choice between declaring their sexuality (with all the consequences) or accepting that marriage is inevitable.
Hassan, in his early 20s, comes from a prosperous Palestinian family which has lived in the US for many years but whose values seem largely unaffected by its move to a different culture. The family will expect Hassan to follow his siblings into married life, and so far Hassan has done nothing to ruffle their plans. What none of them knows, however, is that he is an active member of al-Fatiha, the organisation for gay and lesbian Muslims. Hassan has no intention of telling them, and hopes they will never find out.
"Of course, my family can see that I'm not macho like my younger brother," he says. "They know that I'm sensitive and I don't like sport. They accept all that, but I cannot tell them that I'm gay. If I did, my sisters would never be able to marry, because we would not be a respectable family any more."
Hassan knows the time will come and is already working on a compromise solution, as he calls it. When he reaches 30, he will get married - to a lesbian from a respectable Muslim family. He is not sure if they will have same-sex partners outside the marriage, but he hopes they will have children. To outward appearances, at least, they will be a "respectable family".
Lesbian daughters are less likely to prompt a crisis than gay sons, according to Laila, an Egyptian lesbian in her 20s. In a heavily male-orientated society, she says, the hopes of traditional Arab families are pinned on their male offspring; boys come under greater pressure than girls to live up to parental aspirations. The other factor is that, ironically, lesbianism removes some of a family's worries as their daughter passes through her teens and early 20s. The main concern during this period is that she should not "dishonour" the family's name by losing her virginity or getting pregnant before marriage.
Laila's experience was not shared by Sahar, a lesbian from Beirut, however. "My mother found out when I was fairly young - 16 or 17 - that I was interested in women and [she] wasn't happy about it," she says. Sahar was then bundled off to see a psychiatrist who "suggested all manner of ridiculous things - shock therapy and so on".
Sahar decided to play along with her mother's wishes, and still does. "I re-closeted myself and started going out with a guy," she says. "I'm 26 years old now and I shouldn't have to be doing this, but it's just a matter of convenience. My mum doesn't mind me having gay male friends, but she doesn't like me being with women."
Ghaith, the Syrian student, has also found a solution of sorts. "Nobody was remotely trying to understand me," he says. "I started agreeing with the psychiatrist and saying, 'Yes, you're right.' Soon he was saying, 'I think you're doing better.' He gave me some medicine that I never took. So everybody was fine with it after a while, because the doctor said I was doing OK."
As soon as he graduated, Ghaith left Syria. Six years on, he is a successful fashion designer in Lebanon. He visits his mother occasionally, but she never wants to talk about his sexuality.
"My mum is in denial," he says. "She keeps asking when I am going to get married - 'When can I hold your children?' In Syria, this is the way people think. Your only mission in life is to grow up and start a family. There are no real dreams. The only Arab dream is having more families."
There are just a few signs, though, that attitudes could be changing - especially among the educated urban young, largely as a result of increased contact with the rest of the world. In Beirut three years ago, 10 openly gay people marched through the streets waving a home-made rainbow flag as part of a protest against the war in Iraq. It was the first time anything like that had happened in an Arab country and their action was reported without hostility by the local press. Today, Lebanon has an officially recognised gay and lesbian organisation, Helem - the only such body in an Arab country - as well as Barra, the first gay magazine in Arabic.
These are small steps indeed, and cosmopolitan Beirut is by no means typical of the Middle East. But in countries where sexual diversity is tolerated and respected the prospects must have looked similarly bleak in the past. The denunciations of homosexuality heard in the Arab world today are strikingly similar to those heard elsewhere years ago - and ultimately rejected.
(Αναδημοσίεσυση από τη βρετανική εφημερίδα THE GUARDIAN 13-06-2006)

ΙΡΑΚ. ΤΟΥΣ ΣΚΟΤΩΝΟΥΝ ΕΠΕΙΔΗ ΕΙΝΑΙ ΓΚΕΪ

IPAK. Tους σκοτώνουν επειδή είναι γκέι
του Daniel McGrory
TO ΑΠΕΙΛΗΤΙΚΟ σημείωμα κατά της ζωής τού Καραζάν επιδόθηκε στον πατέρα του, νωρίς το πρωί, από έναν μασκοφόρο που φορούσε αστυνομική στολή. Ήταν σύντομο: «Ο Καραζάν πρέπει να πεθάνει επειδή είναι γκέι». Ο πατέρας ενημερώθηκε πως, αν δεν παραδώσει τον γιο του, θα σκοτωθούν άλλα μέλη της οικογένειάς του.
Στη νέα Βαγδάτη, η σεξουαλικότητα μπορεί να αποτελεί αιτία θανάτου. Ο κατάλογος αυτών που οι φανατικοί ανακηρύσσουν εχθρούς τους μακραίνει. Περιλαμβάνει κορίτσια που αρνούνται να καλύψουν τα μαλλιά τους, αγόρια που τα αφήνουν πολύ μακριά, βιβλιοπώλες, φιλελεύθερους καθηγητές και πόρνες. Τρία καταστήματα που πωλούσαν οινοπνευματώδη στην εμπορική συνοικία Καράντα της Βαγδάτης, δέχθηκαν προχθές βομβιστική επίθεση. Σ' αυτό το κλίμα μισαλλοδοξίας και εκφοβισμού, οι θρησκευτικές πολιτοφυλακές δεν μπαίνουν στον κόπο να κρύψουν το μίσος τους για τους ομοφυλόφιλους.
Με τα κολλητά ρούχα του και τα μακριά ξανθά μαλλιά του, ο Καραζάν, 23 χρόνων, φοιτητής Καλών Τεχνών, ξεχωρίζει στη σιιτική συνοικία αλ-Ντούρα. «Πολλοί γκέι φίλοι μου δολοφονήθηκαν, έτσι πήρα στα σοβαρά αυτή την προειδοποίηση», λέει στους «Τάιμς». H οικογένεια κατέφυγε αυτόν τον μήνα σ' ένα βόρειο προάστιο της πόλης. Ο Καραζάν έκοψε κοντά τα μαλλιά του και τα έβαψε μαύρα, αλλά εξακολουθεί να φοβάται να βγει στον δρόμο. Ο σύντροφός του είναι στον ιρακινό στρατό. Καθώς δεν έχει πολλά χρήματα και το διαβατήριό του δεν ισχύει, δεν ξέρει πώς μπορεί να διαφύγει στο εξωτερικό.
Ο Άλι Χίλι διηύθυνε ένα γκέι νάιτ κλαμπ στη Βαγδάτη, αλλά διέφυγε φέτος στη Βρετανία αφού δέχθηκε απειλές κατά της ζωής του. Λέει πως ξέρει ότι τους τελευταίους μήνες έχουν δολοφονηθεί περισσότεροι από 40 άνθρωποι. «Σιίτες ένοπλοι χρησιμοποιούσαν ιστοσελίδες συζήτησης του Ίντερνετ για να τους παραπλανήσουν. Τους έκλειναν ραντεβού και τους σκότωναν», εξηγεί.
Ο Χαϊντάρ Φάιεκ, 40 χρόνων, ξυλοκοπήθηκε και κάηκε ζωντανός τον περασμένο Σεπτέμβριο στον κεντρικό δρόμο της Καράντα. Ο Άμαρ, 27 χρόνων, απήχθη και σκοτώθηκε τον Ιανουάριο με μια σφαίρα στο κεφάλι. Στο μεταξύ, ένας 34χρονος θεατρικός ηθοποιός, ο Μπασάρ, άρχισε να κρύβεται όταν δέχθηκε απειλή κατά της ζωής του. Δύο μέλη της οικογένειάς του δολοφονήθηκαν και οι ένοπλοι λένε πως θα συνεχίσουν να σκοτώνουν συγγενείς του ώσπου να παραδοθεί.
(Αναδημοσίευση από την εφημερίδα ΤΑ ΝΕΑ 18-5-2006)

12.6.06

ΚΥΚΛΟΦΟΡΗΣΕ ΣΤΗ ΒΡΑΖΙΛΙΑ ΤΟ ΠΡΩΤΟ ΛΕΞΙΚΟ ΟΡΩΝ ΤΗΣ ΛΟΑΤ ΚΟΥΛΤΟΥΡΑΣ

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AFP-NA - El primer diccionario de términos vinculados a la cultura gay y lesbiana se lanzó en Brasil en plena polémica sobre su nombre, "Aurelia", informa el lunes el diario Folha de Sao Paulo.
"Aurelia, el diccionario de la lengua picante" se compone de 1.300 términos, expresiones y su definición, recopiladas desde hace diez años, y busca ser, según sus autores, un homenaje al tradicional diccionario "Aurelio", del lexicógrafo Aurelio Buarque de Holanda, fallecido en 1989.
Los autores, dos homosexuales, uno periodista y otro que se define como "gay de nacimiento", dicen haberse refugiado en los estudios para comprender el mundo que los atacaba, y explican que bautizaron su diccionario "Aurelia", ya que en el mundo gay se suele expresar todo en femenino.
La viuda del famoso lexicógrafo, Marina Ferreira, de 83 años, afirmó a través de un mensaje de correo electrónico que "la familia, en nombre del fallecido autor, se opone a toda demostración de homofobia, pero pasa de este homenaje al diccionario".
La editorial indicó que "adoptaría todas las medidas judiciales posibles para defender el nombre Aurelia".
En el prólogo de "Aurelia", Victor Angelo, alias Angelo Vip, y Fred Libi, advierten que su obra "no tiene pretensión de ser políticamente correcta".
Los autores incluyen varias palabras vulgares o peyorativas y no dudan en emplear en sus definiciones las palabras "bicha" o "viado (maricón), más que "gay", una expresión según ellos, "demasiado insípida y aburrida".
"Nuestra intención fue destacar el mayor número posible de términos vinculados a la cultura gay y lesbiana", lo que servirá también "para que los padres comprendan lo que dicen sus hijos".
Los/as travesti son responsables de una buena parte de los términos del diccionario, muchos de los cuales provienen del nago, una lengua africana "adaptada al estilo actual", según los autores.
Por ejemplo "aquënda o aliba", incomprensible en portugués, significa "cuidado con la policía".
En "Aurelia" también se encuentran palabras de origen francés como "basfond", que significa "acontecimiento" para los homosexuales, o "irène" que quiere decir "vieja lesbiana".

ΕΝΑΣ ΓΚΕΪ ΣΤΑ ...ΧΑΡΑΚΩΜΑΤΑ ΤΟΥ ΑΜΕΡΙΚΑΝΙΚΟΥ ΠΟΔΟΣΦΑΙΡΟΥ

Ένας γκέι στα... χαρακώματα του αμερικανικού ποδοσφαίρου
Jane Wheatley - THE TIMES
Όταν είδε την ταινία « Brokeback Mountain» έκλαψε γοερά. «Αυτή η λαχτάρα, αυτός ο φόβος. Ήμουν εγώ». Όχι, ο Εσέρα Τουάολο δεν ήταν καουμπόι, ούτε ζούσε στην Άγρια Δύση. Έζησε όμως 9 χρόνια στον κόσμο του αμερικανικού ποδοσφαίρου...
Εκεί επιτρέπονται τα πάντα: ο σαδισμός, ο ρατσισμός, ο αλκοολισμός... Τα πάντα, εκτός από την ομοφυλοφιλία. Ο Εσέρα γεννήθηκε (το 1969) και μεγάλωσε στη Χαβάη, το όγδοο παιδί μιας οικογένειας μεταναστών από τις Αμερικανικές Σαμόα. Ήταν πέντε ετών όταν έμαθε την έννοια της λέξης «μαχού»: «Σήμαινε στην τοπική διάλεκτο "αδελφή" και ήταν κάτι κακό». Το αγοράκι σταμάτησε να παίζει με τις κούκλες της αδελφής του, κατέπνιξε τον πόθο του να αποκτήσει ένα παιχνίδι-κουζίνα και αντ' αυτού, ζήτησε από τη μητέρα του ένα ψεύτικο καουμπόικο πιστόλι. Στην Εκκλησία έμαθε να τρέμει τις Κυριακές, όταν ο πάστορας κεραυνοβολούσε το «σίχαμα» της ομοφυλοφιλίας. Έπειτα από κάθε τέτοιο κήρυγμα, ο Εσέρα περνούσε ατελείωτες ώρες γονατιστός στη μικρή οικογενειακή μπανανοφυτεία, εκλιπαρώντας τον Θεό να τον απαλλάξει από αυτή την κατάρα. Στα δέκα του χρόνια, ο Εσέρα γράφτηκε σε μια ομάδα αμερικανικού ποδοσφαίρου: «Αποφάσισα πως θα γινόμουν πιο μεγάλος, πιο δυνατός, πιο γρήγορος από όλους, ώστε να μην μπορούν να καταλάβουν ότι είμαι γκέι».
Αλίμονο όμως, αυτό του το πείσμα απλώς τον έσπρωξε σε έναν κόσμο περισσότερο αδιάλλακτο και τρομακτικό από την οποιαδήποτε αγροτική κοινότητα Πεντηκοστιανών: ο Εσέρα εξασφάλισε μια αθλητική υποτροφία για το Πανεπιστήμιο του Όρεγκον και το 1991, σε ηλικία 22 ετών, στρατολογήθηκε ως αμυντικός παίκτης στους Green Bay Packers. Με ύψος 1,88 και βάρος 136 κιλά, με χαρακτήρα μαχητικό και θαρραλέο, ο νεαρός ξεχώρισε γρήγορα. Άρχισε να βγάζει πολλά χρήματα, να γίνεται γνωστός. Τις νύχτες όμως, όταν ξάπλωνε, η αγωνία δεν τον άφηνε να κλείσει μάτι. Κι αν το μυστικό του γινόταν γνωστό; Ο Εσέρα είχε φανεί προσεχτικός. Κατά τα φοιτητικά του χρόνια, η ερωτική του ζωή είχε περιοριστεί σε μερικές τυχαίες σεξουαλικές επαφές πίσω στη Χαβάη. «Σκεφτόμουν όμως, κι αν κάποιος με δει στην τηλεόραση ή την εφημερίδα και πάρει τηλέφωνο και πει, "Συγχαρητήρια Green Bay, μόλις προσλάβατε έναν γκέι";». Τι θα συνέβαινε τότε;
Το αμερικανικό ποδόσφαιρο είναι ένας πόλεμος. Οι παίκτες είναι πολεμιστές. Είναι δυνατοί, αρρενωποί «σούπερμαν», που έχουν το δικαίωμα εκτός γηπέδου να καβγαδίζουν, να πίνουν, να απατούν τις συζύγους τους, ακόμα και να χτυπούν τις γυναίκες τους - αλλά όχι να είναι γκέι. «Αν αποκαλυπτόταν ότι ένας αθλητής της Εθνικής Λίγκας Ποδοσφαίρου είναι γκέι», δήλωσε πρόσφατα ένας βετεράνος του αθλήματος, «τότε ο άνθρωπος αυτός δεν θα βρισκόταν στο γήπεδο την επόμενη Κυριακή».
Εννιά χρόνια πέρασε ο Εσέρα μέσα σε αυτήν την παράνοια, τρέμοντας διαρκώς μήπως το μυστικό του αποκαλυφθεί. Επαγγελματικά είχε επιτυχίες, είχε και αποτυχίες. Άλλαξε πέντε ομάδες. Κάποια στιγμή έφτασε να βγάζει ένα εκατομμύριο δολάρια. Δύο φορές πήγε να γίνει κάτι με κάποιον συμπαίκτη του, και τις δύο έπειτα από ολονύχτια κραιπάλη - και τις δύο έκανε πίσω, αμήχανος. Το 1996, ο Εσέρα γνώρισε τον Μίτσελ Γουίρλι, επιτυχημένο ιδιοκτήτη νάιτ κλαμπ. Όταν ο Μίτσελ τον πήρε τηλέφωνο με σκοπό να τον ξαναδεί, ο Εσέρα πανικοβλήθηκε τόσο που του είπε ότι έκανε λάθος! Ακόμα και όταν έγιναν τελικά ζευγάρι («Πέρασαν αιώνες προτού κάνουμε σεξ»), ο Εσέρα ήταν συνεχώς νευρικός και αγχωμένος.
ΤΕΛΙΚΑ, TO 2000, ο νεαρός από τη Χαβάη αποφάσισε να βάλει ένα τέλος σε όλα αυτά. Σήμερα ζει στα περίχωρα της Μινεάπολης με τον «σύζυγό» του, τον Μίτσελ, και τα δύο υιοθετημένα παιδιά τους, δύο δίδυμα αδελφάκια πέντε ετών από τη Χαβάη. Έχει εγκαταλείψει το ποδόσφαιρο. Έχει μιλήσει δημοσίως για την ομοφυλοφιλία του. Έχει παρουσιάσει την οικογένειά του στην τηλεόραση. Και οσονούπω πρόκειται να κυκλοφορήσει ένα βιβλίο με τίτλο «Μόνος στα Χαρακώματα: η ζωή μου ως γκέι» (Alone in the Trenches: my life as a gay man, Sourcebooks). Ο Εσέρα έχει γίνει ένα είδος ακτιβιστή. Προσπαθεί να προωθήσει την ανεκτικότητα και τον σεβασμό της διαφορετικότητας, ακόμα και στον σκληρό κόσμο του αμερικανικού ποδοσφαίρου. Ξέρει καλά, όμως, πως θα χρειαστεί καιρός. Στο μεταξύ, ο ίδιος απολαμβάνει μια ζωή απαλλαγμένη επιτέλους από το ψέμα.
(Αναδημοσίευση από την εφημερίδα ΤΑ ΝΕΑ 2-3-2006)

11.6.06

ΟΤΑΝ ΤΟ ΒΑΤΙΚΑΝΟ ΠΡΟΣΤΑΤΕΥΕΙ ΤΟΝ "ΦΥΣΙΚΟ ΘΕΣΜΟ ΤΟΥ ΓΑΜΟΥ"

Vatican lashes same-sex marriage, again
by Maria Sanminiatelli (Associated Press), 6-6-2006
VATICAN CITY -- The Vatican declared Tuesday that the traditional family has never been so threatened as in today's world, lashing out against contraception, abortion, in vitro fertilization and same-sex marriage.
The 57-page document was issued by the Pontifical Council for the Family, whose leader, Cardinal Alfonso Lopez Trujillo, is a strong opponent of the use of condoms under any circumstances.
Gay activists in Italy quickly condemned the paper as an "attack against modern life, freedom and social redemption."
Many of the practices attacked by the document have been widespread in Western nations for decades; same-sex marriage has become an issue recently.
Several countries have legalized same-sex marriage and others permit civil unions. However, many U.S. states have outlawed same-sex marriage, and President Bush and some Republican senators are campaigning to amend the U.S. Constitution to ban it.
The Vatican's document did not break any new ground, but summarized traditional Roman Catholic Church positions in the first sweeping comment on the issues during Pope Benedict XVI's papacy.
"Man of modern times has radicalized the tendency to take the place of God and substitute him," it said. "Never before in history has human procreation, and therefore the family, which is its natural place, been so threatened as in today's culture."
The document did not mention the current debate within the Vatican on whether the church should permit condoms to battle AIDS in a particular circumstance -- when one partner in a marriage has the virus.
It reaffirmed the 1968 encyclical "Humanae Vitae" that stated the Vatican's opposition to contraception. However, it noted, couples "have been limiting themselves to one, or maximum two children."
The document also condemned in vitro fertilization, artificial insemination and the use of embryos.
"If a man takes on the power to fabricate man, he also takes on the power to destroy him," it said. "The human being has the right to be generated, not produced, to come to life not in virtue of an artificial process but of a human act in the full sense of the term: the union between a man and a woman."
Lopez Trujillo sparked controversy three years ago when he said condoms don't prevent AIDS and may help spread it because they create a false sense of security. The Vatican insists sexual abstinence is the only sure way to fight AIDS.
Several other cardinals have argued that the use of a condom within a marriage would be the lesser evil if it prevented passing on HIV infection to the partner.
The new document makes a broad attack on what it calls threats to the "the natural institution of marriage."
"Couples made up of homosexuals claim similar rights to those reserved to husband and wife; they even claim the right to adoption. Women who live a lesbian union claim similar rights, demanding laws which give them access to . . . fertilization or embryo implantation. Moreover, it is claimed that the help of the law to form these unusual couples goes hand in hand with the help to divorce and repudiate," the document said.
Of abortion, the document said: "Such practices in fact constitute a violation of the fundamental right to life which is the right of every human being from the moment of conception."
Franco Grillini, an Italian lawmaker and honorary president of the activist group Arcigay, condemned the Vatican document as "grotesque."
He said the European countries that give legal recognition to unmarried and same-sex couples have done so with great benefit to society.
"To maintain, therefore . . . that this would represent an attack against the traditional family is a falsehood that has been scientifically contradicted by the facts," Grillini said.
In recent years, the Netherlands, Belgium, Spain and Canada legalized same-sex marriage, while Britain and several other European nations now give such couples the right to form partnerships that entitle them to most of the same tax and pension rights of married couples.
A 2004 court ruling legalized same-sex marriage in Massachusetts, and Vermont and Connecticut permit civil unions. But more than a dozen states have reacted by adopting constitutional bans on same-sex marriage and 19 now outlaw the practice.

10.6.06

CLARO QUE SÍ: ΤΟ MHNIAIO ΙΣΠΑΝΙΚΟ ΠΕΡΙΟΔΙΚΟ ΑΠΟΚΛΕΙΣΤΙΚΑ ΜΕ GAY COMICS

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Primer comic gay español marcha con orgullo
Desde septiembre de 2005 "Claro que si" se convierte en la primera revista de comics trimestral (por el momento, porque pretende ser mensual) hecha por y para el mundo gay. Y como si esto fuera poco, Ediciones La Cupula da vida a este proyecto de la mano de Sebas Martin y artistas de gran prestigio como David Cantero, Ismael Álvarez, Hokane, Joe Philips, Patrick Fillion, Glen Hanson, Ralf König, Howard Cruse y Toni Saldaña entre otros. Santi Valdes, Xavi Domenech, Carlos Mayor y Guillermo Mota completan la parte literaria. No es de llamar la atencion que coordinar a un grupo tan grande de profesionales no sea un trabajo facil aunque si satisfactorio.
Sebas Martin, redactor jefe de la revista, obtiene el primer premio Lambda de cómic en 1997 y en 1999 el segundo. En 2000 gana el primer premio de cómic Serra y Moret otorgado por la Generalitat de Catalunya. Actualmente, combina su trabajo como autor con el de redactor jefe de la revista de cómic gay Claro que Sí , y la docencia como profesor de guión en la Escola de Cómic Joso de BCN.
David Cantero, parte importante de este nuevo emprendimiento, se ha especializado en comic e ilustracion. Despues de haber trabajado con diferentes clientes como ilustrador, en 2006 crea junto a su gran amigo y colaborador Javi Cuho, la editorial Cantero & Cuho (www.canterocuho.com) en la que dan libertad a toda su creatividad. La misma es el resultado de muchos años de trabajo en el mundo de la creacion y con esta iniciativa editorial ambos quieren tratar en sus publicaciones temas tan diversos como el humor, el thriller, la aventura del terror, el erotismo y la tematica gay aunque siempre dandole un toque diferente y personal del que todos disfrutamos. Sin ir mas lejos, en Fallen Angels (comic adulto que nace de esta nueva editorial) tres ángeles haran de todo por obtener sus alas definitivas y ser los mejores del cielo. Para ello deberan bajar a la tierra y dar mucho amor a todos los hombres ..mucho. En el tercer episodio de esta historia llena de colores los tres protagonistas se disponen a pasar un divertido dia en la playa mas gay de la zona. Pero algo sucede... aunque mejor leerlo! No me odien, les aseguro que es mejor asi!
El panorama en España del cómic gay es un tanto desolador y autores como el consagrado Sebas Martin, con sus trabajos Historias de Sitges y Vacaciones en Ibiza; y la joven promesa David Cantero son algunos de los responsables de este cambio. El reconocimiento de una relación gay entre Batman y Robin ha sido un debate que ha sobrevolado desde sus inicios la historia del hombre murciélago. Cuando no había cómics explícitamente gays, los lectores se afanaban en volcar sus fantasías en los grandes pesos pesados del panorama editorial. Los guionistas y dibujantes modernos apuestan a un clima mas liberado y no tienen ningun prejuicio en revelar las preferencias sexuales de sus protagonistas. Claro que Sí en una muestra de ello, ya era hora de que los comics salieran del armario en España.

ΑΥΣΤΡΑΛΙΑ. Η ΑΓΑΠΗ ΣΤΗΝ ΠΑΡΑΝΟΜΙΑ;

Australia: Qantas recognises gay marriage
The Advertiser - 31 May 06
A GAY employee has won a long-running dispute with Qantas to recognise his same-sex marriage in Canada.
Qantas had refused to update the staff member's marital status on his employee records because the union was not between a man and a woman.
But the airline backed down after it received an email from former Chief Justice of the Family Court, Alastair Nicholson, endorsing the validity of the marriage.
In March 2005, Qantas wrote to the employee stating: "We are unable to approve your marital status in eQHR (employee records) as married because Australian law does not recognise same-sex marriages."
The employee referred the matter to Mr Nicholson who lent his support in an email that was later forwarded to Qantas.
"There is nothing to stop a private employer permitting your husband to be described as your spouse on its documentation and I can see no legal impediment to it doing so," Mr Nicholson said in the email.
"Indeed it would, in my view, be an appropriate step for it to take."
Five days ago, Qantas executive general manager of people, Kevin Brown, responded to the employee: "Qantas is willing to recognise you ... as married and will record your status as married. Qantas will treat you and your family in the same manner as it treats all married staff."
The employee's records were updated once Qantas sighted his Canadian marriage certificate.
Australian Marriage Equality (AME) congratulated Qantas for changing its policy on gay marriage.
"Many employers already, no doubt, recognise their employee's same-sex marriages", AME national secretary Glenn Limond said.
"But this policy change is worth noting. Qantas is not only a very large employer, with over 30,000 staff, but is also an Australian icon".
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Gay marriage to be outlawed in Australia
CANBERRA (Reuters) - Australia's conservative government will overrule same sex marriage laws in the nation's capital, Prime Minister John Howard said on Tuesday, saying marriage should only be between men and women.
Howard's move, which mirrors the push by U.S. President George W. Bush to outlaw gay marriage across the United Sates, follows new laws by the self-governing Australian Capital Territory (ACT) to allow same-sex unions.
National laws in Australia say a marriage must be between a man and woman at the exclusion of all others, but the ACT laws would have given gay couples the same legal rights as married couples by describing the marriages as "civil unions".
"Our view is very simple. We are not prepared to accept something which is a plain attempt to equate civil unions with marriage," Howard told reporters.
Bush wants the U.S. Senate to pass a constitutional ban on same-sex marriage after several state courts since 2003 ruled that state legislatures did not have the right to ban it.
Canada became the fourth country to legalise same-sex marriage in mid-2005 but the new conservative government will allow a free vote in parliament to decide whether the laws should be overturned.
Australia's centre-left Labour opposition said Howard was wrong to intervene over laws passed by the democratically elected ACT government, which administers the nation's capital Canberra.
"The law should recognise caring and loving relationships," Labour spokeswoman Nicola Roxon said, adding that gay couples continued to be discriminated against in areas such as pensions, tax and health and welfare benefits.

9.6.06

ΟΙ ΓΑΜΟΙ ΟΜΟΦΥΛΩΝ ΣΤΟΝ ΚΑΝΑΔΙΚΟ ΣΤΡΑΤΟ

Canada: Military same-sex unions not tracked
By Bill Rodgers
OTTAWA -- Same-sex marriages are being performed on Canadian military bases but the actual number is being kept under wraps.
The first wedding, conducted by a United Church minister, took place a year ago when two male soldiers were married in a chapel at CFB Greenwood in Nova Scotia, under military guidelines that were established before federal legislation became law last July. While the first ceremony garnered some headlines at the time, the names of the sergeant and warrant officer remained private.
"There are chaplains in the CF ... whose denominations allow them to marry couples of the same-sex, and anecdotally, in addition to the marriage in Greenwood, we're aware that there have been one or more marriages either conducted by a CF chaplain or involving a CF member or members," National Defence spokesman Joanna Calder told Sun Media.
But she couldn't give a precise number because the department doesn't track or collect figures on same-sex marriage.
"To the Canadian Forces a marriage is a marriage, and they collect stats on the numbers of marriages but not the gender of the participants," Calder said.
The emotionally charged same-sex marriage issue will heat up again this fall, when the Stephen Harper government delivers on a campaign promise to give MPs an opportunity to restore the traditional definition of marriage.
Already, both sides of the issue are lining up to do battle. The head of the Canada Family Action Coalition expects the Tories to allow a complete public debate on the issue, something he said the previous Liberal government choked off.
"I have faith in Parliament and I have faith that they will decide to, at the very least, give due process," said Charles McVety. He believes Canada could end up in the same place on the issue as France - where a same-sex couple is entitled to "all rights" and benefits of a married man and woman, but marriage has not been redefined.
The executive director of Egale Canada said the Harper Tories should just get on with the vote as soon as possible.
Gilles Marchildon said Egale's own number-crunching of MPs on the issue indicates a motion to reopen the debate would fail with the current makeup of the minority Parliament.
(Αναδημοσίευση από την καναδική εφημερίδα Edmonton Sun, 4-6-06)

ΚΟΥΒΑ. Η ΣΚΟΤΕΙΝΗ ΠΛΕΥΡΑ ΤΟΥ ΦΕΓΓΑΡΙΟΥ

It was bad enough when Belkis suspected that her husband, a construction worker and loving father named Yassel, was having an affair with another woman. Then she learned the truth: Yassel was in love with another man.
"You're not a man, not a woman, nothing!" Belkis shouted. "I don't want to see you again!"
The confrontation between Belkis and Yassel was a dramatic high point of a groundbreaking soap opera titled "The Dark Side of the Moon," which in recent months has captivated and roiled this intensely macho nation.
While the soap opera's five story lines all focus on HIV infection and AIDS, Cuban gays describe the second narrative capturing Yassel's sexual awakening as a pivotal moment in this country's long history of discrimination against homosexuals.
They say it is the first time Cuba's state-run television has portrayed homosexuality openly and realistically, let alone during a prime-time soap opera, a must-see event for many of the island's 11 million residents.
"Ten years ago this would have been impossible," said Daniel Hernandez, a gay 22-year-old student. "A lot of things have evolved."
Magda Gonzalez, chief of the drama division for the Cuban Institute of Radio and Television, which oversees the nation's television stations, said the series has been among the most-watched in Cuban history. Viewers have responded with a flood of mostly favorable e-mails, she said, and Yassel's relationship has been grist for radio talk shows and newspaper articles.
"If you are going to talk about AIDS, then you have to deal with the theme of sex between men," Gonzalez said.
Not everyone is pleased.
Ramiro Navarro, a 44-year-old security guard from Havana's Regla neighborhood, said he was glued to the soap opera yet sickened by its portrayal of a married man involved with a male lover.
"The message of the soap opera is that you should accept people for who they are," Navarro said. "I don't agree with that. I am against homosexuality. It's immoral."
But Margarita Parrado, 35, of Havana said the soap opera's message of tolerance is a step forward for Cuba. "Each person has their own way of living and you have to respect them," she said. "Homosexuals are human beings too."
While Cuba's socialist government portrays itself as being dedicated to equality and justice, its leaders often have displayed little tolerance for those who do not fit their definition of a proper revolutionary.
During the two decades after Fidel Castro's triumph in 1959, men sporting long hair, rock musicians and other Cubans deemed anti-social by Communist Party leaders were ostracized.
Cuban authorities viewed homosexuality as deviant behavior, and openly gay men and women were barred from top political positions and other jobs. Some homosexuals were sent to rehabilitation camps.
Official attitudes began to change in the late 1970s, and today Cuban gays say they suffer far less discrimination. Yet there are no prominent gay or lesbian organizations in Cuba, and no gay rights movement to speak of. Homosexuals say they are mostly tolerated rather than accepted.
"This is a macho society where, even now, a gay man hides being with another gay like me," said Juan Miguel Mas, a 40-year-old dancer.
One of the few places in Cuba where gay men are not afraid to gather is along a narrow stretch of the Malecon, Havana's sweeping seaside boulevard.
On a recent Saturday evening, dozens of men chatted, flirted and drank rum and cola from white plastic cups. Two of them kissed as uniformed police strolled by, checking identification and arresting those suspected of prostitution.
Perched on the seawall, Oswald Alarcon and several friends said the portrayal of Yassel's homosexual relationship on television means that Cuban officialdom, which approves all programming, finally has acknowledged reality.
Even the award-winning 1993 Cuban film "Strawberry and Chocolate," which told of the relationship between an intellectual homosexual and a devout communist, never was broadcast on Cuban television.
"There was never any space in the public discourse (about homosexuality). It's as if gays didn't exist," explained Alarcon, 26, a biochemist.
"This is an important step in terms of getting the message about homosexuality to the people," he said. "We've seen it in movies, but everyone watches the soap opera. It helps people understand what it means to be gay."
Alarcon and his friends hope the series will lead to a broader acceptance. But the circumstances surrounding the telenovela, or soap opera, show how much ground needs to be covered.
The series is broadcast at 9:30 p.m. so fewer children will watch. The producers also were careful how they portrayed Yassel's homosexual relationship. Yassel and his lover, Mario, are never shown kissing, hugging or holding hands.
"Images are very powerful," said scriptwriter Freddy Dominguez. "There is a way to get the message across without offending the viewer."
At the same time, the soap opera captured the homophobia that persists in Cuba and other Latin American nations, with the characters employing the derogatory word maricon to describe homosexuals.
In one emotional scene, Yassel's mother, Marcia, pleads with her husband, David, to allow Yassel to live with them after his wife throws him out.
"This fairy is not my son," responds David, his face twisting in anguish. "I raised a man, a man. ... Tell him to leave here and go far away."
But David eventually accepted his son after learning Yassel had been infected with HIV.
In the end, Yassel also seems at peace with himself. "You don't know what it's like living with a mask, Belkis," he says to his wife, "trying to please everyone in the world, repressing your desires and annulling who you are."
GARY MARX
(Αναδημοσίευση από την εφημερίδα Chicago Tribune - 4-6-06 )

8.6.06

ΓΕΡΟΥΣΙΑ - ΤΖ. ΜΠΟΥΣ 1-0 (προς το παρόν)

Senate blocks same-sex marriage ban
The US senate today rejected a constitutional amendment banning same-sex marriage which had the backing of President George Bush.
The motion gained the votes of only 49 senators, which is 11 short of the 60 votes needed to take the measure forward. Republican leaders have vowed to take it up in the House of Representatives later this year.
Mr Bush and his supporters had argued that the constitution should be amended to prevent judges from overturning existing state bans on gay marriage.
But Democrats said the vote was an attempt to win back disillusioned Republican voters ahead of congressional elections in November and divert attention from issues such as Iraq that reflect badly on the government.
The Democratic senator Edward Kennedy, of Massachusetts, which legalised gay marriage in 2003, said: "The Republican leadership is asking us to spend time writing bigotry into the constitution".
"It is a cynical attempt to score political points by overriding state courts and intruding into individuals' private lives."
Republicans have said the House of Representatives will take up the amendment next month, even though they don't expect it to get the two-thirds majority a constitutional amendment needs to be passed.
Forty-five states have passed laws or amended their constitutions to prevent same-sex marriage. Several of the bans have been struck down by state judges and court challenges are pending in nine states.
The defeat came despite daily appeals from Mr Bush for it to pass. He has argued that marriage between a man and a woman is the most fundamental institution of civilisation and needs protection from "activist judges".
He has said an amendment would ensure that no court could undermine what he believed were the views of the American people.
Since 2004, about 8,000 gay couples have married in Massachusetts, the only state to fully recognise same-sex marriages.
Six other states and the District of Columbia offer same-sex couples some level of legal protection.
(Αναδημοσίευση από τη βρετανική εφημερίδα THE GUARDIAN 7-6-2006)

7.6.06

ΕΣΘΟΝΙΑ - ΟΛΛΑΝΔΙΑ 1-0 (προς το παρόν)

Dutch Gay Ambassador Transferred To Canada After Partner Harassed In Estonia
by The Associated Press, June 6, 2006
(Amsterdam, Netherlands) The Dutch ambassador to Estonia has left his post for a Canadian assignment, complaining of discrimination and racism, after his same-sex partner was repeatedly harassed on the streets of the capital, Tallinn, a Foreign Ministry spokesman said Tuesday.
Hans Glaubitz will be transferred at his own request, and will join the Dutch consulate in Montreal, said spokesman Herman van Gelderen.
"This is partly because of unpleasant experiences in Tallinn but also partly because we're looking for the best possible people in Montreal,'' Van Gelderen said.
Glaubitz told the ministry that his partner, a black Cuban national, was the target of verbal abuse.
"As far as I know there were no physical attacks, but verbal attacks that were very threatening,'' Van Gelderen said. This occurred a number of times.''
He said Dutch Foreign Minister Ben Bot will meet with his Estonian counterpart about the matter, "but not in the sense of a diplomatic row.''
"The Estonian government did everything it could never to discriminate'' against Glaubitz and his partner, Van Gelderen said.
The Dutch paper NRC Handelsblad said the harassment began last year after an Estonian weekly paper revealed the pair were gay. The NRC report said racists baited other embassy staff with dark skin.
The paper quoted Glaubitz as saying Estonian "society is far from ready to accept two men (as a couple), especially if one is black.''"We can't do anything about bad manners on the street,'' the diplomat said. "I am, moreover, convinced that most Estonians are very nice and polite.''

6.6.06

Η ΡΟΥΜΑΝΙΑ ΘΑ ΕΠΡΕΠΕ ΝΑ ΤΟΥΣ ΧΡΕΙΑΖΕΤΑΙ ΟΛΟΥΣ

Clashes mark Romanian gay pride
BBC - 4 Jun 06
Militant protesters trying to break up a gay rights march in the Romanian capital, Bucharest, have clashed with riot police who made dozens of arrests.
Ten people were reportedly injured in the violence at the GayFest event which saw hundreds of gay rights activists marching against discrimination.
They were also calling for the legalisation of same-sex marriages.
Hundreds of protesters turned out, some throwing eggs, stones and plastic bottles at the marchers.
Correspondents point out that homosexuality is legal in Romania but the public largely accepts the majority Orthodox Christian Church's view that it is a sin.
"Romania does not need you," was one chant heard among the protesters who included Orthodox nuns and a priest brandishing crosses.
Earlier, Bishop Ciprian Campineanu told a televised meeting that the Bucharest march was "an outrage to morality and to the family".Reuters news agency reports that protesters were injured when they clashed with the police, who fired teargas and used batons to hold them at bay.
Gay people from Spain, Britain and Serbia also attended the march, the Associated Press reports.
Ed Rekosh, a US human rights lawyer who attended the march with his wife, said he believed homosexuals should have the same marital rights as heterosexuals.
"If they love each other they should have the same rights as others who love each other," he said.
Homosexuality was fully decriminalised in Romania in 2001 after partial decriminalisation in the 1990s.
The first Bucharest GayFest march took place in 2005 after an initial ban was overturned.

5.6.06

ΣΑΝ ΣΗΜΕΡΑ 1. ΦΕΝΤΕΡΙΚΟ ΓΚΑΡΘΙΑ ΛΟΡΚΑ

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ΦΕΝΤΕΡΙΚΟ ΓΚΑΡΘΙΑ ΛΟΡΚΑ (Fuente Vaqueros, 5-6-1898 - Víznar, Granada 19-8-1936)

Ο ΕΡΩΤΑΣ ΚΟΙΜΑΤΑΙ ΣΤΟ ΣΤΗΘΟΣ ΤΟΥ ΠΟΙΗΤΗ

Ποτέ σου δεν θα μάθεις πόσο σ’ αγαπώ
γιατί βαθιά στο στήθος μου κοιμάσαι.
κι εγώ σε κρύβω μέσα μου σαν να ‘ σαι
κάποια φωνή από ατσάλι κοφτερό.

Νόμος που σμίγει σάρκα κι ουρανό
το στήθος μου που κλαίει έχει λαβώσει
και λόγια σκοτεινά έχουν δαγκώσει
το πνεύμα σου που είναι αυστηρό.

Το πλήθος περιμένει συναγμένο
την αγωνία μου και το κορμί σου,
πηδούν μέσα στους κήπους και χορεύουν.

Όμως εσύ, αγάπη μου, κοιμήσου.
Άκου το αίμα στα βιολιά σπασμένο!
Κοίτα που ακόμα μας παραμονεύουν!

Φ. Γκαρθία Λόρκα : Σονέτα του σκοτεινού έρωτα (Μικρή άρκτος, 2004)
Μετάφραση : Σωτήρης Τριβιζάς.

ΟΙ ΟΜΟΦΥΛΟΦΙΛΟΙ ΣΤΟ ΑΖΕΡΜΠΑΪΤΖΑΝ

Hear Me Out: Gays in Azerbaijan struggle with tradition, not religion
by Susan Jordan
by Mubarak Dahir
Despite his unwavering smile, the young man in my Hyatt Park hotel room appears to be a little nervous. He is 30 years old, but looks much younger. At about 5’-8” and 140 pounds, this unemployed economist is slender, with large dark eyes and jet black hair, trademarks of the handsome features of Azeri men. His English is surprisingly good, considering he learned it primarily by listening to Western music. (Tina Turner is his favorite.)
We are in Baku, the capital of Azerbaijan, a South Eastern European country that is a former Soviet republic. Anar has agreed to meet and speak with me about what it is like to be gay here, but only in the privacy of my hotel, which caters to Westerners. Out in public, he says, he might not be so free to speak, as many people now know English. “And this is a nosy country. Someone would listen.”
It is far from the days when secret police used to trail both Westerners and local citizens, and Anar’s hesitation does not stem from some holdover fear of the government. “Today, whatever you want to say, it is very free,” he says. What keeps him secluded in my hotel room — and what keeps the country’s gay and lesbian population firmly in their closets — are social attitudes toward homosexuality, not government penalties.
In 2000, the parliament here lifted a Soviet-era law that criminalized anal intercourse between men, previously punishable by up to seven years in prison. Lesbianism and non-anal sex between men were also specifically mentioned as crimes, and each could carry up to three years in jail. Though Azerbaijan gained its independence in 1991, following the collapse of the former Soviet Union, it took nearly a decade to repeal the old laws, and their demise had less to do with any cultural acceptance of homosexuality than it did with international politics.
At the time, Azerbaijan had applied for membership to the Council of Europe, a political and human rights organization. To gain entry, the government undertook a series of suggested reforms, including erasing anti-gay laws. Currently, there are no laws prohibiting homosexuality in Azerbaijan. That doesn’t mean there aren’t a lot of constraints, says Anar.
The primary obstacle to coming out, he says, is that “we will be laughed at, and that is not so good for you here.”
I can’t help but wonder if religion plays an important role, too. Azerbaijan is not only an overwhelmingly Muslim country, it is also one of just two nations in the world that are primarily Shiite. The other is Iran, its neighbor immediately to the south. And rightly or wrongly, Shiites have a reputation for being more conservative, more “fundamentalist,” than Sunnis, who make up the majority of the world’s Muslim population.
But the religious differences between Shiite Azerbaijan and Iran couldn’t be starker. Sure, there are pockets of conservative Muslims throughout the country, but overall, Azerbaijan, and particularly its capital city, Baku, is remarkably secular. There are plenty of mosques, and despite hearing the Muslim call for prayer five times a day, in the short time I spend here I do not see a single woman who covers her hair with a scarf. Alcohol, forbidden by the religion, is plentiful and widely consumed. Azerbaijan’s secular nature is largely an influence of nearly seven decades of Soviet rule. Still, Azeris never completely adopted Soviet thinking, and though the country is secular, it is still conservative.
But Anar, as well as Zaur, another gay Azeri man I meet on my trip, both insist that religion is far less a factor for gays here than social customs and traditions.
“Oh no, I am sure it is not about religion,” says Zaur, laughing at the suggestion. “It’s about fear of shame, not fear of God.” The tall, broad-shouldered 26-year-old with hairy arms speaks to me as we down spicy donner kebabs just bought from a street vendor on Fountain Square, a tremendous public area in the heart of the city. On hot summer nights, when the afternoon humidity finally breaks and the famously cool wind can be felt coming off the nearby Caspian Sea, Baku’s residents turn out by the thousands to stroll the streets here, and shop at stores open as late as 10 p.m.
It’s not surprising that such a great “people watching” arena has cruisy areas, particularly some of the well shaded and poorly lit patches of parks that branch off the labyrinthine walkways. Other cruisy areas include the square in front of the majestic ballet, and a bathhouse far outside the city center. Neither Zaur nor Anar, however, are fond of the cruisy areas.
They are not dangerous, and physical violence would be unusual, both agree. (A gay American living in Baku confirms this, saying, “It’s one of the safest places I’ve ever lived. It’s a lot safer than New York City!”)
But meeting someone at a cruisy spot is “undesirable,” says Anar. There are no gay bars, per se, but one night spot, called 1033 Club, draws a mixed crowd.
Both Anar and Zaur prefer to go to one of the dozens of Internet cafes that populate the city, and talk to people online for 2000 manat (about 40 cents) per hour. Even in cyberspace, you have to be careful. There are no local gay sites, and the two men have honed their cyber-gaydar.
“You learn to hear code,” when exchanging messages online, says Anar. There are also several dating sites that accept men-for-men ads. It was through these sites that I initially made contact with both men. As requested, I have changed their names to protect their identities.
One day, dreams Anar, “I’d like to have all the conveniences you have in America for gay life. There is gay life here, but it is invisible.” Even at the Internet cafés, Anar is cautious. “I always look for a computer in the corner so no one can see my screen.”
“We have no sense of a gay community,” he says, “because we have no place we can feel free to be ourselves.”

(Αναδημοσίευση από το site της ILGA-Europe, 04-2006)

4.6.06

ΨΥΧΟΛΟΓΙΚΗ ΚΑΙ ΣΩΜΑΤΙΚΗ ΒΙΑ ΚΑΤΑ ΤΩΝ ΟΜΟΦΥΛΟΦΙΛΩΝ ΜΑΘΗΤΩΝ ΣΤΟΝ ΧΩΡΟ ΤΟΥ ΣΧΟΛΕΙΟΥ 1

Fact File: Anti-Gay Bullying
(Rainbow.net, 05-12-2005)
What is homophobic bullying? Is it really such a big problem? What should people do if a child they know is getting bullied? What resources are available? Read on and find out…
What is bullying?According to one definition, bullying is the repeated intimidation of others by the real or threatened infliction of physical, verbal, written or emotional abuse, or through attacks on the property of another. It may include, but not be limited to actions such as verbal taunts, name-calling and put downs, including those based on the victim’s gender, ethnicity or other variable, and extortion of money or possessions.
Is it really such a big problem?Bullying is a big enough problem in schools that government ministers are considering ways of tackling it (see above). What may have passed for character-building victimization in the past is now being taken much more seriously, thanks in part to the testimonies of those who have been bullied. Awareness of the long-term damaging effects of bullying is much greater than it used to be, and high profile bullying cases, such as the murder of Damilola Taylor, have finally convinced the general public that bullying is a problem.
What about homophobic bullying?Homophobic bullying is a kind of bullying that is typically aimed at young people who are gay, or who are perceived to be gay. This can involve name-calling and violence.
Why does it happen?There are as many reasons for bullying as there are bullies, but it is believed that homophobic bullying has its roots in the wider social prejudice against, and fear of, homosexuality. Where anti-gay feeling is tolerated, anti-gay bullying is regarded as acceptable.
What should I do if a child I know is getting bullied?The main thing is to approach the school informally without making a drama out of the event. According to the latest Department of Education and Skills guidelines on bullying, adults should never ignore suspected bullying and resist making premature assumptions as to what is really happening, because it’s important to listen carefully to all accounts. Schools should have anti-bullying policies in place, and homophobic name-calling should be challenged by teachers. If you believe that someone you know is being bullied, it’s worth contacting the school to check that these guidelines are being used and informing them that you suspect bulling is taking place. The DfES also recommends repeated follow-ups to check that the bullying has not resumed. If the school fails to take action, there are further steps that can be taken, including keeping a diary of incidents or asking that contact between the bully and the child is monitored.
What about gay adults?Gay teachers are also vulnerable to homophobic bullying in schools, as are children of gay parents.
I want to do something about itSchools OUT are a support and campaigning organization that can put you in touch with local projects. There are many anti-bullying organizations online, the DfES website has useful anti-bullying resources, as does Stonewall.
What else should I know?According to anti-bullying.net, schools can go a long way in preventing homophobic bullying by fostering an atmosphere of respect and inclusiveness. They argue: “Schools that ignore it, or deny its existence, are not helping young people to develop a concern for the welfare of minorities and tolerance of difference.”

ΚΡΟΑΤΙΑ. ΤΟ ΠΡΟΓΡΑΜΜΑ ΤΟΥ "QUEERZAGREB 2006"

QUEER ZAGREB 2006 (25-29/4/2006)
Queer Zagreb in its fourth year offers a selection which raises expectations from those ten to fifteen times financially more appealing similar events. Inviting artists from Japan, USA, France, United Kingdom, Germany and Croatia, the festival this year plays with dance, theatre, pornography and fashion. The basis of selection was the relationship between public and private, i.e. we searched for models of transgression of privacy from privilege to obligation. That which makes us different often forces us to silence, while the artists we present this year, quite the reverse, speak about it loudly. Raimund Hoghe, a German choreographer, will open Queer Zagreb with emotionally charged Swan's Lake, which faced audiences throughout Europe with their own perception of eros, physical stamina and strength. This long-time dramaturg of Pina Bausch succeeds in rearranging the myths of beauty we use every day, making them so deeply personal that we simply take them in as our own.
Mark Tompkins, an American choreographer working in France for more than twenty years, and his Cie I.D.A. will perform his most intimate play 'Song and Dance'. This play denudes the artist and combines the public and the private spheres, exposing spaces of weakness and strength one can cloak with. On the other hand, Earthfall try to preserve the innocence of their youth by confining themselves to personal closeness. The show "As Swim Two Boys", based on Jamie O'Neill's novel, is performed in water, in a pool built specially for this purpose, and is to be one of the most striking performances in Queer Zagreb programme this year.
The Japanese segment of the festival, Tadasu Takamine and BuBu de la Madeleine, will present performances designed to perplex and unnerve the audience. Tadasu Takamine in his video "Kimura-san" shifts the borders of traditional perception of asexuality of disabled persons. At the same time, BuBu de la Madeleine in her performance "White Flags - Made in Occupied Japan" gives birth to nations and transforms the audience into midwives and fathers brave enough to witness the birth.
Lesbians are in charge of the educational part of the programme. Manuela Kay, the first lady of the Berlin scene and long-time force behind the Teddy award, will educate us with her famous evening "How to Make Lesbian Porn?". Accompanied by her guests, comprising a disinterested artistic commune "Manuela and Her Boys", she will teach us the exact meaning of "Lesben über 40 Stammtisch". On the same evening we shall also have an opportunity to listen to the first Croatian queer choir - Le Zbor.
The orgasmic finale of the festival will include Cazzo Films actors and a fashion-artistic performance "Exposed to Virus and Fashion" by Silvio Vujičić whose work has been appearing in the festival for years now.
Before we share a post-coital smoke, it should be noted that out of the draft from within public institutions, voices of entrenched bureaucrats emerge constantly announcing further malnutrition of Queer Zagreb. Reaching out to these tombs of tragic politically-bureaucratic mathematicians, who incessantly calculate their position inside the (heterosexual) universe, became pointless as soon as the festival was - ah, nomen est omen - named Queer. On the other hand, taking into account the geographic lattitude and longitude the festival takes place in, dealing with topics like "post-socialist queer identity" or "heteronormativity of childhoods", its fourth incarnation seems more like a postponed again euthanasia. The general position of the so-called independent (or is it invisible?) scene in local culture and in the relevant City offices is subject to whims and caprices of those whose own positions are changing with the seasons.
Peck-on-the-(ass)cheek,
Zvonimir Dobrović
Programme Director
(Αναδημοσίευση από site του queerzagreb)

3.6.06

Ο ΦΙΝΤΕΛ, Ο ΤΣΑΒΕΣ, Ο ΜΟΡΑΛΕΣ ΚΑΙ Η LGBT ΚΟΙΝΟΤΗΤΑ

Fidel, Chávez, Evo, Humala y la comunidad GLBT.
Desde que el candidato a la presidencia Ollanta Humala apareció en la escena política peruana, las figuras de sus "modelos" programáticos: el dictador cubano Fidel Castro, el pseudo dictador Hugo Chávez de Venezuela y el ahora nuevo presidente boliviano Evo Morález son cada vez más nombrados. Pero después de las declaraciones homofóbicas de la progenitora del candidato presidencial,que luego negara el mismo Ollanta cabe preguntarse ahora que se hace el "tolerante" ¿Seguirá las mismas pautas de sus admirados "compadres" con relación al colectivo GLBT?
- Cuba: Fidel Castro, una histórica revolución y la homofobia
La Cuba de Castro es odiada y admirada por partes iguales. Pero las relaciones con la comunidad GLBT han sido históricamente conflictivas. Desde el inicio de la revolución cubana la homosexualidad fué vista como contrarevolucionaria, ya que muchos de los intelectuales anticastristas eran además homosexuales, lo que hizo que los recluyeran en campos de "rehabilitación", sufriendo cárcel, vejaciones, maltratos físicos y hasta la muerte. Algunos corrieron mejor suerte cómo el escritor Reynaldo Arenas, quien en su libro "Antes que caiga la noche" narra las viscicitudes que tuvo que pasar en la Cuba de la revolución por el simple hecho de ser homosexual, hasta que pudo escapar a los EEUU; aunque infectado de sida,mal del que falleció a fines de los 80's. Su historia fué apreciada también en el film del mismo nombre, que fué interpretado por el español Javier Bardem. Ultimamente se ha publicado en España el libro "Billete al paraíso", del disidente cubano Daniel García Carrera quien tambien cuenta cómo fué su vida en Cuba, desde el punto de vista de un joven común que fué encarcelado, violado y que vivió de la prostitución, un hecho que se ha visto fomentado por el propio gobierno con la aceptación del "turismo sexual" que hacen desde otros países aprovechando las necesidades de los habitantes cubanos.
- Venezuela: Chávez, la neodictadura y sus relaciones con la comunidad GLBT
A pesar de que la Constitución vigente, aprobada en 1999 mediante proceso constituyente, prohibe todo tipo de discriminación contra las personas y de que además de esto, declara que los pactos internacionales de derechos humanos tienen igual rango que la propia Constitución, y se aplican en forma preferente si protegen mejor que esta los Derechos Humanos (art. 23 de la Constitución), el grado de rechazo social hacia las personas homosexuales es muy alto. Es por eso que las personas homosexuales se ven obligadas a vivir en el clóset.
Los cuerpos policiales persiguen y maltratan a las personas solo por su orientación sexual o identidad de género y las víctimas de estos abusos no se atreven a denunciarlos por temor a las represalias que incluyen revelar su orientación sexual en su trabajo o ante sus familiares. La Ley laboral venezolana prohibe la discriminación en el lugar de trabajo y los despidos basados solamente en la orientación homosexual de las personas. Sin embargo, las empresas son reacias a contratar a personas cuando conocen su orientación homosexual y aun el sector público pasa esto con frecuencia.
Con todo, el partido de gobierno, Movimiento Quinta República, y el Presidente de la República, Hugo Chávez, han declarado estar a favor de la igualdad de lesbianas y gays y prometido tomar medidas que acaben con la severa discriminación que padecen las personas homosexuales en este país. En diversos medios de comunicación han prometido visibilizar y mejorar la situación social de lesbianas y gays. En concreto, el Alcalde Mayor del Distrito Metropolitano de la Ciudad de Caracas, Juan Barreto, declarará mediante decreto al territorio bajo su jurisdicción (toda la capital venezolana) como "territorio libre de homofobia". El Presidente Chávez ha declarado públicamente querer ocuparse del tema de la legalización en Venezuela del matrimonio homosexual.
En resumen, la situación parece tener esperanzas de cambio para las minorías sexuales venezolanas. Esperaremos las acciones concretas del gobierno en este sentido.
- Evo Morales y Álvaro García Linera, su vicepresidente...gay
Igualmente algo esta cambiando en la región, menos visible -pero no menos interesante- que el fenómeno de Evo Morales y de Michelle Bachelet - es la llegada al poder Ejecutivo de Bolivia del sociólogo Alvaro García Linera. Un intelectual “fino”. El vicepresidente electo es gay. Esta circunstancia ha dado lugar a expresiones de la derecha boliviana que podrían resumirse en la expresión: ¡Dios mío, estamos en manos de un indio y de un gay!
La llegada al poder de una mujer, de un indígena y de un gay muestran un avance en nuestras democracias, en nuestra mentalidad y en nuestras concepciones morales y un retroceso del machismo, la discriminación y las exclusiones que han sido una lacra en la región por centurias y que sólo a partir del siglo XX han comenzado a removerse. Es claro Michelle Bachelet no ha ganado sólo por ser mujer sino por virtudes cívicas y políticas que ya se pusieron de manifiesto en el coraje con el que enfrentó a la dictadura de Pinochet. Por su parte Evo Morales no tiene sólo como base de poder su condición de indígena sino que ésta se constituye en emblemática a partir de su paradigmática lucha como líder cocalero. Alvaro García Linera no ha sido un activista o militante por los derechos de los gays sino que se destaca como un aguerrido político indigenista y un sociólogo brillante que aporta estrategia lúcida y reflexión profunda al espíritu revolucionario y combativo de Evo Morales.
Los grandes propietarios en colaboración con EE.UU. han arremetido contra la candidatura del M.A.S. tildándola de "comunista", "chavista" y por último "homosexual".El "culpable" de semejante ultraje: Álvaro García Linera,Vice Presidente de Bolivia por el Movimiento Al Socialismo y "número 2" de Evo Morales.Morales es trabajador de la planta de la coca, como una gran parte de la sociedad boliviana, pero en ningún momento se ha demostrado que sea con fines ilegales, y de hecho, los usos legales y tradicionales de la planta se remontan a cientos de años atrás en esta zona del mundo.Es por ello que a la candidatura del M.A.S. se le ha llamado como la "candidatura Coca-Cola" ya que "Evo pone la coca y Linares la cola", en homofóbicas alusiones a las preferencias sexuales de su vicepresidente. La candidatura socialista es la única que incluye "el fin de la exclusión social" en su programa y que podría suponer el primer paso para los derechos de gays y lesbianas en el país andino.Por su parte, los partidos que hasta la fecha han dominado el país, han sido acusados reitaradamente de violar los derechos fundamentales de gays, lesbianas, transexuales y bisexuales.
- Perú: Ollanta Humala y la homofobia Neo Nacionalista
Qué nos esperaría a la comunidad GLBT peruana en un virtual gobierno del candidato nacionalista por Unión por el Perú (UPP) Ollanta Humala Tasso?. A pesar que en esta campaña por la segunda vuelta electoral ha moderado su discurso tratando de ser más conciliador, no deja de sospecharse un cierta aire de conveniencia, debido a que trata de ganarse todos los votos posibles ante su contendiente el candidato aprista y ex presidente Alan García Perez.
Son conocidas por todos las declaraciones homofóbicas de la madre del candidato en la primera vuelta electoral, que desataron una ola de protestas en la comunidad GLBT.La señora Tasso, declaró al diario "Expreso" que le gustaría que fusilaran a los homosexuales para acabar con la "inmoralidad" y consideró que personas como el escritor y periodista Jaime Bayli --abiertamente bisexual--son peligrosas porque ayudan a normalizar la diversidad sexual en la sociedad peruana. Es también conocida la tendencia homofóbica del diario vocero del nacionalismo, el pasquín "Ollanta"; que antes se llamaba "Antauro" cómo el hermano del candidato, y que lanzaba diatribas en contra de los homosexuales amenazando con ajusticiarlos en un posible gobierno nacionalista. Ante tanta protesta el candidato tuvo que deslindar responsabilidades aduciendo que "Esas declaraciones eran de su madre y su hermano,pero que no tenían que ver con su posible gobierno". También dijo que no tendría problema en tener a un integrante de su gobierno GLBT. Ultimamente en declaraciones para un progtrama periodístico televisivo dijo en tono de broma "no crean esas idioteces que han dicho acerca de los fusilamientos, aquí no vamos a fusilar a nadie; así que tú ya sabes, no te preocupes" en clara alusión a Jaime Bayli, bisexual y abierto opositor a su campaña. ¿Deberíamos de conformarnos con su "amabilidad" y agradecerle por no fusilarnos?. En todo caso, en muestra de su tolerancia, debería aceptar la invitación a debatir en el programa "El Francotirador", que conduce Bayli; invitación a la que se ha negado muchas veces. Por otro lado, representantes de la comunidad GLBT también deberían de aprovechar los virtuales debates y entrevistas de los candidatos para hacerles llegar sus inquietudes en cuanto al colectivo.
(Αναδημοσίευση από το περουβιανό site deambiente)

ΜΗΠΩΣ ΕΙΧΕ ΔΙΚΙΟ Ο ΠΛΑΤΩΝ;

ΜΗΠΩΣ ΕΙΧΕ ΔΙΚΙΟ Ο ΠΛΑΤΩΝ;
O ερωτικός δεσμός ανάμεσα σε πρόσωπα του ίδιου φύλου υπήρχε πάντοτε σε όλους τους πολιτισμούς και ερμηνεύτηκε σε ορισμένους ως φυσικό γεγονός και σε άλλους ως γεγονός ενάντια στη φύση. Καθώς η φύση, όπως μας θυμίζει ο Ηράκλειτος, «κρύπτεσθαι φιλεί», η αποδοχή ή η καταδίκη της ομοφυλοφιλίας είναι φαινόμενα πολιτισμικά. Και καθώς η κουλτούρα είναι πιο ικανή από τη φύση στο να περιπλέκει τα πράγματα, ας παρακολουθήσουμε τα τεχνάσματά της, τις περίτεχνες δικαιολογίες της και τις ευγενείς προθέσεις της.Ο Πλάτων είναι ο πρώτος που διατυπώνει την υπόθεση ότι δεν είναι η φύση αλλά ο νόμος αυτός που καταδικάζει την ομοφυλοφιλία και γι’ αυτό στο «Συμπόσιο» γράφει ότι όπου θεσπίστηκε ως ατιμωτική η ομοφυλοφιλική σχέση (το «χαρίζεσθαι ερασταίς») η ρύθμιση αυτή οφείλεται στην ελαττωματικότητα των νομοθετών, στην αυθαιρεσία των κυβερνώντων και στην ανανδρία των κυβερνωμένων.
Με αφετηρία αυτή τη διαπίστωση, ο Πλάτων συνδέει την αποδοχή της ομοφυλοφιλίας με τη δημοκρατία.
Ανέφερα την ελληνική έκφραση («χαρίζεσθαι ερασταίς») επειδή ο όρος «ομοφυλοφιλία» δεν υπήρχε στην αρχαία Ελλάδα ούτε και στην αρχαία Ρώμη, παρ’ όλο που άλλοι όροι για σεξουαλικές πράξεις και προτιμήσεις έχουν ελληνο-λατινική προέλευση, όπως: παιδοφιλία, αιμομιξία, φετιχισμός κ.λπ.
Στην αρχαιότητα η ομοφυλοφιλία δεν αποτελούσε πρόβλημα, επειδή η προσοχή δεν στρεφόταν στη σεξουαλική πράξη, αλλά στον έρωτα ανάμεσα σε πρόσωπα που μπορούσε να υπερβαίνει το φύλο, γιατί ήταν ικανός να συμπεριλαμβάνει πολιτισμικές, πνευματικές και αισθητικές διαστάσεις. Αυτός ήταν ο λόγος για τον οποίο ο αρχαίος νομοθέτης Σόλων θεωρούσε τον ομοφυλόφιλο ερωτισμό υπερβολικά ανώτερο για τους δούλους, στους οποίους γι’ αυτόν ακριβώς το λόγο έπρεπε να απαγορευτεί. Το ίδιο μοτίβο επανέρχεται στην ισλαμική φιλολογία του σουφισμού, όπου η ομοφυλοφιλική σχέση εκλαμβάνεται ως μεταφορά της πνευματικής σχέσης ανάμεσα σε άνθρωπο και Θεό.
Με αισθητική, κουλτούρα, πνευματικότητα, θάρρος και δύναμη είναι διαποτισμένος ο ερωτισμός του Αχιλλέα με τον Πάτροκλο, του Σωκράτη με τον Αλκιβιάδη και στη Ρώμη του Αδριανού με τον Αντίνοο, στην περίπτωση του οποίου μετά το θάνατο του αγαπημένου ο αυτοκράτορας αφιερώνει ένα μαντείο στη Μαντίνεια και διατάσσει να γίνονται αγώνες στην Αθήνα, την Ελευσίνα και το Αργος, οι οποίοι θα συνεχίσουν να διεξάγονται για πάνω από 200 χρόνια μετά το θάνατό του. Ολα αυτά ήσαν δυνατά στον αρχαίο κόσμο, επειδή αυτό που τιμούσαν στον ομοφυλοφιλικό ερωτισμό ήταν ο έρωτας που δεν απέκλειε το όμοιο φύλο, αλλά δεν επικεντρωνόταν στο φύλο και δεν αναγόρευε το φύλο σε έμβλημά του.
Αυτή η τάση δεν διακόπηκε στις αρχές του Μεσαίωνα, γι’ αυτό και δεν είναι εντελώς ορθό να αποδίδουμε στο χριστιανισμό την καταδίκη της ομοφυλοφιλίας. Ενα εγχειρίδιο για τους εξομολογητές του 7ου αιώνα όριζε ως τιμωρία ένα έτος μετάνοιας για ανήθικες πράξεις μεταξύ ανδρών, 160 μέρες για ανήθικες πράξεις μεταξύ γυναικών και τρία έτη για τον ιερέα που θα διέπραττε ανάλογα παραπτώματα. Οι εκκλησιαστικές ιεραρχίες μέχρι τη σύνοδο του 1179 δεν θεωρούσαν την ομοφυλοφιλία πρόβλημα άξιο συζήτησης. Ο Ανσέλμος της Αόστα, ο οποίος έπειτα τιμήθηκε σαν άγιος, μπορούσε να έχει ερωτικές σχέσεις πρώτα με τον Λανφράνκο, έπειτα με μια σειρά μαθητών του, σε έναν από τους οποίους, τον Τζιλμπέρτο, αφιερώνει μιαν ολόκληρη συλλογή επιστολών όπου διαβάζουμε: «Αγαπημένε εραστή, όπου και να πας η αγάπη μου σε ακολουθεί, όπου και να σταθείς ο πόθος μου σε αγκαλιάζει. Πώς θα μπορούσα λοιπόν να σε ξεχάσω; Αυτός που έχει χαραχτεί στην καρδιά μου σαν τη σφραγίδα πάνω στο κερί πώς θα μπορούσε να αποδιωχτεί από τη μνήμη μου; Χωρίς να σου πω μια λέξη γνωρίζεις ότι σε αγαπώ. Και τίποτα δεν θα μπορούσε να ηρεμήσει την ψυχή μου όσο δεν επιστρέφεις εσύ, που είσαι το αποχωρισμένο άλλο μου ήμισυ».
Μέχρι τον 7ο αιώνα η ηθική θεολογία αντιμετωπίζει την ομοφυλοφιλία στη χειρότερη περίπτωση με το ίδιο μέτρο με το οποίο αντιμετωπίζει και την ετεροφυλόφιλη παράνομη συνουσία, χωρίς να διατυπώνει μια ρητή καταδίκη. Με τις σταυροφορίες του 8ου και 9ου αιώνα εναντίον των μη χριστιανών εγκαινιάζεται, όπως συμβαίνει πάντοτε σε κάθε «σύγκρουση πολιτισμών», ένα κλίμα μισαλλοδοξίας όχι μόνον εναντίον των μουσουλμάνων αλλά και εναντίον των αιρετικών και των Εβραίων, που εκδιώκονται από πολλές περιοχές της Ευρώπης. Μετά τις σταυροφορίες ακολουθεί η Ιερά Εξέταση, για να καταδιώξει τη μαγεία αλλά και την επιστήμη και τη φιλοσοφία.
Σε αυτό το κλίμα μισαλλοδοξίας προς τις παρεκκλίσεις από τον κανόνα της χριστιανικής πλειονότητας -κανόνας που γίνεται όλο και πιο αυστηρός- εμπλέκονται και οι ομοφυλόφιλοι, οι οποίοι και καταδιώκονται όπως οι αιρετικοί και οι Εβραίοι.
Αλλά η χαριστική βολή θα λέγαμε, δηλαδή η οριστική καταδίκη της ομοφυλοφιλίας, έρχεται στο 19ο αιώνα με τη γέννηση της επιστημονικής Ιατρικής, η οποία αφού έστρεψε το βλέμμα της αποκλειστικά στην ανατομία, τη φυσιολογία και την παθολογία των σωμάτων, αποφάνθηκε ότι, επειδή τα σεξουαλικά όργανα προορίζονται για την αναπαραγωγή, που είναι δυνατή μόνο με τη συνεύρεση άνδρα και γυναίκας, κάθε σεξουαλική έκφραση έξω από αυτό το πλαίσιο είναι παθολογική. Ετσι η ομοφυλοφιλία από «αμάρτημα» έγινε «ασθένεια» και η ψυχανάλυση, που γεννήθηκε από την ιατρική κουλτούρα, αφού πρώτα υπέδειξε στον Οιδίποδα την ορθή «όψη» της ψυχικής ανάπτυξης, δεν απέμενε παρά να χαρακτηρίσει την ομοφυλοφιλία «διαστροφή». Αναγνώρισε βέβαια ότι καθένας από μας δεν είναι περιορισμένος «από τη φύση» σε ένα φύλο, ότι η σεξουαλική αμφισημία, η ενεργητικότητα και η παθητικότητα εγγράφονται στο σώμα κάθε υποκειμένου, αλλά ύστερα από αυτήν την αναγνώριση δεν δίστασε να τοποθετήσει την ομοφυλοφιλία στην ελαττωματική ψυχική ανάπτυξη. Δεν ήταν πλέον ένα αμάρτημα, όπως πίστευε η θρησκεία, αλλά μια αναπηρία.
Με αυτό το επιστημονικό υπόβαθρο, όταν έπειτα η ιστορία άρχισε να χορεύει στον παραληρηματικό ρυθμό της φυλετικής καθαρότητας, οι ομοφυλόφιλοι συμμερίστηκαν τη μοίρα των ανάπηρων, των Εβραίων και των Τσιγγάνων.
Τώρα περιμένουμε την ετυμηγορία της Γενετικής, η οποία δεν θα παραλείψει να πει το δικό της λόγο για την ομοφυλοφιλία, έναν λόγο που θα τον οικειοποιηθούν έπειτα οι ομοφυλοφοβικές εκκλησίες και νομοθεσίες για να επιβεβαιώσουν τις δικές τους ιδεολογικές ή θρησκευτικές θέσεις. Τι μπορούμε να πούμε σε αυτό το σημείο; Οτι η Ιστορία είναι γεμάτη κρίσεις και προκαταλήψεις και ότι αυτή που την κυβερνάει δεν είναι τόσο η φύση του ανθρώπου όσο η κουλτούρα του, η οποία δεν αρνείται την αναφορά στη φύση, όταν αυτό της χρησιμεύει στο να θεμελιώνει τους ηθικούς και νομικούς της κανόνες. Από δω συνάγεται επομένως ότι έχει δίκιο ο Πλάτων όταν λέει σχετικά με την ομοφυλοφιλία ότι το αληθινό πρόβλημα δεν είναι το φύλο αλλά μάλλον η δημοκρατία.
*Το παρόν άρθρο του Ιταλού φιλοσόφου Ουμπέρτο Γκαλιμπέρτι δημοσιεύτηκε στην εφημερίδα «La Republica» στις 30-10-2004.
ΕΠΙΜΕΛΕΙΑ - ΜΕΤΑΦΡΑΣΗ: ΘΑΝΑΣΗΣ ΓΙΑΛΚΕΤΣΗΣ
ΒΙΒΛΙΟΘΗΚΗ 26/11/2004

2.6.06

ACT UP FILM FEST - 25 ΧΡΟΝΙΑ ΜΕ ΤΟ AIDS

Act up Film Fest - 25 χρόνια με το AIDS
Όσοι είδαν τη σπονδυλωτή ταινία «All the invisible children» σίγουρα μαγκώθηκαν στο επεισόδιο «Jesus, Children of America» που σκηνοθέτησε ο Σπάικ Λι, αποτυπώνοντας το δράμα μιας έφηβης που ανακαλύπτει ότι κληρονόμησε τον ιό του AIDS από τους ναρκομανείς γονείς της. Μπορεί η ιατροφαρμακευτική περίθαλψη να έχει προχωρήσει πολύ για τους ασθενείς της Δύσης, όχι όμως και για τους Αφρικανούς ή τους Ασιάτες που είναι πολίτες δεύτερης και τρίτης κατηγορίας. Η ευαισθητοποιημένη Act Up Δράσε Hellas, θέλοντας να επαναφέρει το ζήτημα και να μας θυμίσει την 25χρονη πορεία από τότε που ο ιός του AIDS πρόσβαλε για πρώτη φορά τον άνθρωπο, οργανώνει το Act Up Film Fest από 1 έως 5 Ιουνίου στην Εταιρεία Ελλήνων Σκηνοθετών με είκοσι πέντε ταινίες, μικρού και μεγάλου μήκους, μυθοπλασίας και τεκμηρίωσης, από την Ελλάδα και το εξωτερικό. Η εκλογίκευση του δράματος της ασθένειας είναι πάντοτε πιο εύκολη και ανώδυνη μέσα από τον κινηματογράφο. Πέρα από γνωστές δημιουργίες («Όλα για τη μητέρα μου» του Αλμοδόβαρ, «Φιλαδέλφεια» του Τζόναθαν Ντέμι, «'Αγριες νύχτες» του Σιρίλ Κολάρ, «Ο επίμονος κηπουρός» του Μεϊρέλες κ.ά.), αξίζει να ανακαλύψετε και πιο σπάνιες ταινίες όπως το ριζοσπαστικό «Μπλε» του Ντέρεκ Τζάρμαν όπου ένα πυκνό ηχητικό συνονθύλευμα από μουσικές, ψιθύρους και φωνές «ντύνει» την ακίνητη μπλε οθόνη - αναφορά στην απώλεια της όρασής του εξαιτίας του ιού. Δεν θα λείψουν και πιο χιουμοριστικές αναγνώσεις γύρω από τις μεθόδους προφύλαξης αλλά και το σαδομαζοχισμό στη σεξουαλική έκφραση στην τριλογία animation μικρού μήκους «Safe sex trilogy: Manual - Stop the invasion - Powerplay» του Ολλανδού Γκρεγκ Λόσον. Τέλος, γροθιά στο στομάχι -ως είθισται- είναι τα ντοκιμαντέρ, όπως το αμερικανικό «Είμαστε ο μπαμπάς σου» του Μισέλ Χόρβατ με θέμα δύο νοσοκόμους οι οποίοι στη δεκαετία του '80 φρόντισαν με αγάπη και ιατρική γνώση τέσσερα οροθετικά παιδιά που βρίσκονταν στα αζήτητα, κρατώντας τα τρία από αυτά στη ζωή. Για το αναλυτικό πρόγραμμα δείτε τις Ειδικές Προβολές.
Βένια Βέργου

ACT UP FILM FEST, Εταιρεία Ελλήνων Σκηνοθετών, Τοσίτσα 11, Εξάρχεια, 2108223205. Είσοδος ελεύθερη.
Πέμπτη 1 Ιουνίου
17:00 Η άλλη όψη (Τάσος Ψαρράς, 1991)
19:00 Τα σημειωματάρια του Τζέιμς (Χο Ταμ, 2002)
Fight back, fight AIDS: 15 years of Act Up (Τζέιμς Γουέντζι, 2002)
21:00 Zero patience (Τζον Γκρίσον, 1993)
Οι άντρες δεν κλαίνε (Κυριάκος Χατζημιχαηλίδης, 2001)
23:00 'Αγριες νύχτες (Σιρίλ Κολάρ, 1993)
Παρασκευή 2 Ιουνίου
17:00 Φιλαδέλφεια (Τζόναθαν Ντέμι, 1994)
19:00 Μια στιγμή (Πιερ Σαλβαντορί, 1996)
Μαζορέτες στο Διάστημα (Νταβίντ Φουριέ, 1996)
Όλα για τη μητέρα μου (Πέδρο Αλμοδόβαρ, 1999)
21:00 Σταματώντας το AIDS: σε αναζήτηση εμβολίου (Μπ. Τζέρσεϊ, Μ. Σβαρτζ, 2005)
Ανάσα (Χρήστος Δήμας, 1998)
Ένας ουρανός με αστέρια (Χρήστος Δήμας, 1995)
23:00 Αυτοί μου μ' αγαπούν θα πάρουν το τρένο (Πατρίς Σερό, 1998)
Σάββατο 3 Ιουνίου
17:00 Είναι η ζωή μου (Μπράιαν Τίλι, 2002)
Looking good (Τεμπόχο Έντκινς, 2005)
19:00 Θετικά γυμνοί (Αρ. & Ντ. Νέλσον, 2004)
Είμαστε ο μπαμπάς σου (Μισέλ Χόρβατ, 2005)
'Ατρωτος (Αλβάρο Πάστορ, 2005)
21:00 Το αρκουδάκι (Μιγουέλ Αλμπαλαντέχο, 2004)
23:00 Safe sex trilogy (Γκρεγκ Λόσον, 1992-2004)
Γκέι σεξ στα '70s (Τζόζεφ Λόβετ, 2005)
Κυριακή 4 Ιουνίου
17:00 Το κράτος της άρνησης (Ελέιν Επστάιν, 2003)
Red ribbon around my house
(Πόρτια Ρανκοάν, 2003)
19:00 Ο επίμονος κηπουρός (Φερνάντο Μεϊρέλες, 2005)
21:00 Χρώματα (Κάρλος Ντουένας, 2003)
Το κάνουνε τα ψάρια;
('Αλμουτ Γκέτο, 2002)
23:00 Μπλε (Ντέρεκ Τζάρμαν, 1993)
Δευτέρα 5 Ιουνίου
17:00 Σταματώντας το AIDS: σε αναζήτηση εμβολίου (Μπ. Τζέρσεϊ, Μ. Σβαρτζ, 2005)
Είμαστε ο μπαμπάς σου (Μισέλ Χόρβατ, 2005)
19:00 Χρώματα (Κάρλος Ντουένας, 2003)
Το αρκουδάκι (Μιγουέλ Αλμπαλαντέχο, 2004)
21:00 'Ατρωτος (Αλβάρο Πάστορ, 2005)
Το κάνουνε τα ψάρια; ('Αλμουτ Γκέτο, 2002)
23:00 Θετικά γυμνοί (Αρ. & Ντ. Νέλσον, 2004)
Safe sex trilogy (Γκρεγκ Λόσον, 1992-2004)
Γκέι σεξ στα '70s (Τζόζεφ Λόβετ, 2005)


(Αναδημοσίευση από το ΑΘΗΝΟΡΑΜΑ)