Silla gay

This particular brand of homophobia and transphobia existed due to multiple factors, many of which influence sentiments toward queer people in the modern-day. Culture, health & sexuality, 8(1), 59-65.

Kim, Jiyoon, Bong, Youngshik, Lee, John J., and Kang, Chungku. New York: Continuum. Over the Rainbow: Public Attitutude Toward LGBT in South Korea.

Surveys by the Asan Institute found that 47.4 percent of 20-somethings were OK with homosexuality, up from 26.7 percent in 2010. As such, it spread highly gendered norms across the country and discouraged anything deviating from the patriarchal and heteronormative worldview.

Although this did not mean that queer people magically stopped existing (namsadang performances, for instance, continued until the Japanese occupation in 1910), it certainly clamped down on queer people’s self-expression.

He also plans to run for a local office in my Korean hometown district soon.

 

There’s also Harisu (하리수), Korea’s first transgender entertainer, who moved to Japan after coming out to her family, had sex reassignment surgery and was discovered by a talent agency while working as a hairdresser there.

In fact, the 17th annual Queer Culture Festival started this past weekend with a pride parade on Saturday (June 11).

There are also a number of established gay bars in the city – particularly in the downtown district of Jongno and on Homo Hill – and a number of lesbian establishments in the university district of Hongdae.

Of these, Homo Hill is the only scene I’m personally familiar with.

“Itaewon Freedom.” Groove Korea. King Hyegong of Silla is one of the earliest known examples, though his identity is a difficult account to figure out. Web.

Hazzan, Dave (2014). Journal of Homosexuality, 39:3-4, 273-281, DOI: 10.1300/J082v39n03_12

Kim, Y. G., & Hahn, S. J. (2006). Also, although I have a number of LGBTQ friends in Korea and have been to both gay bars and gay rights events there, I’m not myself particularly LGBTQ (although, of course, sexuality is not binary).

So I’m not really in a place to write about what it’s like or what it means to live there as an LGBTQ person. Sin embargo, admite que las oportunidades laborales en el país son escasas, y la exclusión estructural continúa.

Matar sin balas: la anulación de la existencia

“En efecto, no hay datos registrados de asesinatos a mujeres trans o personas LGBTIQ+ en general, pero ahora, con la vulneración de derechos que existe en El Salvador, se está matando a esta población con la anulación de esta.”, reflexiona Linares.

Esa “anulación” a la que se refiere Linares resume el panorama actual: una violencia que no siempre deja cuerpos, pero sí vacíos.

That being said, the adoption of Confucianism as the state philosophy during the Joseon dynasty (1392-1910) further codified certain relationships as both normal and desirable.

East Asian civilizations were already marked by communalism, and Neo-Confucianism only heightened this value to new extents, particularly when it came to gender roles and the family.

Silla Korea was also home to the Hwarang, or Flower Boys, a elite group of handsome state-sanctioned warriors who engaged in same-sex relations (Kim and Hahn 2006).

In the Koryŏ Dynasty (918-1392), aristocrats – including at least a couple of kings – engaged in same-sex relationships, often with young boys (Kim and Hahn 2006, Choi et al 2004).

In the Chosun Dynasty (1392-1910) – where Confucianism was a big thing – homosexuality was less acceptable, but all sorts of people, from Buddhist monks to rural elites and lower classes, continued to practice it (Choi et al 2004, Rutt 1961 in Kim and Hahn 2006).

This term, which translates to “flower boys”, refers to a military group made up of young men. He subsequently opened a number of popular restaurants in Itaewon and seems to be kind of trending again – he’s made a number of TV appearances and even partnered with a convenience store chain to market an eponymous line of ramyeon (라면, ramen noodles) and prepackaged meals.

“Hay muchas organizaciones de derechos humanos y periodistas que están en el exilio. Sin embargo, las amenazas y el miedo a la revictimización nos lleva a que no denunciemos.