Jap Lez
🔞 ALL INFORMATION CLICK HERE 👈🏻👈🏻👈🏻
Jap Lez
Access to this page has been denied because we believe you are using automation tools to browse the website.
This may happen as a result of the following:
Please make sure that Javascript and cookies are enabled on your browser and that you are not blocking them from loading.
Reference ID: #4910fd40-dc48-11ec-a874-584b7a486658
Your browser isn’t supported anymore. Update it to get the best YouTube experience and our latest features. Learn more
From Wikipedia, the free encyclopedia
History of gay and lesbian relationships in Japan
This article needs additional citations for verification . Please help improve this article by adding citations to reliable sources . Unsourced material may be challenged and removed. Find sources: "Homosexuality in Japan" – news · newspapers · books · scholar · JSTOR ( August 2009 ) ( Learn how and when to remove this template message )
^ Jump up to: a b c d e f g h Furukawa, Makoto. The Changing Nature of Sexuality: The Three Codes Framing Homosexuality in Modern Japan . pp. 99, 100, 108, 112.
^ "Intersections: Male Homosexuality and Popular Culture in Modern Japan" . intersections.anu.edu.au . Retrieved 8 April 2018 .
^ Flanagan, Damian (2016-11-19). "The shifting sexual norms in Japan's literary history" . The Japan Times . Retrieved 2019-11-12 .
^ The Tale of Genji . Edward G. Seidensticker (trans.) p. 48.
^ Jump up to: a b c d e f g h i j k l m n Leupp, Gary (1997). Male Colors: The Construction of Homosexuality in Tokugawa Japan . University of California Press. ISBN 978-0-520-91919-8 . pg. 26, 32, 53, 69-78, 88, 90- 92, 94, 95-97, 98-100, 101-102, 104, 113, 119-120, 122, 128-129, 132-135, 137-141, 145..
^ Childs, Margaret (1980). "Chigo Monogatari: Love Stories or Buddhist Sermons?". Monumenta Nipponica . Sophia University. 35 : 127–51. doi : 10.2307/2384336 .
^ Jump up to: a b c Pflugfelder, Gregory M. (1997). Cartographies of desire: male–male sexuality in Japanese discourse, 1600–1950 . University of California Press. p. 26, 39–42, 75, 70-71, 252,
^ The Greenwood encyclopedia of LGBT issues worldwide , Volume 1, Chuck Stewart, p.430; accessed through Google Books
^ Leupp 1997 , p. 32.
^ Love of Samurai: A thousand years of Japanese homosexuality (1989). By: Watanabe, Tsuneo; Iwata, Jun`ichi; Robertson, Jennifer. Journal of the History of Sexuality , OCTOBER 1991, Vol. 2 Issue 2; (AN WMST-33096)
^ "Gay love in Japan – World History of Male Love" . Retrieved 8 April 2018 .
^ Jump up to: a b Pflugfelder, M. Gregory. 1999. "Cartographies of Desire: Male-Male Sexuality in Japanese Discourse, 1600- 1950": 256.
^ "Japanese Hall" . Retrieved 8 April 2018 .
^ Jump up to: a b Mostow, Joshua S. (2003), "The gender of wakashu and the grammar of desire", in Joshua S. Mostow; Norman Bryson; Maribeth Graybill, Gender and power in the Japanese visual field , University of Hawaii Press, pp. 49–70
^ Jump up to: a b c d e f g h Schallow, Paul (1990). Introduction to The Great Mirror of Male Love . Stanford University Press. pp. 1, 4, 11–12, 29. ISBN 0804718954 .
^ The Love That Survived Loves Flame, The Great Mirror of Male Love . Paul Gordon Schalow (trans.) p. 138, 139.
^ Winecup Overflowing, The Great Mirror of Male Love . Paul Gordon Schalow (trans.) p. 222.
^ The Boy Who Sacrificed His Life, The Great Mirror of Male Love . Paul Gordon Schalow (trans.) p. 168.
^ Two Old Cherry Trees Still in Bloom, The Great Mirror of Male Love . Paul Gordon Schalow (trans.) p. 181.
^ 'Kichiya Riding a Horse, The Great Mirror of Male Love . Paul Gordon Schalow (trans.) p. 215.
^ Elizabeth Floyd Ogata (2001-03-24). " 'Selectively Out:' Being a Gay Foreign National in Japan" . The Daily Yomiuri (on Internet Archive ). Archived from the original on 2006-06-17 . Retrieved 2006-08-30 .
^ Tsubuku, Masako (September 11, 2005). "Assemblywoman Puts Sex on the Agenda - Lesbian Politician Kanako Otsuji Talks About Gender Issues in Japan" . The Japan Times . Archived from the original on June 6, 2011 . Retrieved April 2, 2021 .
^ Jump up to: a b c d Tamagawa, Masami (2016-03-14). "Same-Sex Marriage in Japan". Journal of GLBT Family Studies . 12 (2): 160–187. doi : 10.1080/1550428X.2015.1016252 . ISSN 1550-428X . S2CID 146655189 .
^ Hongo, Jun (2015-03-31). "Tokyo's Shibuya Ward Passes Same-Sex Partner Bill" . WSJ . Retrieved 2018-03-26 .
^ Dooley, Ben (2019-11-27). "Japan's Support for Gay Marriage Is Soaring. But Can It Become Law?" . NYT . Retrieved 2019-11-28 .
^ Maffei, Nikolas (2019-07-01). "Ibaraki Becomes First Prefecture in Japan to Recognize Same-Sex Couples" . Shingetsu News Agency . Retrieved 2019-12-02 .
^ Findlay, Jamie (7 August 2007). "Pride vs. prejudice" . Retrieved 8 April 2018 – via Japan Times Online.
^ "On Japanese Tv, The Lady Is A Man Cross-dressing 'onnagata' Are Popul…" . 15 September 2010. Archived from the original on 15 September 2010 . Retrieved 8 April 2018 .
^ Ashcraft, Brian (May 30, 2011). "Being Hard Gay for Laughs and Cash" . Kotaku . Retrieved April 2, 2021 .
^ "Model Hiromi comes out as a homosexual : 'Love doesn't have any form, color and rule' " . Yahoo! (in Japanese). February 18, 2011. Archived from the original on February 21, 2011 . Retrieved April 2, 2021 .
^ Min, Yuen Shu (2011-09-01). "Last Friends, beyond friends – articulating non-normative gender and sexuality on mainstream Japanese television". Inter-Asia Cultural Studies . 12 (3): 383–400. doi : 10.1080/14649373.2011.578796 . ISSN 1464-9373 . S2CID 144254427 .
^ For You in Full Blossom - Ikemen Paradise - , 3 July 2007 , retrieved 2019-11-12
^ McLelland, Mark J. (2005). Queer Japan from the Pacific War to the Internet Age . Rowman & Littlefield. ISBN 9780742537873 .
^ "The First Lesbian Porn and 10 Other Revealing Artifacts from Lesbian History" . VICE . Retrieved 2019-07-11 .
^ Male homosexuality in modern Japan: cultural myths and social realities By Mark J. McLelland, p.122; accessed through Google Books
^ Bauer, Carola Katharina (2013-05-17). Naughty Girls and Gay Male Romance/Porn: Slash Fiction, Boys' Love Manga, and Other Works by Female "Cross-Voyeurs" in the U.S. Academic Discourses . Anchor Academic Publishing (aap_verlag). ISBN 9783954890019 .
^ "Japan Court Finds Same-Sex Marriage Ban Unconstitutional" . BBC News . March 17, 2021 . Retrieved April 2, 2021 .
Tokyo – Shinjuku Ni-chōme
Nana-chome & Higashi-Ueno ( Ueno )
Taito Ward ( Asakusa )
Minato Ward ( Shinbashi )
Toshima Ward ( Ikebukuro )
Hokkaido – Susukino
Kanagawa – Nogecho ( Yokohama )
Aichi – Sakae, Nagoya
Osaka – Doyama
Namba
Shinsekai
Hiroshima – Nagarekawa ( Hiroshima City )
Fukuoka – Haruyoshi ( Fukuoka City )
Okinawa – Sakurazaka ( Naha City )
Join the 2022 Science Photo Contest. Visualize Science for Wikipedia!
Records of men who have sex with men in Japan date back to ancient times. Western scholars have identified these as evidence of homosexuality in Japan . Though these relations had existed in Japan for millennia, they became most apparent to scholars during the Tokugawa (or Edo) period . Historical practices identified by scholars as homosexual include shudō ( 衆道 ) , wakashudō ( 若衆道 ) and nanshoku ( 男色 ) . [1]
The Japanese term nanshoku ( 男色 , which can also be read as danshoku ) is the Japanese reading of the same characters in Chinese , which literally mean "male colors". The character 色 ("color") has the added meaning of " sexual pleasure " in both China and Japan. This term was widely used to refer to some kind of male-to-male sex in a pre-modern era of Japan. The term shudō ( 衆道 , abbreviated from wakashudō 若衆道 , "the way of adolescent boys") is also used, especially in older works. [1]
During the Meiji period nanshoku started to become discouraged due to the rise of sexology within Japan and the process of westernization .
Modern terms for homosexuals include dōseiaisha ( 同性愛者 , literally "same-sex-love person") , okama ( お釜 , ""kettle"/""cauldron",
slang for "gay men") , gei ( ゲイ , gay) , homo ( ホモ ) or homosekusharu ( ホモセクシャル , "homosexual") , onabe ( お鍋 , "pot"/"pan",
slang for "gay women") , bian ( ビアン ) / rezu ( レズ ) and
rezubian ( レズビアン , "lesbian") . [2]
A variety of obscure literary references to same-sex love exist in ancient sources, such as Japanese mythology , but many of these are so subtle as to be unreliable; another consideration is that declarations of affection for friends of the same sex were common. [3] Nevertheless, references do exist, and they become more numerous in the Heian period , roughly in the 11th century. For example, in The Tale of Genji , written in the early 11th century, men are frequently moved by the beauty of youths. In one scene the hero rejects a lady and instead sleeps with her young brother: "Genji pulled the boy down beside him ... Genji, for his part, or so one is informed, found the boy more attractive than his chilly sister". [4]
The Tale of Genji is a novel, but there are several Heian-era diaries that contain references to homosexual acts and practices . Some of these contain references to Emperors involved in homosexual relationships with "handsome boys retained for sexual purposes". [5]
Nanshoku relationships inside Buddhist monasteries were typically pederastic : an age-structured relationship where the younger partner is not considered an adult. The older partner, or nenja ( 念者 , "lover" or "admirer") , would be a monk, priest or abbot, while the younger partner was assumed to be an acolyte ( 稚児 , chigo ) , who would be a prepubescent or adolescent boy; [6] the relationship would be dissolved once the boy reached adulthood (or left the monastery). Both parties were encouraged to treat the relationship seriously and conduct the affair honorably, and the nenja might be required to write a formal vow of fidelity. Outside of the monasteries, monks were considered to have a particular predilection for male prostitutes, which was the subject of much ribald humor. [7]
There is no evidence so far of religious opposition to homosexuality within Japan in non-Buddhist traditions . [8] Tokugawa commentators felt free to illustrate kami engaging in anal sex with each other. During the Tokugawa period, some of the Shinto gods, especially Hachiman , Myoshin, Shinmei and Tenjin , "came to be seen as guardian deities of nanshoku " (male–male love). Tokugawa-era writer Ihara Saikaku joked that since there are no women for the first three generations in the genealogy of the gods found in the Nihon Shoki , the gods must have enjoyed homosexual relationships—which Saikaku argued was the real origin of nanshoku [9] Nonetheless, during the Edo period, male-female relationships were highly valued as it ensured propagation of offspring and social status. [10]
In contrast to the norms in religious circles, in the warrior ( samurai ) class it was customary for a boy in the wakashū age category to undergo training in the martial arts by apprenticing to a more experienced adult man. According to Furukawa, the relationship was based on the model of a typically older nenja, paired with a typically younger chigo .
[1] The man was permitted, if the boy agreed, to take the boy as his lover until he came of age; this relationship, often formalized in a "brotherhood contract", [5] was expected to be exclusive, with both partners swearing to take no other (male) lovers.
This practice, along with clerical pederasty, developed into the codified system of age-structured homosexuality known as shudō , abbreviated from wakashūdō , the "way ( Tao ) of wakashū ". [7] The older partner, in the role of nenja , would teach the chigo martial skills, warrior etiquette, and the samurai code of honor, while his desire to be a good role model for his chigo would lead him to behave more honorably himself; thus a shudō relationship was considered to have a "mutually ennobling effect". [7] In addition, both parties were expected to be loyal unto death, and to assist the other both in feudal duties and in honor-driven obligations such as duels and vendettas. Although sex between the couple was expected to end when the boy came of age, the relationship would, ideally, develop into a lifelong bond of friendship. At the same time, sexual activity with women was not barred (for either party), and once the boy came of age, both were free to seek other wakashū lovers.
Like later Edo same-sex practices, samurai shudō was strictly role-defined; the nenja was seen as the active, desiring, penetrative partner, while the younger, sexually receptive wakashū was considered to submit to the nenja 's attentions out of love, loyalty, and affection, rather than sexual desire [1] d ] Among the samurai class, adult men were (by definition) not permitted to take the wakashū role; only preadult boys (or, later, lower-class men) were considered legitimate targets of homosexual desire. In some cases, shudō relationships arose between boys of similar ages, but the parties were still divided into nenja and wakashū roles. [1]
Male prostitutes ( kagema ), who were often passed off as apprentice kabuki actors and catered to a mixed male and female clientele, did a healthy trade into the mid-19th century despite increasing restrictions. Many such prostitutes, as well as many young kabuki actors, were indentured servants sold as children to the brothel or theatre, typically on a ten-year contract. Sexual relations between merchants and boys hired as shop staff or housekeepers were common enough, at least in the popular imagination, to be the subject of erotic stories and popular jokes. Young kabuki actors often worked as prostitutes off-stage, and were celebrated in much the same way as modern celebrities are, being much sought after by wealthy patrons, who would vie with each other to purchase the Kabuki actors' favors. Onnagata (female-role) and wakashū-gata (adolescent boy-role) actors in particular were the subject of much appreciation by both male and female patrons, and figured largely in nanshoku shunga prints and other works celebrating nanshoku , which occasionally attained best-seller status. [5] [11]
Male prostitutes and actor-prostitutes serving male clientele were originally restricted to the wakashū age category, as adult men were not perceived as desirable or socially acceptable sexual partners for other men. During the 17th century, these men (or their employers) sought to maintain their desirability by deferring or concealing their coming-of-age and thus extending their "non-adult" status into their twenties or even thirties; this eventually led to an alternate, status-defined shudō relationship which allowed clients to hire "boys" who were, in reality, older than themselves. This evolution was hastened by mid-17th-century bans on the depiction of the wakashū 's long forelocks, their most salient age marker, in kabuki plays; intended to efface the sexual appeal of the young actors and thus reduce violent competition for their favors, this restriction eventually had the unintended effect of decoupling male sexual desirability from actual age, so long as a suitably "youthful" appearance could be maintained. [12] [5]
These activities were the subject of countless literary works, most of which have yet to be translated. However, English translations are available for Ihara Saikaku who created a bisexual main character in The Life of An Amorous Man (1682), Jippensha Ikku who created an initial gay relationship in the post-publication "Preface" to Shank's Mare (1802 et seq), and Ueda Akinari who had a homosexual Buddhist monk in Tales of Moonlight and Rain (1776). Likewise, many of the greatest artists of the period, such as Hokusai and Hiroshige , prided themselves in documenting such loves in their prints, known as ukiyo-e "pictures of the floating world", and where they had an erotic tone, shunga "pictures of spring." [13]
Nanshoku was not considered incompatible with heterosexuality; books of erotic prints dedicated to nanshoku often presented erotic images of both young women (concubines, mekake , or prostitutes, jōrō ) as well as attractive adolescent boys ( wakashū ) and cross-dressing youths ( onnagata ). Indeed, several works suggest that the most "enviable" situation would be to have both many jōrō and many wakashū . [14] Likewise, women were considered to be particularly attracted to both wakashū and onnagata , and it was assumed that many of these young men would reciprocate that interest. [14] Therefore, both many practitioners of nanshoku and the young men they desired would be considered bisexual in modern terminology. Men and male youths (there are examples of both) who were purely homosexual might be called "woman-haters" ( onna-girai ); this term, however, carried the connotation of aggressive distaste of women in all social contexts, rather than simply a preference for male sexual partners. Not all exclusively homosexual men were referred to with this terminology. [5]
The Great Mirror of Male Love (男色大鏡) by Ihara Saikaku was the definitive work on the subject of "male love" in Tokugawa Era Japan.
In his introduction to The Great Mirror of Male Love , Paul Gordon Schalow writes, "In the opening chapter of Nanshoku Okagami, Saikaku employed the title in its literal sense when he stated ‘I have attempted to reflect in this great mirror all of the varied manifestations of male love."’ [15] It was intended to be a societal reflection of all the different ways men in Tokugawa society loved other men.
The most common narrative of male to male sex and/or love was what we would now consider a "bisexual" [ citation needed ] experience: the "connoisseur of boys" or shojin-zuki . This term was applied not simply to men who engaged in "bisexual" behavior, but most often to men who engaged sexually and/or romantically with boys often , but not exclusively.
However, men who wished to only have sex/form relationships with boys (and men who filled the sociosexual role of "boy"): the exclusively "homosexual" "women haters" or onna-girai , were not stigmatized. [15] [5]
In Male Colors by Leupp, he writes "In this brilliant, refined, and tolerant milieu, we have, not surprisingly, evidence of a self conscious sub-culture. Though the Great Mirror occasionally portrays bisexual behavior, it is noteworthy that Saikaku more often depicts devotees of male love as a class who think of themselves as exclusive in their preferences, stress this exclusiveness by calling themselves "women haters" (onna-girai) and forming a unique community—a ‘male love sect’. No other early society shows this phenomenon quite so clearly as seventeenth century Japan." [5]
Paul Gordon Schalow references these concepts in his introduction to the full English translation of The Great Mirror of Male Love , writing, "interestingly, Saikaku structured nanshoku okagami not around the "bisexual" ethos of the shojin-zuki, but around the exclusively "homosexual" ethos of the onna-girai." [15]
The poem at the beginning of The Sword That Survived Loves Flame references a heroic "woman hater."
Memories of a rice husker, a woman hater unto death, saving his birthplace from disaster
In this same story, we see a character refe
Best Handjob Cumshots
Okita Anzunashi
Timestop Creampie