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In a large 1990 population-based survey (Sittitrai et al. Indeed, these sanctions may have a stronger effect than religious or legal sanctions.
1992), extremely low rates of male homosexual behavior were reported; the authors cautioned that, due to societal attitudes, these estimates were probably too low and reflected the research participants' underreporting of homoerotic and homosexual experiences (the prevalence of same-gender sexual behavior will be further reviewed below). A public statement of homosexual identity would violate two important values of Thai culture: harmony - not to confront disagreements or conflicts - and the great value placed upon preservation of family units and preserving lineage through marriage and procreation.
Most of the available data pertain to men, and there is a paucity of information regarding women. There are no laws prohibiting homosexual behavior (Jackson 1989).
This pathology model of homosexuality most likely originated in the Western psychiatric theories of sexuality which dominated Western medicine and psychology until the 1960s and 1970s.
Women may face stronger negative sanction than men. Contemporary Thais still express their disapproval of homosexuality by saying, often blithely, that “lightning will strike” those who engage in sex with a person of the same gender.
Again, a double standard regarding general sexuality may be at play here. The educated Thais understand homosexuality in terms of mental problems or illness.
Surprisingly he was not defrocked but he was removed his positions of honour and ordered him to leave the royal monasteries.
According to : Although homosexual behavior in Thailand is assumed to be quite common, little formal research has been done. Sc., late 1990s; www2.hu-berlin.de/sexology/IES/thailand “Same-gender sexual experience does not necessarily carry the assumption of homosexuality or a homosexual identity in Thailand (Sittitrai, Brown, and Virulak 1991).