>>77819875
>>77819893
>>77819903
Шлюхи.

>>77819919
>>77819937
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи.

>>77819985
>>77819875
>>77819893
>>77819903
>>77819919
>>77819937
>>77819985
>>77819919
>>77819937
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи.

>>77820012
>>77820036
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. 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Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи.

>>77820044
>>77820060
>>77820067
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. 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>>77820080
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Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. 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>>77820101
>>77820107
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. 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Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи.

>>77820126
>>77820101
>>77820107
>>77820126
Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. Шлюхи. 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Homosexuality
From Wikipedia, the free encyclopedia
This article is about homosexuality in humans. For homosexuality in other animals, see Homosexual behavior in animals.
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Homosexuality (from Ancient Greek ὁμός, meaning "same", and Latin sexus, meaning "sex") is romantic attraction, sexual attraction or sexual behavior between members of the same sex or gender. As a sexual orientation, homosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" primarily or exclusively to people of the same sex. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions."[1][2]
Along with bisexuality and heterosexuality, homosexuality is one of the three main categories of sexual orientation within the heterosexual–homosexual continuum.[1] There is no consensus among scientists about why a person develops a particular sexual orientation.[1] Many scientists think that nature and nurture – a combination of genetic, hormonal, and environmental influences – factor into the cause of sexual orientation.[1][3] They favor biologically-based theories,[3] which point to genetic factors, the early uterine environment, both, or the inclusion of genetic and social factors.[4][5] There is no substantive evidence which suggests parenting or early childhood experiences play a role when it comes to sexual orientation;[4] when it comes to same-sex sexual behavior, shared or familial environment plays no role for men and minor role for women.[5] While some hold the view that homosexual activity is unnatural,[6][7] research has shown that homosexuality is an example of a normal and natural variation in human sexuality and is not in and of itself a source of negative psychological effects.[1][8] Most people experience little or no sense of choice about their sexual orientation,[1] and there is insufficient evidence to support the use of psychological interventions to change sexual orientation.[9]
The most common terms for homosexual people are lesbian for females and gay for males, though gay is also used to refer generally to both homosexual males and females. The number of people who identify as gay or lesbian and the proportion of people who have same-sex sexual experiences are difficult for researchers to estimate reliably for a variety of reasons, including many gay or lesbian people not openly identifying as such due to homophobia and heterosexist discrimination.[10] Homosexual behavior has also been documented and is observed in many non-human animal species.[11][12][13][14][15]
Many gay and lesbian people are in committed same-sex relationships, though only recently have census forms and political conditions facilitated their visibility and enumeration.[16] These relationships are equivalent to heterosexual relationships in essential psychological respects.[2] Homosexual relationships and acts have been admired, as well as condemned, throughout recorded history, depending on the form they took and the culture in which they occurred.[17] Since the end of the 19th century, there has been a global movement towards increased visibility, recognition, and legal rights for homosexual people, including the rights to marriage and civil unions, adoption and parenting, employment, military service, equal access to health care, and the introduction of anti-bullying legislation to protect gay minors.
Contents [hide]
1 Etymology
2 History
2.1 Africa
2.2 Americas
2.3 East Asia
2.4 South Asia
2.5 Europe
2.5.1 Classical period
2.5.2 Renaissance
2.5.3 Modern period
2.6 Middle East
2.6.1 Pre-Islamic period
2.7 South Pacific
3 Sexuality and identity
3.1 Kinsey scale
3.2 Orientation and behavior
3.3 Coming out of the closet
3.4 Gender identity
3.5 Same-sex relationships
4 Demographics
5 Psychology
6 Causes
6.1 General
6.2 Evolutionary perspectives
6.3 Lesbian narratives and sexual orientation awareness
6.4 Sexual orientation change efforts
6.5 Fluidity of orientation
6.5.1 Gender and fluidity
7 Parenting
8 Health
8.1 Physical
8.1.1 Public health
8.2 Mental
8.3 Gay and lesbian youth
9 Law and politics
9.1 Legality
9.2 Laws against sexual orientation discrimination
9.2.1 United States
9.2.2 European Union
9.3 Political activism
9.4 Military service
10 Society and sociology
10.1 Public opinion
10.2 Relationships
10.3 Religion
11 Discrimination
11.1 Gay bullying
11.2 Heterosexism and homophobia
11.3 Violence against gays and lesbians
12 Homosexual behavior in other animals
13 See also
14 Notes
15 References
15.1 Books
15.2 Journal articles
15.3 Online articles
16 External links

Etymology
Main article: Terminology of homosexuality

Zephyrus and Hyacinthus
Attic red-figure cup from Tarquinia, 480 BC (Boston Museum of Fine Arts)
The word homosexual is a Greek and Latin hybrid, with the first element derived from Greek ὁμός homos, "same"(not related to the Latin homo, "man", as in Homo sapiens), thus connoting sexual acts and affections between members of the same sex, including lesbianism.[18][19] The first known appearance of homosexual in print is found in an 1869 German pamphlet by the Austrian-born novelist Karl-Maria Kertbeny, published anonymously,[20] arguing against a Prussian anti-sodomy law.[20][21] In 1886, Richard von Krafft-Ebing used the terms homosexual and heterosexual in his book Psychopathia Sexualis. Krafft-Ebing's book was so popular among both laymen and doctors that the terms "heterosexual" and "homosexual" became the most widely accepted terms for sexual orientation.[22][23] As such, the current use of the term has its roots in the broader 19th-century tradition of personality taxonomy.
Many modern style guides in the U.S. recommend against using homosexual as a noun, instead using gay man or lesbian.[24] Similarly, some recommend completely avoiding usage of homosexual as it has a negative, clinical history and because the word only refers to one's sexual behavior (as opposed to romantic feelings) and thus it has a negative connotation.[24] Gay and lesbian are the most common alternatives. The first letters are frequently combined to create the initialism LGBT (sometimes written as GLBT), in which B and T refer to bisexual and transgender people.
Gay generally refers to male homosexuality,[citation needed] but may be used in a broader sense to refer to all LGBT people. In the context of sexuality, lesbian refers only to female homosexuality. The word "lesbian" is derived from the name of the Greek island Lesbos, where the poet Sappho wrote largely about her emotional relationships with young women.[25][26]
Although early writers also used the adjective homosexual to refer to any single-sex context (such as an all-girls school), today the term is used exclusively in reference to sexual attraction, activity, and orientation. The term homosocial is now used to describe single-sex contexts that are not specifically sexual. There is also a word referring to same-sex love, homophilia.
Some synonyms for same-sex attraction or sexual activity include men who have sex with men or MSM (used in the medical community when specifically discussing sexual activity) and homoerotic (referring to works of art).[27][28] Pejorative terms in English include queer, faggot, fairy, poof, and homo.[29][30][31][32] Beginning in the 1990s, some of these have been reclaimed as positive words by gay men and lesbians, as in the usage of queer studies, queer theory, and even the popular American television program Queer Eye for the Straight Guy.[33] The word homo occurs in many other languages without the pejorative connotations it has in English.[34] As with ethnic slurs and racial slurs, however, the misuse of these terms can still be highly offensive; the range of acceptable use depends on the context and speaker.[35] Conversely, gay, a word originally embraced by homosexual men and women as a positive, affirmative term (as in gay liberation and gay rights),[36] has come into widespread pejorative use among young people.[37]
History
Main articles: LGBT history and Timeline of LGBT history
Societal attitudes towards same-sex relationships have varied over time and place, from expecting all males to engage in same-sex relationships, to casual integration, through acceptance, to seeing the practice as a minor sin, repressing it through law enforcement and judicial mechanisms, and to proscribing it under penalty of death.
In a detailed compilation of historical and ethnographic materials of Preindustrial Cultures, "strong disapproval of homosexuality was reported for 41% of 42 cultures; it was accepted or ignored by 21%, and 12% reported no such concept. Of 70 ethnographies, 59% reported homosexuality absent or rare in frequency and 41% reported it present or not uncommon."[38]
In cultures influenced by Abrahamic religions, the law and the church established sodomy as a transgression against divine law or a crime against nature. The condemnation of anal sex between males, however, predates Christian belief. It was frequent in ancient Greece; "unnatural" can be traced back to Plato.[39]
Many historical figures, including Socrates, Lord Byron, Edward II, and Hadrian,[40] have had terms such as gay or bisexual applied to them; some scholars, such as Michel Foucault, have regarded this as risking the anachronistic introduction of a contemporary construction of sexuality foreign to their times,[41] though others challenge this.[42]
In social science, there has been a dispute between "essentialist" and "constructionist" views of homosexuality. The debate divides those who believe that terms such as "gay" and "straight" refer to objective, culturally invariant properties of persons from those who believe that the experiences they name are artifacts of unique cultural and social processes. "Essentialists" typically believe that sexual preferences are determined by biological forces, while "constructionists" assume that sexual desires are learned.[43] The social constructionist approach, which is influenced by Foucault, has been criticized for being based on a selective reading of the historical record, and for confusing the fact that homosexual people exist with the fact that society labels such people and treats them in distinctive ways.[44]
Africa
The first record of possible homosexual couple in history is commonly regarded as Khnumhotep and Niankhkhnum, an ancient Egyptian male couple, who lived around 2400 BCE. The pair are portrayed in a nose-kissing position, the most intimate pose in Egyptian art, surrounded by what appear to be their heirs. Anthropologists Stephen Murray and Will Roscoe reported that women in Lesotho engaged in socially sanctioned "long term, erotic relationships" called motsoalle.[45] E. E. Evans-Pritchard also recorded that male Azande warriors in the northern Congo routinely took on young male lovers between the ages of twelve and twenty, who helped with household tasks and participated in intercrural sex with their older husbands.[46]
Americas

Americas

Dance to the Berdache
Sac and Fox Nation ceremonial dance to celebrate the two-spirit person. George Catlin (1796–1872); Smithsonian Institution, Washington, DC
Among indigenous peoples of the Americas prior to European colonization, a common form of same-sex sexuality centered around the figure of the Two-Spirit individual. Typically this individual was recognized early in life, given a choice by the parents to follow the path and, if the child accepted the role, raised in the appropriate manner, learning the customs of the gender it had chosen. Two-Spirit individuals were commonly shamans and were revered as having powers beyond those of ordinary shamans. Their sexual life was with the ordinary tribe members of the same sex.
Homosexual and transgender individuals were also common among other pre-conquest civilizations in Latin America, such as the Aztecs, Mayans, Quechuas, Moches, Zapotecs, and the Tupinambá of Brazil.[47][48]
The Spanish conquerors were horrified to discover sodomy openly practiced among native peoples, and attempted to crush it out by subjecting the berdaches (as the Spanish called them) under their rule to severe penalties, including public execution, burning and being torn to pieces by dogs.[49]
In 1986, The United States Supreme Court ruled in Bowers v. Hardwick that a state could criminalize sodomy. This court overturned this decision in 2003.[50]
In 1998, the state of Hawaii passed a constitutional amendment against gay marriage.[51] In 2013 a ruling, by the state attorney general on this amendment, allowed the government to pass a statute legalizing gay marriage.[52]
East Asia

A woman spying on a pair of male lovers. China, Qing Dynasty.
In East Asia, same-sex love has been referred to since the earliest recorded history.
Homosexuality in China, known as the passions of the cut peach and various other euphemisms has been recorded since approximately 600 BCE. Homosexuality was mentioned in many famous works of Chinese literature. The instances of same-sex affection and sexual interactions described in the classical novel Dream of the Red Chamber seem as familiar to observers in the present as do equivalent stories of romances between heterosexual people during the same period. Confucianism, being primarily a social and political philosophy, focused little on sexuality, whether homosexual or heterosexual. Ming Dynasty literature, such as Bian Er Chai (弁而釵/弁而钗), portray homosexual relationships between men as more enjoyable and more "harmonious" than heterosexual relationships.[53] Writings from the Liu Song Dynasty by Wang Shunu claimed that homosexuality was as common as heterosexuality in the late 3rd century.[54]
Opposition to homosexuality in China originates in the medieval Tang Dynasty (618–907), attributed to the rising influence of Christian and Islamic values,[55] but did not become fully established until the Westernization efforts of the late Qing Dynasty and the Republic of China.[56]
South Asia
The Laws of Manu, the foundational work of Hindu law, mentions a "third sex", members of which may engage in nontraditional gender expression and homosexual activities.[57]
Europe
Classical period
Further information: Homosexuality in ancient Greece, Homosexuality in ancient Rome
The earliest Western documents (in the form of literary works, art objects, and mythographic materials) concerning same-sex relationships are derived from ancient Greece.
In regard to male homosexuality such documents depict a world in which relationships with women and relationships with youths were the essential foundation of a normal man's love life. Same-sex relationships were a social institution variously constructed over time and from one city to another. The formal practice, an erotic yet often restrained relationship between a free adult male and a free adolescent, was valued for its pedagogic benefits and as a means of population control, though occasionally blamed for causing disorder. Plato praised its benefits in his early writings[58] but in his late works proposed its prohibition.[59] Aristotle, in the Politics, dismissed Plato's ideas about abolishing homosexuality (2.4); he explains that barbarians like the Celts accorded it a special honor (2.6.6), while the Cretans used it to regulate the population (2.7.5).[60]

Female youths are depicted surrounding Sappho in this painting of Lafond "Sappho sings for Homer", 1824.
Little is known of female homosexuality in antiquity. Sappho, born on the island of Lesbos, was included by later Greeks in the canonical list of nine lyric poets. The adjectives deriving from her name and place of birth (Sapphic and Lesbian) came to be applied to female homosexuality beginning in the 19th century.[61][62] Sappho's poetry centers on passion and love for various personages and both genders. The narrators of many of her poems speak of infatuations and love (sometimes requited, sometimes not) for various females, but descriptions of physical acts between women are few and subject to debate.[63][64]

Sappho reading to her companions on an Attic vase of c. 435 BC.
In Ancient Rome the young male body remained a focus of male sexual attention, but relationships were between older free men and slaves or freed youths who took the receptive role in sex. All the emperors with the exception of Claudius took male lovers. The Hellenophile emperor Hadrian is renowned for his relationship with Antinous, but the Christian emperor Theodosius I decreed a law on 6 August 390, condemning passive males to be burned at the stake. Justinian, towards the end of his reign, expanded the proscription to the active partner as well (in 558), warning that such conduct can lead to the destruction of cities through the "wrath of God". Notwithstanding these regulations, taxes on brothels of boys available for homosexual sex continued to be collected until the end of the reign of Anastasius I in 518.

Renaissance
During the Renaissance, wealthy cities in northern Italy — Florence and Venice in particular — were renowned for their widespread practice of same-sex love, engaged in by a considerable part of the male population and constructed along the classical pattern of Greece and Rome.[65][66] But even as many of the male population were engaging in same-sex relationships, the authorities, under the aegis of the Officers of the Night court, were prosecuting, fining, and imprisoning a good portion of that population.
From the second half of the 13th century, death was the punishment for male homosexuality in most of Europe.[67] The eclipse of this period of relative artistic and erotic freedom was precipitated by the rise to power of the moralizing monk Girolamo Savonarola. In northern Europe the artistic discourse on sodomy was turned against its proponents by artists such as Rembrandt, who in his Rape of Ganymede no longer depicted Ganymede as a willing youth, but as a squalling baby attacked by a rapacious bird of prey.
The relationships of socially prominent figures, such as King James I and the Duke of Buckingham, served to highlight the issue, including in anonymously authored street pamphlets: "The world is chang'd I know not how, For men Kiss Men, not Women now;...Of J. the First and Buckingham: He, true it is, his Wives Embraces fled, To slabber his lov'd Ganimede" (Mundus Foppensis, or The Fop Display'd, 1691).
Modern period
Love Letters Between a Certain Late Nobleman and the Famous Mr. Wilson was published in 1723 in England and was presumed by some modern scholars to be a novel. The 1749 edition of John Cleland's popular novel Fanny Hill includes a homosexual scene, but this was removed in its 1750 edition. Also in 1749, the earliest extended and serious defense of homosexuality in English, Ancient and Modern Pederasty Investigated and Exemplified, written by Thomas Cannon, was published, but was suppressed almost immediately. It includes the passage, "Unnatural Desire is a Contradiction in Terms; downright Nonsense. Desire is an amatory Impulse of the inmost human Parts."[68] Around 1785 Jeremy Bentham wrote another defense, but this was not published until 1978.[69] Executions for sodomy continued in the Netherlands until 1803, and in England until 1835.
Between 1864 and 1880 Karl Heinrich Ulrichs published a series of twelve tracts, which he collectively titled Research on the Riddle of Man-Manly Love. In 1867, he became the first self-proclaimed homosexual person to speak out publicly in defense of homosexuality when he pleaded at the Congress of German Jurists in Munich for a resolution urging the repeal of anti-homosexual laws.[10] Sexual Inversion by Havelock Ellis, published in 1896, challenged theories that homosexuality was abnormal, as well as stereotypes, and insisted on the ubiquity of homosexuality and its association with intellectual and artistic achievement.[70]
Although medical texts like these (written partly in Latin to obscure the sexual details) were not widely read by the general public, they did lead to the rise of Magnus Hirschfeld's Scientific-Humanitarian Committee, which campaigned from 1897 to 1933 against anti-sodomy laws in Germany, as well as a much more informal, unpublicized movement among British intellectuals and writers, led by such figures as Edward Carpenter and John Addington Symonds. Beginning in 1894 with Homogenic Love, Socialist activist and poet Edward Carpenter wrote a string of pro-homosexual articles and pamphlets, and "came out" in 1916 in his book My Days and Dreams. In 1900, Elisar von Kupffer published an anthology of homosexual literature from antiquity to his own time, Lieblingminne und Freundesliebe in der Weltliteratur.

Middle East
Further information: LGBT in Islam, LGBT rights in Israel

Shah Abbas I of Persia with a boy. By Muhammad Qasim (1627).[71]
There are a handful of accounts by Arab travelers to Europe during the mid-1800s. Two of these travelers, Rifa'ah al-Tahtawi and Muhammad as-Saffar, show their surprise that the French sometimes deliberately mistranslated love poetry about a young boy, instead referring to a young female, to maintain their social norms and morals.[72]
Israel is considered the most tolerant country in the Middle East and Asia to homosexuals[73] with Tel Aviv being named "the gay capital of the Middle East",[74] and is considered one of the most gay friendly cities in the world.[75] The annual Pride Parade in support of homosexuality takes place in Tel Aviv.[76]
On the other hand, many governments in the Middle East often ignore, deny the existence of, or criminalize homosexuality. Homosexuality is illegal in almost all Muslim countries.[77] Same-sex intercourse officially carries the death penalty in several Muslim nations: Saudi Arabia, Iran, Mauritania, northern Nigeria, Sudan, and Yemen.[78] Iranian President Mahmoud Ahmadinejad, during his 2007 speech at Columbia University, asserted that there were no gay people in Iran. However, the probable reason is that they keep their sexuality a secret for fear of government sanction or rejection by their families.[79]
Pre-Islamic period
Further information: Judaism and sexual orientation, Homosexuality in the bible
In ancient Assyria, homosexuality was present and common; it was also not prohibited, condemned, nor looked upon as immoral or disordered. Some religious texts contain prayers for divine blessings on homosexual relationships.[80][81] The Almanac of Incantations contained prayers favoring on an equal basis the love of a man for a woman, of a woman for a man, and of a man for man.[82]
In Greater Iran, homosexuality and homoerotic expressions were tolerated in numerous public places, from monasteries and seminaries to taverns, military camps, bathhouses, and coffee houses. In the early Safavid dynasty (1501–1723), male houses of prostitution (amrad khane) were legally recognized and paid taxes.
Some scholars argue that there are examples of homosexual love in ancient literature, like in the Mesopotamian Epic of Gilgamesh as well as in the Biblical story of David and Jonathan. In the Epic of Gilgamesh, the relationship between the main protagonist Gilgamesh and the character Enkidu has been seen by some to be homosexual in nature.[83][84][85][86] Similarly, David's love for Jonathan is "greater than the love of women."[87]
South Pacific
In many societies of Melanesia, especially in Papua New Guinea, same-sex relationships were an integral part of the culture until the middle of the last century. The Etoro and Marind-anim for example, even viewed heterosexuality as sinful and celebrated homosexuality instead. In many traditional Melanesian cultures a prepubertal boy would be paired with an older adolescent who would become his mentor and who would "inseminate" him (orally, anally, or topically, depending on the tribe) over a number of years in order for the younger to also reach puberty. Many Melanesian societies, however, have become hostile towards same-sex relationships since the introduction of Christianity by European missionaries.[88]
Sexuality and identity
Kinsey scale
The Kinsey scale, also called the Heterosexual-Homosexual Rating Scale,[89] attempts to describe a person's sexual history or episodes of his or her sexual activity at a given time. It uses a scale from 0, meaning exclusively heterosexual, to 6, meaning exclusively homosexual. In both the Male and Female volumes of the Kinsey Reports, an additional grade, listed as "X", was used for asexuality.[90][91]
Orientation and behavior
Main articles: Sexual orientation and Sexual orientation identity
The American Psychological Association, the American Psychiatric Association, and the National Association of Social Workers identify sexual orientation as "not merely a personal characteristic that can be defined in isolation. Rather, one's sexual orientation defines the universe of persons with whom one is likely to find the satisfying and fulfilling relationships":[2]
Sexual orientation is commonly discussed as a characteristic of the individual, like biological sex, gender identity, or age. This perspective is incomplete because sexual orientation is always defined in relational terms and necessarily involves relationships with other individuals. Sexual acts and romantic attractions are categorized as homosexual or heterosexual according to the biological sex of the individuals involved in them, relative to each other. Indeed, it is by acting—or desiring to act—with another person that individuals express their heterosexuality, homosexuality, or bisexuality. This includes actions as simple as holding hands with or kissing another person. Thus, sexual orientation is integrally linked to the intimate personal relationships that human beings form with others to meet their deeply felt needs for love, attachment, and intimacy. In addition to sexual behavior, these bonds encompass nonsexual physical affection between partners, shared goals and values, mutual support, and ongoing commitment.[2]

Coming out of the closet

Jóhanna Sigurðardóttir, the former Prime Minister of Iceland, was the first openly gay head of government in modern times.[92]
Main article: Coming out
Coming out (of the closet) is a phrase referring to one's disclosure of their sexual orientation or gender identity, and is described and experienced variously as a psychological process or journey.[93] Generally, coming out is described in three phases. The first phase is that of "knowing oneself", and the realization emerges that one is open to same-sex relations.[94] This is often described as an internal coming out. The second phase involves one's decision to come out to others, e.g. family, friends, or colleagues. The third phase more generally involves living openly as an LGBT person.[95] In the United States today, people often come out during high school or college age. At this age, they may not trust or ask for help from others, especially when their orientation is not accepted in society. Sometimes their own families are not even informed.
According to Rosario, Schrimshaw, Hunter, Braun (2006), "the development of a lesbian, gay, or bisexual (LGB) sexual identity is a complex and often difficult process. Unlike members of other minority groups (e.g., ethnic and racial minorities), most LGB individuals are not raised in a community of similar others from whom they learn about their identity and who reinforce and support that identity. Rather, LGB individuals are often raised in communities that are either ignorant of or openly hostile toward homosexuality."[96]
Outing is the practice of publicly revealing the sexual orientation of a closeted person.[97] Notable politicians, celebrities, military service people, and clergy members have been outed, with motives ranging from malice to political or moral beliefs. Many commentators oppose the practice altogether,[98] while some encourage outing public figures who use their positions of influence to harm other gay people.[99]
Gender identity
Early 20th-century writers on a homosexual orientation usually understood it to be intrinsically linked to the subject's own sex. For example, it was thought that a typical female-bodied person who is attracted to female-bodied persons would have masculine attributes, and vice versa.[100] However, this understanding as sexual inversion was disputed at the time, and through the second half of the 20th century, gender identity came to be increasingly seen as a phenomenon distinct from sexual orientation.
Transgender and cisgender people may be attracted to men, women or both, although the prevalence of different sexual orientations is quite different in these two populations (see sexual orientation of transwomen). An individual homosexual, heterosexual or bisexual person may be masculine, feminine, or androgynous, and in addition, many members and supporters of lesbian and gay communities now see the "gender-conforming heterosexual" and the "gender-nonconforming homosexual" as negative stereotypes. However, studies by J. Michael Bailey and K.J. Zucker have found that a majority of gay men and lesbians report being gender-nonconforming during their childhood years.[101]
Same-sex relationships
Main article: Same-sex relationship

Male homosexuality symbol
People with a homosexual orientation can express their sexuality in a variety of ways, and may or may not express it in their behaviors.[1] Many have sexual relationships predominately with people of their own gender identity, though some have sexual relationships with those of the opposite gender, bisexual relationships, or none at all (celibate).[1] The Kinsey scale attempts to describe a person's sexual history or episodes of their sexual activity at a given time. It uses a scale from 0, meaning exclusively heterosexual, to 6, meaning exclusively homosexual. It is based on actual sexual behavior surveys. Research indicates that many lesbians and gay men want, and succeed in having, committed and durable relationships. For example, survey data indicate that between 40% and 60% of gay men and between 45% and 80% of lesbians are currently involved in a romantic relationship.[102] Survey data also indicate that between 18% and 28% of gay couples and between 8% and 21% of lesbian couples in the U.S. have lived together ten or more years.[102] Studies have found same-sex and opposite-sex couples to be equivalent to each other in measures of satisfaction and commitment in relationships, that age and gender are more reliable than sexual orientation as a predictor of satisfaction and commitment to a relationship, and that people who are heterosexual or homosexual share comparable expectations and ideals with regard to romantic relationships.[103][104][105]
Demographics
Main article: Demographics of sexual orientation

Jason Collins became the first active male professional athlete in major American professional sports leagues to publicly come out as gay.[106]
Reliable data as to the size of the gay and lesbian population are of value in informing public policy.[107] For example, demographics would help in calculating the costs and benefits of domestic partnership benefits, of the impact of legalizing gay adoption, and of the impact of the U.S. military's Don't Ask Don't Tell policy.[107] Further, knowledge of the size of the "gay and lesbian population holds promise for helping social scientists understand a wide array of important questions—questions about the general nature of labor market choices, accumulation of human capital, specialization within households, discrimination, and decisions about geographic location."[107]
Measuring the prevalence of homosexuality presents difficulties. It is necessary to consider the measuring criteria that is used, the cutoff point and the time span taken to define a sexual orientation.[10] Many people, despite having same-sex attractions, may be reluctant to identify themselves as gay or bisexual. The research must measure some characteristic that may or may not be defining of sexual orientation. The number of people with same-sex desires may be larger than the number of people who act on those desires, which in turn may be larger than the number of people who self-identify as gay, lesbian, or bisexual.[107]
In 1948 and 1953, Alfred Kinsey reported that nearly 46% of the male subjects had "reacted" sexually to persons of both sexes in the course of their adult lives, and 37% had had at least one homosexual experience.[108][109] Kinsey's methodology was criticized by John Tukey for using convenience samples and not random samples.[110][111] A later study tried to eliminate the sample bias, but still reached similar conclusions.[112] LeVay cites these Kinsey results as an example of the caution needed to interpret demographic studies, as they may give quite differing numbers depending on what criteria are used to conduct them, in spite of using sound scientific methods.[10]
According to major studies, 2% to 11% of people have had some form of same-sex sexual contact within their lifetime;[113][114][115][116][117][118][119][120][121][122] this percentage rises to 16–21% when either or both same-sex attraction and/or behavior are reported.[122] In a 2006 study, 20% of respondents anonymously reported some homosexual feelings, although only 2–3% identified themselves as homosexual.[123] A 1992 study reported that 6.1% of males in Britain have had a homosexual experience, while in France the number was reported at 4.1%.[124] According to a 2008 poll, 13% of Britons have had some form of same-sex sexual contact while only 6% of Britons identify themselves as either homosexual or bisexual.[125] In contrast, a survey by the UK Office for National Statistics (ONS) in 2010 found that 95% of Britons identified as heterosexual, 1.5% of Britons identified themselves as homosexual or bisexual, and the last 3.5% gave more vague answers such as "don't know," "other," or did not respond to the question.[109][126]
In the United States, according to a The Williams Institute report in April 2011, only 3.5% or approximately 9 million of the adult population are lesbian, gay, or bisexual.[127][128] According to the 2000 United States Census there were about 601,209 same-sex unmarried partner households.[129]

Psychology
Main article: Homosexuality and psychology
Wikinews has related news: Dr. Joseph Merlino on sexuality, insanity, Freud, fetishes and apathy
Psychology was one of the first disciplines to study a homosexual orientation as a discrete phenomenon.[citation needed] The first attempts to classify homosexuality as a disease were made by the fledgling European sexologist movement in the late 19th century. In 1886 noted sexologist Richard von Krafft-Ebing listed homosexuality along with 200 other case studies of deviant sexual practices in his definitive work, Psychopathia Sexualis. Krafft-Ebing proposed that homosexuality was caused by either "congenital [during birth] inversion" or an "acquired inversion". In the last two decades of the 19th century, a different view began to predominate in medical and psychiatric circles, judging such behavior as indicative of a type of person with a defined and relatively stable sexual orientation. In the late 19th century and early 20th century, pathological models of homosexuality were standard.
The American Psychological Association, the American Psychiatric Association, and the National Association of Social Workers state:
“ In 1952, when the American Psychiatric Association published its first Diagnostic and Statistical Manual of Mental Disorders, homosexuality was included as a disorder. Almost immediately, however, that classification began to be subjected to critical scrutiny in research funded by the National Institute of Mental Health. That study and subsequent research consistently failed to produce any empirical or scientific basis for regarding homosexuality as a disorder or abnormality, rather than a normal and healthy sexual orientation. As results from such research accumulated, professionals in medicine, mental health, and the behavioral and social sciences reached the conclusion that it was inaccurate to classify homosexuality as a mental disorder and that the DSM classification reflected untested assumptions based on once-prevalent social norms and clinical impressions from unrepresentative samples comprising patients seeking therapy and individuals whose conduct brought them into the criminal justice system.
In recognition of the scientific evidence,[130] the American Psychiatric Association removed homosexuality from the DSM in 1973, stating that "homosexuality per se implies no impairment in judgment, stability, reliability, or general social or vocational capabilities." After thoroughly reviewing the scientific data, the American Psychological Association adopted the same position in 1975, and urged all mental health professionals "to take the lead in removing the stigma of mental illness that has long been associated with homosexual orientations." The National Association of Social Workers has adopted a similar policy.
Thus, mental health professionals and researchers have long recognized that being homosexual poses no inherent obstacle to leading a happy, healthy, and productive life, and that the vast majority of gay and lesbian people function well in the full array of social institutions and interpersonal relationships.[2]
”
[4] The longstanding consensus of research and clinical literature demonstrates that same-sex sexual and romantic attractions, feelings, and behaviors are normal and positive variations of human sexuality.[131] There is now a large body of research evidence that indicates that being gay, lesbian or bisexual is compatible with normal mental health and social adjustment.[4] The World Health Organization's ICD-9 (1977) listed homosexuality as a mental illness; it was removed from the ICD-10, endorsed by the Forty-third World Health Assembly on 17 May 1990.[132][133][134] Like the DSM-II, the ICD-10 added ego-dystonic sexual orientation to the list, which refers to people who want to change their gender identities or sexual orientation because of a psychological or behavioral disorder (F66.1). The Chinese Society of Psychiatry removed homosexuality from its Chinese Classification of Mental Disorders in 2001 after five years of study by the association.[135] According to the Royal College of Psychiatrists "This unfortunate history demonstrates how marginalisation of a group of people who have a particular personality feature (in this case homosexuality) can lead to harmful medical practice and a basis for discrimination in society.[4] There is now a large body of research evidence that indicates that being gay, lesbian or bisexual is compatible with normal mental health and social adjustment. However, the experiences of discrimination in society and possible rejection by friends, families and others, such as employers, means that some LGB people experience a greater than expected prevalence of mental health difficulties and substance misuse problems. Although there have been claims by conservative political groups in the USA that this higher prevalence of mental health difficulties is confirmation that homosexuality is itself a mental disorder, there is no evidence whatever to substantiate such a claim."[136]
Most lesbian, gay, and bisexual people who seek psychotherapy do so for the same reasons as heterosexual people (stress, relationship difficulties, difficulty adjusting to social or work situations, etc.); their sexual orientation may be of primary, incidental, or no importance to their issues and treatment. Whatever the issue, there is a high risk for anti-gay bias in psychotherapy with lesbian, gay, and bisexual clients.[137] Psychological research in this area has been relevant to counteracting prejudicial ("homophobic") attitudes and actions, and to the LGBT rights movement generally.[138]
The appropriate application of affirmative psychotherapy is based on the following scientific facts:[131]
Same-sex sexual attractions, behavior, and orientations per se are normal and positive variants of human sexuality; in other words, they are not indicators of mental or developmental disorders.
Homosexuality and bisexuality are stigmatized, and this stigma can have a variety of negative consequences (e.g., Minority Stress) throughout the life span (D'Augelli & Patterson, 1995; DiPlacido, 1998; Herek & Garnets, 2007; Meyer, 1995, 2003).
Same-sex sexual attractions and behavior can occur in the context of a variety of sexual orientations and sexual orientation identities (Diamond, 2006; Hoburg et al., 2004; Rust, 1996; Savin-Williams, 2005).
Gay men, lesbians, and bisexual individuals can live satisfying lives as well as form stable, committed relationships and families that are equivalent to heterosexual relationships in essential respects (APA, 2005c; Kurdek, 2001, 2003, 2004; Peplau & Fingerhut, 2007).
There are no empirical studies or peer-reviewed research that support theories attributing same-sex sexual orientation to family dysfunction or trauma (Bell et al., 1981; Bene, 1965; Freund & Blanchard, 1983; Freund & Pinkava, 1961; Hooker, 1969; McCord et al., 1962; D. K. Peters & Cantrell, 1991; Siegelman, 1974, 1981; Townes et al., 1976).
Causes
General
Main articles: Biology and sexual orientation and Environment and sexual orientation
Science has looked at the causes of homosexuality, and more generically the causes of human sexual orientation, with the general conclusions being related to biological and environmental factors. The biological factors that have been researched are genetic and hormonal, particularly during the fetal developmental period, that influence the resulting brain structure, and other characteristics such as handedness.[3][4] There are a wide range of environmental factors (sociological, psychological, or early uterine environment), and various biological factors, that may influence sexual orientation; though many researchers believe that it is caused by a complex interplay between nature and nurture, they favor biological models for the cause.[1][3]
The American Academy of Pediatrics stated in Pediatrics in 2004:
“ Sexual orientation probably is not determined by any one factor but by a combination of genetic, hormonal, and environmental influences. In recent decades, biologically based theories have been favored by experts. [...] Although there continues to be controversy and uncertainty as to the genesis of the variety of human sexual orientations, there is no scientific evidence that abnormal parenting, sexual abuse, or other adverse life events influence sexual orientation. Current knowledge suggests that sexual orientation is usually established during early childhood.[3][139] ”
The American Psychological Association, American Psychiatric Association, and National Association of Social Workers stated in 2006:

“ Currently, there is no scientific consensus about the specific factors that cause an individual to become heterosexual, homosexual, or bisexual—including possible biological, psychological, or social effects of the parents' sexual orientation. However, the available evidence indicates that the vast majority of lesbian and gay adults were raised by heterosexual parents and the vast majority of children raised by lesbian and gay parents eventually grow up to be heterosexual.[2] ”
The Royal College of Psychiatrists stated in 2007:
“ Despite almost a century of psychoanalytic and psychological speculation, there is no substantive evidence to support the suggestion that the nature of parenting or early childhood experiences play any role in the formation of a person's fundamental heterosexual or homosexual orientation. It would appear that sexual orientation is biological in nature, determined by a complex interplay of genetic factors and the early uterine environment. Sexual orientation is therefore not a choice.[4] ”
The American Psychological Association states "there are probably many reasons for a person's sexual orientation and the reasons may be different for different people", and says most people's sexual orientation is determined at an early age.[1] Research into how sexual orientation in males may be determined by genetic or other prenatal factors plays a role in political and social debates about homosexuality, and also raises concerns about genetic profiling and prenatal testing.[140]
Professor Michael King states: "The conclusion reached by scientists who have investigated the origins and stability of sexual orientation is that it is a human characteristic that is formed early in life, and is resistant to change. Scientific evidence on the origins of homosexuality is considered relevant to theological and social debate because it undermines suggestions that sexual orientation is a choice."[141]
Evolutionary perspectives
The authors of a 2008 study stated "there is considerable evidence that human sexual orientation is genetically influenced, so it is not known how homosexuality, which tends to lower reproductive success, is maintained in the population at a relatively high frequency". They hypothesized that "while genes predisposing to homosexuality reduce homosexuals' reproductive success, they may confer some advantage in heterosexuals who carry them". Their results suggested that "genes predisposing to homosexuality may confer a mating advantage in heterosexuals, which could help explain the evolution and maintenance of homosexuality in the population".[142] A 2009 study also suggested a significant increase in fecundity in the females related to the homosexual people from the maternal line (but not in those related from the paternal one).[143]
A review paper by Bailey and Zuk looking into studies of same-sex sexual behaviour in animals challenges the view that such behaviour lowers reproductive success, citing several hypotheses about how same-sex sexual behavior might be adaptive; these hypotheses vary greatly among different species. Bailey and Zuk also suggest future research needs to look into evolutionary consequences of same-sex sexual behaviour, rather than only looking into origins of such behaviour.[144]
Lesbian narratives and sexual orientation awareness

Annise Parker is the openly gay mayor of Houston.[145]
Lesbians often experience their sexuality differently from gay men, and have different understandings about etiology from those derived from studies focused mostly on men. For information specific to female homosexuality, see Lesbian.
In a U.S.-based 1970s mail survey by Shere Hite, lesbians self-reported their reasons for being lesbian. This is the only major piece of research into female sexuality that has looked at how women understand being homosexual since Kinsey in 1953. The research yielded information about women's general understanding of lesbian relationships and their sexual orientation. Women gave various reasons for preferring sexual relations with women to sexual relations with men, including finding women more sensitive to other people's needs.[146]
Since Hite carried out her study she has acknowledged that some women may have chosen the political identity of a lesbian. Julie Bindel, a UK journalist, reaffirmed that "political lesbianism continues to make intrinsic sense because it reinforces the idea that sexuality is a choice, and we are not destined to a particular fate because of our chromosomes." as recently as 2009.[147]
Sexual orientation change efforts
Main article: Sexual orientation change efforts
There are no studies of adequate scientific rigor to conclude whether sexual orientation change efforts work to change a person's sexual orientation. Those efforts have been controversial due to tensions between the values held by some faith-based organizations, on the one hand, and those held by LGBT rights organizations and professional and scientific organizations and other faith-based organizations, on the other.[9] The longstanding consensus of the behavioral and social sciences and the health and mental health professions is that homosexuality per se is a normal and positive variation of human sexual orientation, and therefore not a mental disorder.[9] The American Psychological Association says that "most people experience little or no sense of choice about their sexual orientation".[148] Some individuals and groups have promoted the idea of homosexuality as symptomatic of developmental defects or spiritual and moral failings and have argued that sexual orientation change efforts, including psychotherapy and religious efforts, could alter homosexual feelings and behaviors. Many of these individuals and groups appeared to be embedded within the larger context of conservative religious political movements that have supported the stigmatization of homosexuality on political or religious grounds.[9]
No major mental health professional organization has sanctioned efforts to change sexual orientation and virtually all of them have adopted policy statements cautioning the profession and the public about treatments that purport to change sexual orientation. These include the American Psychiatric Association, American Psychological Association, American Counseling Association, National Association of Social Workers in the USA,[149] the Royal College of Psychiatrists,[150] and the Australian Psychological Society.[151] The American Psychological Association and the Royal College of Psychiatrists expressed concerns that the positions espoused by NARTH are not supported by the science and create an environment in which prejudice and discrimination can flourish.[150][152]
The American Psychological Association "encourages mental health professionals to avoid misrepresenting the efficacy of sexual orientation change efforts by promoting or promising change in sexual orientation when providing assistance to individuals distressed by their own or others' sexual orientation and concludes that the benefits reported by participants in sexual orientation change efforts can be gained through approaches that do not attempt to change sexual orientation".[9]
Fluidity of orientation

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Fluidity of orientation
The American Psychiatric Association (APA) has stated "some people believe that sexual orientation is innate and fixed; however, sexual orientation develops across a person's lifetime".[153] A report from the Centre for Addiction and Mental Health states: "For some people, sexual orientation is continuous and fixed throughout their lives. For others, sexual orientation may be fluid and change over time".[154] One study has suggested "considerable fluidity in bisexual, unlabeled, and lesbian women's attractions, behaviors, and identities".[155][156]
Gender and fluidity
In a 2004 study, the female subjects (both gay and straight women) became sexually aroused when they viewed heterosexual as well as lesbian erotic films. Among the male subjects, however, the straight men were turned on only by erotic films with women, the gay ones by those with men. The study's senior researcher said that women's sexual desire is less rigidly directed toward a particular sex, as compared with men's, and it's more changeable over time.[157]
Parenting
Main article: LGBT parenting
Scientific research has been generally consistent in showing that lesbian and gay parents are as fit and capable as heterosexual parents, and their children are as psychologically healthy and well-adjusted as children reared by heterosexual parents.[158][159][160] According to scientific literature reviews, there is no evidence to the contrary.[2][161][162][163][164]
A review study suggested that the children with lesbian or gay parents appear less traditionally gender-typed and are more likely to be open to homoerotic relationships, partly due to genetic (80% of the children being raised by same-sex couples in the US are not adopted and most are the result of heterosexual marriages)[165]) and family socialization processes (children grow up in relatively more tolerant school, neighborhood, and social contexts, which are less heterosexist), even though majority of children raised by same-sex couples identify as heterosexual.[166] A 2005 review by Charlotte J. Patterson for the American Psychological Association found that the available data did not suggest higher rates of homosexuality among the children of lesbian or gay parents.[167] One study suggested that children of gay and lesbian parents were more likely to adopt non-heterosexual identities, especially daughters of lesbian parents (inter-generational transfer was not significant in some analyses for sons).[168]
Health
Further information: Men who have sex with men and Lesbian#Health
Physical

Blood donation policies for men who have sex with men
Men who have sex with men may donate blood; No deferral
Men who have sex with men may donate blood; Temporary deferral
Men who have sex with men may not donate blood; Permanent deferral1
No Data
1No restriction in Israel and the United States of America if last MSM activity was before 1977.
The terms "Men who have sex with men" (MSM) and "women who have sex with women" (WSW) refer to people who engage in sexual activity with others of the same sex regardless of how they identify themselves—as many choose not to accept social identities as lesbian, gay and bisexual.[169][170][171][172][173] These terms are often used in medical literature and social research to describe such groups for study, without needing to consider the issues of sexual self-identity. The terms are seen as problematic, however, because they "obscure social dimensions of sexuality; undermine the self-labeling of lesbian, gay, and bisexual people; and do not sufficiently describe variations in sexual behavior".[174] MSM and WSW are sexually active with each other for a variety of reasons with the main ones arguably sexual pleasure, intimacy and bonding. In contrast to its benefits, sexual behavior can be a disease vector. Safe sex is a relevant harm reduction philosophy.[175] The United States currently prohibits men who have sex with men from donating blood "because they are, as a group, at increased risk for HIV, hepatitis B and certain other infections that can be transmitted by transfusion." Many European countries have the same prohibition.[176]
Public health
These safer sex recommendations are agreed upon by public health officials for women who have sex with women to avoid sexually transmitted infections (STIs):
Avoid contact with a partner’s menstrual blood and with any visible genital lesions.
Cover sex toys that penetrate more than one person's vagina or anus with a new condom for each person; consider using different toys for each person.
Use a barrier (e.g., latex sheet, dental dam, cut-open condom, plastic wrap) during oral sex.
Use latex or vinyl gloves and lubricant for any manual sex that might cause bleeding.[177]
These safer sex recommendations are agreed upon by public health officials for men who have sex with men to avoid sexually transmitted infections:
Avoid contact with a partner's bodily fluids and with any visible genital lesions.
Use condoms for anal and oral sex.
Use a barrier (e.g., latex sheet, dental dam, cut-open condom) during anal–oral sex.
Cover sex toys that penetrate more than one person with a new condom for each person; consider using different toys for each person and use latex or vinyl gloves and lubricant for any sex that might cause bleeding.[178][179]
Mental
When it was first described in medical literature, homosexuality was often approached from a view that sought to find an inherent psychopathology as its root cause. Much literature on mental health and homosexual patients centered on their depression, substance abuse, and suicide. Although these issues exist among people who are non-heterosexual, discussion about their causes shifted after homosexuality was removed from the Diagnostic and Statistical Manual (DSM) in 1973. Instead, social ostracism, legal discrimination, internalization of negative stereotypes, and limited support structures indicate factors homosexual people face in Western societies that often adversely affect their mental health.[180] Stigma, prejudice, and discrimination stemming from negative societal attitudes toward homosexuality lead to a higher prevalence of mental health disorders among lesbians, gay men, and bisexuals compared to their heterosexual peers.[181] Evidence indicates that the liberalization of these attitudes over the past few decades is associated with a decrease in such mental health risks among younger LGBT people.[182]
Gay and lesbian youth
See also: Suicide among LGBT youth
Gay and lesbian youth bear an increased risk of suicide, substance abuse, school problems, and isolation because of a "hostile and condemning environment, verbal and physical abuse, rejection and isolation from family and peers".[183] Further, LGBT youths are more likely to report psychological and physical abuse by parents or caretakers, and more sexual abuse. Suggested reasons for this disparity are that (1) LGBT youths may be specifically targeted on the basis of their perceived sexual orientation or gender non-conforming appearance, and (2) that "risk factors associated with sexual minority status, including discrimination, invisibility, and rejection by family members...may lead to an increase in behaviors that are associated with risk for victimization, such as substance abuse, sex with multiple partners, or running away from home as a teenager."[184] A 2008 study showed a correlation between the degree of rejecting behavior by parents of LGB adolescents and negative health problems in the teenagers studied:
Higher rates of family rejection were significantly associated with poorer health outcomes. On the basis of odds ratios, lesbian, gay, and bisexual young adults who reported higher levels of family rejection during adolescence were 8.4 times more likely to report having attempted suicide, 5.9 times more likely to report high levels of depression, 3.4 times more likely to use illegal drugs, and 3.4 times more likely to report having engaged in unprotected sexual intercourse compared with peers from families that reported no or low levels of family rejection.[185]
Crisis centers in larger cities and information sites on the Internet have arisen to help youth and adults.[186] The Trevor Helpline, a suicide prevention helpline for gay youth, was established following the 1998 airing on HBO of the Academy Award winning short film Trevor.[citation needed]
Law and politics

Law and politics
Legality
Further information: Sodomy law and LGBT rights by country or territory
See also: LGBT rights opposition

v t e
Worldwide laws regarding homosexual
relationships and expression
Same-sex marriage Restricted freedom of expression
Other type of partnership or unregistered cohabitation Unenforced penalty
Marriage recognized but not performed Imprisonment
Marriage recognized federally but not performed Up to life in prison
Same-sex unions not recognized Death penalty
Click on map to view an enlarged version where rings in various locations become visible. These indicate places with local and/or case-by-case applications of law.

Decriminalization of same-sex sexual activity by country or territory
1790–1799
1800–1829
1830–1839
1840–1859
1860–1869
1870–1879
1880–1889
1890–1929
1930–1939
1940–19491
1950–1959
1960–1969
1970–1979
1980–1989
1990–19992
2000–2009
2010-present
Same-sex sexual activity legal3
Male same-sex sexual activity illegal
Same-sex sexual activity illegal
1During World War II, Nazi Germany annexed territory or established reichskommissariats which extended Germany's laws against same-sex sexual activity to those territories and reichskommissariats. Same-sex sexual activity was previously legalized in the following countries or territories before German annexation or establishment of reichskommissariats: Bas-Rhin (legal in 1791), Belgium (legal in 1795), Belluno (legal in 1890), Friuli-Venezia Giulia (legal in 1890), Haut-Rhin (legal in 1791), Luxembourg (legal in 1795), Moselle (legal in 1791), Netherlands (legal in 1811), Nord (legal in 1791), Pas-de-Calais (legal in 1791), Poland (legal in 1932), and Trentino-Alto Adige/Südtirol (legal in 1890). All countries and territories listed that where annexed or established into reichskommissariats by Nazi Germany during World War II where restored as independent countries or reincorporated into their previous countries during or after the war and thus re-legalized same-sex sexual activity in those areas.
2In May 1973, the Libyan Arab Republic annexed the Aouzou Strip from Chad. Libya's laws against same-sex sexual activity where thus extended to the annexed Aouzou Strip. In August 1987, during the Toyota War between the Great Socialist People's Libyan Arab Jamahiriya and Chad, Aouzou fell to the Chadian forces, only to be repelled by an overwhelming Libyan counter-offensive. The Aouzou dispute was concluded on February 3, 1994, when the judges of the International Court of Justice by a majority of 16 to 1 decided that the Aouzou Strip belonged to Chad. Monitored by international observers, the withdrawal of Libyan troops from the Strip began on April 15, 1994, and was completed by May 10, 1994. The formal and final transfer of the Aouzou Strip from Libya to Chad took place on May 30, 1994, when the sides signed a joint declaration stating that the Libyan withdrawal had been effected.
3Same-sex sexual activity was never criminalized in the following countries and territories: Benin, Burkina Faso, Cambodia Central African Republic, Chad (excluding Aouzou Strip), Clipperton Island, Republic of the Congo, Côte d'Ivoire, Democratic Republic of Congo, French Polynesia, French Southern and Antarctic Lands, Gabon, Laos, Madagascar, Mali, Mayotte, New Caledonia, Niger, North Korea, Rwanda, South Korea, Vietnam, and Wallis and Futuna. Same-sex sexual activity had also never been criminalized in continent of Antarctica.
The Greek letter "lambda"
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Laws around the world Recognition of relationships Same-sex marriage LGBT adoption Military service Immigration issues Violence against LGBT people Legal aspects of transsexualism LGBT rights organizations Opposition

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Most nations do not prohibit consensual sex between unrelated persons above the local age of consent. Some jurisdictions further recognize identical rights, protections, and privileges for the family structures of same-sex couples, including marriage. Some nations mandate that all individuals restrict themselves to heterosexual relationships; that is, in some jurisdictions homosexual activity is illegal. Offenders can face the death penalty in some fundamentalist Muslim areas such as Iran and parts of Nigeria. There are, however, often significant differences between official policy and real-world enforcement. See Violence against LGBT people.
Although homosexual acts were decriminalized in some parts of the Western world, such as Poland in 1932, Denmark in 1933, Sweden in 1944, and the United Kingdom in 1967, it was not until the mid-1970s that the gay community first began to achieve limited civil rights in some developed countries. A turning point was reached in 1973 when the American Psychiatric Association removed homosexuality from the Diagnostic and Statistical Manual of Mental Disorders, thus negating its previous definition of homosexuality as a clinical mental disorder. In 1977, Quebec became the first state-level jurisdiction in the world to prohibit discrimination on the grounds of sexual orientation. During the 1980s and 1990s, most developed countries enacted laws decriminalizing homosexual behavior and prohibiting discrimination against lesbian and gay people in employment, housing, and services. On the other hand, many countries today in the Middle East and Africa, as well as several countries in Asia, the Caribbean and the South Pacific, outlaw homosexuality. On 11 December 2013, homosexuality was criminalized in India by a Supreme Court ruling.[187] The Section 377 of the colonial-era Indian Penal Code which criminalizes homosexuality remains in effect in many former colonies.[188] In six countries, homosexual behavior is punishable by life imprisonment; in ten others, it carries the death penalty.[189]
Laws against sexual orientation discrimination
United States
Employment discrimination refers to discriminatory employment practices such as bias in hiring, promotion, job assignment, termination, and compensation, and various types of harassment. In the United States there is "very little statutory, common law, and case law establishing employment discrimination based upon sexual orientation as a legal wrong."[190] Some exceptions and alternative legal strategies are available. President Bill Clinton's Executive Order 13087 (1998) prohibits discrimination based on sexual orientation in the competitive service of the federal civilian workforce,[191] and federal non-civil service employees may have recourse under the Due Process Clause of the U.S. Constitution.[192] Private sector workers may have a Title VII action under a quid pro quo sexual harassment theory,[193] a "hostile work environment" theory,[194] a sexual stereotyping theory,[195] or others.[190]
Housing discrimination refers to discrimination against potential or current tenants by landlords. In the United States, there is no federal law against such discrimination on the basis of sexual orientation or gender identity, but at least thirteen states and many major cities have enacted laws prohibiting it.[196]
Hate crimes (also known as bias crimes) are crimes motivated by bias against an identifiable social group, usually groups defined by race (human classification), religion, sexual orientation, disability, ethnicity, nationality, age, gender, gender identity, or political affiliation. In the United States, 45 states and the District of Columbia have statutes criminalizing various types of bias-motivated violence or intimidation (the exceptions are AZ, GA, IN, SC, and WY). Each of these statutes covers bias on the basis of race, religion, and ethnicity; 32 of them cover sexual orientation, 28 cover gender, and 11 cover transgender/gender-identity.[197] In October 2009, the Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act, which "...gives the Justice Department the power to investigate and prosecute bias-motivated violence where the perpetrator has selected the victim because of the person's actual or perceived race, color, religion, national origin, gender, sexual orientation, gender identity or disability", was signed into law and makes hate crime based on sexual orientation, amongst other offenses, a federal crime in the United States.[198]
European Union
In the European Union, discrimination of any type based on sexual orientation or gender identity is illegal under the Charter of Fundamental Rights of the European Union.[199]
Political activism
Further information: LGBT social movements

Discrimination
Gay bullying
Main article: Gay bullying
Gay bullying can be the verbal or physical abuse against a person who is perceived by the aggressor to be lesbian, gay, bisexual or transgender, including persons who are actually heterosexual or of non-specific or unknown sexual orientation. In the US, teenage students heard anti-gay slurs such as “homo”, “faggot” and “sissy” about 26 times a day on average, or once every 14 minutes, according to a 1998 study by Mental Health America (formerly National Mental Health Association).[227]
Heterosexism and homophobia
Further information: Heterosexism and Homophobia

Protests in New York City against Uganda's Anti-Homosexuality Bill.
In many cultures, homosexual people are frequently subject to prejudice and discrimination. A 2011 Dutch study concluded that 49% of Holland's youth and 58% of youth foreign to the country reject homosexuality.[228] Similar to other minority groups they can also be subject to stereotyping. These attitudes tend to be due to forms of homophobia and heterosexism (negative attitudes, bias, and discrimination in favor of opposite-sex sexuality and relationships). Heterosexism can include the presumption that everyone is heterosexual or that opposite-sex attractions and relationships are the norm and therefore superior. Homophobia is a fear of, aversion to, or discrimination against homosexual people. It manifests in different forms, and a number of different types have been postulated, among which are internalized homophobia, social homophobia, emotional homophobia, rationalized homophobia, and others.[229] Similar is lesbophobia (specifically targeting lesbians) and biphobia (against bisexual people). When such attitudes manifest as crimes they are often called hate crimes and gay bashing.
Negative stereotypes characterize LGB people as less romantically stable, more promiscuous and more likely to abuse children, but there is no scientific basis to such assertions. Gay men and lesbians form stable, committed relationships that are equivalent to heterosexual relationships in essential respects.[2] Sexual orientation does not affect the likelihood that people will abuse children.[230][231][232] Claims that there is scientific evidence to support an association between being gay and being a pedophile are based on misuses of those terms and misrepresentation of the actual evidence.[231]
Violence against gays and lesbians
Main article: Violence against LGBT people
In the United States, the FBI reported that 20.4% of hate crimes reported to law enforcement in 2011 were based on sexual orientation bias. 56.7% of these crimes were based on anti-male homosexual bias. 11.1% were based on anti-female homosexual bias. 29.6% were based on anti-homosexual bias without regard to gender.[233] The 1998 murder of Matthew Shepard, a gay student, is a notorious such incident in the U.S. LGBT people, especially lesbians, may become the victims of "corrective rape", a violent crime with the supposed aim of making them heterosexual. In certain parts of the world, LGBT people are also at risk of "honor killings" perpetrated by their families or relatives.[234][235][236]
Homosexual behavior in other animals
Main article: Homosexual behavior in animals

Roy and Silo, two New York Central Park Zoo male Chinstrap Penguins similar to those pictured, became internationally known when they coupled and later were given an egg that needed hatching and care, which they successfully did.[237]
Homosexual, bisexual and transgender behaviors occur in a number of other animal species. Such behaviors include sexual activity, courtship, affection, pair bonding, and parenting,[14] and are widespread; a 1999 review by researcher Bruce Bagemihl shows that homosexual behavior has been observed in close to 1500 species, ranging from primates to gut worms, and is well documented for 500 of them.[14][15] Animal sexual behavior takes many different forms, even within the same species. The motivations for and implications of these behaviors have yet to be fully understood, since most species have yet to be fully studied.[238] According to Bagemihl, "the animal kingdom [does] it with much greater sexual diversity—including homosexual, bisexual and nonreproductive sex—than the scientific community and society at large have previously been willing to accept".[239]
See also
Portal icon LGBT portal
LGBT rights by country or territory
LGBT rights at the United Nations
Anti-LGBT rhetoric
Biology and sexual orientation
Fraternal birth order and male sexual orientation
Gender identity disorder
Hate speech
List of nonfiction books about homosexuality
List of gay, lesbian or bisexual people
Non-westernized concepts of male sexuality
Religion and sexuality
Riddle homophobia scale
Sexuality and gender identity-based cultures
Notes

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>>77827483
Gay bashing
From Wikipedia, the free encyclopedia
(Redirected from Gay bullying)
"Gay bash" redirects here. For the Drawn Together episode, see List of Drawn Together episodes.
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Gay bashing and gay bullying is verbal or physical abuse against a person who is perceived by the aggressor to be gay, lesbian, bisexual, transgender or queer, including persons who are actually heterosexual or of non-specific or unknown sexual orientation.
A "bashing" may be a specific incident, and one could also use the verb to bash (e.g. "I was gay bashed."). A verbal gay bashing might use sexual slurs, expletives, intimidation, or threats of violence. It also might take place in a political forum and include one or more common anti-gay slogans.
Gay bullying involves intentional and unprovoked actions toward the victim, repeated negative actions by one or more people against another person, and an imbalance of physical or psychological power.[1] Similar terms such as lesbian bullying, queer bullying, and queer bashing may also be formed.
Contents [hide]
1 Context
1.1 Queer bullying
1.2 Effects of queer bullying
2 Statistics and examples
2.1 Cases
3 Legislation
4 Support
5 See also
6 Notes
7 References
8 Further reading
Context[edit]
[icon] This section requires expansion. (December 2010)
Gay bashing has occurred worldwide for many decades and continues today.[2] Homophobia in the United States was especially serious in the late 1940s and early 1950s, when many gay people were forced out of government by boards set up by Presidents Harry S. Truman and Dwight D. Eisenhower. As historian David K. Johnson explains:[3]
The Lavender Scare helped fan the flames of the Red Scare. In popular discourse, communists and homosexuals were often conflated. Both groups were perceived as hidden subcultures with their own meeting places, literature, cultural codes, and bonds of loyalty. Both groups were thought to recruit to their ranks the psychologically weak or disturbed. And both groups were considered immoral and godless. Many people believed that the two groups were working together to undermine the government.
Johnson concludes that Senator Joe McCarthy, notorious for his attacks on alleged communists in government, was often pressured by his allies to denounce homosexuals in government, but he resisted and did not do so.[3] Using rumors collected by Drew Pearson, one Nevada publisher wrote in 1952 that both McCarthy and his chief counsel, Roy Cohn, were homosexuals.[note 1] Washington Post editor Benjamin C. Bradlee said, "There was a lot of time spent investigating" these allegations, "although no one came close to proving it." No reputable McCarthy biographer has accepted it as probable.[note 2]
Queer bullying[edit]
Egale Canada conducted a survey of more than 3700 high school students in Canada between December 2007 and June 2009. The final report of the survey, “Every Class in Every School”,[4] published in 2011, found that 70% of all students participating heard “that’s so gay” daily at school, and 48% of respondents heard “faggot”, “lezbo” and “dyke” daily. 58% or about 1400 of the 2400 heterosexual students participating in EGALE’s survey found homophobic comments upsetting. Further, EGALE found that students not directly affected by homophobia, biphobia or transphobia were less aware of it. This finding relates to research done in the area of empathy gaps for social pain which suggests that those not directly experiencing social pain (in this case, bullying) consistently underestimate its’ effects and thus may not adequately respond to the needs of one experiencing social pain.[5] EGALE, along with previous research[6][7][8][9] has found teachers and school administration may be complicit in queer bullying through their silence and/or inaction. Graffiti found on school grounds and property, and its “relative permanence”,[8] is another form of queer bullying. Some researchers suggest including youth questioning their sexuality in any research on queer bullying because they may be as susceptible to its’ effects[9][10][11] as queer students. A research study of 78 eleven to fourteen-year-old boys conducted in twelve schools in London, England between 1998 and 1999[7] revealed that respondents who used the word ‘gay’ to label another boy, intended the word as "just a joke", "just a cuss" and not as a statement of one’s perceived sexual orientation.[8][12] American sociologist Michael Kimmel and American psychologist Gregory Herek write that masculinity is a renunciation of the feminine and that males shore up their sense of their masculinity by denigrating the feminine and ultimately the homosexual.[13][14] Building on the notion of masculinity defining itself by what it is not, some researchers suggest that in fact the renunciation of the feminine may be misogyny.[7][8] These intertwining issues were examined in 2007, when American sociologist CJ Pascoe described what she calls the "fag discourse" at an American high school in her book, Dude, You’re a Fag.
Gay and lesbian youth are more likely to report bullying.[15] In one study, boys who were bullied with taunts of being gay suffered more bullying and more negative effects compared to boys who were bullied with other categories of taunting.[16]
Effects of queer bullying[edit]
Queer bullying may make some victims feel sad and unsafe in the world.[17][18] Bullying will have an impact on a student’s experience of school. Some victims might feel paralyzed and withdraw socially as a coping mechanism.[6] Other victims of queer bullying may begin to live the effects of learned helplessness.[18] Queer or questioning students may try to pass as heterosexual in order to avoid queer bullying. Passing isolates the student from other queer or questioning students, potential allies, and support.[8] Adults who try to pass also may feel the effects emotionally and psychologically, of this effort to conceal their true identities.[14] Queer and questioning youth who experience bullying have a higher incidence of substance abuse and STI and HIV infection,[10][19][20] which may carry through to adulthood. Queer bullying may also be seen as a manifestation of what American academic Ilan Meyer calls minority stress,[21] which may affect sexual and ethno-racial minorities attempting to exist within a challenging broader society.
Statistics and examples[edit]
Teens face harassment, threats, and violence. A 1998 study in the US by Mental Health America found that students heard anti-gay slurs such as “homo”, “faggot” and “sissy” about 26 times a day on average, or once every 14 minutes.[22]
About two-thirds of gay and lesbian students in Britain’s schools have suffered from gay bullying, a survey by the Schools Health Education Unit found. Almost all that had been bullied had experienced verbal attacks, 41 percent had been physically attacked, and 17 percent had received death threats.[23]
There is a high rate of suicide among gay men and lesbian women. According to a 1979 Jay and Young study, 40 percent of gay men and 39 percent of gay women in the US had attempted or seriously thought about suicide.[24] In 1985, F. Paris estimated that suicides by gay youth may comprise up to 30 percent of all youth suicides in the US. The American Foundation for Suicide Prevention has found that gay, lesbian and bisexual youth attempt suicide at a rate three to six times that of similar-age heterosexual youth.[25]

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Cases[edit]
In 1996, Jamie Nabozny won a landmark lawsuit (Nabozny v. Podlesny) against officials at his former public high school in Ashland, Wisconsin over their refusal to intervene in the "relentless antigay verbal and physical abuse by fellow students" to which he had been subjected and which had resulted in his hospitalization.[26]
High school student Derek Henkle faced inaction from school officials when repeatedly harassed by his peers in Reno, Nevada. His lawsuit against the school district and several administrators ended in a 2002 settlement in which the district agreed to create a series of policies to protect gay and lesbian students and to pay Henkle $451,000.[27]
Damilola Taylor was attacked by a local gang of youths on November 27, 2000 in Peckham, south London; he bled to death after being stabbed with a broken bottle in the thigh, which severed the femoral artery. The BBC, Telegraph, Guardian and Independent newspapers reported at the time that during the weeks between arriving in the UK from Nigeria and the attack he had been subjected to bullying and beating, which included homophobic remarks by a group of boys at his school. "The bullies told him that he was gay."[28] He "may not have understood why he was being bullied at school, or why some other children taunted him about being 'gay' – the word meant nothing to him."[29] He had to ask his mother what 'gay' meant, she said "Boys were swearing at him, saying lots of horrible words. They were calling him names."[29] His mother had spoken about this bullying, but the teachers failed to take it seriously. "She said pupils had accused her son of being gay and had beaten him last Friday."[30] Six months after the murder, his father said, "I spoke to him and he was crying that he was being bullied and being called names. He was being called 'gay'."[31] In the New Statesman two years later, when there had still been no convictions for the crime, Peter Tatchell, gay human rights campaigner, said, "In the days leading up to his murder in south London in November 2000, he was subjected to vicious homophobic abuse and assaults,"[32] and asked why the authorities had ignored this before and after his death.
In 2009, Carl Joseph Walker Hoover, an 11-year old boy in Springfield, Massachusetts, hanged himself with an electrical cord. His mother said his classmates at his middle school had bullied and called him "gay" on a daily basis.[33]
In 2010, a gay man from Cameroon was granted asylum in the United Kingdom after reporting that he had been attacked by an angry mob in Cameroon after they saw him kissing his male partner. The Communications Minister of Cameroon, Issa Tchiroma, denied the allegation of persecution of homosexuals.[34]
Tyler Clementi committed suicide on September 22, 2010, after his roommate at Rutgers University secretly recorded his sexual encounter with another man.[35]
A 32-year old man in Paisley, Scotland was bullied and harassed by his employer, a Glasgow publishing firm, before he was fired. He later sued the company and won a £120,000 award.[36]
On October 14, 2011, Canadian teenager Jamie Hubley, the son of Ottawa city councillor Allan Hubley, committed suicide after having blogged for a month about the anti-gay bullying he was facing at school.[37] The bullying had begun as early as Grade 7, with students on Jamie's bus attempting to stuff batteries in his mouth because he preferred figure skating over hockey.[38]
Phillip Parker, a 14-year old openly gay student in Tennessee, was found dead in January 20, 2012. He committed suicide because of gay bullying. His father, who is also named Phillip, says that "That's my son. I love him. I miss him. He shouldn't have had to kill himself to be brought to life." Along the body was a letter, which was written: "Please help me mom".[39][40][41]
Matthew Shepard was an American college student at the University of Wyoming who was both tortured and murdered in Laramie, Wyoming in October of 1998 due to his sexual orientation. His death ultimately led to anti-bullying legislation such as the Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act. [42]
Jadin Bell, a 15 year old youth in La Grande, Oregon, tried to commit suicide by hanging after intense anti-gay bullying at his high school. After life support was removed, Bell died at the OHSU hospital. His father Joe Bell started a walk across America to raise awareness about gay bullying, but was killed half way through his journey.[43][44]
Kenneth Weishuhn, a 14 year old freshman from South O'Brien High School in Iowa, hanged himself in his family's garage after intense anti-gay bullying, cyberbullying and death threats. His suicide was covered nationally and raised questions about what culpability bullies have in suicides.[45][46]
Legislation[edit]

Some U.S. states have implemented laws to address school bullying.
Law that prohibits discrimination against students based on sexual orientation and gender identity
Law that prohibits discrimination against students based on sexual orientation only
Law that prohibits bullying of students based on sexual orientation and gender identity
School regulation or ethical code for teachers that address discrimination and/or bullying of students based on sexual orientation and gender identity
School regulation or ethical code for teachers that address discrimination and/or bullying of students based on sexual orientation only
Law that forbids school-based instruction of LGBT issues in a positive manner
Law that forbids local school districts from having anti-bullying policies that enumerate protected classes of students
Law that prohibits bullying in school but lists no categories of protection
No statewide law that specifically prohibits bullying in schools
[icon] This section requires expansion. (December 2010)
The state of Illinois passed a law (SB3266) in June 2010 that prohibits gay bullying and other forms of bullying in schools.[47]
Support[edit]
In response to growing awareness of gay bashing and bullying, a number of support groups have been founded to help LGBT people cope with their abuse.[citation needed] In Europe Stonewall UK,[48] and Anti-Bullying Network[49] are active in the UK, while Russia has the Russian LGBT network.[50]
Notable in the United States is the It Gets Better Project, for which celebrities and ordinary LGBT people make YouTube videos and share messages of hope for gay teens.[51][52][53] The organization works with USA, The Trevor Project[52] and the Gay, Lesbian and Straight Education Network.[53] The Safe Schools Coalition provides resources for teachers and students where bullying is a problem. Egale Canada works with LGBT Canadian citizens.[54] In Brazil, the Gay Group of Bahia (Grupo Gay da Bahia) provides support.[55][56][57] LGBT South Africans can turn to the South African Human Rights Commission.[58][not in citation given]
See also[edit]
Portal icon LGBT portal
Abuse
Anti-LGBT slogans
Bash Back!
Bullying
Corrective rape
Cyberbullying
Hate crime
List of LGBT rights organizations
School bullying
Trans bashing
Violence against LGBT people
Notes[edit]
Jump up ^ After McCarthy called him an ex-Communist, Hank Greenspun wrote: "It is common talk among homosexuals in Milwaukee who rendezvous in the White Horse Inn that Senator Joe McCarthy has often engaged in homosexual activities." Las Vegas Sun, October 25, 1952. McCarthy later explained he meant to call Greenspun an ex-convict (which was true), rather than an ex-Communist (which was false).
Jump up ^ The allegations are specifically rejected in Richard Rovere, Senator Joe McCarthy (1969), p. 68; see also Robert D. Dean, Imperial Brotherhood: Gender and the Making of Cold War Foreign Policy (2001) p. 149 (includes Bradlee quote); Kyle A. Cuordileone, Manhood and American Political Culture in the Cold War (2003), p. 94; Thomas Patrick Doherty, Cold War, Cool Medium: Television, McCarthyism, and American Culture, (2003), p. 228. Geoff Schumacher, Sun, Sin & Suburbia: An Essential History of Modern Las Vegas (2004), p. 144, concludes, "Greenspun descended into mud-spewing rhetoric that would make the National Enquirer blanch."
References[edit]
Jump up ^

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Violence against LGBT people
From Wikipedia, the free encyclopedia
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Lesbian, gay, bisexual, and transgender (LGBT) people can face violence motivated by their sexuality or gender identity.[1] Violence may be executed by the state, as in laws prescribing corporal punishment for homosexual acts (see homosexuality laws), or by individuals engaging in intimidation, mobbing, assault, or lynching (see gay bashing, trans bashing). Violence targeted at people because of their perceived sexuality can be psychological or physical and can extend to murder. These actions may be motivated by homophobia, lesbophobia, biphobia, transphobia, and may be influenced by cultural, religious, or political mores and biases.
Currently, homosexual acts are legal in almost all Western countries, and in many of these countries violence against LGBT people is classified as a hate crime,[2] with such violence being often connected with conservative or religious leaning ideologies which condemn homosexuality, or being perpetrated by individuals who associate homosexuality to being weak, ill, feminine, or immoral. Outside the West, many countries, particularly those where the dominant religion is Islam, but also many countries in the Commonwealth (e.g. Uganda, Nigeria, Malaysia and Jamaica), most African (excluding South Africa) and some Asian countries (excluding Japan and Taiwan), and some former-Communist countries in Eastern Europe and Central Asia, such as Russia, are currently very dangerous for LGBT people because of discrimination against homosexuals which influences both discriminatory legislation and physical violence.[3]
In Europe, the European Union's Employment Equality Framework Directive and Charter of Fundamental Rights offer some protection against sexuality-based discrimination.
Historically, state-sanctioned persecution of homosexuals was mostly limited to male homosexuality, termed "sodomy". During the medieval and early modern period, the penalty for sodomy was usually death. During the modern period (from the 19th century to the mid-20th century) in the Western world, the penalty was usually a fine or imprisonment.
As of 2009, there remain under 80 countries worldwide where homosexual acts remain illegal (notably throughout the Middle East, Central Asia and in most of Africa, but also in some of the Caribbean and Oceania) including five that carry the death penalty.[4]
Contents [hide]
1 State-sanctioned violence
1.1 Historic
1.1.1 The Middle East
1.1.2 Europe
1.2 Contemporary
2 Criminal assault
2.1 Legislation against homophobic hate crimes
2.2 Alleged judicative bias
2.3 Attacks on gay pride parades
2.4 Advocacy in song lyrics
3 Motivations
3.1 Macho culture and social homophobia
3.2 Religious
3.2.1 Religious texts
3.2.2 Christianity
3.2.3 Islam
3.2.4 Judaism
4 See also
5 References
6 External links
State-sanctioned violence[edit]
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Historic[edit]

The knight von Hohenberg and his squire, being burned at the stake for sodomy, Zurich 1482 (Zurich Central Library)
The Middle East[edit]
An early law against sexual intercourse between men is recorded in Leviticus by the Hebrew people, prescribing the death penalty. A violent law regarding homosexual rape is prescribed in the Middle Assyrian Law Codes (1075 BCE), stating: "If a man lay with his neighbor, when they have prosecuted him (and) convicted him, they shall lie with him (and) turn him into a eunuch". This misinterpreted code doesn't condemn homosexuality;[5] it describes a situation where a man has forced sex upon another person, who then has the option of bringing a charge against him. The perpetrator is punished while the victim is not, therefore the crime is homosexual rape.[6]
In the account given in Tacitus Germania, the death penalty was reserved for two kinds of capital offenses: military treason or desertion was punished by hanging, and moral infamy (cowardice and homosexuality: ignavos et imbelles at corpore infames); Gordon translates corpore infames as "unnatural prostitutes"; Tacitus refers to male homosexuality, see David F. Greenberg, The construction of homosexuality, p. 242 f. Scholarship compares the later Germanic concept of Old Norse argr, Langobardic arga, which combines the meanings "effeminate, cowardly, homosexual", see Jaan Puhvel, 'Who were the Hittite hurkilas pesnes?' in: A. Etter (eds.), O-o-pe-ro-si (FS Risch), Walter de Gruyter, 1986, p. 154.
Europe[edit]

>>77827845
>>77827925
>>77827663
Stuprum[edit]
In Latin legal and moral discourse, stuprum is illicit sexual intercourse, translatable as "criminal debauchery"[63] or "sex crime."[64] Stuprum encompasses diverse sexual offenses including incestum, rape ("unlawful sex by force"),[65] and adultery. In early Rome, stuprum was a disgraceful act in general, or any public disgrace, including but not limited to illicit sex.[66] By the time of the comic playwright Plautus (ca. 254–184 BC) it had acquired its more restricted sexual meaning.[67] Stuprum can occur only among citizens; protection from sexual misconduct was among the legal rights that distinguished the citizen from the non-citizen.[67] Although the noun stuprum may be translated into English as fornication, the intransitive verb "to fornicate" is an inadequate translation of the Latin stuprare, which is a transitive verb requiring a direct object (the person who is the target of the misconduct) and a male agent (the stuprator).[67]
Raptus[edit]
See also: Raptio
The English word "rape" derives ultimately from the Latin verb rapio, rapere, raptus, "to snatch, carry away, abduct". In Roman law, raptus (or raptio) meant primarily kidnapping or abduction;[68] the mythological "rape" of the Sabine women is a form of bride abduction in which sexual violation is a secondary issue. The "abduction" of an unmarried girl from her father's household in some circumstances was a matter of the couple eloping without her father's permission to marry. Rape in the English sense was more often expressed as stuprum committed through violence or coercion (cum vi or per vim). As laws pertaining to violence were codified toward the end of the Republic, raptus ad stuprum, "abduction for the purpose of committing a sex crime", emerged as a legal distinction.[69] (See further discussion of rape under "The rape of men" and "Rape and the law" below.)
Healing and magic[edit]

Votive offerings from Pompeii representing breasts, penises, and a uterus
Divine aid might be sought in private religious rituals along with medical treatments to enhance or block fertility, or to cure diseases of the reproductive organs. Votive offerings (vota; compare ex-voto) in the form of breasts and penises have been found at healing sanctuaries.
A private ritual under some circumstances might be considered "magic," an indistinct category in antiquity.[70] An amatorium (Greek philtron) was a love charm or potion;[71] binding spells (defixiones) were supposed to "fix" a person's sexual affection.[72] The Greek Magical Papyri, a collection of syncretic magic texts, contain many love spells that indicate "there was a very lively market in erotic magic in the Roman period," catered by freelance priests who at times claimed to derive their authority from the Egyptian religious tradition.[73] Canidia, a witch described by Horace, performs a spell using a female effigy to dominate a smaller male doll.[74]
Aphrodisiacs, anaphrodisiacs, contraceptives, and abortifacients are preserved by both medical handbooks and magic texts; potions can be difficult to distinguish from pharmacology. In his Book 33 De medicamentis, Marcellus of Bordeaux, a contemporary of Ausonius,[75] collected more than 70 sexually-related treatments—for growths and lesions on the testicles and penis, undescended testicles, erectile dysfunction, hydrocele, "creating a eunuch without surgery",[76] ensuring a woman's fidelity, and compelling or diminishing a man's desire—some of which involve ritual procedures:
If you’ve had a woman, and you don't want another man ever to get inside her, do this: Cut off the tail of a live green lizard with your left hand and release it while it’s still alive. Keep the tail closed up in the palm of the same hand until it dies and touch the woman and her private parts when you have intercourse with her.[77]
There is an herb called nymphaea in Greek, 'Hercules’ club' in Latin, and baditis in Gaulish. Its root, pounded to a paste and drunk in vinegar for ten consecutive days, has the astonishing effect of turning a boy into a eunuch.[78]
If the spermatic veins of an immature boy should become enlarged, split a young cherry-tree down the middle to its roots while leaving it standing, in such a way that the boy can be passed through the cleft. Then join the sapling together again and seal it with cow manure and other dressings, so that the parts that were split may intermingle within themselves more easily. The speed with which the sapling grows together and its scar forms will determine how quickly the swollen veins of the boy will return to health.[79]
Marcellus also records which herbs[80] could be used to induce menstruation, or to purge the womb after childbirth or abortion; these herbs include potential abortifacients and may have been used as such.[81] Other sources advise remedies such as coating the penis with a mixture of honey and pepper to get an erection,[82] or boiling an ass's genitals in oil as an ointment.[83]
Theories of sexuality[edit]
Ancient theories of sexuality are produced by and for an educated elite. The extent to which theorizing about sex actually affected behavior is debatable, even among those who were attentive to the philosophical and medical writings that presented such views. This elite discourse, while often deliberately critical of common or typical behaviors, at the same time cannot be assumed to exclude values broadly held within the society.

>>77828063
Epicurean sexuality[edit]
"Nor does he who avoids love lack the fruit of Venus but rather chooses goods which are without a penalty; for certainly the pleasure from this is more pure for the healthy than for the wretched. For indeed, at the very moment of possession, the hot passion of lovers fluctuates with uncertain wanderings and they are undecided what to enjoy first with eyes and hands. They tightly press what they have sought and cause bodily pain, and often drive their teeth into little lips and give crushing kisses, because the pleasure is not pure and there are goads underneath which prod them to hurt that very thing, whatever it is, from which those [torments] of frenzy spring."[84]
Lucretius, De rerum natura 4.1073–1085
The fourth book of Lucretius' De rerum natura provides one of the most extended passages on human sexuality in Latin literature. Yeats, describing the translation by Dryden, called it "the finest description of sexual intercourse ever written."[85] Lucretius was the contemporary of Catullus and Cicero in the mid-1st century BC. His didactic poem De rerum natura is a presentation of Epicurean philosophy within the Ennian tradition of Latin poetry. Epicureanism is both materialist and hedonic. The highest good is pleasure, defined as the absence of physical pain and emotional distress.[86] The Epicurean seeks to gratify his desires with the least expenditure of passion and effort. Desires are ranked as those that are both natural and necessary, such as hunger and thirst; those that are natural but unnecessary, such as sex; and those that are neither natural nor necessary, including the desire to rule over others and glorify oneself.[87] It is within this context that Lucretius presents his analysis of love and sexual desire, which counters the erotic ethos of Catullus and influenced the love poets of the Augustan period.[88]
Lucretius treats male desire, female sexual pleasure, heredity, and infertility as aspects of sexual physiology.[89] In the Epicurean view, sexuality arises from impersonal physical causes without divine or supernatural influence.[90] The onset of physical maturity generates semen, and wet dreams occur as the sexual instinct develops.[91] Sense perception, specifically the sight of a beautiful body, provokes the movement of semen into the genitals and toward the object of desire. The engorgement of the genitals creates an urge to ejaculate, coupled with the anticipation of pleasure. The body's response to physical attractiveness is automatic, and neither the character of the person desired nor one's own choice is a factor. With a combination of scientific detachment and ironic humor, Lucretius treats the human sex drive as muta cupido, "dumb desire", comparing the physiological response of ejaculation to the blood spurting from a wound.[92] Love (amor) is merely an elaborate cultural posturing that obscures a glandular condition;[93] love taints sexual pleasure just as life is tainted by the fear of death.[94] Lucretius is writing primarily for a male audience, and assumes that love is a male passion, directed at either boys or women.[95] Male desire is viewed as pathological, frustrating, and violent.[96]
Lucretius thus expresses an Epicurean ambivalence toward sexuality, which threatens one's peace of mind with agitation if desire becomes a form of bondage and torment,[97] but his view of female sexuality is less negative.[96] While men are driven by unnatural expectations to engage in onesided and desperate sex, women act on a purely animal instinct toward affection, which leads to mutual satisfaction.[98] The comparison with female animals in heat is meant not as an insult, though there are a few traces of conventional misogyny in the work, but to indicate that desire is natural and should not be experienced as torture.[98]
Having analyzed the sex act, Lucretius then considers conception and what in modern terms would be called genetics. Both man and woman, he says, produce genital fluids that mingle in a successful procreative act. The characteristics of the child are formed by the relative proportions of the mother's "seed" to the father's. A child who most resembles its mother is born when the female seed dominates the male's, and vice versa; when neither the male nor female seed dominates, the child will have traits of both mother and father evenly.[99] Infertility occurs when the two partners fail to make a satisfactory match of their seed after several attempts; the explanation for infertility is physiological and rational, and has nothing to do with the gods.[100] The transfer of genital "seed" (semina) is consonant with Epicurean physics and the theme of the work as a whole: the invisible semina rerum, "seeds of things," continually dissolve and recombine in universal flux.[101] The vocabulary of biological procreation underlies Lucretius's presentation of how matter is formed from atoms.[102]
Lucretius' purpose is to correct ignorance and to give the knowledge necessary for managing one's sex life rationally.[103] He distinguishes between pleasure and conception as goals of copulation; both are legitimate, but require different approaches.[103] He recommends casual sex as a way of releasing sexual tension without becoming obsessed with a single object of desire;[104] a "streetwalking Venus"—a common prostitute—should be used as a surrogate.[105] Sex without passionate attachment produces a superior form of pleasure free of uncertainty, frenzy, and mental disturbance.[106] Lucretius calls this form of sexual pleasure venus, in contrast to amor, passionate love.[107] The best sex is that of happy animals, or of gods.[108] Lucretius combines an Epicurean wariness of sex as a threat to peace of mind with the Roman cultural value placed on sexuality as an aspect of marriage and family life,[109] pictured as an Epicurean man in a tranquil and friendly marriage with a good but homely woman, beauty being a disquieting prompt to excessive desire.[110] Lucretius reacts against the Roman tendency to display sex ostentatiously, as in erotic art, and rejects the aggressive, "Priapic" model of sexuality spurred by visual stimulus.[111]
Stoic sexual morality[edit]
In early Stoicism among the Greeks, sex was regarded as a good, if enjoyed between people who maintained the principles of respect and friendship; in the ideal society, sex should be enjoyed freely, without bonds of marriage that treated the partner as property. Some Greek Stoics privileged same-sex relations between a man and a younger male partner[112] (see "Pederasty in ancient Greece"). Stoics in the Roman Imperial era, however, departed from the view of human beings as "communally sexual animals"[113] and emphasized sex within marriage,[114] which as an institution helped sustain social order.[115] Although they distrusted strong passions, including sexual desire,[116] sexual vitality was necessary for procreation.
Roman-era Stoics such as Seneca and Musonius Rufus, both active about a hundred years after Lucretius, emphasized "sex unity" over the polarity of the sexes.[117] Although Musonius is predominately a Stoic, his philosophy also partakes of Platonism and Pythagoreanism.[118] He rejected the Aristotelian tradition, which portrayed sexual dimorphism as expressing a proper relation of those ruling (male) and those being ruled (female), and distinguished men from women as biologically lacking. Dimorphism exists, according to Musonius, simply to create difference, and difference in turn creates the desire for a complementary relationship, that is, a couple who will bond for life for the sake of each other and for their children.[119] The Roman ideal of marriage was a partnership of companions who work together to produce and rear children, manage everyday affairs, lead exemplary lives, and enjoy affection; Musonius drew on this ideal to promote the Stoic view that the capacity for virtue and self-mastery was not gender-specific.[120]

Marcus Aurelius wrote that sex "is the friction of a piece of gut and, following a sort of convulsion, the expulsion of some mucus"
Both Musonius and Seneca criticized the double standard, cultural and legal, that granted Roman men greater sexual freedom than women.[121] Men, Musonius argues, are excused by society for resorting to prostitutes and slaves to satisfy their sexual appetites, while such behavior from a woman would not be tolerated; therefore, if men presume to exercise authority over women because they believe themselves to have greater self-control, they ought to be able to manage their sex drive. The argument, then, is not that sexual freedom is a human good, but that men as well as women should exercise sexual restraint.[122] A man visiting a prostitute does harm to himself by lacking self-discipline; disrespect for his wife and her expectations of fidelity would not be at issue.[123] Similarly, a man should not be so self-indulgent as

>>77828178
Stoic sexual ethics are grounded in their physics and cosmology.[139] The 5th-century writer Macrobius preserves a Stoic interpretation of the myth of the birth of Venus as a result of the primal castration of the deity Heaven (Latin Caelus).[140] The myth, Macrobius indicates, could be understood as an allegory of the doctrine of seminal reason. The elements derive from the semina, "seeds," that are generated by heaven; "love" brings together the elements in the act of creation, like the sexual union of male and female.[141] Cicero suggests that in Stoic allegory the severing of reproductive organs signifies, "...that the highest heavenly aether, that seed-fire which generates all things, did not require the equivalent of human genitals to proceed in its generative work."[142]
Male sexuality[edit]

Male–female couple on an oil lamp (Römisch-Germanisches Museum)
During the Republic, a Roman citizen's political liberty (libertas) was defined in part by the right to preserve his body from physical compulsion, including both corporal punishment and sexual abuse.[143] Virtus, "valor" as that which made a man most fully a man (vir), was among the active virtues.[144] Roman ideals of masculinity were thus premised on taking an active role that was also, as Craig A. Williams has noted, "the prime directive of masculine sexual behavior for Romans." The impetus toward action might express itself most intensely in an ideal of dominance that reflects the hierarchy of Roman patriarchal society.[145] The "conquest mentality" was part of a "cult of virility" that particularly shaped Roman homosexual practices.[146] In the late 20th and early 21st centuries, an emphasis on domination has led scholars to view expressions of Roman male sexuality in terms of a "penetrator-penetrated" binary model; that is, the proper way for a Roman male to seek sexual gratification was to insert his penis in his partner.[18] Allowing himself to be penetrated threatened his liberty as a free citizen as well as his sexual integrity.[147]
It was expected and socially acceptable for a freeborn Roman man to want sex with both female and male partners, as long as he took the dominating role.[148] Acceptable objects of desire were women of any social or legal status, male prostitutes, or male slaves, but sexual behaviors outside marriage were to be confined to slaves and prostitutes, or less often a concubine or "kept woman." Lack of self-control, including in managing one's sex life, indicated that a man was incapable of governing others;[149] the enjoyment of "low sensual pleasure" threatened to erode the elite male's identity as a cultured person.[150] It was a point of pride for Gaius Gracchus to claim that during his term as a provincial governor he kept no slave-boys chosen for their good looks, no female prostitutes visited his house, and he never accosted other men's slave-boys.[151]
In the Imperial era, anxieties about the loss of political liberty and the subordination of the citizen to the emperor were expressed by a perceived increase in passive homosexual behavior among free men, accompanied by a documentable increase in the execution and corporal punishment of citizens.[152] The dissolution of Republican ideals of physical integrity in relation to libertas contributes to and is reflected by the sexual license and decadence associated with the Empire.[153]
Male nudity[edit]

Roman Neo-Attic stele depicting a warrior in a muscle cuirass, idealizing the male form without nudity (1st century BC)
The poet Ennius (ca. 239–169 BC) declared that "exposing naked bodies among citizens is the beginning of public disgrace (flagitium)," a sentiment echoed by Cicero that again links the self-containment of the body with citizenship.[154] Roman attitudes toward nudity differed from those of the Greeks, whose ideal of masculine excellence was expressed by the nude male body in art and in such real-life venues as athletic contests. The toga, by contrast, distinguished the body of the sexually privileged adult Roman male.[155] Even when stripping down for exercises, Roman men kept their genitals and buttocks covered, an Italic custom shared also with the Etruscans, whose art mostly shows them wearing a loincloth, a skirt-like garment, or the earliest form of "shorts" for athletics.[156] Romans who competed in the Olympic Games presumably followed the Greek custom of nudity, but athletic nudity at Rome has been dated variously, possibly as early as the introduction of Greek-style games in the 2nd century BC but perhaps not regularly till the time of Nero around 60 AD.[157]
Public nudity might be offensive or distasteful even in traditional settings; Cicero derides Mark Antony as undignified for appearing near-naked as a participant in the Lupercalia, even though it was ritually required.[158] Nudity is one of the themes of this religious festival that most consumes Ovid's attention in the Fasti, his long-form poem on the Roman calendar.[159] Augustus, during his program of religious revivalism, attempted to reform the Lupercalia, in part by suppressing the use of nudity despite its fertility aspect.[160]
Negative connotations of nudity include defeat in war, since captives were stripped, and slavery, since slaves for sale were often displayed naked. The disapproval of nudity was thus less a matter of trying to suppress inappropriate sexual desire than of dignifying and marking the citizen's body.[161]
The influence of Greek art, however, led to "heroic" nude portrayals of Roman men and gods, a practice that began in the 2nd century BC. When statues of Roman generals nude in the manner of Hellenistic kings first began to be displayed, they were shocking not simply because they exposed the male figure, but because they evoked concepts of royalty and divinity that were contrary to Republican ideals of citizenship as embodied by the toga.[162] The god Mars is presented as a mature, bearded man in the attire of a Roman general when he is conceived of as the dignified father of the Roman people, while depictions of Mars as youthful, beardless, and nude show the influence of the Greek Ares. In art produced under Augustus, the programmatic adoption of Hellenistic and Neo-Attic style led to more complex signification of the male body shown nude, partially nude, or costumed in a muscle cuirass.[163]
One exception to public nudity was the baths, though attitudes toward nude bathing also changed over time. In the 2nd century BC, Cato preferred not to bathe in the presence of his son, and Plutarch implies that for Romans of these earlier times it was considered shameful for mature men to expose their bodies to younger males.[164] Later, however, men and women might even bathe together.[165]
Phallic sexuality[edit]
See also: Fascinum

Roman sexuality as framed by Latin literature has been described as phallocentric.[167] The phallus was supposed to have powers to ward off the evil eye and other malevolent supernatural forces. It was used as an amulet (fascinum), many examples of which survive, particularly in the form of wind chimes (tintinnabula).[168] Some scholars have even interpreted the plan of the Forum Augustum as phallic, "with its two semi-circular galleries or exedrae as the testicles and its long projecting forecourt as the shaft."[169]
The outsized phallus of Roman art was associated with the god Priapus, among others. It was laughter-provoking, grotesque, or used for magical purposes.[170] Originating in the Greek town of Lampsacus, Priapus was a fertility deity whose statue was placed in gardens to ward off thieves. The poetry collection called the Priapea deals with phallic sexuality, including poems spoken in the person of Priapus. In one, for instance, Priapus threatens anal rape against any potential thief. The wrath of Priapus might cause impotence, or a state of perpetual arousal with no means of release: one curse of Priapus upon a thief was that he might lack women or boys to relieve him of his erection, and burst.[171]
There are approximately 120 recorded Latin terms and metaphors for the penis, with the largest category treating the male member as an instrument of aggression, a weapon.[172] This metaphorical tendency is exemplified by actual lead sling-bullets, which are sometimes inscribed with the image of a phallus, or messages that liken the target to a sexual conquest—for instance "I seek Octavian's asshole."[173] The most common obscenity for the penis is mentula, which Martial argues for in place of polite terms: his privileging of the word as time-honored Latin from the era of Numa may be compared to the unvarnished integrity of "four letter Anglo-Saxon words."[174] Cicero does not use the word even when discussing the nature of obscene language in a letter to his friend Atticus;[175] Catullus famously uses it as a pseudonym for the disreputable Mamurra, Julius Caesar's friend ("Dick" or "Peter" might be English equivalents).[176] Mentula appears frequently in graffiti and the Priapea,[177] but while obscene the word was not inherently abusive or vituperative. Verpa, by contrast, was "an emotive and highly offensive word" for the penis with its foreskin drawn back, as the result of an erection, excessive sexual activity, or circumcision.[178] Virga, as well as other words for "branch, rod, stake, beam," is a common metaphor,[179] as is vomer, "plough."[180]

Priapus, wearing a Phrygian cap and weighing his phallus in a balance scale (House of the Vettii, Pompeii)
The penis might also be referred to as the "vein" (vena), "tail" (penis or cauda), or "tendon" (nervus).[181] The English word "penis" derives from penis, which originally meant "tail" but in Classical Latin was used regularly as a "risqué colloquialism" for the male organ. Later, penis becomes the standard word in polite Latin, as used for example by the scholiast to Juvenal and by Arnobius, but did not pass into usage among the Romance languages.[182] It was not a term used by medical writers, except for Marcellus of Bordeaux.[183] In medieval Latin, a vogue for scholarly obscenity led to a perception of the dactyl, a metrical unit of verse represented — ‿ ‿, as an image of the penis, with the long syllable (longum) the shaft and the two short syllables (breves) the testicles.[184]
The apparent connection between Latin testes, "testicles," and testis, plural testes, "witness" (the origin of English "testify" and "testimony")[185] may lie in archaic ritual. Some ancient Mediterranean cultures swore binding oaths upon the male genitalia, symbolizing that "the bearing of false witness brings a curse upon not only oneself, but one's house and future line."[186] Latin writers make frequent puns and jokes based on the two meanings of testis:[187] it took balls to become a legally functioning male citizen.[188] The English word "testicle" derives from the diminutive testiculum.[187] The obscene word for "testicle" was coleus.[189]
Castration and circumcision[edit]
See also: History of male circumcision
To Romans, castration and circumcision were linked as barbaric mutilations of the male genitalia.[190] When the cult of Cybele was imported to Rome at the end of the 3rd century BC, its traditional eunuchism was confined to foreign priests (the Galli), while Roman citizens formed sodalities to perform honors in keeping with their own customs.[191] It has been argued that the Apostle Paul's exhortation of the Galatians not to undergo circumcision should be understood not only in the context of Jewish circumcision, but also of the ritual castration associated with Cybele, whose cult was centered in Galatia.[192] Among Jews, circumcision was a marker of the Covenant; diaspora Jews circumcised their male slaves and adult male converts, in addition to Jewish male infants.[193] Although Greco-Roman writers view circumcision as an identifying characteristic of Jews, they believed the practice to have originated in Egypt,[194] and recorded it among peoples they identified as Arab, Syrian, Phoenician, Colchian, and Ethiopian.[195] The Neoplatonic philosopher Sallustius associates circumcision with the strange familial–sexual customs of the Massagetae who "eat their fathers" and of the Persians who "preserve their nobility by begetting children on their mothers."[196]
Some Romans kept beautiful male slaves as deliciae or delicati ("toys, delights") who were sometimes castrated in an effort to preserve the androgynous looks of their youth. The emperor Nero had his favorite Sporus castrated, and married him in a public ceremony.[197]
By the end of the 1st century AD, bans against castration had been enacted by the emperors Domitian and Nerva in the face of a burgeoning trade in eunuch slaves.[198] Sometime between 128 and 132 AD, Hadrian seems to have temporarily banned circumcision, on pain of death.[199] Antoninus Pius exempted Jews from the ban,[200] as well as Egyptian priests,[201] and Origen says that in his time only Jews were permitted to practice circumcision.[202] Legislation under Constantine, the first Christian emperor, freed any slave who was subjected to circumcision; in 339 AD, circumcising a slave became punishable by death.[203]
A surgical procedure (epispasm) existed to restore the foreskin and cover the glans "for the sake of decorum."[204] Some Hellenized or Romanized Jews resorted to epispasm to make themselves less conspicuous at the baths or during athletics. Of these, some had themselves circumcised again later.[205]
Regulating semen[edit]
Too-frequent ejaculation was thought to weaken men. Greek medical theories based on the classical elements and humors recommended limiting the production of semen by means of cooling, drying, and astringent therapies, including cold baths and the avoidance of flatulence-causing foods.[206] In the 2nd century AD, the medical writer Galen explains semen as a concoction of blood (conceived of as a humor) and pneuma (the "vital air" required by organs to function) formed within the man's coiled spermatic vessels, with the humor turning white through heat as it enters into the testicles.[207] In his treatise On Semen, Galen warns that immoderate sexual activity results in a loss of pneuma and hence vitality:

It is not at all surprising that those who are less moderate sexually turn out to be weaker, since the whole body loses the purest part of both substances, and there is besides an accession of pleasure, which by itself is enough to dissolve the vital tone, so that before now some persons have died from excess of pleasure.[208]
The uncontrolled dispersing of pneuma in semen could lead to loss of physical vigor, mental acuity, masculinity, and a strong manly voice,[209] a complaint registered also in the Priapea.[210] Sexual activity was thought particularly to affect the voice: singers and actors might be infibulated to preserve their voices.[211] Quintilian advises that the orator who wished to cultivate a deep masculine voice for court should abstain from sexual relations.[212] This concern was felt intensely by Catullus's friend Calvus, the 1st-century BC avant-garde poet and orator, who slept with lead plates over his kidneys to control wet dreams. Pliny reports that:
When plates of lead are bound to the area of the loins and kidneys, it is used, owing to its rather cooling nature, to check the attacks of sexual desire and sexual dreams in one's sleep that cause spontaneous eruptions to the point of becoming a sort of disease. With these plates the orator Calvus is reported to have restrained himself and to have preserved his body's strength for the labor of his studies.[213]
Lead plates, cupping therapy, and depilatories were prescribed for three sexual disorders thought to be related to nocturnal emissions: satyriasis, or hypersexuality; priapism, a chronic erection without an accompanying desire for sex; and the involuntary discharge of semen (seminis lapsus or seminis effusio).[214]
Effeminacy and transvestism[edit]

Hercules and Omphale cross-dressed (mosaic from Roman Spain, 3rd century AD)
Effeminacy was a favorite accusation in Roman political invective, and was aimed particularly at populares, the politicians of the faction who represented themselves as champions of the people, sometimes called Rome's "democratic" party in contrast to the optimates, a conservative elite of nobles.[215] In the last years of the Republic, the popularists Julius Caesar, Marcus Antonius (Mark Antony), and Clodius Pulcher, as well as the Catilinarian conspirators, were all derided as effeminate, overly-groomed, too-good-looking men who might be on the receiving end of sex from other males; at the same time, they were supposed to be womanizers or possessed of devastating sex appeal.[216]
Perhaps the most notorious incident of cross-dressing in ancient Rome occurred in 62 BC, when Clodius Pulcher intruded on annual rites of the Bona Dea that were restricted to women only. The rites were held at a senior magistrate's home, in this year that of Julius Caesar, nearing the end of his term as praetor and only recently invested as Pontifex Maximus. Clodius disguised himself as a female musician to gain entrance, as described in a "verbal striptease" by Cicero, who prosecuted him for sacrilege (incestum):[217]
Take away his saffron dress, his tiara, his girly shoes and purple laces, his bra, his Greek harp, take away his shameless behavior and his sex crime, and Clodius is suddenly revealed as a democrat.[218]
The actions of Clodius, who had just been elected quaestor and was probably about to turn thirty, are often regarded as a last juvenile prank. The all-female nature of these nocturnal rites attracted much prurient speculation from men; they were fantasized as drunken lesbian orgies that might be fun to watch.[219] Clodius is supposed to have intended to seduce Caesar's wife, but his masculine voice gave him away before he got a chance. The scandal prompted Caesar to seek an immediate divorce to control the damage to his own reputation, giving rise to the famous line "Caesar's wife must be above suspicion." The incident "summed up the disorder of the final years of the republic."[220]
In addition to political invective, cross-dressing appears in Roman literature and art as a mythological trope (as in the story of Hercules and Omphale exchanging roles and attire),[221] religious investiture, and rarely or ambiguously as transvestic fetishism. A section of the Digest by Ulpian[222] categorizes Roman clothing on the basis of who may appropriately wear it; a man who wore women's clothes, Ulpian notes, would risk making himself the object of scorn. A fragment from the playwright Accius (170–86 BC) seems to refer to a father who secretly wore "virgin's finery."[223] An instance of transvestism is noted in a legal case, in which "a certain senator accustomed to wear women's evening clothes" was disposing of the garments in his will.[224] In a "mock trial" exercise presented by the elder Seneca, a young man (adulescens) is gang-raped while wearing women's clothes in public, but his attire is explained as his acting on a dare by his friends, not as a choice based on gender identity or the pursuit of erotic pleasure.[225]
Gender ambiguity was a characteristic of the priests of the goddess Cybele known as Galli, whose ritual attire included items of women’s clothing. They are sometimes considered a transgender priesthood, since they were required to be castrated in imitation of Attis. The complexities of gender identity in the religion of Cybele and the Attis myth are explored by Catullus in one of his longest poems, Carmen 63.[226]
Male–male sex[edit]
Main article: Homosexuality in ancient Rome
Roman men were free to have sex with males of lower status without a perceived loss of masculinity. Those who took the receiving role in sex acts, sometimes referred to as the "passive" or "submissive" role, were disparaged as weak and effeminate. Mastery of one's own body was an aspect of the citizen's libertas, political liberty.[227] The use of one's body to give pleasure to others was servile.[228] Laws such as the poorly understood Lex Scantinia and various pieces of Augustan moral legislation were meant to restrict same-sex activity among freeborn males, viewed as threatening a man's status and independence as a citizen.

Male couple on an oil lamp
Latin had such a wealth of words for men outside the masculine norm that some scholars[229] argue for the existence of a homosexual subculture at Rome; that is, although the noun "homosexual" has no straightforward equivalent in Latin, literary sources reveal a pattern of behaviors among a minority of free men that indicate same-sex preference or orientation. Some terms, such as exoletus, specifically refer to an adult; Romans who were socially marked as "masculine" did not confine their same-sex penetration of male prostitutes or slaves to those who were "boys" under the age of 20.[230]
Homoerotic Latin literature includes the "Juventius" poems of Catullus,[231] elegies by Tibullus[232] and Propertius,[233] the second Eclogue of Vergil, and several poems by Horace. Lucretius addresses the love of boys in De rerum natura (4.1052–1056). Although Ovid includes mythological treatments of homoeroticism in the Metamorphoses,[234] he is unusual among Latin love poets, and indeed among Romans in general, for his aggressively heterosexual stance. The Satyricon of Petronius is so permeated with the culture of male–male sexuality that in 18th-century European literary circles, his name became "a byword for homosexuality."[235]
Although Roman law did not recognize marriage between men, in the early Imperial period some male couples were celebrating traditional marriage rites. Same-sex weddings are reported by sources that mock them; the feelings of the participants are not recorded.[236]
Apart from measures to protect the liberty of citizens, the prosecution of homosexuality as a general crime began in the 3rd century when male prostitution was banned by Philip the Arab. By the end of the 4th century, passive homosexuality under the Christian Empire was punishable by burning.[237] "Death by sword" was the punishment for a "man coupling like a woman" under the Theodosian Code.[238] Under

>>77829026
An incident related by Plutarch in his biography of Marius illustrates the soldier's right to maintain his sexual integrity. A good-looking young recruit named Trebonius[267] had been sexually harassed over a period of time by his superior officer, who happened to be Marius's nephew, Gaius Luscius. One night, having fended off unwanted advances on numerous occasions, Trebonius was summoned to Luscius's tent. Unable to disobey the command of his superior, he found himself the object of a sexual assault and drew his sword, killing Luscius. A conviction for killing an officer typically resulted in execution. When brought to trial, he was able to produce witnesses to show that he had repeatedly had to fend off Luscius, and "had never prostituted his body to anyone, despite offers of expensive gifts." Marius not only acquitted Trebonius in the killing of his kinsman, but gave him a crown for bravery.[268] Roman historians record other cautionary tales of officers who abuse their authority to coerce sex from their soldiers, and then suffer dire consequences.[269] The youngest officers, who still might retain some of the adolescent attraction that Romans favored in male–male relations, were advised to beef up their masculine qualities, such as not wearing perfume, nor trimming nostril and underarm hair.[270]
During wartime, the violent use of war captives for sex was not considered criminal rape.[271] Mass rape was one of the acts of punitive violence during the sack of a city,[272] but if the siege had ended through diplomatic negotiations rather than storming the walls, by custom the inhabitants were neither enslaved nor subjected to personal violence. Mass rape occurred in some circumstances, and is likely to be underreported in the surviving sources, but was not a deliberate or pervasive strategy for controlling a population.[273] An ethical ideal of sexual self-control among enlisted men was vital to preserving peace once hostilities ceased. In territories and provinces brought under treaty with Rome, soldiers who committed rape against the local people might be subjected to harsher punishments than civilians.[274] Sertorius, the long-time governor of Roman Spain whose policies emphasized respect and cooperation with provincials, executed an entire cohort when a single soldier had attempted to rape a local woman.[275] Mass rape seems to have been more common as a punitive measure during Roman civil wars than abroad.[276]
Female sexuality[edit]
See also: Women in ancient Rome
Because of the Roman emphasis on family, female sexuality was regarded as one of the bases for social order and prosperity. Female citizens were expected to exercise their sexuality within marriage, and were honored for their sexual integrity (pudicitia) and fecundity: Augustus granted special honors and privileges to women who had given birth to three children (see "Ius trium liberorum"). Control of female sexuality was regarded as necessary for the stability of the state, as embodied most conspicuously in the absolute virginity of the Vestals.[277] A Vestal who violated her vow was entombed alive in a ritual that mimicked some aspects of a Roman funeral; her lover was executed.[278] Female sexuality, either disorderly or exemplary, often impacts state religion in times of crisis for the Republic.[279] The moral legislation of Augustus focused on harnessing the sexuality of women.
As was the case for men, free women who displayed themselves sexually, such as prostitutes and performers, or who made themselves available indiscriminately were excluded from legal protections and social respectability.[280]
Many Roman literary sources approve of respectable women exercising sexual passion within marriage.[281] While ancient literature overwhelmingly takes a male-centered view of sexuality, the Augustan poet Ovid expresses an explicit and virtually unique interest in how women experience intercourse.[282]
The female body[edit]

Divine semi-nudity on the Augustan Altar of Peace, combining Roman symbolism with a Greek stylistic influence
Roman attitudes toward female nudity differed from but were influenced by those of the Greeks, who idealized the male body in the nude while portraying respectable women clothed. Partial nudity of goddesses in Roman Imperial art, however, can highlight the breasts as dignified but pleasurable images of nurturing, abundance, and peacefulness.[283] Erotic art indicates that women with small breasts and wide hips had the ideal body type.[284] By the 1st century AD, Roman art shows a broad interest in the female nude engaged in varied activities, including sex.[285] Pornographic art that depicts women presumed to be prostitutes performing sex acts may show the breasts covered by a strophium even when the rest of the body is naked.
In the real world as described in literature, prostitutes sometimes displayed themselves naked at the entrance to their brothel cubicles, or wore see-through silk garments; slaves for sale were often displayed naked to allow buyers to inspect them for defects, and to symbolize that they lacked the right to control their own body.[286] As Seneca the Elder described a woman for sale:
Naked she stood on the shore, at the pleasure of the purchaser; every part of her body was examined and felt. Would you hear the result of the sale? The pirate sold; the pimp bought, that he might employ her as a prostitute.[287]
The display of the female body made it vulnerable. Varro said sight was the greatest of the senses, because while the others were limited by proximity, sight could penetrate even to the stars; he thought the Latin word for "sight, gaze", visus, was etymologically related to vis, "force, power". But the connection between visus and vis, he said, also implied the potential for violation, just as Actaeon gazing on the naked Diana violated the goddess.[288]
The completely nude female body as portrayed in sculpture was thought to embody a universal concept of Venus, whose counterpart Aphrodite is the goddess most often depicted as a nude in Greek art.[289]

>>77829338
Female genitals[edit]
The "basic obscenity" for the female genitalia is cunnus, "cunt", though perhaps not as strongly offensive as the English.[290] Martial uses the word more than thirty times, Catullus once, and Horace thrice only in his early work; it also appears in the Priapea and graffiti.[291] One of the slang words women used for their genitals was porcus, "pig", particularly when mature women spoke of girls. Varro connects this usage of the word to the sacrifice of a pig to the goddess Ceres in preliminary wedding rites.[292] Metaphors of fields, gardens, and meadows are common, as is the image of the masculine "plough" in the feminine "furrow".[293] Other metaphors include cave, ditch, pit, bag, vessel, door, hearth, oven, and altar.[294]
Although women's genitals appear often in invective and satiric verse as objects of disgust, they are rarely referred to in Latin love elegy.[295] Ovid, the most heterosexual of the classic love poets, is the only one to refer to giving a woman pleasure through genital stimulation.[296] Martial writes of female genitalia only insultingly, describing one woman's vagina as "loose ... as the foul gullet of a pelican".[297] The vagina is often compared to a boy's anus as a receptacle for the phallus.[298]
The function of the clitoris (landica) was "well understood".[299] In classical Latin, landica was a highly indecorous obscenity found in graffiti and the Priapea; the clitoris was usually referred to with a metaphor, such as Juvenal's crista ("crest").[300] Cicero records that a hapless speaker of consular rank broke up the senate just by saying something that sounded like landica: hanc culpam maiorem an il-lam dicam? ("Shall I call this fault greater or that one?" heard as "this greater fault or a clitoris?"). "Could he have been more obscene?" Cicero exclaims, observing at the same time that cum nos, "when we", sounds like cunnus.[301] A lead sling-bullet uncovered through archaeology was inscribed "I aim for Fulvia's clit" (Fulviae landicam peto), Fulvia being the wife of Mark Antony who commanded troops during the civil wars of the 40s and 30s.[302]
Latin lacked a standard word for labia;[303] two terms found in medical writers are orae, "edges" or "shores",[304] and pinnacula, "little wings".[303] The first recorded instance of the word vulva occurs in Varro's work on agriculture (1st century BC), where it refers to the membrane that surrounds a fetus.[305] In the early Empire, vulva came into usage for "womb", the usual word for which had been uterus in the Republic, or sometimes more vaguely venter or alvus, both words for "belly". Vulva seems originally to have referred to the womb of animals, but is "extremely common" in Pliny's Natural History for a human uterus.[306] In the Imperial era, vulva can mean "female reproductive organs" collectively or vaguely, or sometimes refers to the vagina alone.[307] Early Latin Bible translators used vulva as the correct and proper word for the womb.[308] At some point during the Imperial era, matrix became the common word for "uterus", particularly in the gynecological writers of late antiquity, who also employ a specialized vocabulary for parts of the reproductive organs.[309]
Both women and men often removed their pubic hair,[310] but grooming may have varied over time and by individual preference. A fragment from the early satirist Lucilius refers to penetrating a "hairy bag",[311] and a graffito from Pompeii declares that "a hairy cunt is fucked much better than one which is smooth; it's steamy and wants cock".[312]
At the entrance to a caldarium in the bath complex of the House of Menander at Pompeii, an unusual graphic device appears on a mosaic: a phallic oil can is surrounded by strigils in the shape of female genitalia, juxtaposed with an "Ethiopian" water-bearer who has an "unusually large and comically detailed" penis.[313]
Breasts[edit]

Pompeiian wall painting (Secret Museum, Naples)
Latin words for "breasts" include mammae (cf. English "mammary"), papillae (more specifically for "nipples"), and ubera, breasts in their capacity to provide nourishment, including the teats or udder of an animal.[314] Papillae is the preferred word when Catullus and the Augustan poets take note of breasts in an erotic context.[315]
The breasts of a beautiful woman were supposed to be "unobtrusive." Idealized breasts in the tradition of Hellenistic poetry were compared to apples;[316] Martial makes fun of large breasts.[317] Old women who were stereotypically ugly and undesirable in every way had "pendulous" breasts.[318] On the Roman stage, exaggerated breasts were part of the costuming for comically unattractive female characters, since in classic Roman comedy women's roles were played by male actors in drag.[319]
While Greek epigrams describe ideal breasts,[320] Latin poets take limited interest in them, at least as compared to the modern focus on admiring and fondling a woman's breasts.[321] They are observed mainly as aspects of a woman's beauty or perfection of form, though Ovid finds them inviting to touch.[322] In one poem celebrating a wedding, Catullus remarks on the bride's "tender nipples" (teneris ... papillis), which would keep a good husband sleeping with her; erotic appeal supports fidelity within marriage and leads to children and a long life together.[323]

A mastos, a breast-shaped drinking cup
Because all infants were breastfed in antiquity, the breast was viewed primarily as an emblem of nurturing and of motherhood.[324] Mastoi, breast-shaped drinking cups, and representations of breasts are among the votive offerings (vota) found at sanctuaries of deities such as Diana and Hercules, sometimes having been dedicated by wet nurses.[325] The breast-shaped cup may have a religious significance; the drinking of breast milk by an adult who is elderly or about to die symbolized potential rebirth in the afterlife.[326] In the Etruscan tradition, the goddess Juno (Uni) offers her breast to Hercules as a sign that he may enter the ranks of the immortals.[327] The religious meaning may underlie the story of how Pero offered breast milk to her elderly father when he was imprisoned and sentenced to death by starvation (see Roman Charity).[328] The scene is among the moral paintings in a Pompeiian bedroom that belonged to a child, along with the legend "in sadness is the meeting of modesty and piety."[329] Pliny records medicinal uses of breast milk, and ranks it as one of the most useful remedies, especially for ailments of the eyes and ears. Wrapping one's head in a bra was said to cure a headache.[330]

Pero offering her breast milk to her aged father in an act of "Roman Charity"
Baring the breasts is one of the gestures made by women, particularly mothers or nurses, to express mourning or as an appeal for mercy.[331] The baring and beating of breasts ritually in grief was interpreted by Servius as producing milk to feed the dead.[332] In Greek and Latin literature, mythological mothers sometimes expose their breasts in moments of extreme emotional duress to demand that their nurturing role be respected.[333] Breasts exposed with such intensity held apotropaic power.[334] Julius Caesar indicates that the gesture had a similar significance in Celtic culture: during the siege of Avaricum, the female heads of household (matres familiae) expose their breasts and extend their hands to ask that the women and

>>77829930
>>77830751
>>77830877
>>77830888
Лечение[править | править вики-текст]
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Эта отметка установлена 12 мая 2011.
Считается, что эффективность лечения бородавок всеми методами около 75 % (на 2006 год)[источник не указан 21 день].
Медикаментозные методы[править | править вики-текст]
Идеализированное лечение вирус-индуцированных бородавок включает применение противовирусных препаратов или иммунизацию против вируса. К сожалению, для плоских бородавок это не всегда приемлемо. Разрушающая химиотерапия — препараты, содержащие кислоты: Ферезол, Трихлоруксусная кислота, Салициловая кислота; 5-фторурацил (в форме мазей, аппликаций, кремов), местное применение ретиноевой кислоты может привести к исчезновению бородавок. Применяется иммунотерапия — инъекции антигенов candida или trichophytin USP, либо современные варианты — применение низкомолекулярных производных имиквидазохинолинамина, которые являются индуктором цитокинов, в частности, интерферона.
Хирургические методы[править | править вики-текст]
Обыкновенные, старческие и плоские бородавки разрушают замораживанием жидким азотом, хлорэтаном, диметиловым эфиром, смесью диметилэфира и пропана или «сухим льдом», электрокоагуляцией, гальваническим током, током д’Арсонваля, удаление радиоволновой хирургией.
В комплексной терапии применяют лекарственные препараты.
Остроконечные кондиломы лечат хирургически. Подошвенные бородавки иногда уничтожают многократным введением под основание раствора новокаина, как противовоспалительное средство.
Народная медицина[править | править вики-текст]
В народной медицине против бородавок используют растительные средства: соки чистотела, лютика весеннего, молочая полумохнатого, бодяка ланцетолистного, лука репчатого, ряски маленькой, а также препараты из травы клоповника сорного, полыни горькой, семян василька синего, плодов рябины обыкновенной, листьев туи западной, льняное масло[1].
В различных культурах существуют поверья,[2] что бородавки исчезают при применении внушений или заговоров.
См. также[править | править вики-текст]
Контагиозный моллюск
Примечания[править | править вики-текст]
↑ Лекарственные растения в народной медицине. Бородавки. Проверено 23 апреля 2013. Архивировано из первоисточника 28 апреля 2013.
↑ Владимир Леви Шесть ноктюрнов для бородавки // Мастер Жизни: конкретная психология. — В. N 30 от 12 июня 2001г.
Литература[править | править вики-текст]
commons: Бородавка на Викискладе?
Якобзон Л. Я. Бородавки // Энциклопедический словарь Брокгауза и Ефрона: В 86 томах (82 т. и 4 доп.). — СПб., 1890—1907.
Warszawer-Schvarcz L. Treatment of plantar warts with banana skin. Plast. Reconstr. Surg 1981. 68; 975-6. PMID 7301999
Cochrane Database Syst Rev. 2003;(3):CD001781. PMID 12917913


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>>77831154
Диагностика[править | править вики-текст]
Лабораторная диагностика прежде всего заключается в бактериологическом исследовании крови, кала, мочи, желчи. Метод гемокультуры можно использовать с первых дней заболевания и до конца лихорадочного периода, желательно до начала лечения. Для этого 5-10 мл крови из локтевой вены у постели больного засевают на 20 % желчный бульон или среду Рапопорта, мясопептонный бульон с 1 % глюкозы, либо даже в стерильную дистиллированную воду. Объем среды — 50-100 мл. Соотношение материала и среды должно быть 1:10. Кал, мочу, дуоденальное содержимое исследуют со 2-й недели от начала заболевания, засевая на среды Плоскирева, Левина, Мюллера и др. Предварительный результат этих исследований получают через 2 дня, окончательный — через 4 дня.
Для выявления брюшной тифозной палочки в фекалиях, моче, дуоденальном содержимом используют РИФ с меченными сыворотками к О- и Vi-антигенам. Предварительный ответ может быть получен в течение 1 ч, окончательный — через 5-20 ч.
Из серологических методов используют РА (Видаля) и РПГА с цистеином. Реакцию Видаля ставят с Н- и О-антигенами с 7-9-го дня заболевания повторяют на 3-4-й неделе для определения нарастания титра (от 1:200 до 1:400-1:800-1:1600). Последнее имеет значение для исключения положительного результата реакции, который может быть обусловлен предшествовавшей иммунизации против брюшного тифа. Ответ может быть получен через 18-20 ч. При постановке РПГА учет результатов проводят после инкубирования пластин при 37° С в течение 1,5-2 ч и повторно — через 24 ч нахождения при комнатной температуре. Положительный считается реакция в титре 1:40 и выше.
Лечение[править | править вики-текст]
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Госпитализация. Режим в остром периоде и до 10-го дня нормальной температуры тела постельный, а при осложнениях — строгий постельный. Расширение режима — с осторожностью: не производить резких движений, не поднимать тяжестей, не натуживаться во время дефекации.
Резкое ограничение механических и химических раздражителей слизистой оболочки желудочно-кишечного тракта, исключение продуктов и блюд, усиливающих процессы брожения и гниения в кишечнике. При неосложненных формах стол № 2, за 5—7 дней до выписки замена на № 15. Прием комплекса витаминов (аскорбиновая кислота — до 900 мг/сут, витамины В1 и В2 по 9 мг, РР — 60 мг, Р — 300 мг/сут).
Курс терапии до 10-го дня нормальной температуры тела вне зависимости от тяжести течения и быстроты клинического выздоровления больного. Если в течение 4—5 дней нет перелома в состоянии — отменить и назначить другой.
Левомицетин (хлорамфеникол). взрослым внутрь за 20—30 мин до еды 50 мг/кг/сут, на 4 приема. После нормализации температуры тела − 30 мг/кг/сут. В случаях невозможности перорального приема (тошнота, рвота, боли в эпигастрии) парентерально — левомицетина сукцината 3 г в сутки или ампициллин: взрослым внутрь после еды по 1—1,5 г 4—6 р/с или парентерально 6 г/с. триметоприма (80 мг в таблетках) и сульфаметоксазола (400 мг в таблетках) — бисептола, бактрима, септрина, котримоксазола. взрослым внутрь по 2 таблетки 2 р/д после еды (при тяжелых формах 3 таб) 3—4 недели.
Лечение тяжелых, осложненных и сочетанных форм эффективно парентерально комбинации ампициллина (6—8 г/сут) и гентамицина (240 мг/сут). Для дезинтоксикации в легких случаях обильное питье (до 2,5—3 л в сутки), энтеросорбенты через 2 часа после еды (энтеродез — 15 г/сут, полифепан — 75 г/сут, угольные сорбенты — 90 г/сут) и ингаляции кислорода через носовые катетеры по 45—60 мин 3—4 раза в сутки.
При среднетяжелом течении дезинтоксикация + парентеральным введением изотонических глюкозо-солевых растворов до 1,2—1,6 л/сут (5 % раствор глюкозы, лактасол, квартасол, ацесоль, хлосоль), 5—10 % раствора альбумина по 250—100 мл, бензонала натрия по 0,1 г внутрь 3 раза в день (за счет стимуляции микросомальных ферментов печени). При нарастании интоксикации показано назначение преднизолона (45—60 мг в сутки) перорально коротким курсом (5—7 дней), проведение курса оксигенобаротерапии. В тех случаях, когда проводимая терапия не дает положительных результатов в течение 3 суток, при микст-инфекциях и рецидивах заболевания в комплексе лечебных мероприятий показана гемосорбция и переливание крови.
Всем больным брюшным тифом и паратифами назначаются стимуляторы лейкопоэза и репаративных процессов (метилурацил по 0,5 г или пентоксил по 0,3 г 3 раза в день после еды), ангиопротекторы (аскорутин по 1 таблетке 3 раза в день). В периоде реконвалесценции лицам с выраженной астенизацией показаны адаптагены — настойка элеутерококка, заманихи, корня женьшеня, пантокрина, лимонника китайского в обычных терапевтических дозировках.
Энтеросорбция при брюшном тифе[править | править вики-текст]
Сложившаяся система лечения брюшного тифа не

Диспансерное наблюдение за переболевшими[править | править вики-текст]
Прекращение бактериовыделения бывает временным и через некоторое время (до нескольких лет) может возобновляться. Выписка реконвалесцентов осуществляется на фоне полного клинического выздоровления, нормализации лабораторных показателей, после 3-кратных отрицательных посевов кала, мочи и однократного—желчи, но не ранее 21-го дня нормальной температуры тела. После выписки из стационара переболевшие подлежат диспансерному наблюдению, по истечении 3 мес проводится бактериологическое исследование кала, мочи и желчи. При отрицательных результатах наблюдение прекращается. Реконвалесценты из числа работников пищевых и приравненных к ним предприятий находятся под наблюдением на протяжении всей трудовой деятельности. В XX веке было известно несколько очагов заболеваний, вызванных здоровыми переносчиками, одними из самых известных здоровых носителей были так называемые Тифозная Мэри и Тифозный Джон.
Источники информации[править | править вики-текст]
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В этой статье не хватает ссылок на источники информации.
Информация должна быть проверяема, иначе она может быть поставлена под сомнение и удалена.
Вы можете отредактировать эту статью, добавив ссылки на авторитетные источники.
Эта отметка установлена 13 мая 2011.
Примечания[править | править вики-текст]
↑ Song J, Willinger T, Rongvaux A, Eynon EE, Stevens S, Manz MG, Flavell RA, Galán JE. A mouse model for the human pathogen Salmonella typhi. — Cell Host Microbe. 2010 Oct 21;8(4):369-76.
↑ В. Н. Тимченко, Л. В. Быстрякова. Инфекционные болезни у детей. — «СпецЛит», 2001. — С. 285—296.
↑ Crump JA, Luby SP, Mintz ED. The global burden of typhoid fever. Bull World Health Organ 2004; 82: 346-353.
↑ Е. П. Шувалова. Инфекционные болезни. — «Медицина», 2005. — С. 70—88.
↑ Н. Д. Ющук, Ю. Я. Венгеров. Инфекционные болезни. — «Медицина», 2003. — С. 64—73.
↑ Ж. И. Возианова. Инфекционные и паразитарные болезни. — «Здоров'я», 2000. — Т. 1. — С. 340—379.
↑ "Энтеросорбция" под ред. проф. Н.А. Белякова — Л., 1991. - 336с.
Литература[править | править вики-текст]
Тиф брюшной // Энциклопедический словарь Брокгауза и Ефрона: В 86 томах (82 т. и 4 доп.). — СПб., 1890—1907.
Томас Манн, «Будденброки»
Ссылки[править | править вики-текст]
Брюшной тиф. Паратифы А и В. Этиология. Эпидемиология. Патогенез. Клиническая картина. Атипичные формы. Осложнения. Дифференциальная диагностика. Лабораторная диагностика. Принципы лечения. Мероприятия в эпидемическом очаге. Эпидемиологический надзор. Профилактические мероприятия. Особенности внутрибольничного распространения.
Брюшной тиф у детей
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Бубонная чума
[править | править вики-текст]Материал из Википедии — свободной энциклопедии
Бубонная чума
Plague -buboes.jpg
Больной с паховыми бубонами
МКБ-10 A20.0
МКБ-9 020.0
DiseasesDB 14226

Блоха Xenopsylla cheopis, заражённая бактериями чумы (видны как тёмная масса)

Чёрная крыса — естественный резервуар инфекции[1]
Бубо́нная чума́ — преобладающая у человека форма чумы, острого природно-очагового заболевания, вызываемого бактерией Yersinia pestis, переносимой блохами, паразитирующими на крысах, которые могут переходить на человека. Чума относится к особо опасным инфекциям.
Бубонная чума развивается при проникновении возбудителя через кожу (как правило, при укусе инфицированной блохи, но возможно заражение и при укусе инфицированной крысы или другого животного), характеризуется болезненным воспалением лимфатических узлов с образованием «бубонов», чаще всего — паховых, реже — подмышечных, проявляется лихорадкой и выраженной интоксикацией. Инкубационный период составляет 2—6, реже от 1 до 12 дней[2].
Заражение от человека к человеку, как правило, осуществляется воздушно-капельным путем и приводит к развитию лёгочной формы чумы. Также к развитию лёгочной формы чумы приводит осложнение бубонной чумы чумной пневмонией.
Обычным путем распространения бубонной чумы считается схема «крыса — блоха — человек», но во время масштабных эпидемий прошлого источником инфекции мог быть и больной бубонной формой чумы, которая передавалась по схеме «человек — блоха — человек» (так называемое «чумное побоище»[3]).
Традиционно бубонная чума считается той болезнью, которая стала причиной так называемой «Чёрной смерти», хотя во время этой пандемии чума была не только в бубонной, но и в легочной форме — по меткому замечанию Г. Гезера (1867)[4],
« «Черная смерть» если и уклонялась от обычной картины чумы, то это лишь потому, что она совмещала в себе все те явления, которые были порознь в различных чумных эпидемиях. »
Отдельные учёные оспаривают чумной характер «Чёрной смерти»[5]. Тем не менее, традиционную версию подтвердили генетические исследования останков её жертв[⇨].
Лечение бубонной чумы[править | править вики-текст]
Основная статья: Чума#лечение
Вплоть до конца XIX века чума практически не лечилась, хотя некоторые больные бубонной чумой выздоравливали спонтанно (летальность при бубонной форме чумы не была стопроцентной, хотя и достигала 95 %[6]).
Исторически бубонная чума стала первой формой чумы, поддающейся лечению - первые вылеченные больные появились с изобретением противочумных вакцин, а с внедрением в лечебную практику стрептомицина и других антибиотиков выздоравливают практически все больные, если лечение начато вовремя.
Примечания[править | править вики-текст]
↑ Джон Ллойд и Джон Митчинсон Вторая Книга всеобщих заблуждений. — М.: Фантом Пресс, 2012. — С. 53. — 416 с. — ISBN 978-5-86471-619-9.
↑ Бубонная чума (рус.). Независимая газета. Проверено 7 декабря 2008. Архивировано из первоисточника 17 февраля 2011.
↑ Супотницкие, 2006, с. 177,246
↑ Супотницкие, 2006, с. 92
↑ Bergdolt K. Die Pest: Geschichte des Schwarzen Todes. — München: C.H.Beck, 2006, S. 12. (нем.)
↑ Чума — Врачам, студентам, пациентам медицинский портал, рефераты, шпаргалки медикам, болезни лечение, диагностика, профилактика
Литература[править | править вики-текст]
Фёдоров В. Н., Рогозин И. И., Фенюк Б. К. Профилактика чумы / Под ред. Б. Н. Пастухова. — Изд. 2-е, испр. и доп. — М.: Медгиз, 1955. — 230 с. — 10 000 экз.
Супотницкий М. В., Супотницкая Н. С. Очерки истории чумы: В 2-х кн. — Кн. I: Чума добактериологического периода. — М.: Вузовская книга, 2006. — 468 с. — ISBN 5-9502-0093-4.

Биологическая опасность Это заготовка статьи по эпидемиологии. Вы можете помочь проекту, дополнив её.
Категории: Заболевания по алфавитуЧума