Poligamia gay
Gerontologia LGBT: velhice, gênero, sexualidade e a constituição dos “idosos LGBT”
Artigos • Horiz. antropol. 23 (47) • Jan-Apr 2017 • https://doi.org/10.1590/S0104-71832017000100010linkcopiar
LGBT gerontology: old age, gender, sexuality and the constitution of the ‘LGBT elders’
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Resumo
Este artigo apresenta um olhar antropológico e crítico para as principais dinâmicas do desenvolvimento de um pujante campo de produção de conhecimento (em especial norte-americano), o qual tem investigado por algumas décadas os processos de envelhecimentos de lésbicas, gays, bissexuais e transgêneros. Esse campo, ainda relativamente pouco conhecido no Brasil e na América execute Sul como um todo, tem sido chamado de “gerontologia LGBT”. Meu interesse, dessa maneira, reside em apresentar e contextualizar crítica e sistematicamente as principais tendências, polêmicas e embates teóricos desse campo, assim como os seus desdobramentos recentes em prol da complexa constituição, legitimação e criação de políticas públicas concernentes a novos atores sociais (cuja assunção se dá em concomitância), no caso: os “idosos LGBT”.
Palavras-chave
gerontologia LGBT; id
Understanding the Increase in Moral Acceptability of Polygamy
One thing I look forward to each May is the "moral acceptability" section of Gallup's Values and Views poll -- the section that provides a list of behaviors and asks Americans to utter whether each is morally acceptable or morally wrong. As my colleague Megan Brennan recently reviewed, there is a great deal of variation in the responses. For example, 90% of Americans say birth direct is morally acceptable, putting it at the top of the list, while just 9% declare that married men and women having an affair is morally acceptable, putting that behavior at the bottom.
The survey has been asking about most of the behaviors on the list since the early 2000s, giving us marvelous trend lines for gauging how the public's views on morality have morphed in one command or the other over time. Megan's review pointed out that the proportion of Americans who find the death penalty morally acceptable, now 54%, is the lowest in our history of asking that scrutinize. Another important trend has been the increase in the moral acceptability of gay and female homosexual relations, now 66%, up from as low as 38% (in 2002). And i
Well, here’s an attempt at a principled ground. The polygamy argument rests, I think, on a couple of assumptions. The first is that polygamous impulses are morally and psychologically equivalent to homosexual impulses, since both are diversions from the healthy heterosexual norm, and that the government has a role to prevent such activities. But I wonder whether Bennett really agrees with this. Almost everyone seems to accept, even if they find homosexuality morally troublesome, that it occupies a deeper level of human consciousness than a polygamous impulse. Even the Catholic Church, which believes that homosexuality is an “objective disorder,” concedes that it is a profound element of human culture. It speaks of “homosexual persons,” for example, in a way it would never speak of “polygamous persons.” And almost all of us tacitly believe this, even in the very use of the term “homosexuals.” We agree also that multiple partners can be desired by gays and straights alike: that polygamy is an activity, whereas both homosexuality and heterosexuality are states.
So where is the valid connection between accepting queer marriage and sanctioning polygamy? Rationally, it's a comp