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Opposition to LGBTQ rights
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Opposition to LGBTQ rights
Opposition to legal rights for lesbian, gay, bisexual, transgender, and queer (LGBTQ) people exists worldwide. Opponents of LGBTQ rights may object to the decriminalization of homosexuality, laws permitting civil unions or partnerships, same-sex parenting and adoption, the inclusion of LGBTQ people in the military, access to assisted reproductive technology, and gender-affirming surgery and hormone therapy for transgender individuals.
Organizations that oppose LGBTQ rights often resist the enactment of laws legalizing same-sex marriage, the passage of anti-discrimination legislation aimed at curbing discrimination against LGBTQ people (including in employment and housing), the adoption of anti-bullying laws to protect LGBTQ minors, the decriminalization of same-gender relationships, and other related laws. These groups are often religious or socially conservative in nature. Such opposition can be motivated by homophobia, transphobia, bigotry, animosity, religion, moral beliefs, political ideologies, or other factors.
According to the Stanford Encyclopedia of Philosophy, "natural law theory offers the most common intellectual defense for differential treatment of gays and lesbians". Dag Øistein Endsjø, a Norwegian scholar and professor of religious studies, and the United Nations Special Rapporteur on Freedom of Religion or Belief, have stated that religious belief underpins most forms of opposition to LGBTQ rights.
The first organized gay rights movement arose in the late nineteenth century in Germany.
In the 1920s and into the early 1930s, there were LGBTQ communities in cities like Berlin; German-Jewish sexologist Magnus Hirschfeld was one of the most notable spokespeople for LGBTQ rights at this time. When the Nazi party came to power in 1933, one of the party's first acts was to burn down Hirschfeld's Institut für Sexualwissenschaft, where many prominent Nazis had been treated for perceived sexual problems. Initially tolerant to the homosexuality of Ernst Röhm and his followers, many gay men were purged from the Nazi Party following the Night of the Long Knives and the Section 175 Laws began to be enforced again, with gay men interned in concentration camps by 1938.
Under the Nazi rule in Germany, the dismantling of rights for LGBTQ individuals was approached in two ways. By strengthening and re-enforcing existing laws that had fallen into disuse, male homosexuality was effectively re-criminalised; homosexuality was treated as a medical disorder, but at a social level rather than individual level intended to reduce the incidence of homosexuality. The treatment was a program of eugenics, starting with sterilisation, then a system of working people to death in forced labour camps, and eventually refined by medical scientists to include euthanasia. The driving force was the elimination of perceived degeneracy at various levels – genetic, social, identity and practice, and the elimination of such genetic material in society. Lifton wrote about this in his book The Nazi Doctors:
[...] sexology and defense of homosexuality [...] were aspects of "sexual degeneration, a breakdown of the family and loss of all that is decent," and ultimately the destruction of the German Folk. [...] medicine was to join in the great national healing mission, and the advance image of what Nazi doctors were actually to become: the healer turned killer. [...] Sterilization policies were always associated with the therapeutic and regenerative principles of the biomedical vision: with the "purification of the national body" and the "eradication of morbid hereditary dispositions." Sterilization was considered part of "negative eugenics" [...]
It is argued that the number of gay people who perished in the Holocaust was quite low in comparison to other Holocaust victims, and confined to Germany itself, based on estimates that of 50,000 gay people who came before the courts, between 5,000 and 15,000 ended up in concentration camps. However, many of those who came before the courts were directed (or volunteered) to undergo sterilisation/castration; they would be included with others who, in line with the historic shift in German society (that started with Westphal, and developed through Krafft-Ebing to Magnus Hirschfeld, of homosexuality being seen as having a neurological, endocrinological or genetic basis), were treated for homosexuality as a medical rather than criminal matter.
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Opposition to LGBTQ rights
Opposition to legal rights for lesbian, gay, bisexual, transgender, and queer (LGBTQ) people exists worldwide. Opponents of LGBTQ rights may object to the decriminalization of homosexuality, laws permitting civil unions or partnerships, same-sex parenting and adoption, the inclusion of LGBTQ people in the military, access to assisted reproductive technology, and gender-affirming surgery and hormone therapy for transgender individuals.
Organizations that oppose LGBTQ rights often resist the enactment of laws legalizing same-sex marriage, the passage of anti-discrimination legislation aimed at curbing discrimination against LGBTQ people (including in employment and housing), the adoption of anti-bullying laws to protect LGBTQ minors, the decriminalization of same-gender relationships, and other related laws. These groups are often religious or socially conservative in nature. Such opposition can be motivated by homophobia, transphobia, bigotry, animosity, religion, moral beliefs, political ideologies, or other factors.
According to the Stanford Encyclopedia of Philosophy, "natural law theory offers the most common intellectual defense for differential treatment of gays and lesbians". Dag Øistein Endsjø, a Norwegian scholar and professor of religious studies, and the United Nations Special Rapporteur on Freedom of Religion or Belief, have stated that religious belief underpins most forms of opposition to LGBTQ rights.
The first organized gay rights movement arose in the late nineteenth century in Germany.
In the 1920s and into the early 1930s, there were LGBTQ communities in cities like Berlin; German-Jewish sexologist Magnus Hirschfeld was one of the most notable spokespeople for LGBTQ rights at this time. When the Nazi party came to power in 1933, one of the party's first acts was to burn down Hirschfeld's Institut für Sexualwissenschaft, where many prominent Nazis had been treated for perceived sexual problems. Initially tolerant to the homosexuality of Ernst Röhm and his followers, many gay men were purged from the Nazi Party following the Night of the Long Knives and the Section 175 Laws began to be enforced again, with gay men interned in concentration camps by 1938.
Under the Nazi rule in Germany, the dismantling of rights for LGBTQ individuals was approached in two ways. By strengthening and re-enforcing existing laws that had fallen into disuse, male homosexuality was effectively re-criminalised; homosexuality was treated as a medical disorder, but at a social level rather than individual level intended to reduce the incidence of homosexuality. The treatment was a program of eugenics, starting with sterilisation, then a system of working people to death in forced labour camps, and eventually refined by medical scientists to include euthanasia. The driving force was the elimination of perceived degeneracy at various levels – genetic, social, identity and practice, and the elimination of such genetic material in society. Lifton wrote about this in his book The Nazi Doctors:
[...] sexology and defense of homosexuality [...] were aspects of "sexual degeneration, a breakdown of the family and loss of all that is decent," and ultimately the destruction of the German Folk. [...] medicine was to join in the great national healing mission, and the advance image of what Nazi doctors were actually to become: the healer turned killer. [...] Sterilization policies were always associated with the therapeutic and regenerative principles of the biomedical vision: with the "purification of the national body" and the "eradication of morbid hereditary dispositions." Sterilization was considered part of "negative eugenics" [...]
It is argued that the number of gay people who perished in the Holocaust was quite low in comparison to other Holocaust victims, and confined to Germany itself, based on estimates that of 50,000 gay people who came before the courts, between 5,000 and 15,000 ended up in concentration camps. However, many of those who came before the courts were directed (or volunteered) to undergo sterilisation/castration; they would be included with others who, in line with the historic shift in German society (that started with Westphal, and developed through Krafft-Ebing to Magnus Hirschfeld, of homosexuality being seen as having a neurological, endocrinological or genetic basis), were treated for homosexuality as a medical rather than criminal matter.