redaqtorisgan / EDITORIAL

aqarTveloSi 2010 wlis gazafxulze dagegmili adgilobrivi arCevnebis moaxloebasTan erTad sagrZnobi gaxda qsenofobiuri da kerZod, homofobiuri ganwyobebis gaZliereba. mediaSi araerTi homofobiuri siuJeti Tu statia gamoCnda, romlis mizani lgbt jgufis terorizireba da kidev ufro meti stigmatizaciaa. es yovelive jgufis xilvadobis uprecedento zrdis paralelurad mimdinareobda. yvelaferi ki imiT dagvirgvinda, rom 2009 wlis 15 dekembers policiam fondis ofisis reidi moaxdina, eTikis normebis uxeSi darRveviT qalTa programis monawileebs Seuracxyofa miayena da proceduruli darRvevbis TanxlebiT fondis Tavmjdomare daakava. am yvelaferma sagrZnoblad Seaferxa winamdebare nomerze muSaobis dasruleba. Tumca, miuxedavad zemoTCamoTvlili problemebisa, Jurnalze momuSave gundma mainc SeZlo nomris momzadeba. Jurnalis am nomerSi ixilavT saqarTveloSi ganviTarebuli movlenebis mimoxilvas gafarToebul formatSi. uflebebis ganyofilebaSi transgenderis Temas SevexebiT. usafrTxo sqesobrivi cxovrebis wesze informirebulobisa da xelmisawvdomobis kvlevis wina nomerSi dawyebuli analizis meore nawils janmrTelobis rubrika gTavazobT. lgbt Tanasworobis kulturuli da religiuri barierebis daZlevaze ixilavT reportaJs maltidan. garda amisa, gTavazobT intervius daglas sandersTan, romelic gaeroSi gei uflebebze pirveli alaparakda. baTumelebis Temas gverdi ver avuareT da komentars gTavazobT. sxvadasxva kulturaSi homoseqsualobis ganxilvas iaponiiT vagrZelebT. sxeulisa da qoreografiis urTierTobaze sxvadasxva drosa da kulturaSi Cveni art rubrika mogiTxrobT.

ith the upcoming elections in spring 2010 homophobic sentiments obivously strengthen in Georgia. We have seen number of TV plots and articles that are to terorize LGBT community and contribute to its even greater stigmatization. We have witnessed these tendencies in parallel to ever increased visibility of the community. By december 15th 2009 these occurances came to a logical conclusion when police has reaided offices of Inclusive Foundation, breached ethical conduct by insulting women programme members and processual norms while detaining chairperson of the foundation. This has impeded regular working environment and made it a challenging task to complete working on the present issue of Me magazine. Nevertheless, the issue is complete and at your disposal thanks to the efforts of magazine team. The present issue offers an overview of important happenings in Georgia in a broader format. Transgender rights issue is in focus of rights section. The concluding part of findings of our survey on awareness of and access to safe sexual lifestiles continued from the previous issue is the topic of health section. Report from Malta conference offers insight to overcoming cultural and religious barriers to LGBT equality. In addition to this we have talked with Douglas Sanders first to speak at the UN. We provide commentary on Batumelebi blackmale affair. We have captured issue of homosexuality in various cultures in previous issues. This time we focus on Japan. The undercurrents of relating body and coreography to one another is covered in our arts section.


siaxleebi, saqarTvelo / NEWS GEORGIA

iubi le

Anniversary
agazines 3 years anniversary was celebrated at the Black Seaside village Kvariati. Over 100 guests joined magazine authors in celebrating the date, among them 20 participants from 9 countries who came to Batumi to participate in PRECIS Project task force meeting. Guests from Tbilisi and community members spending their vacations by the seaside also joined the event. Authors were awarded special gifts. Me and My Monkey duo performed live their new track entitled With Me composed specially for the occasion, while other band -The Forest - took good care of the rest of the music programme. Gregory Regini, the first photographer in Georgia to start cooperation with the magazine presented his latest works in a slideshow session. The anniversary track With Me has become one of the heats of the MAMM band later, when they performed it in number of televised broadcasts as well as during Tbilisi city festival concert Tbilisi Altervision Newcomers. The track is nominated for annual electronic music awards Electronauts. The remarkable lyrics of the track is based on Walt Wittmans poem from the 1860.

urna lis 3 wlis iubi le kva ri aTSi aRiniSna. Ronis Zi ebas av tore bis garda 100-ze me ti gulSe mat ki varic da es w ro. maT ricx vSi iy vnen pro eqt `preci sis~samuSao Sex vedraze baTum Si Sekre bili 20-mde aqti visti 9 qveyni dan, Tbilisi dan mow ve uli stumre bi da baTum Si myo fi lgbt jgufis wev rebi da me gob rebi. avto rebs sa maxsov ro sa Cuq re bi gadae caT. Sedga specialu rad am Ta ri Ris aRsaniS navad Seqmni li kompo zi ci is `With Me~pre zen tacia, ro me lic mis ma av to rebma, jguf ma Me and My Monkey cocxlad Seasru les. mTe li da narCe ni saRa mos musikalu ri gan wyo bis Seqm naze jgu fi The Forest zrunav da. sa Ramo vi zualura dac sa intere so ga modga. kerZod, gre gori re jinim ma yurebels mi si bolod roin de li foto na muSevrebis sla id -Sou wa rud gi na. aR saniS na via, rom grego ri reji ni pirve li fotoxe lova nia sa qar Tve lo Si, romelmac Jurnal Tan TanamSromlo ba daiwyo. rac Se e xeba mu si kalur kompo zici as `With Me~igi ameri ke li poetis, uolt uitma nis 1860 wles dawe ri li leq sis mi xed viT Seiqm na da dRei saTvis jgufis re pertu arSi er T -erTi yve la ze popularu li nawarmo ebi a. swored

Media
y the late fall topic of homosexuality was frequently raised through Georgian TV media in different contexts. One important appearance was made through Imedi TV programme Time of Truth where prominent professor made coming out through national air. Public coming out is no longer a news in Georgia. This time though it was rather directed in a way that sequence of questions asked by the anchor would make homosexuality and collaboration with the Soviet security services directly linked to each other. On the positive note, few radio programs have criticized the programme for promoting this stance. he following day journalists have witnessed rather intriguing continuation of talks on the same topic. Coordinator of investigatory journalism unit of regional Batumelebi newspaper Tedo Jorbenadze was asked in the special


siaxleebi, saqarTvelo / NEWS GEORGIA
am sim ReriT warsd ga jgufi araerT te lep roeq tsa da Tbi lisobi sadmi miZRvnil kon certze `Tbilisi Altervision Newcomers. kompozi cia no minirebulia yovelw li u ri eleq t ronuli mu sikis kon kur sze `eleq t ronav te bi.

me dia
e mod gomis mi wuruls qarTul sa te levi zio siv rce Si ara erTxel wa moiW ra ho mo seqsua lo bis Te ma sxvadasxva konteq stSi. aRsa niSna via `imed ze~gasu li gadace ma `simar Tlis dro, rom lis mo nawi le mac, qu Ta isis er T-er Ti umaR le si dawe se bule bis pe dagogma sa jarod aRi ara ho moseq sualuri orien ta cia. es ad rec mom x dara sxva das xva ToqSo ue bis eTerSi, Tum ca am Ja mad wam y vanma, Salva ramiSvil ma kiTxve bis Tan mim dev roba ise gaa na wila, rom mayure bels Seeq m na az ri, rom respo dentis ho moseq sualo ba pirdapir kav SirSi iyo sabWoTa spec sam saxureb Tan mis TanamSrom lo basTan. aR saniS navia isic, rom ra dio e Te riT ase Ti kon teq stis mizan mi marTulad Seq m nisaTvis ram de nime Jurnalist ma ga akriti ka kidec `ime di~da Salva ra miS vi li. aRsaniSna via, rom gadace mis eTerSi gas v li dan me ore dRes ga zeT `baTume le bis~Jurnalisturi ga mo Ziebis jgu fis ko ordi natori Te do jor benaZe aWa ris avtonomi uri respub li kis sod-is gan yo filebaSi dai bares da mi si daSanta Jeba sca des. San taJis Te ma Jur nalistis seq sualur orien taci as exe boda. am informaciam sapro testo re aq cia gamoiwvia da sity vis Ta vi sufle bis xelyofis mcde lo bad Sefasda. Tumca Santa Jis Temis dag moba TiT qmis ar momx dara im gamo nakli sis garda, rom TviT `baTume le bis~presreliz Si es qme de ba Se fase bu li iyo seqsua lu ri ori en taci as Tan dakav Si re biT saqarT ve loSi arse buli stigmis borotad gamo ye nebad. telemedia gul mod gi ned ecada ar ga e Suqe bina es faq ti, xolo zo gi erTi maTgani, vinc `baTume lebis~pres kon fe ren ci a ze mivi da Jur na listis ojaxuri statusiT uf ro da inte resda, vid re sod -is qmede biT. am SemTx ve vebis Sem deg homofobi ur ma me diakampa niam kidev uf ro mZlav ri da or gani zebuli sa xe mii Ro. kerZod, te le vi zi e bis eTer-

operations department (SOD) where he received threats of outing him unless he terminated working for the newspaper. This information was immediately publicised and caused strong protest against infringement on freedom of speech. However, it was rarely said that the issue of blackmailing was to be condemned as well. It was only the editors of Batumelebi who stated that police has abused the fact that homosexuality is stigmatized in Georgia. TV media tried not to cover the case at all, while some others who attended the pressconference were more preoccupied with asking questions regarding marital status of the journalist rather than details of blackmail. After abovementioned cases the homophobic media campaign had even gone stronger and more liaised. Namely, a number of homophobic plots was aired and articles were printed. One of the articles criticized Women Fund in Georgia for announcing call for grant competition on LBT initiatives.

Competition

I
3

n collaboration with Inclusive, gay.ge initiative group had identified winners of the first ever publicly announced postcard competition on

/
siaxleebi, saqarTvelo-msoflio / NEWS GEORGIA - WORLD
Si ho mofobi uri si uJe tebi gavida da gazeT `a li aSi~dai beWda ga mox maure ba or ga niza cis `qal Ta fon di sa qarTve loSi~mi er les bo seli, biseqsua li da tran s gen de ri qalebis iniciativebis dafi nan se bis Sesaxeb.

konkur si
ainiciativo proeqtma gay.ge fondTan TanamSomlobiT homofobiis, Tanasworobisa da mravalferovnebis Temaze gamocxadebuli Ria baraTebis pirveli sajaro konkursis gamarjvebulebi gamoavlina. Jiuris wevrebis mier TiToeul kategoriaSi gamovlinda pirveli da meore adgilis mflobeli namuSevrebi. internet momxmarebels saSualeba mieca sakuTari arCevanic daefiqsirebina, ris Sedegadac TiToeul kategoriaSi gamarjvebulTa ricxvi kidev 3-iT gaizarda. organizatorebis mier 8 Ria baraTi SeirCa dasabeWdad. aRsaniSnavia, rom amgvari konkursi pirvelad Catarda saqarTveloSi da misma Sedegebma organizatorTa molodins namdvilad gadaaWarba. kerZod, sakonkursod wardgenili iyo 21 avtoris 50 namuSevari. organizatorebi madlobas uxdian internet servisebs jobs.ge da forum.ge konkursis Taobaze informaciis usasyodlod da Seuferxebelad gavrcelebisaTvis.

topics of homophobia, equality and diversity. Jury had named winners of the first and the second prizes in all respective categories. Internet users had their say through online voting that increased the number of favourite cards by 3. Organizers have selected 8 designs for print and distribution. As it was the first time open competition like this have taken place in Georgia the results of it were clearly beyond organizers expectations. Namely, 50 designs were submitted by 21 authors. Organizers would like to extend acknowledgement to Jobs.ge and forum.ge web services for pro bono service and for timely dissemination of the call for competition.

ada mi anis uf le bebis dRe

dekemberi msoflioSi adamianis uflebebis dRed aRiniSneba. es TariRi 1948 wels gaeros adamianis uflebebis sayovelTao deklaraciis miRebas ukavSirdeba. fondma am dRis aRniSvna sazeimo viTarebaSi gadawyvita. fondis momxmareblebisaTvis, partniorebisaTvis da megobrebisaTvis wveuleba gaimarTa. RonisZiebas 300-mde stumari daeswro. Sesavali nawili daeTmo am dRis mniSvnelobaze saubars. moxda Ria baraTebis konkursis gamarjvebuli namuSevrebis prezentaciac. stumrebs samaxsovro saCuqrebi daurigdaT. gamarjvebul baraTebTan, samkerdeebTan da bendenebTan erTad, stumrebma sqesobrivi gziT gadamdebi infeqiebisagan Tavdacvis saSualebebic

10

Human Rights Day

T
4

o mark the Human Rights Day Inclusive has organized party bringing together around 300 beneficiaries, partners and friends.

/
siaxleebi, saqarTvelo-msoflio / NEWS GEORGIA - WORLD
Introduction about the date was disseminated among party guests. Winner postcards were presented and given out as gifts together with specially created pins, bandanas and safe sex devices to everyone present at the party. The entertainment programme included games and dance acts for the entire night.

News
World
miiRes. RonisZieba gasarTobi programis TanxlebiT warimarTa, romelic saxaliso TamaSebiTa da sacekvao nomrebiT iyo gajerebuli.

uropean Parliament, this time by adopting resolution once again has criticized Lithuania for adopting law on protection of minors from detrimental effect of public information that restricts freedom of speech on homosexuality issues.

si axlee bi msoflio

erbian government was severely criticized by European Parliament gay and lesbian intergroup and ILGA Europe for banning the pride march in Belgrade. he law recognizing registered same sex partnerships entered into force in Austria, placing it among other 17 European countries that have similar provisions in place.

vroparlamentma, rezoluciiT litvis seimas mier ivlisSi miRebuli kanoni `arasrulwlovanTa informaciis mavne zegavlenisagan dacvis Sesaxeb~kidev erTxel amxila homoseqsualTa mimarT diskriminaciulobaSi.

b m Z

elgra dis praidis gauq me bi saTvis serbe Tis mTavroba evro parlamen ti sa da ilga ev ropis kriti kis adresa ti gaxda.

ortugal, although avoiding adoption rights, has made important step forward to marriage equality for same sex partners. alta hosted the biggest and the most representative ILGA Europe annual conference ever.

alta Si il ga -ev ropis istori aSi yvela ze war mo mad gen lo biTi yovelw li u ri kon ferencia ga imar Ta. alaSi Sevida kanoni, romelis mixedviTac registrirebuli erTsqesiani partniorobis aRiareba moxda. avstria me-18 evropuli qveyanaa, romelSic erTsqesiani partnioroba saxelmwifos mieraa aRiarebuli.

ro tuga liam erT sqe sia ni wyvile bis qorwinebis uf leba aRia ra.

uflebebi / RIGHTS

transgenderTa uflebebi

enderuli identoba yvela adamianis cxovrebis mTavari aspeqtia. am mxriv, transgenderebis genderuli identoba da sxva masTan dakavSirebuli sakiTxebi evropisa da SeerTebuli Statebis politikur da sakanonmdeblo asparezze ufro da ufro metad aqtualuri xdeba. lgbt TemSi, transgenderi adamianebi yvelaze mcire, magram mravalferovan jgufs warmoadgenen. amitomac, am statiaSi yuradReba maTi cxovrebis mxolod fundamentalur aspeqtebze iqneba gamaxvilebuli, kerZod sqesisa da saxelis Secvlis winapirobebze da masTan dakavSirebul problemebze.

transgenderis /transseqsualis gansazRvreba

rodesac adamiani ibadeba, sazogadoeba (eqimebi, ojaxi) mas miawers (ganusazRvravs, dauniSnavs) sqess. es daniSvna sakanonmdeblo da sazogadoebrivi Zalauflebis matarebelia da mas rogorc faqts, ise aRiqvamen. magram ara yvela. yvela ar aris bednieri icxovros am faqtiT. aseTi individualebi, zrdis procesSi metad da metad wuxdebian im faqtiT, rom is sqesi, romelic maT dabadebisas ganusazRvres, ar aris maTi, ar ekuTvnian am sqess da rac ar unda Zaldataneba gamoiyenos sazogadoebam, raTa isini dabadebisas gansazRvruli sqesis erTgulni datovos, mainc araferi Seicvleba. xSirad, individualebi, romlebsac interseqsualebs eZaxian, orive sqesisaTvis damaxasiaTebel biologiur niSnebs atareben da maTi romelime erT sqesSi moTavseba martivi amocana ar gaxlavT. SemTxvevaTa umravlesobaSi, es arc aris aucilebeli winapiroba pirovnebisaTvis, rom igrZnos saWiroeba miekuTvnebodes dabadebisas gamoweril sqess. anu sxvisi Tqma ar sWirdeba adamians imisTvis, rom Tavad igrZnos romel sqess miekuTvneba. mikuTvnebis es survili fsiqologiuri bunebisaa da imdenad mZlavria, rom veraferi Seayovnebs: wvrTna, dasja, akrZalva, ganaTleba an propaganda. propaganda ver da ar Secvlis adamianis genderul identobas an seqsualur orientacias. es jgufi or ZiriTad qvejgufad SeiZleboda

Transgender Rights

ender identity is a part of key aspects of everyones lives. In this regard, gender identity and related issues of transgender people are becoming one of the hottest issues on European and U.S. political and legal agendas. Among LGBT community, transgender individuals make up the smallest but the most diverse group of people. Therefore, in this article we focus on fundamental aspects related to lives of transgender people, namely the issues related with the conditions for the change of sex registration and name.

The definition of Transgender /Transsexual

When a person is born, society (doctors, family) usually assign them a sex. This assignment has legal and social power and is treated as a fact. Not everyone, however, is happy with living with this fact. As these individuals grow up, they become more and more conscious of the fact that what sex they were assigned at birth, is not who they are, who they want to be and who they can be regardless of the amount of pressure from society to make them stay true to the sex assigned at birth. Sometimes, individuals who are called intersex, carry biological traits of both sexes and do not easily fit in any of the two categories available: male or female. In most cases this is not a necessary precondition for a person to feel the need to belong to a gender she or he was not assigned to. The desire is of psychological nature but so strong nothing can withhold it: no training, punishment, prohibition, education or propaganda. Hear it well: propaganda does not and cannot change ones gender identity or sexual orientation, for that matter. The group can be largely divided into sub-groups: pre operative and post operative transgender individuals. Some cannot afford or do not wish to undergo biological sex change procedures like hormonal therapy and surgery. In either case, they usually are classified as FTM (female to male) or MTF (male-tofemale) In sum, transgender is the state of ones gender


dagveyo: winasaoperacio da operaciis Semdgomi transgenderi individualebi. saqme imaSia, rom yvelas ar SeuZlia an ar surs sqesis biologiuri cvlilebis procedurebi Caitaros. mag., iseTi procedurebi, rogorebicaa hormonaluri Terapia da operacia. operaciis miuxedavad, umetes SemTxvevaSi, isini Tavs miakuTvneben romelime an arcerT sqess. im SemTxvevaSi Tu isini romelime sqesTan identificirdebian FTM (qalidan-kacze) an MTF (kacidan-qalze) uwodeben. daskvnis saxiT unda iTqvas, rom transgenderi genderuli identobaa, (TviTidentifikacia rogorc qalis, kacis an arcerTis) romelic dabadebisas miniWebul sqess ar emTxveva (anu imas, rasac sxvebi xedaven, rodesac am adamianis garegnul fizikur da genetikur sqess akvirdebian). transgenderi araa seqsualuri orientaciis forma: isini SeiZleba iyvnen heteroseqsualebi, homoseqsualebi, biseqsualebi, multiseqsualebi an aseqsualebi. es garkveulwilad mesame sqesia, romelic SeiZleba iyos an arc iyos midrekili romelime erTi sqesis an genderuli identobis adamianTa mimarT.

uflebebi / RIGHTS

identity (self-identification as women, man, or neither) not matching assigned sex (based on how others see one based on physical/genetic sex). Transgender is not form of specific sexual orientation: they can be hetero, homo, bi, multi or asexual. Its a kind of third sex that may or may not be attracted to any particular sex or gender individuals.

Social and Political Dimensions

Transgender people often face serious problems that no other social group faces: specific types of discrimination, violence and general inability to live the identity they feel they belong to in a respectful and dignified manner. Since unlike most people, who will dress, speak and use manners typical to the representatives of the sex assigned at birth, transgender people experience gender in quite the opposite ways. In some cases, they may want to change their legal, social and physical status or some parts of it to tune them to the gender identity they belong to. These changes may be limited to external visual appearance like dressing, or may go deeply to medical/surgical stages where biological attributes present or not present at birth are either removed or added.

socialuri da politikuri ganzomilebebi

transgenderi adamianebi xSirad eCexebian seriozul problemebs, romelsac arcerTi sxva socialuri jgufi ar awydeba: diskriminaciis gansakuTrebul saxes, Zaladobasa da zogad SeuZleblobas icxovron im identobiT, romelsac miekuTvnebian da es dafasebuli da aRiarebuli iyos sxvaTa mier. adamianTa umravlesobisagan gansxvavebiT, romlebic icvamen, saubroben da iyeneben romelime sqesis warmomadgenlebisaTvis tipiur manerebs, transgenderebi genderis sxva gamocdilebiT cxovroben. zogierT SemTxvevaSi, maT SeiZleba moisurvon iuridiuli, socialuri da fizikuri statusi an romelime nawili am statusebisa, raTa moergon im identobas, romelsac miekuTvnebian. es cvlilebebi SeiZleba SezRuduli iyos garegnul, vizualur gamosaxulebaze, an Rrma samedicino da saoperacio safexurebsac ki moiTxovdes, sadac dabadebisas arsebuli an ararsebuli biologiuri sqesis atributebi SeiZleba iqnas mocilebuli an damatebuli.

Hate crime laws and inclusion of Transgender: U.S.A. and Europe

By now, we have established that transgender individuals do face violence and violence risks more than any other member of any social group in most societies across the globe. Sometimes cases like that of Brandon Teena and Gwen Araujo attract media attention, most of time we rarely hear about them. In the U.S., concerned policymakers have attempted to mediate this issue, due to the high fragility of the transgender group. The State of Minnesota was the first to adopt a law in 1988, followed by California, Connecticut, Hawaii, Missouri, New Mexico, Pennsylvania and Vermont.1 By March 15th, 2010 13 states and District of Columbia (109 cities and counties total. 2) had adopted laws that provided hate crime protections through an expanded definition of sexual orientation or as a specific protected class of under hate crimes legislation. By comparison, 31 and D.C. states have laws that address hate or bias crimes based on sexual orientation. 3

uflebebi / RIGHTS

Legal frameworks throughout the majority of Council of Europe members do not fare well either. There is a great variety of legal language used: 13 states believe this is a sex discrimination, 2 mismatch it with sexual orientation discrimination, etc. what sets European practices apart from the U.S. is that transsexuality and gender recognition is either regulated by laws, edicts, case laws or even on the decisions of public authorities. Several interesting practices appear throughout Europe: In Ireland, birth certificate will never be changed while in Hungary all it takes to achieve full legal recognition is an evaluation of two qualified public health professionals. In the UK, unlike Hungary, one must be first diagnosed with gender identity disorder, then the person must live at least for two years in the gender role s/he is and finally make a oath by swearing statutory declaration that one will not abandon newly acquired gender for the remaining years of life. This, however may seem harsh at first but on the other hand, the law does not require therapeutic treatment or undergoing of expensive surgeries. Since the adoption of the law and thanks to its protective clauses, many European transgender people have expressed their liking to the British model. A major legal document that extended its protection on transgender people was the Charter of Fundamental Rights of the European Union, signed by the EU in 2000: Article 7 has established the right for private and family life, including respect for chosen lifestyle and gender. Article 8 spoke about the right of protection of personal data which enabled transgender individuals not to have to disclose data on previous gender and that they in fact, are transsexuals i.e. formerly belonging to the other gender. This holds true for school records, passports, etc. and finally Article 3 established the right to the integrity of the person, which meant that everyones right for physical and mental integrity must be respected. Why is this important? Because a persons integrity is an absolute right and it cannot be conditionalised: that is be dependent on pre or post-operative statuses, sterilization or medical diagnosis. However, discrimination still persists in Europe and in the U.S.A.: Sterilization and hormonal treatment is still required in some European states, getting divorced and giving up parental rights is often required in order to recognize persons new gen-

siZulviliT motivirebuli danaSaulis amkrZalavi kanonebi da transgenderebis CarTuloba SeerTebul StatebSi da evropaSi.
zemoT ukve vimsjeleT imaze, rom transgenderebi awydebian Zaladobas da Zaladobis riskebs ufro metad, vidre sazogadoebrivi jgufis nebismieri sxva wevri msoflios sazogadoebaTa umravlesobaSi. zogjer, rogorc brendon Tiinasa (Brandon Teena) da gven araujos (Gwen Araujo) SemTxvavaSi moxda, isini mediis yuradRebas iqceven, magram mainc, Cven iSviaTad gvesmis maT Sesaxeb. SeerTebul StatebSi am sakiTxiT dainteresebulma politikosebma scades problemis mogvareba, radgan maTTvis amosavali wertili transgenderi jgufis maRali mowyvladoba iyo. minesotas Stati pirveli iyo, romelmac 1988 wels miiRo kanoni am jgufis dacvis mizniT. mas mohyva kalifornia, koneqtikuti, havai, misuri, niu meqsiko, pensilvania da vermonti.1 2010 wlis 15 martisTvis sul 13 StatSi da aseve kolumbiis olqSi2 (mTlianobaSi SeerTebuli Statebis 109 qalaqi da sagrafo) miiRes kanonebi, romlebic siZulviliT motivirebuli danaSaulisagan icavdnen transgender adamianebs seqsualuri orientaciis gafarToebuli gansazRvrebis meSveobiT da isini warmodgenilni iyvnen rogorc gansakuTrebiT daculi klasi siZulviliT motivirebuli danaSaulis maregulirebel kanonmdeblobaSi.3 savalalo mdgomareobaSia sakanonmdeblo CarCoebi evropis sabWos wevr saxelmwifoTa umravlesobaSi. mniSvnelovnad gansxvavebulia gamoyenebuli iuridiuli terminologia: 13 saxelmwifo miiCnevs rom transgenderebis diskriminacia sqesze dafuZnebuli diskriminaciaa, 2 arasworad aigivebs mas orientaciasTan dakavSirebul diskriminaciasTan, da a.S. evropaSi, amerikisgan gansxvavebiT, transseqsualoba da genderuli aRiareba kanonebisa da precedentuli gadawyvetilebebis garda sajaro moxeleTa gadawyvetilebebiTac regulirdeba. evropaSi praqtikis ramdenime saintereso magaliTi gvxvdeba: irlandiaSi, dabadebis mowmobis Secvla ubralod SeuZlebelia, maSin rodesac ungreTSi mxolod ori samedicino profesionalis Sefaseba da daskvnaa saWiro, rom sruli iuridiuli aRiareba miiRos pirma. did britaneTSi, ungreTisagan gansxvavebiT, individs jer unda daudgindes genderuli identobis darRveva, Semdeg man ori weli mainc unda icxovros arCeuli


uflebebi / RIGHTS
genderiT da bolos unda dados fici, rom mTeli cxovrebis ganmavlobaSi aRarasodes moindomebs genderis Secvlas. es SeiZleba mkacr moTxovnad mogveCvenos, magram am kanonis saamayod unda iTqvas, rom igi ar moiTxovs Terapiul mkurnalobas an ZviradRirebul saoperacio procedurebs. am kanonis miRebis Semdeg transgenderi adamianebis damcveli muxlebis gamo, igi danarCni evropeli transgenderi adamianebisaTvis sasurvel modelad iqca. mTavari iuridiuli dokumenti, romelmac transgender adamianebs icavs, evropis kavSiris adamianis fundamenturi uflebis qartiaa, romelic 2000 wels Sevida ZalaSi: qartiis 7-e muxli afuZnebs piradi da saojaxo cxovrebis uflebas, maT Soris cxovrebis arCeuli wesisa da genderis pativiscemas. 8-e muxli saubrobda piradi monacemebis dacvis uflebaze, ramac transgender adamianebs saSualebas misca, ar gamoemJRavnebinaT monacemebi maT uwindel genderze, an is, rom serTod gansxvavbul sqess miekuTvnebodnen. es exeboda saskolo monacemebis, pasportebis da sxva dokumentebis warmodgenis aucileblobas. dabolos, 3-e muxli aRiarebda pirovnebis erTianobis ideas, rac imas niSnavs, rom yvela adamians aqvs ufleba fizikuri da sulieri Seuryevlobisa/erTianobisa/Seuvalobisa. am erTianobis pativiscema adamianis fundamenturi uflebaa. ratom aris es aseTi mniSvnelovani? imitom, rom erTianoba Seuvalia. igi absoluturi anu ganuyofeli uflebaa da misi ganxorcieleba ver iqneba damokidebuli sxva romelime pirobaze. es imas niSnavs, rom am uflebis gamoyeneba ar aris damokidebuli wina an operaciis Semdgom statusze, sterilizaciaze an samedicino diagnozze. miuxedavad zemoTqmulisa, diskriminacia kvlavac mraval formas iRebs evropis saxelmwifoebSi da SeerTebul StatebSi: sterilizacia da hormonaluri mkurnaloba xSirad savaldebulod aris moTxovnili zog evropul saxelmwifoSi da axali genderis aRiarebis winapirobaa xolme; aseve uzarmazar dabrkolebas warmoadgens sadazRvevo politika da profesionaluri samedicino momsaxureobis xelmisawvdomoba. sapensio uflebebi kidev erT dabrkolebas warmoadgens, radgan garkveuli SeRavaTebis miReba SeuZlebeli xdeba genderis Sesworebis Semdeg miuxedavad imisa, rom am uflebis warTmevis iuridiuli argumenti TiTqmis ar arsebobs. dasaqmebis ufleba xSirad darRveulia. rogorc SeerTebul StatebSi, aseve evrokavSiris bevr qvayanaSi skolebi da ganaTlebis sxva sabWoebi xSirad agvianeben iseTi politikis miRebasa da ganxorcielebas, romelic transgenderi da genderSi gaurkveveli axalgazrdebis saTanado mopryobas uzrunvelyofda. irakli vaWaraZe

der; access to ordinary and special healthcare is a huge challenge, often due to lack of adequate insurance policies and lack of professional treatment from medical personnel. Pension rights are another challenge, since benefits do not get carried over new gender despite the fact that legal argumentation to justify denial such rights is virtually non-existent. Employment is often jeopardized and school and other education boards are still slow to update policies on adequate treatment of transgender and questioning youth, both in the EU and U.S. Irakli Vacharadze

1. Human Rights Campaign. (2006). Statewide hate crimes laws. Retrieved March 15th, 2010, from http://www.hrc.org 2. http://www.transgenderlaw.org/ndlaws/index.htm#maps 3. Human Rights Campaign. (2010). Statewide hate crimes laws. Retrieved March 15th, from 2010http://www.hrc.org/documents/hate_crime_ laws.pdf

janmrTeloba / HEALTH

janmrTeli cxovrebis wesi

(dasasruli. dasawyisi Jurnali me, #12)

Healthy lifestyle
samedicino momsaxurebaze xelmisawvdomoba
vlevam aCvena, rom mamakacebi gacilebiT yuradRebiT ekidebian sakuTar janmrTelobas, vidre qalebi. amgvari suraTi zogadad damaxasiaTebelia iseTi qveynebisaTvis, sadac sazogadoebis damokidebuleba mamakacebisa da qalebis aqtiuri seqsualuri cxovrebis mimarT mkveTrad gansxvavebulia, qalis seqsualoba tabuirebulia da calsaxad ukavSirdeba reproduqciul funqcias. aseT sazogadoebebSi, rogorc wesi, qalebTan SedarebiT, mamakacebi ufro gaxsnilebi arian da Tavisuflad akiTxaven jandacvis dawesebulebebs, akontroleben sakuTar janmrTelobas ssgi-isa da aiv infeqciaze. garda am garemoebisa, kvlevis Sedegebma aCvena, rom qalebi ufro naklebad iyeneben Tavdacvis saSualebebs, vidre mamakacebi. kiTxvaze, ratom ar iyeneben usafrTxo seqsis saSualebebs, qalebis jgufidan gacilebiT metma daasaxela mizezad is, rom maTi gamoyenebis saWiroeba ar arsebobda, vidre mamakacebis jgufSi. kvleva miznad isaxavda dagvedgina, ramdenad xelmisawvdomia samedicino momsaxureba lgbt adamianebisTvis. samedicino momsaxurebis xelmisawvdomobis saSualo qula 5 qulian Skalaze 3,9ia, rac saSualoze maRal maCvenebels warmoadgens. kiTxvari aseve iTvaliswinebda jandacvis sferos muSakebis damokidebulebis Sefasebasac. jandacvis sferos muSakebis lgbt pacientebis mimarT damokidebuleba neitralurad Sefasda saerTo saSualo qula, 5 qulian Skalaze, sadac 1 aris arakoreqtuli, Seuracxmyofeli, xolo 5 Zalzed koreqtuli, tolia 2,7. qalebis Sefaseba odnav dabalia da ufro arakoreqtulisken ixreba 2,3, vidre mamakacebis 3,1. aRsaniSnavia, rom maT, visac miumarTavs samedicino dawesebulebisTvis, neitralurad afasebs serviss: saSualo qula 3, xolo isini, visac ar miumarTavs, ufro arakoreqtulad: saSualo qula 2,5. maT Soris, visac miumarTavs samedicino dawesebulebisTvis (42 respondenti), umetesobas (85,4%)

(continued from Me Magazine Issue 12)

Accessibility of medical services
he study showed that men pay far more attention to their health than women. This is often the case in countries where society views the sexual activity of men and of women in starkly different terms and where female sexuality is a taboo subject and seen as acceptable only in the context of procreation. In such societies, men tend to be more open, more likely to seek help from healthcare institutions and more active in protecting themselves from sexually transmitted infections and HIV. Furthermore, the results of the study showed that women are less likely to use safer sex devices than men. When asked why they didnt use such devices, far more women than men responded that there was no need to do so. The study sought to determine the degree of accessibility to healthcare services for LGBT people. On a scale of 1 to 5 (1 being the least accessible and 5 the most accessible), the average score given by respondents was 3.9. The questionnaire included the assessments of healthcare workers as well. The attitude of healthcare workers towards LGBT patients was assessed as neutral. On a scale of 1 to 5, where 1 is insulting, tactless and 5 is very tactful, the average score given was 2.7. Women gave an average score of 2.3 while men were more positive, giving an average assessment of 3.1. It should be pointed out that those who have themselves sought help at healthcare institutions rated the services they received at 3, while those who had not sought such help gave an average score of 2.5. Of those who have referred to healthcare institutions (42 respondents), the majority (85.4 per cent), have gone to a doctor to undergo tests for STIs. Of that number, almost half, 48.8 per cent, have sought HIV/AIDS tests. All men who referred to medical institutions (26 respondents) sought STI tests, while only nine women sought such tests. One third of respondents have sought the services of a psychologist in the past year. Women were less likely than men to seek the psychological help. The following groups were more likely to have done so: transsexuals (80 per cent), bisexual men

10


janmrTeloba / HEALTH
eqimisTvis miumarTavs analizis asaRebad sqesobrivi gziT gadamdeb daavadebaze, maTgan TiTqmis naxevars 48,8% miumarTavs analizis asaRebad Sidsze. yvela mamakacs visac miumarTavs samedicino dawesebulebisTvis (26 respondenti), eqimisTvis miumarTavs analizis asaRebad sqesobrivi gziT gadamdeb daavadebaze, roca qalebis jgufidan mxolod 9 qalma mimarTa am mizniT samedicino dawesebulebas. gamokiTxulTa mesameds bolo erTi wlis manZilze daWirvebia fsiqologis daxmareba. qalebis jgufs naklebad sWirdebodaT fsiqologis daxmareba, vidre mamakacebis jgufs. fsiqologTan konsultaciis saWiroeba jgufebis mixedviT procentulad met SemTxvevaSi daWirvebiaT: transseqsualebs (80%), biseqsual mamakacebs (100%), queer-s (80%), maT vinc ar aris Camoyalibebuli (80%), transvestiti (100%). (100 per cent), queer (80 per cent), people who are not sure of their sexual orientation (80 per cent), transvestites (100 per cent).

Environment
The homophobic environment and instances of discrimination have a major influence on the self-esteem and self perceptions of members of the LGBT group . The present study did not seek to establish correlations between coming out, the homophobic environment and self-destructive/risky behaviours among a concrete group, though we did include a section in the questionnaire that gives us a general picture of the current situation. The section included questions about issues such as openness, relations between members of the group, information about types of discrimination, places where discrimination has taken place and assessments of public opinion.

garemo
homofobiuri garemo da diskriminaciis faqtebi mniSvnelovan gavlenas axdenen jgufis wevrTa TviTaRqmasa da TviTSefasebaze. winamdebare kvlevis mizans ar warmoadgenda korelaciebis dadgena qaminauTis, homofobiur garemosa da TviTdestruqciul /sarisko qcevas Soris konkretul jgufSi, Tumca, Cven mainc CavrTeT kiTxvarSi calke bloki, romelic arsebuli mdgomareobis zogad suraTs gvaZlevs. bloki moicavda iseT kiTxvebs, rogoricaa gaxsniloba, urTierToba jgufis wevrebs Soris, informacia diskriminaciis formisa da adgilis Taobaze, sazogadoebis damokidebulebis Sefaseba da sxv.

Relations with members of the group

The study showed that many of our respondents were acquainted with one another. They visit each others homes, contact each other through internet forums or meet at night clubs. There was little difference between male and female respondents in terms of frequency of contact. As for the venues of such meetings, the answers given by female respondents were more uniform. When asked where LGBT people meet each other, most female respondents named their own or their partners home or did not specify the place of meeting . Male respondents gave more diverse answers about meeting places.

urTierToba jgufis wevrebTan

kvlevam aCvena, rom Cveni respodentebi xSirad urTierToben erTmaneTTan. isini, ZiriTadad erTmaneTTan stumrad dadian, urTierToben internet forumebis meSveobiT an Ramis klubebSi xvdebian erTmaneTs. Sexvedris sixSiris mixedviT qalebisa da mamkacebis jgufi ar gansxvavdeba erTmaneTisgan. rac Seexeba Sexvedris adgils, qalebis jgufi ufro erTferovania. kiTxvaze sad urTierToben lgbt adamianebTan, umetesad partnioris an sakuTar binas asaxeleben (daxurva sxva) an rogorc wesi ar akonkreteben adgils. mamakacebis jgufis urTierTobis adgilebi ufro mravalferovania.

Coming out
Compared to previous years, it can be said that LGBT people have become much more open with their friends. In the study conducted in 2006, 64 per cent said their friends knew about their sexual orientation. In the present study, that number rose to 90 per cent. The number of respondents who said their family members knew about their sexuality also grew. In the previous study , only 18 per cent said their mother knew about their orientation and/or gender identity. The 2008-09 study put this number at 35 per cent. (In both studies, respondents tended to be more open with their mothers than with other family members). In terms of coming out, the only difference according to biological sex or sexual self-identification was between gay men and lesbians. Gay men were more likely than lesbians to be open with their mothers. In general, male respondents were more likely to say that the people around them were aware of

qaminauTi
wina wlebTan SedarebiT, SeiZleba iTqvas, rom lgbt jgufebi gacilebiT gaxsnilebi gaxdnen sa-

11

janmrTeloba / HEALTH

kuTar megobrebTan. 2006 wels Catarebuli kvlevis mixedviT gamokiTxulTa 64%-ma aRniSna, rom misma megobrebma ician misi seqsualuri orientaciis Sesaxeb. amjerad es maCvenebeli 90%-mde gaizarda. aseve gaizarda ojaxis wevrTa informirebuloba maTi seqsualuri orientaciis Sesaxeb. wina kvlevis Sedegebis mixedviT, gamokiTxulTa mxolod 18%-ma aRniSna, rom dedam icis misi seqsualuri orientaciis da/an genderuli identobis Sesaxeb, 2008-2009 wlebSi Catarebuli kvlevis mixedviT ki es maCvenebeli 35%-mde gaizarda (ojaxis wevrebidan yvelaze xSirad dedasTan arian gaxsnilebi orive kvlevis SemTxvevaSi). qaminauTis Taobaze gansxvaveba biologiuri sqesis an seqsualuri TviTidentifikaciis mixedviT statistikurad dadasturda mxolod geebsa da lesboselebs Soris. procentulad geebi ufro gaxsnilebi arian dedebTan, vidre lesboselebi. saerTo jamSi, mamakacebi qalebTan SedarebiT procentulad ufro xSirad amboben, rom garSemomyofebma ician maTi seqsualuri orientaciis Sesaxeb, Tumca statistikuri gansxvaveba am jgufebis pasuxebs Soris ar aris mniSvnelovani. kiTxvari saSualebas iZleoda respodentebs teqstis saxiT daefiqsirebinaT garSemomyofTa reaqcia maTi qaminauTis Taobaze. pasuxebis mixedviT, maT qaminauTs megobrebis umetesoba dadebiTad Sexvda, mZafri reaqcia hqondaT ojaxis wevrebs.

sazogadoebis damokidebuleba

gamokiTxulTa umetesobis azriT, lgbt jgufebis mimarT sazogadoebis mimRebloba Zalian dabalia, mxolod mcire nawili (4,2%) Tvlis, rom sazogadoeba tolerantulia lgbt adamianebis mimarT. amasTan, miuxedavad imisa, rom gamokiTxvis mixedviT lb qalebi ufro naklebad xdebian Ria diskriminaciis msxverplni maTi seqsualuri orientaciis gamo vidre gei/biseqsuali mamakacebi, sazogadoebis damokidebulebis SefasebaSi lgbt adamianebis mimarT qalebis ufro maRalma procentma aRniSna es damokidebuleba rogorc miuRebeli (ix. grafiki N1). kvlevis Sedegebidan gamomdinare, SeuZlebelia visubroT imis Sesaxeb, Tu ram ganapiroba gamokiTxul jgufebSi am tipis mosazrebis Camoyalibeba. aRniSnuli kvlevis farglebSi diskriminaciis faqtebis mxolod erTeuli SemTxvevebi dasaxelda, romelTa ganzogadeba ar gvaZlevs statistikurad sando Sedegs. amitom saWiroa ufro farTo masSta-

their sexual orientation. The questionnaire asked respondents to describe the reaction of those around them when they came out. Most answered that the majority of their friends had greeted the news positively while family members had a more negative reaction.

Public attitudes

Most respondents rated the publics willingness to accept LGBT people as very low. Only a small portion (4.2 per cent) said society was tolerant of LGBT people. Furthermore, despite the fact that the study found lesbian and bisexual women to be less likely to face open discrimination than gay or bisexual men, a larger percentage of female respondents assessed the publics attitude towards LGBT people as unaccepting (see chart N1) . The results of the study do not allow us to speak about what caused the respondents to formulate this opinion. Only individual incidents of discrimination were discussed within the framework of the study, so no reliable result can be attained by generalizing. Therefore it is necessary to conduct a larger study that would include respondents of all sexual identities. In such case it would be possible to compare the views of members of the LGBT group with the prevailing opinions in society as a whole.

Discrimination

It should be pointed out that more than half of respondents said they had not experienced any discrimination, though more than a third had been the victim of at least verbal aggression. The most common forms of discrimination reported were being given an unflattering nickname, being followed in the street or being completely ignored. The study showed that women had undergone slightly less discrimination than men, though the women were more likely to have been threatened with physical violence such as hitting or beating. In the street and at school were given as the most common locations where LGBT people are most likely to fall victim to violence. In third place was via the internet, i.e. threatening and insulting emails. Respondents said the fourth place was their own homes. Respondents were least likely to have experienced violence in cruising areas , and all of those who did were men. As the diagram shows, women are more likely to face discrimination at home or in religious institutions. Unfortunately, the study does not allow us to precisely identify what kind of violence respondents have fallen victim to in what place, though the results do lead us to conclude that discrimination against women happens mostly within closed institutions (religious institutions, families) while

12


bis kvlevis Catareba, sadac monawileobas miiReben yvela tipis seqsualuri identobis mqone respondentebi. am SemTxvevaSi SesaZlebeli iqneba SevadaroT lgbt jgufis wevrTa Sexedulebebi sazogadoebaSi arsebul mosazrebas.

janmrTeloba / HEALTH

diskriminacia

unda aRiniSnos, rom gamokiTxulTa naxevarze mets ar ganucdia raime saxis diskriminacia, Tumca, mesamedze meti erTxel mainc gamxdara verbaluri agresiis msxverpli. diskriminaciis yvelaze xSir SemTxvevad dasaxelda: zedmeti saxelis Serqmeva, quCaSi adevneba an sruli ignorireba. kvlevam aCvena, rom qalebis jgufi odnav naklebad diskriminirebulia, vidre mamakacebis, Tumca qalebis jgufSi metia iseTi SemTxvevebi, rogorocaa fizikuri angariSsworebiT damuqreba, dartyma, cema an sxva fizikuri Seuracxyofa. rac Seexeba adgils, gamokiTxvis mixedviT, Zaladobis msxverplni yvelaze xSirad quCaSi an skolaSi gamxdaran. mesame adgilzea eleqtronuli fostiT miRebuli muqarisa da lanZRvis werilebi. aRsaniSnavia, rom meoTxe adgilas isini asaxeleben sakuTar saxls. yvelaze iSviaTad Zaladoba pleSkaze ganucdiaT, isic mxolod mamakacebs . rogorc diagramidan Cans, qalebi metad ganicdian diskriminacias saxlSi an religiur dawesebulebaSi. samwuxarod kvleva ar iZleva imis saSualebas, movaxdinoT zusti identifikacia, Tu ra saxis Zaladoba ganucdiaT respodentebs konkretul adgilas, Tumca Sedegebis mixedviT SesaZlebelia davaskvnaT, rom qalebis diskriminacia ufro xSirad Caketil sazogadoebriv institutSi (religiuri dawesebuleba, ojaxi) xdeba, xolo mamakacebisa - Ria sazogadoebriv sivrceSi. aRniSnulma kvlevam, romelsac saerTo suraTis gamovlenis garda, fond `inkluzivis~ mier dagegmili da ganxorcielebuli programebis efeqturobac unda gaezoma, aCvena, rom mTlianobaSi, fonds swori strategia gvaqvs arCeuli, Tumca, momavali aqtivobebis dagegmvisas, saWiroa metad gaviTvaliswinoT calkeuli jgufebis specifika. garda amisa, kvlevis Sedegebis analizisas wamoWrilma kiTxvebma, romlebic upasuxod darCa kvlevis masStabisa da sakvlevi jgufis mocvis gamo, dagvenaxa ufro metad diferencirebuli da farTomasStabiani kvlevis Catarebis aucilebloba. eka aRdgomelaSvili

men largely face it in open public spaces. Apart from giving an overall picture of the situation, the study also sought to determine the effectiveness of programmes planned an implemented by the Inclusive Foundation. It showed that, on the whole, the foundation has chosen the right path, though it is necessary to pay greater heed to the specifics of certain groups when planning activities. Furthermore, the questions that have arisen from analysing the results of the study - which remain unanswered due to the scale and coverage area of the study - have underscored the necessity to conduct a more differentiated and larger-scale study in future.

Eka Aghdgomelashvili

grafiki N1 chart N1

12 5 12.5

4.2
indiferentuli tolerantuli miuRebeli

83.3 8
miuRebeli indiferentuli tolerantuli Tolerant Indifferent Unaccepting

/ Indifferent

/ Tolerant

/ Unaccepting

3.1 5 3.1

20

93.8 75

qalebi

/ Women kacebi / Men

13

reportaJi / REPORTAGE

religia, emocia da rekordebi: reportaJi maltaSi gamarTuli ilga evropis yovelwliuri konferenciidan

Religion, emotions and records: report from ILGA Europe annual conference in Malta

alta yvelaze pataraa im qveynebs Soris, sadac ilga evropis konferenciebi gamarTula. miuxedavad amisa, man delegatTa rekordul raodenobas, 300ze met monawiles mouyara Tavi evropidan da axlo aRmosavleTis qveynebidan. konferenciis dasawyisSi saqmeze fiqrs maltis silamaze, stumarTmoyvare xalxi da uamravi istoriuli adgili arTulebda. Tumca, organizatorebma Zal-Rone ar daiSures, rom konferenciis yvela sesia Sinaarsiani da sasargeblo yofiliyo, ramac Cveni aqtiuri CarTulobac ganapiroba. konferencia yvelaze mravalferovani gamovida, rogorc regionaluri reprezentaciiT, ise Tematuradac. maltis gei uflebebis moZraobam imis TvalsaCino gakveTili Cagvitara, Tu rogor unda daZlio barierebi metad religiur da patara sazogadoebaSi, raTa lgbt uflebebis dacva moaxerxo. me, rogorc ilga evropis aRmasrulebeli sabWos wevrs, maltis prezidentis doqtor jorj abelas gacnobisa da masTan saubris SesaZleblobac momeca. oficialuri Sexvedrebis Semdeg transgenderobasTan dakavSirebul sakiTxebze konferencia gaimarTa, romelic ZiriTad programas uZRvoda win da romelmac erTmaneTs kvlav Seaxvedra transaqtivistebi, adamianebi, romlebic TanasworobisaTvis sqesis Sav-TeTri, binaruli aRqmis miRma ibrZvian. transgenderi aqtivistebi mTeli konferenciis ganmavlobaSi monawileobdnen da gansakuTrebul mravalferovnebas matebdnen diskusiebs, romlebic uwin xSirad mxolod seqsualur orientaciaze iyo fokusirebuli. konferenciis uSualo Sedegi iyo trans uflebebze miRebuli deklaracia da evropis sxvadasxva Tanasworobis instituciis warmomadgenlebis piroba gaaRrmavon muSaoba genderuli identobisa da gamoxatvis sakiTxebze. konferenciis programa xSirad rTuli arCevanis

alta, the smallest state ever hosting the ILGA Europe annual conference had attracted a record number of 300 delegates from across Europe and the MENA (Middle East and North Africa) region. From the very first day it proved very hard to concentrate on work while being surrounded by stunning beauty of Maltese nature, people and historic places. However, the content that organizers put in each session of the conference made all delegates dive into the work very profoundly. This was far most diverse conference I have ever attended judging both by the extent of representation by regions and variety of topics discussed. Maltese Gay Rights Movement was presented a us a good lesson how one can surf through challenges in extremely religious and small societies to advance LGBT rights. I as the member of ILGA Europe executive board I was given an opportunity to meet and talk with Maltese President Dr. George Abela. After formal introductions, the Trans pre-conference commenced by bringing together the most devoted equality activists beyond black and white binary comprehensions of sex. Most activists stayed throughout the entire conference and brought unique insights into mainstream LGBT discussions, that, sometimes, in the past, tended to focus primarily on sexual orientation issues. Besides the debated and adopted declaration on trans peoples rights, the pre-conference concluded with some very important commitments by various European equality bodies that included strengthening the focus on gender identity/expression issues in the policies they carry out. Conference programme provided a wealth of choices when immense selection of workshops to attend to was presented; most were taking place concurrently. One of these workshops was dedicated to the representation of women and trans initiatives in former Soviet states. Rep-

14


reportaJi / REPORTAGE
winaSe ayenebda monawileebs, radgan zogierTi Zalian saintereso sakiTxi paralelur reJimSi erTdroulad sxvadasxva vorqSopze ganixileboda. erT-erTi maTgani post-sabWour sivrceSi aRmocenebul qalTa da trans uflebebze momuSave iniciativebis prezentacias daeTmo. saqarTvelos, ruseTisa da yirgizeTis warmomadgenlebma warmoadgines sakuTari gamocdileba regionSi arsebul problemebsa da maTi daZlevis dadebiTi magaliTebis Sesaxeb. Cvenma azerbaijanelma kolegebma dokumenturi filmi warmoadgines. filmi momzadda ilga-evropis adamianis uflebebis darRvevebis dokumentirebis fondis proeqtis farglebSi da masSi aRwerilia azerbaijanSi gamovlenili lgbt adamianebis uflebaTa darRvevis faqtebi. konferenciis ganmavlobaSi post-komunistur sazogadoebebSi Casaxuli axalgazrda moZraobebis mimarT sayovelTao daintereseba sagrZnoblad gaizarda. Tumca, italiis parlamentis yofili wevrisa da cnobili trans aqtivistis, vladimer luqsurias gamosvlis Semdeg delegatebi darwmundnen, rom italiis moZraobas mxardaWera sWirdeboda da 2011 wlis konferenciis gamarTvis adgilad turini airCies, romelsac metoqeobas varSava uwevda. amiT delegatebma mzardi gamowvevebis winaSe mdgomi italiuri moZraobis mimarT solidaroba gamoTqves. aman kidev erTxel dagvarwmuna imaSi, rom dasavleTi da aRmosav-

konferenciis ganmavlobaSi post-komunistur sazogadoebebSi Casaxuli axalgazrda moZraobebis mimarT sayovelTao daintereseba sagrZnoblad gaizarda
DURING THE CONFERENCE WE HAVE WITNESSED GROWING INTEREST IN THE STATE OF AFFAIRS OF THE POSTCOMMUNIST SOCIETIES
resentatives from Georgia, Russia and Kyrgyzstan gave the insight to challenges and good practices in the region. Our Azeri colleagues presented a documentary film account of rights infringement of LGBT people in their country, a project supported through the ILGA Europe Human Rights Violations Documentation Fund. During the conference we have witnessed growing interest in the state of affairs of the postcommunist societies. However, a speech by Vladimir Luxuria, a former member of Italian Parliament and a prominent trans activist on trans rights in Italy, convinced the majority of the delegates to vote for Torino vs. Warsaw as for the conference venue in 2011. This was to support movement in Italy that seems to deal with aggravating challenges. This had proved that east and west are conventional definitions and do not necessarily label countries as being accepting difference or overtly homophobic. The Conference was filled with emotional flashbacks. The hosts awarded Alecos Modinos for his great contribution to the European LGBT movement. This is the person who in 1993 won the case in the European Court of Human Rights in Strasbourg. The Courts judgment had eventually led to the decriminalization of homosexuality in Cyprus. I remember Alecos from my first ILGA Europe conference in Paris. We were roommates, and we had a chance to chat about how difficult it was to be different in our countries. He used to

leTi Zalian pirobiTi cnebebia imis gansasazRvrad, Tu sad ufro meti mimReobaa da sad ufro homofobiuri garemo. konferencias arc emociuri momentebis gareSe Cauvlia. organizatorebma lgbt moZraobis ganviTarebaSi Setanili wvlilisaTvis aleko modinosi daajildoves.

15

reportaJi / REPORTAGE

man 1993 wels kviprosis winaaRmdeg saqme starsburgis sasamarTloSi moigo, riTac gza gauxsna kviprosis respublikaSi homoseqsualobis dekriminilazicias. me ki alekosi Cemi pirveli konferenciidan maxsovda. me da is erT oTaxSi vcxovrobdiT da bevrs vsaubrobdiT imaze, Tu ra rTulia iyo gansxvavebuli Cvens qveynebSi. is ukmayofilebas gamoTqvamda, rom bevr adamians ar surda forntze dgoma da amitomac Zlieri moZraobisa da registrirebuli organizaciis Camoyalibeba SeuZlebeli iyo. Cven swored maSin valagebdiT registraciis gegmebs da CemTvis gasakviri iyo, Tu ratom iyo es problema kviprosSi, maSin, rodesac Cven sakmaod realisturi gegmebi gvqonda SemuSavebuli. maSin namdvilad ver warmovidgendi, rom 4 wlis Semdeg, 2009 wels saqarTvelos saxalxo damcvelobis erTerTi kandidati homoseqsualobis rekriminilazicias moiTxovda. alekosis damsaxurebuli jildo Cveni madlierebis gamoxatva iyo, ramac darbazi emociis gareSe ar datova. ilga evropis aRmasrulebeli sabWos arCevnebSi 5 wevri orwliani vadiT airCia konferenciam. me moxaruli viyavi, rom maT ricxvSi aRmovCndi, agreTve Segvemata axali wevri si-ou-si niderlandidan, biorn van rozendali. saqarTvelodan maltisaken mimavali vimedovnebdi, rom gamoveTiSebodi im masobriv isterias, rac YouTubeze patriarqze gavrcelebulma videom gamoiwvia da ramac radikalurad ganwyobil Zalebsa da yvelas, visac ar daezara, absurduli gancxadebebis korianteli daayenebina. rodesac maltaSi Cavedi, umalve mivxvdi, ratom gadawyvites organizatorebma organizaciis Temad aerCiaT lgbt Tanasworobis kulturuli da religiuri barierebis daZleva. eklesiebi, xatebi avtobusebsa da Senobebis kedlebze, jvarcma, religiuri grafiti da sxva mravali msgavsi simbolika praqtikulad yovel kiTxe-kunWulSi gvxvdeboda. im darbazSic, romelSic maltis prezidentTan audienciis pativi gvxvda wilad, mravlad iyo qveynaSi religiuri tradiciebis siZliereze metyveli atributika. garkveuli drois Semdeg maltasa da saqarTvelos Soris gansxvavebas Cavwvdi: is rac maltaSi darCa, pativiscemaa qveynis warsulisa da saxelmwifoebrivi tradiciis mimarT da ara sasowarkveTili mcdeloba sabWouri qandakebebis xatebiT Canacvlebisa, da arc erTaderTi WeSmaritebis Ziebaa imisaTvis, rom mTeli Cveni pirovnuli pasuxismgebloba da Tavisufleba mas gadavabaroT, radgan komunisturi diqtatura ukve wagvarTves. paata sabelaSvili

complain about reluctance by many to involve in the movement, which they could not manage to register officially due to lack of involvement. We were undergoing institutionalization back then, and I was surprised that we saw it feasible, while in Cyprus, it actually proved to be a problem. Back then, I would hardly imagine that Georgian candidate for ombudsmans position would call for re-criminalization of homosexuality in mid 2009. Alecos got the deserved award and left us very emotional and thankful. Elections of ILGA Europe executive board were held by electing five two-year term members. I was happy to find out that I was re-elected. and had a chance to welcome our old colleague, and a prominent activist from COC Netherlands, Bjrn van Roozendaal on board. When I left Georgia for Malta I hoped to have break from religious hysteria connected to the YouTube scandal in relation to Georgian patriarch and the radically patronizing statements of radical forces in the country. Once in Malta I realized as to why was the topic of conference warded as overcoming cultural and religious barriers towards LGBT equality. What mostly captured our attention was were the churches, religious icons in every bus and streets, depictions of crucifixion, religious graffiti and similar symbols everywhere. I also noticed that the meeting room where we were given the honor of audience with the Maltese president had a lot to say about the strength of religious legacy in this country. But then I realized the difference: this was just a legacy, and respect to the history, or whatever you would like to call it, and by far not the symbol of a desperate need to replace Soviet sculptures with religious icons that we are facing with in Georgia; it was not the search for the ultimate Truth that allows citizens to give up all personal responsibilities and freedoms, happening to us once the communist dictatorship had ceded away. Paata SabelaSvili

16


interviu / INTERVIEW

interviu daglas sandersTan

INTERVIEW WITH DOUGLAS SANDERS

daglas sandersi vankuverSi (kanada), britaneTis kolumbiis universitetSi samarTlis profesoria. igi amJamad bangkokSi cxovrobs da Culalongkornis universitetSic moRvaweobs. man TanamoazreebTan erTad kanadis pirveli lgbt organizacia socialuri codna (Social Knowledge) daaarsa 1963 wels. 1992 wlis agvistoSi man gaeros istoriaSi pirvelma isaubra Riad lgbt sakiTxebze gaeros adamianis uflebebis qvekomisiaSi, romelic diskriminaciis aRkveTasa da umciresobebis dacvis sakiTxs ganixilavda. 1993-1994 wlebSi ilgas (lesboselebisa da geebis saerTaSoriso asociacia) warmoadgenda gaeroSi, rodesac am organizaciam ekonomikur-socialur sabWoSi konsultatiuri statusi miiRo. is pirveli profesori iyo kanadaSi, romelmac kanadis samarTlis skolaSi lgbt uflebebze kredituli kursi waikiTxa. misi statia lesboselebisa da geebis uflebebis adamianis uflebebis saerTaSoriso sakiTxebSi Setana 1996 wels gamoqveynda gamocemaSi Human Rights Quarterly. es erT-erTi pirveli naSromi iyo, romelmac lgbt sakiTxebi adamianis uflebebze meinstrimul literaturaSi moaxvedra.

Douglas Sanders, a Canadian now residing in Bangkok, Thailand, is Professor Emeritus, Faculty of Law, University of British Columbia, Vancouver, Canada and LL.M. Professor and Chulalongkorn University, Bangkok. He was one of the founders of the Association for Social Knowledge in 1963, the first gay and lesbian rights organization in Canada. In 1992, he was the first person to make an out statement in a UN human rights meeting, speaking to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities in August of that year. He represented the International Lesbian and Gay Association (ILGA) at the UN in 1993-4, during the year it had accreditation with the Economic and Social Council. He was one of the first in Canada to teach a LGBT rights course for credit in a Canadian law school. His 1996 article Getting Lesbian and Gay Issues on the International Human Rights Agenda, published in Human Rights Quarterly, was a pioneering work that brought LGBT issues into the mainstream of human rights literature.

me: 1992 wels Tqven iyaviT pirveli gei, romelmac Riad ilaparaka am sakiTxze adamianis uflebebTan dakavSirebul Sexvedraze gaeroSi. gviambeT amis Sesaxeb. d.s.: gaeroSi muSaoba 1980-ian wlebSi daviwye, rodesac gaero ganixilavda aborigenuli mosaxleobis mdgomareobis sakiTxebs. mravali wlis manZilze vmuSaobdi am tipis organizaciebis saxeliT. 1992 wels, roca gaeros adamianis uflebebis Sexvedraze mivdiodi, JenevaSi, daveswari ilgas (lesboselebisa da geebis saerTaSoriso asociacia) konferencias parizSi. ilgam gaeros mimarTa misTvis sakonsultacio statusis miniWebis moTxovniT, rac mas uflebas miscemda, sityviT gamosuliyo gaeros adamianis uflebebTan dakavSirebul Sexvedrebze, Tumca, gadawyvetileba jerac ar iyo miRebuli. aRmovaCine, rom ilgas wevrebma sakmaod

Me Magazine: In 1992 you were the first openly gay person to speak at a UN human rights meeting. How did that happen?

Sanders: My involvement with the United Nations began in the 1980s, when the UN was considering the situation of indigenous peoples. I worked for many years on behalf of indigenous organizations. On my way to an annual UN human rights meeting in Geneva in 1992, I attended the International Lesbian and Gay Association Conference in Paris. ILGA had applied for consultative status at the UN, which would allow it to speak in certain UN human rights meetings, but there had been no decision yet on the application. I found that the ILGA people at the Paris meeting knew a lot about the European institutions, but very little about the UN.

17

interviu / INTERVIEW

I offered to try to give a statement in the name of ILGA. I would be at the annual human rights SubCommission meeting in any case, accredited by an indigenous organization. I knew my way around. All I needed was to find an accredited NGO that was willing to have me raise LGBT issues in their name. No LGBT organizations were accredited at that point in time. I talked to some friends who knew me from the indigenous work, and a San Francisco-based NGO, Human Rights Advocates, agreed to authorize my statement. So the statement was made in the name of ILGA and Human Rights Advocates. A published account of the Sub-Commission meeting noted my statement, and said that it was greeted with open hostility from some members of the Sub-Commission. It was a beginning. Six of us got into the UN World Conference on Human Rights in Vienna the next year, but it took another decade before LGBT NGOs got ongoing accreditation at the UN in their own names. ILGA Europe is one of the ten or twelve organizations now with accreditation. Statements in the new UN Human Rights Council on LGBT issues now are usually made in the name of a number of NGOs, coordinated by ARC International. We have made a lot of progress in parts of the big UN system - but there are still examples of open hostility, as we have recently seen with the statement by the Libyan ambassador who became chair of the UN General Assembly in September 2009. To him, sexual orientation issues had no claim on human rights.

bevri icodnen evropuli institutebis Sesaxeb, magram Zalian cota - gaeros Sesaxeb. maSin SevTavaze, ilgas saxeliT gancxadebas gavakeTebmeTqi, radgan gaeros adamianis uflebebis qvekomisiis yovelwliur Sexvedras mainc unda davswrebodi aborigenuli erebis organizaciaTa saxeliT. erTi sityviT, vicodi, rac unda meqna. erTaderTi, mWirdeboda akreditebuli arasamTavrobo organizacia, romelic moisurvebda, misi saxeliT gamovsuliyavi. im droisTvis arcerTi lgbt organizacia ar iyo akreditebuli. velaparake megobrebs, romlebmac icodnen, zogadad rogor vmuSaobdi da erTma organizaciam san-franciskodan, Human Rights Advocates momca ufleba, maTi saxeliT gamovsuliyavi. ase rom, es gancxadeba ilgasa da am organizaciis saxeliT gavakeTe. qvekomitetis sxdomis angariSSi Cemi moxseneba dafiqsirda da isic aRiniSna, rom mas komitetis zogierTi wevri aSkarad mtrulad Sexvda. es iyo dasawyisi. Semdeg wels ukve eqvsni daveswariT gaeros adamianis uflebebis msoflio konferencias venaSi, magram lamis aTwleuli dasWirda imas, rom lgbt arasamTavrobo organizaciebs moepovebinaT sakuTari akreditacia gaeroSi. ilga evropa im aT Tu Tormet organizacias Sorisaa, romelsac akreditacia aqvs. dReisaTvis gancxadebebi lgbt TemasTan dakavSirebiT gaeros adamianis uflebaTa axal sabWoSi keTdeba ramdenime arasamTavrobo organizaciis saxeliT, romelTac koordinacias ARC International uwevs. mas Semdeg didi progresi gvaqvs gaeros didi sistemis sxvadasxva nawilebSi, Tumca aSkarad mtruli damokidebulebis magaliTebsac vawydebiT ase magaliTad, sul axlaxan gancxadeba gaakeTa libiis elCma, romelic 2009 wlis seqtemberSi gaeros generaluri asambleis Tamjdomare gaxda. misi azriT, seqsualur orientaciasTan dakavSirebul sakiTxebs araferi aqvs saerTo adamianis uflebebTan. me: aRmosavleT aziis kulturaTa didi nawili aRiarebda seqsualobis mravalferovnebas, magram dasavluri kolonizaciis procesma situacia dramatulad Secvala. rogor axsnidiT am fenomens? d.s.: ramdenime qveynis magaliTze mogvepoveba cnobebi, rom homoseqsualoba da transgenderi adamianebi adreul istoriul periodebSi misaRebi iyo. magaliTad, saberZneTSi, CineTSi, koreasa da iaponiaSi. amis magaliTebi arsebobda indoeTSic. zogan msgavsi araferi xdeboda. magaliTad, tailandSi, sadac amJamad vcxov-

Me Magazine: A number of indigenous cultures in East Asia embraced diverse sexualities, but the process of Western colonization changed the situation dramatically. How would you explain this phenomenon? Sanders: For some countries we have accounts of some acceptance of homosexuality and transgendered people in earlier historical periods. We have this for Greece. We have this for China, Korea and Japan. We have some for India. In some areas we dont have such a history. We cant find it, for example, in Thailand, where I now live. In other places our information is suggestive, but inadequate (I think of the Philippines and Indonesia). Usually the historical examples involved (a) agestratified relationships (as in Greece), (b) gendered

18


interviu / INTERVIEW
rob. zogan ki mxolod SegviZlia vivaraudoT aseTi ram (vgulisxmob filipinebsa da indonezias). Cveulebriv, istoriul magaliTebSi gvxvdeba a) asakobrivad stratificirebuli urTierTobebi (rogorc saberZneTSi), b) genderirebuli urTierTobebi, roca mamrobiTi sqesis ori adamianis urTierTobaSi erT-erTi partniori feminizebulia da g) araeqskluziuroba, roca calkeuli adamianebi heteroseqsualur qorwinebaSic imyofebodnen. samwuxarod, ar mogvepoveba istoriuli cnobebi imis Sesaxeb, arsebobda Tu ara mimRebloba xangrZlivi, eqskluziurad homoseqsualuri, Tanabaruflebiani urTierTobebis mimarT rogoradac Cven dRes warmogvidgenia idealuri modeli. aseve ar mogvepoveba istoriuli wyaroebi homofobiis im tipis Sesaxeb, romelic dasavleTSi Camoyalibda. ruT vanita, Tavis kvlevebSi indoeTis Sesaxeb, xazs usvams, rom Tanamedrove indoeTSi siZulvili seqsualuri variaciebis mimarT aris koloniuri eris produqti da ara - Tavad induri kulturis an religiuri tradiciebis. mamakacebs Soris homoseqsualuri aqtis (da zogjer qalebs Soris lesbosurisac) kriminalizaciis tradicia iudaizmidan da leviaTanis wignidan modis. man adreul qristianobamde moaRwia da romaul samarTalSic gavrcelda, saidanac kaTolikur saeklesio samarTalsa da islamSic SeaRwia. am gziT es tradicia mTels evropaSi gavrcelda. mefis ruseTma igi germaniidan gadmoiRo da mTels Tavis imperiaSi gaavrcela. safrangeTSi es akrZalva 1791 wels gauqmda, franguli kanoni evropis qveynebis naxevarma gadaiRo. ase rom, safrangeTis koloniebs akrZalva ar hqoniaT, britaneTis koloniebs ki hqondaT. britaneTis yofil koloniebSi es akrZalva, rogorc wesi, ZalaSi darCa, Tavad gaerTianebul samefoSi misi gauqmebidan didi xnis Semdegac ki. axla CamorCenis anazRaurebis dro dadga, rogorc iciT, am wlis dasawyisSi indoeTis sasamarTlom gamoitana gadawyvetileba, rom antisodomuri kanoni ar SeiZleba gamoyenebul iqnas zrdasrulTa ormxrivi TanxmobiT ganxorcielebuli qmedebis mimarT. Zveli kanoni aseve gauqmda hong-kongSi. CineTSi aseTi akrZalva arc arasodes arsebula. me: rogor SeafasebdiT jogiakartas principebis mniSvnelobas? d.s.: Cven mniSvnelovan progress mivaRwieT adamianis uflebebze momuSave saerTaSoriso sistemebis garkveul nawilebSi (gaeroSi, evrokavSirSi, evrosabWoSi, amerikis

relationships, in which one partner in a male to male relationship is feminized and (c) non-exclusivity, with the individuals also involved in heterosexual marriage. What we lack in the historical record everywhere is acceptance of lasting, exclusively homosexual, egalitarian relationships - what we see as a modern pattern or a modern ideal. But also what we lack in the historical record is the kind of homophobia that developed in the West. Ruth Vanita, writing about India, is emphatic that the modern Indian aversion to sexual variation is a product of the colonial era, not of Indian cultural and religious traditions. The tradition of criminalizing male homosexual acts (and sometimes lesbian acts) goes back to Judaism and the Book of Leviticus. It survived in early Christianity and passed into Roman law, and from there into Catholic ecclesiastical law (and into Islam). Through that route it spread to all of Europe. Tsarist Russia took it from Germany and imposed it on its empire. France dropped the prohibition in 1791, and the French law was copied in half of Europe. So French colonies had no prohibition, but British colonies did. The prohibition in former British colonies has usually lived on, long after repeal in the United Kingdom itself. Now we are in a period of catch-up, as we see with the court decision in India earlier this year holding that the anti-sodomy law cannot apply to consenting adult activity. The old law is gone in Hong Kong as well. China, itself, never had a prohibition.

Me Magazine: How would you evaluate the importance of the Yogyakarta Principles? Sanders: We have made a lot of progress in certain parts of the international systems dealing with human rights (at the UN, in the EU and CoE, in the Organization of American States, even some in the African Union). We are blocked, at the moment, in the political organs of the UN, though support is increasing there. Because we are blocked in the UNs political bodies, a group of experts judges, academics, NGO leaders, members of UN treaty bodies - decided to draft a principled statement of what modern human rights law already meant for issues of sexual orientation, gender identity and intersexuality. This document came from experts - not from ambassadors, not from politicians.

19

interviu / INTERVIEW

Statebis organizaciaSi, garkveulwilad - afrikul kavSirSic ki). amJamad Seferxeba gvaqvs gaeros politikur organoebSi, Tumca, iqac izrdeba mxardaWera. da radganac gaeros politikur organoebSi gvblokaven, Seikriba eqspertTa jgufi - mosamarTleebi, akademiur sferos warmomadgenlebi, arasamTavroboTa liderebi, gaeros konvenciaTa organoebis wevrebi, - romelTac SeimuSaves principebis saxiT Camoyalibebuli gancxadeba imis Sesaxeb, Tu ras niSnavs adamianis uflebebis Tanamedrove kanoni seqsualur orientaciasTan, genderul identobasTan da interseqsualobasTan mimarTebaSi. es dokumenti Seqmnes eqspertebma da ara elCebma an politikosebma. gaeros istoriaSi eqspertebis mier Seqmnili mravali aseTi dokumenti arsebobs, zogierTi maTgani ki sakmaod gavleniani iyo. jogiakratas principebi detalurad ganixilavs, rogor unda iqnes gamoyenebuli sayovelTaod damkvidrebuli adamianis uflebebi seqsualuri da genderuli mravalferovnebis mimarT - Tu, ra Tqma unda, vaRiarebT nebismieri individis uflebas adamianur Rirsebasa da adamianis uflebebze. ase rom, es sulac ar aris radikaluri dokumenti. ufro swored, radikaluria, ramdenadac mogviwodebs, seriozulad movekidoT nebismieri adamianis uflebebs. lgbt da sxva arasamTavrobo organizaciebma Zalian kargad imuSaves iogiakartas principebis popularizaciisaTvis. marTlac brwyinvaled meCveneba am Tavdadebuli adamianebis gadawyvetileba, Sekrebiliyvnen erTad, emuSavaT principebis Seqmnaze da gaeroSi da saerTod, msoflioSi, farTod gaevrcelebinaT es dokumenti. igi gvexmareba movipovoT mxardaWera gaeros politikur organoebSi da TavisTavad warmoadgens erTgvar saxelmZRvanelos erovnuli sasamarTloebisTvisa da adamianis uflebebis komisiebisaTvis. daviT gabunia

There are a lot of other expert documents which have been drafted over the life of the UN, and some are very influential. What the Yogyakarta Principles do is to set out in detail how established human rights principles apply in situations of sexual and gender diversity - if we accept the right of all individuals to human dignity and human rights. So it is not a radical document at all. Or, to be more accurate, it is a radical document in taking human rights seriously for all people. There has been good work by LGBT and other NGOs in publicizing and promoting the Yogyakarta Principles. It was a brilliant decision by a dedicated set of individuals to organize the meeting that produced the Principles, and they have worked hard to make the document visible at the UN and everywhere. The Principles help us along the way to getting support in the political bodies at the UN and stand on their own as guidance to domestic courts and human rights commissions. Davit Gabunia

20


media

komentari / COMMENRATY

Media

noembris bolos aWaraSi dafuZnebuli gazeTi baTumelebi saqarTvelos specsamsaxurebis zewolis qveS aRmoCnda. rogorc gazeTis Jurnalistebi aRniSnaven, SantaJis xerxad amjerad saqarTveloSi homoseqsualobasTan dakavSirebuli stigma gamoiyenes. arsebobis Svidi wlis ganmavlobaSi gazeTs araerTxel Seqmnia problemebi xelisuflebis mxridan. vardebis revoluciamde avtonomiuri respublikis adgilobrivi mTavrobisgan ganicdidnen zewolas, vardebis revoluciis Semdeg ki xelisuflebisgan, romelic 2003 wels mTavrobaSi demokratiuli Rirebulebebis dasamkvidreblad movida.

Georgian security services suppress Batumi based independent newspaper Batumelebi. Journalists from the newspaper note that in order to blackmail them, the stigma on homosexuality in Georgia was used this time. During its seven years of existence, the newspaper has faced multiple challenges from the Government. Prior to the Rose Revolution, the newspaper was subject to pressures from local government of the autonomous republic. The pressure continued even after the Rose Revolution, from the government that purportedly came to power in 2003 to establish democratic values of governance.

SantaJi

Blackmailing

25 noembers specsamsaxuris TanamSromlebma gazeTis Jurnalisturi gamoZiebis jgufis xelmZRvanel Tedo jorbenaZes aCvenes fotomasala, sadac maTive TqmiT, naxevradSiSveli mamakacTa Soris Tedo jorbenaZec iyo (rogorc Jurnalisti mtkicebs, sakuTari Tavi mas fotoze ar amoucnia). Jurnalists aseve ganucxades, rom specsamsaxurebis xelSi iyo videomasalac, romelsac sajarod gaavrcelebdnen, Tuki jorbenaZe maTTan TanamSromlobaze uars ganacxadebda. damuqrebis gar-

On November 25, representatives of security services presented printed photo materials to Tedo Jorbenadze, a head of investigative journalism team at the publication. They told Mr. Jorbenadze the photos were depicting him in the company of naked men (as the journalist asserts, he was not able to identify himself in these printouts). He was also told that in case he chose not to cooperate with them, the pictures would make public appearance. The police officers both assaulted him verbally and attempted to blackmail him. Furthermore, later they tried to belittle Mr. Jorbenadze in the eyes of Batumelebi owner and Editor-in-Chief who had come to rescue him during the incident. In conversation with Batumelebi Editor-in-Chief Eter Turadze a representative of security services stated that he didnt deserve to be employed in the publication and that he was an immoral man. She immediately responded that she would not allow anyone to insult her staff. The newspaper instantly arranged a press conference to inform media and Georgian public. It protested the desire of the government representatives to interfere in the editorial freedom of the newspaper via blackmailing and intimidation of the staff. Later they

21

komentari / COMMENTARY

da, policielebi arc sityvier Seuracxyofas moeridnen. mogvianebiT ki Jurnalistis dasaxmareblad misul gazeTis mflobelisa da redaqtoris winaSec scades jorbenaZis damcireba. baTumelebis redaqtor eTer TuraZesTan saubarSi specsamsaxuris TanamSromelma axsena, rom jorbenaZe ar iyo baTumelebSi muSaobis Rirsi da rom iyo unamuso, razec eTer TuraZem kategoriulad Tqva, rom aravis miscemda misi TanamSromlis Seuracxyofis uflebas. gazeTma dauyovnebliv moawyo preskonferencia, raTa saqmis kursSi Caeyenebina media da sazogadoeba. man gaaprotesta TanamSromelTa daSinebis, daSantaJebisa da amiT saredaqcio damoukideblobaSi xelisuflebis warmomadgenlebis Carevis survili. imave dReebSi baTumelebma saqmis gamoZiebis mizniT prokuraturas mimarTa, miuxedavad imisa, rom aqamde am organos ar gamouZiebia arc erTi ukanono faqti, romelic gazeTs ukavSirdeboda (muqara, aparaturis warTmeva, fizikuri likvidaciiT daSineba). 30 noembers baTumelebis direqtori, mzia amaRlobeli saerTaSoriso sazogadoebis misamarTiT gavrcelebul mimarTvaSi wers: aqamde Cven ar vyofilvarT iseTi fsiqologiuri wnexis qveS, rogorc 25 noembris Ramis Semdeg. roca xedav, rom qarTuli specsamsaxuri daufaravad, demonstraciulad arRvevs kanons, cinikurad Telavs adamianis, Jurnalistis Rirsebas, geCveneba, rom Sen ubrundebi Zlevamosili sabWoTa kgb-s epoqas. sabWoTa warsulis gaxsenebis motivacia marTlac arsebobs. sisxlis samarTlis kodeqsSi arsebuli muxlis mixedviT sabWoTa epoqaSi homoseqsualoba dasjadi iyo. amitom, homoseqsualobiT TamaSi adamianebis manipulirebis erT-erT yvelaze nacad xerxs warmoadgenda (e.w. daverbovkeba sabWoTa xelisuflebis samsaxurSi Cadgomis SeTavazeba). kiTxvaze, Tu rogor uyurebs specsamsaxurebis mxridan seqsualuri orientaciis sakiTxis politikur SantaJSi gamoyenebis faqts, Tedo jorbenaZe ambobs: icodnen, rom sikvdilis an raime sxva saxis muqariT CemTan araferi gauvidodaT. Cemi fizikuri Seuracxyofis da cemis gamocdileba ukve arsebobda. amitom CaTvales, rom homoseqsualobis TemiT vaWrobas ver gavuZlebdi, gamiWirdeboda am faqtis gaxmaureba da maT provokacias avyvebodi. samarTaldamcavi struqturebis mxridan adamianis piradi cxovrebiT manipulireba sruliad amazrzeni da miuRebelia. sazogadoebis gulgrilobac am sakiTxisadmi masve Tu avnebs.

asked Batumi prosecutors office to launch investigation of the incident despite that fact that this body has continuously ignored to follow-up on all previous reports of the newspaper regarding blackmailing, seizure of equipment and threat of physical liquidation of its staff. On November 30 Mzia Amaglobeli, the director of Batumelebi newspaper, in her address to international community states: Up until now, we have not been subjected to a psychological pressure of this type. On the night of November 25 we witnessed a case when the representative of security services violated laws

in a demonstrative manner, and insulted human and professional dignity of our journalist. It gave us an impression that we are headed back to omnipotent KGB times. This analogy is not arbitrary. Soviet criminal code indeed criminalized homosexuality. Therefore, manipulating homosexuality was one of the true-and-trusted methods against individuals in the U.S.S.R. (e.g. the so called verbovka to first intimidate and later rub one through to turn one into informant for the security services). When asked about the fact of using sexual orientation of a journalist to later use it as a tool for political blackmail Tedo Jorbenadze has to say the following: they knew that the threat of murdering me wouldnt work out. They have already an experience in physically attacking and beating me up. Therefore, they must have concluded that I would not survive if my name became publicly associated with homosexuality, that

22


komentari / COMMENRATY
gazeTis damfuZnebeli, mzia amaRlobeli ambobs: roca TedosTvis videokadrebis Cvenebis dro dadga, Tedom Cvens gareSe videos naxvaze uari ganacxada. mere TedosTan erTad Sesvlis saSualeba mogvces da gvegona, rom saidumlo masalis erTad naxvas movaxerxebdiT. Tumca, aRmoCnda, rom es iyo kidev erTi mcdeloba TedosTan marto dalaparakebisa. cxadi iyo, rom TanamSromlebi, romlebTanac Cven gvqonda Sexeba, damoukidebel gadawyvetilebebs ar an ver iRebdnen. CvenTan saubris paralelurad isini gamudmebiT esaubrebodnen viRacebs telefonze da arc Cvens mier dasmul kiTxvebze hqondaT pasuxi. me Seveswari, rogor ayenebdnen Seuracxyofas Tedo jorbenaZes da cdilobdnen Cven TvalSi daemcirebinaT. cdilobdnen dagvejerebina, rom Tedo ar iyo am gazeTSi muSaobis Rirsi. aseve Canda, maTi survili uxerxul mdgomareobaSi CaveyenebineT, TiTqos ar gvekadreboda videomasalis erTad naxva. me iumoris xasiaTze davdeqi da vuTxari, rom sabWoTa kavSirSi gazrdili adamiani ar var da SegviZlia nebismieri ram erTad vnaxoT. egonaT, kadrebs rom SevxedavdiT Tedoze warmodgena Segvecvleboda.

qarTuli mediis reaqcia

baTumelebis SantaJis faqts qarTuli satelevizio media, romelsac homofoburoba bolo wlebis manZilze araerTxel gamouvlenia, araadeqvaturad gamoexmaura. mediis reaqciiT Tu vimsjelebT, Sefasebebi arasaTanadod gakeTda da problematuri aqcentebi arasworad dasva. magaliTad, gazeTis saredaqcio damoukideblobaSi xelisuflebis Carevis faqtis gamoZiebis nacvlad, baTumelebis mier organizbul preskonferenciaze ismoda iseTi kiTxvebi, rogoricaa yavs Tu ara Tedo jorbenaZes coli (telekompania rusTavi2-is korespondentis mier dasmuli kiTxva). 30 noembers mesTan saubarSi Tedo jorbenaZe acxadebs: jansaRi gamoxmaureba ufro arasamTavrobo organizaciebisa da eleqtronuli mediis mxridan iyo. problema aris ara is Tu rogoria Cemi piradi cxovreba da Cemi piradi cxovrebis miRma ra imaleba an rac CemSia, aramed is, rom piradi cxovrebiT, rogoric ar unda iyos is, xdeba Jurnalistis daSantaJeba. teleJurnalistebma arc mzia amaRlobelis komentari CaTvales gaSuqebis Rirsad, sadac gazeTis mflobeli kamerebis win ambobs, rom is lesboselia. mzia amaRlobeli: es iyo proptestis gamoxatva Santajis

I would find it hard to make this fact (of blackmailing) public, and in the end give it in. Manipulating ones private life is absolutely disgusting and unacceptable to me. It is self-defeating that Georgian public remains tolerant of this practice. Mzia Amaglobeli, the founder of the newspaper recalls: when the time came to show Tedo video (where supposedly he engaged in homosexual act), Tedo refused to watch it without our presence in the room. Later, they allowed us to enter the room together with him and watch the secret materials. However, later it turned out that they had yet another attempt to talk him into cooperation by singling him out. It became clear that the representatives of the police, with whom we had direct contact, were not able to make decisions. They were, in simultaneous regime, engaged in phone conversation and were not able to provide answers to our questions. I witnessed the fact when they were insulting Tedo to belittle him in our eyes. They wanted to persuade me he was not worthy of his job. They also did not want us to watch the video together, as if it would be awkward to watch it together. Suddenly I made a joke that for a person that grew up in the Soviet Union, nothing would shock me and we could still watch it together. They were hoping that if I saw this video, I lose my appreciation for Tedo.

Reaction from Georgian Media

Georgian TV media, which has displayed its fair share of homophobia during recent years, did not adequately respond to this incident. If we summarize media reaction, sufficient reactions were not shown or emphasis was put in wrong places. For example, during the press conference a representative of Rustavi 2 didnt inquire about the details of the case but instead asked if Mr. Jorbenadze was married. In his conversation with ME on November 30, Tedo Jorbenadze had this to say: the reaction from nongovernmental organizations and electronic media was more healthy. My private life is not an issue here, or whatever is going on beyond it or in me, personally. No! The problem rests in the fact that lifestyle of a journalist, whatever it may be, becomes a subject of manipulation. TV journalists didnt think it was needed to air comments from Mzia Amaglobeli either. She stated in front of the cameras that she is a lesbian. Mzia Amaglobeli

23

komentari / COMMENTARY

faqtis mimarT. Tuki adamianebi Tvlian, rom gansxvavebuli seqsualuri orientacia SeiZleba iyos miuRebeli da iyos SiSis gamomwvevi faqtori, me SemiZlia xmamaRla ganvacxado, rom amis ar meSinia. gazeTTan dakavSirebul usiamovno faqts yvelaze didi gamoxmaureba internet sivrceSi mohyva, kerZod ki, feisbuqis momxmareblebs Soris. swored am socialuri qselis meSveobiT moxda baTumelebis mxardasaWeri aqciis inicirebac. moqalaqeebma aqcia Tbilisis meaTe saerTaSoriso kinofestivalis gaxsnas daamTxvies. aqac ZiriTadad, beWduri mediis warmomadgenlebi movidnen. mas Semdeg, rac saavtoro gadacemis dialogi daviT paiWaZesTan wamyvani daviT paiWaZe darwmunda, rom sakiTxs simwvave ar moaklda da kolizia Sexorcebisken ar wavida, 1 dekembers man eTeri baTumelebis mTavar redaqtors, eTer TuraZes dauTmo. amave gadacemaSi gaJRerda saqarTvelos Sinagan saqmeTa saministros analitikuri departamentis ufrosis, SoTa utiaSvilis gancxadeba: vinc es Caidina, aucileblad daisjeba, muSaoben am saqmesTan dakavSrebiT, TanamSromloben gazeTis xelmZRvanelobasTan. jerjerobiT saqmis mokvleva mimdinareobs da imedia, uaxloes momavalSi gairkveva, vin iyvnen is adamianebi da ra interesebi hqondaT. damnaSaveebi aucileblad daisjebian. 2007 wlidan moyolebuli prokuraturas gazeTma baTumelebma ukve orjer mimarTa maT mimarT ganxorcielebuli ukanonobis gamo, jerjerobiT arc erTi saqme ar gamoZiebula.

had to say this to us: this was my way of protesting blackmailing. If people think that different sexual orientation is unacceptable and may cause a fear, I can loudly say it that I am not afraid of it. The most serious reverberation of the incident came from internet, and namely from Facebook users. Facebook users initiated and organized an action to support Batumelebi. The demonstration was coincided with the opening of Tbilisi 10th International Cinema Festival. It was mostly aired by the representative of Georgian print media. On December 1st David Paichadze, the host of his namesake show Dialogue with David Paichadze, invited to Eter Turadze, the Editor-in-Cief of Batumelebi to his show. This was after he made sure that the issue had not diminished in poignancy and that the collision was still there. Shota Utiashvili, head of analytical department of the Ministry of Internal Affairs was quoted on the show as saying that whoever did it, will be persecuted. A work is going on the issue and our staff is cooperating with the newspaper management. We at the fact-finding state and in the nearest future we will all know who these people were and what interests they had. Whoever is guilty, will be persecuted. However, since 2007 newspaper Batumelebi has addressed prosecutors office twice with the request to investigate incidents against its journalists but none of the cases have been investigated yet.

homoseqsualoba, rogorc SantaJis saSualeba

qarTul beWdur mediaSi gazeTi baTumelebi 2001 wlidan arsebobs. maRali profesionalizmis da Jurnalisturi eTikis standartebis upirobo dacvisaTvis gazeTs miRebuli aqvs saerTaSoriso organizaciebis jildoebi. maT Soris, 2009 wels norvegiis gamoxatvis Tavisuflebis fondisa (Institusjonen Fritt Ord), da germanuli fondis, caitis (ZEIT Foundation) Tavisufali presis prizi da organizacia reportiorebi sazRvrebs gareSe prizi signali evropas. (the 2009 Fritt

Homosexuality as a ground for blackmailing

Newspaper Batumelebi appeared in Georgian print media in 2001. It has received international recognition for unconditionally upholding high standards in journalistic ethics and professionalism. In 2009 the publication was awarded the Fritt Ord and ZEITStiftung Free Press Award (Norway and Germany) and the Signal for Europe award from Reporters Without Borders.) In the environment where reader base and income from advertising is very limited and government is more than willing to bend media to its will, the journalists are have to also fight social stigmas. In their fight to live and work in a dignified manner, Batumelebi have proved once again that they are dedicated to the principles of freedom of expression, democratic

Ord and ZEIT-Stiftung Free Press Awards (Norway and Germany) and the Signal for Europe award from Reporters Without Borders.)
mcire samomxmareblo da sareklamo bazris pirobebSi, sxvadasxva drois mTavrobis mxridan zewolis qveS gaze-

24


komentari / COMMENRATY
Tis TanamSromlebs sazogadoebrivi stigmebis winaaRmdeg brZolac uwevT. Risreuli arsebobisTvis brZolaSi baTumelebma kidev erTxel daamtkices, rom pirvel rigSi isini saqarTveloSi sityvis Tavisuflebis, demokratiuli Rirebulebebis, adamianebis uflebebis dacvisTvis muSaoben. mkiTxvelisadmi gazeTis erTerTi mTavari mowodeba formulirebulia maT sloganSi Sen gaqvs ufleba, icode. noembris bolos qarTul mediasivrceSi gazeTma axali gamowveva miiRo da daamtkica, rom aravis miscemda sakuTari Jurnalistis piradi cxovrebiT daSantaJebis uflebas, ufro metic, Seqmna uprecedento SemTxveva Tanamedrove qarTul mediaSi, rodesac yvelam mkafiod gavigeT, rom saqarTveloSi adamianebs seqsualobis meSveobiT aSantaJeben. eTer TuraZe: roca seqsualobas adamianis dasaSantaJeblad iyeneben, saqme erTi jgufis problemasTan ar gvaqvs. roca sazogadoebaSi arsebobs stigma, nebismieri adamiani SeiZleba aRmoCndes umciresobaSi da nebismieri SeiZleba gawiron iseve, rogorc umciresoba. sajarod sakuTari homoseqsualobis gancxadeba Zalian bevrs ar SeuZlia da es imaleba. gasagebia, rom piradi cxovrebis Sesaxeb saubari adamians SeiZleba ar surdes, magram Tu adamianebi sakuTari uflebebis dacvisTvis ibrZoleben, gamovlen da ityvian, rom homoseqsualebi arian, sazogadoeba dainaxavs, rom saqme normalur adamianebTan aqvs. aseT SemTxvevaSi manipulirebis erTi berketi moispoba. nino ZanZava

values, and human rights. The way the publication treats its readers is formulated in their motto:You have the right to know. The end of November proved as one more challenge to the newspaper and it was to reassure everyone that no one is allowed to blackmail anyone. Furthermore, this case is unprecedented in contemporary Georgian media where we all heard loud and clear that individuals are being blackmailed because of their sexualty. Eter Turadze: When ones sexual identity is used to blackmail him, this no longer becomes an issue of a single group. When a society lives with stigma, anyone could be placed in minority and anyone could be scapegoated. Not many can talk about their sexuality publicly and this is usually a hidden fact. It is clear that not many would want to talk openly about their sexual life, but if people will start fighting for their own rights, will come out and say that they are homosexuals; the society will see that these are regular, ordinary people. This will not allow in Nino Dzandzava

25

Tema / THEME

homoseqsualoba iaponiaSi

seqsualobas biologiuri da reproduqciulis garda, socialuri da kulturuli mniSvnelobac gaaCnia. istoriulma da eTnografiulma kvlevebma daadastura, rom mamakacebSi homoseqsualur qcevas yvela drosa da sazogadoebaSi vxvdebiT, Tumca sxvadasxva kultura da religia sxvadasxvanairad aRiqvams da afasebs mas (qalTa homoseqsualoba naklebadaa Seswavlili, rac mamakacuri Sovinizmis kidev erT gamovlinebas da kulturaTa upiratesad maskulinuri xasiaTiT SeiZleba aixsnas). blekvudma, uiThemma da endlemenma1 xangrZlivi kvlevis Semdeg damokidebuleba sam tipamde daiyvanes. pirveli tipis sazogadoeba sakmaod tolerantulad ekideba homoseqsualobas, Sesabamisad aseTi tipis sazogadoebaSi mcxovrebi homoseqsualebi Riad saubroben sakuTar qcevaze. meore tipis sazogadoebaSi mamakacebi aucileblad CarTulni arian homoseqsualur qcevaSi maTi mamakacebad Camoyalibebis periodSi (ritualebi, iniciaciis formebi da sxv). da, bolos, mesame tipis sazogadoebaSi mamakacebis homoseqsualoba mkacrad isjeba, samarcxvinod iTvleba da cxadia, maTi umetesoba ar amJRavnebs Tavis midrekilebebs. amasTan, SesaZloa erTi da igive sazogadoeba homoseqsualur qcevas garkveul situaciebSi kategoriulad krZalavdes, xolo sxva situaciebSi aucileblad Tvlides, an neitraluri damokidebulebas amJRavnebdes. tradiciebi, wes-Cveulebebi da ritualebi ar ayalibebs raime gansakuTrebul, mudmiv seqsualur identurobas da cnobierebas 2, erotikuli upiratesoba ki SeiZleba ar mJRavndebodes qcevaSi. amitomac, am tipis kvlevebis umetesoba swavlobs damokidebulebas ara homoseqsualTa, aramed homoseqsualuri qcevis mimarT sxvadasxva kulturebsa da sazogadoebaSi.

Suasaukuneebis iaponia

aRmosavlur kulturaTa umetesoba (islamuri samyaros gamoklebiT) sakmaod indiferentulia mamakacTa homoseqsualuri qcevis mimarT. erTsqesiani siyvar-

Homosexuality in Japan
Sexuality has social and cultural meanings beyond its biological and reproductive ones. Historical and ethnographic research attests that, homosexual behavior is observable in all human history and society; however, their perception varies by cultures and religions (womens homosexuality is understudied, which is yet another expression of male chauvinism and masculine character of the cultures). After extensive studies, Blackwood, Whitam and Endleman1 came up with the three types of societies based on their attitudes: the first type is rather tolerant to homosexuality. In these societies, homosexuals are able to openly speak about their behavior. In the second type, the men are engaged in homosexual behavior on their way to turning into men (rituals, various forms of initiations, etc.). The final type is a culture where male homosexuality is strictly punishable, is subject to shame and most men hide their inclinations. Besides, the same society that strictly condemns homosexual behavior in certain situations may take it as a necessarily required behavior other scenarios or may simply be neutral to it. As usual, traditions, customs and rituals do not form any particular, constant sexual identity and consciousness2 , while erotic preferences may not be displayed in behavior at all. Therefore, the majority of such research studies attitudes not towards the homosexuals per se, but attitudes towards homosexual behavior in various cultures and societies.

Japan in the Middle Ages

The majority of Eastern cultures (minus Islamic world) are quite uncaring towards homosexual behavior in men. Most tolerant to the same sex love was Japan until XIX Century. This was related to, on one hand, to general aesthetization of the male body, and on the other, with bravery and faithfulness cult of Samurai3. Homosexual relations were never thought of as something to be ashamed of or filthy; these were rather believed as an important part of cultural heritage and a sign of a developed civilization. There are numerous terms in Japanese language, which describes homosexual relations between males. Nanshoku4

26


ulis mimarT yvelaze mimtevebeli aziuri qveyana XIX s-mde iyo iaponia, rac dakavSirebuli iyo, erTi mxriv, mamakacis sxeulis saerTo esTetizaciasTan, xolo meore mxriv _ mamacobisa da erTgulebis samuraul kultTan.3 homoseqsualur urTierTobebs mamakacTa Soris iaponelebi arasodes uwodebdnen samarcxvinos an binZurs da mas Tavisi kulturuli memkvidreobis mniSvnelovan elementad da ganviTarebuli civilizaciis niSnad Tvlidnen. iaponur enaSi bevri termini arsebobs, romelic mamakacTa Soris seqsualur urTierTobas aRwers. nansoku4 (zogan gvxvdeba dansoku) zogadi terminia, romelic gamoiyeneba homoseqsualur urTierTobaTa sxvadasxva tipis aRsawerad, romelTa Soris gansxvavebasac konteqstis garda, ganapirobebs homoseqsualur aqtSi monawileTa asaki, statusi da genderuli identoba. es termini aRwers seqsualuri qcevis formas an seqsualur rolebs da ara aqtSi monawileTaYidentobas an seqsualur upiratesobas. mamakacebs, romelTac qali izidavda, SesaZloa aseve mimzidvelad CaeTvala vakaSuu (sityvasityviT, axalgazrda biWi) an msaxiobi, vinc qalis rols TamaSobda (onagata an qalis niRabi). 5 gansxvavebiT dasavluri kulturebisagan, iaponiaSi qalisa da mamakacis siyvaruli erTnairad normalurad iTvleboda. mxolod erTi sqesisTvis gansakuTrebuli upiratesobis miniWebas iSviaTad da ucnaurobad miiCnevdnen. mamakacebs, romlebic mxolod sxva mamakacebTan urTierTobas aniWebda upiratesobas onnagirais (qalTmoZules) uwodebdnen - ara ltolvis, aramed ganridebis obieqtis mixedviT. amasTan, mamakacTa seqsualuri urTierToba ufro mkacrad iyo reglamentirebuli, vidre heteroseqsualuri urTierTobebi.6 istorikosebi sam gansxvavebul subkulturas gamo-

Tema / THEME
(Sometimes it is Danshoku) is a general term, used to describe diverse types of homosexual relations where distinction is based on the context of the act, as well as on the age (junior or senior role), status and gender identities of the participants. The term describes a type of sexual behavior, sexual roles, and not the identities of the participants or sexual advantages of certain parties. Men, who had preferences for women, could very well feel attracted to wakashu (literally, an young boy) or an actor, who played feminine roles (onagata or a womans mask). 5 Unlike Western cultures, love to men and love to women was taken with equal normalcy. Affording any particular gender a superior place would count as strange. Men, who exclusively preferred men, were called as onnaigirai (womenhater) based not on their attraction, but on their object of dislike. Besides, a relationship among men was subject to stricter regulations as opposed to heterosexual relationships.6 Historians talk about three different subcultures: Buddhist monasteries, feudal circles of Samurai and theatrical universe. According to a legend, Kkai, a Buddhist monk, introduced Nanshuku in Japan after returning from China at the beginning of the IX Century. However, in the original works of Kkai, one cannot find evidence or mention of it. Besides, even though Buddhists are tolerant towards various types of sexual practices, ascetic lifestyle, and sexual abstinence is usually advocated in Buddhist monasteries. Despite the

27

Tema / THEME

above mentioned, Koya, a mountain where Kkai built his monastery, is still associated with same-sex love. Celibacy rule, it seems, did not regulate sexual relations between monks and noviciates throughout Japan. Various literature sources, as well scriptures remaining in Buddhist monasteries attest to this . 7 Sexual relationships between the Samurai were regulated even more thoroughly. Samurai (and page and trainbearer) was unimaginable without a partner. Ihara Saikaku, 17th Century Japanese Poet, writes, An adolescent without an older lover is the same as a woman with no husband. But this sort of person is ridiculous. According to a code, sexual relationships between Samurai and his apprentice would last until he reached 18-19, and later was initiated. After this stage, their bond would move up to another stage. As a rule, this stage did not mandate sexual relations between the two. The couple remained as closest friends to each other. At the same time, High-ranking Samurai were mandated to get married with a woman and create a family. Intergenerational homosexual relations between the warriors have often become the major theme of Japanese literature and painting of the middle Ages (Ihara Saikakus The Great Mirror of Male Love; Genji Monogatari Tale of Genji. Kitagawa Fujimaro; Suzuki Harunobu, Utagawa Kunisada et al.) Fidelity was the most appreciated trait among the Samurai circles, where everything was subject to martial code of virtues. Betraying the suzerain was a crime worthy of a strict punishment. However, fidelity in love was, to a certain degree, based on mutual testing and agreement: "A young man should test an older man for at least five years, and if he is assured of that person's attentions, then he too should request the relationship. A fickle person will not enter deeply into a relationship and later will abandon his lover. If they can assist and devote their lives to each other, then their nature can be ascertained. However, if [only] one partner is crooked, then the other should say that there are hindrances to the relationship, and sever it with firmness. If the first should ask what those hindrances are, then one should respond that he will never in his life say. If he should continue to push the matter, one should get angry. If he continues to push even further, cut him down. Furthermore, the older man should ascertain the younger's real motives in the aforementioned way [relationship]. If the younger man can devote himself and get into the situation [even] for five or six years, then it will not be unsuitable.

yofdnen: budistur monastrebs, feodalur-samuraul wresa da Teatralur samyaros. legendis Tanaxmad, homoseqsualuri urTierTobebis kultura iaponiaSi budistma berma kukaim Seitana CineTidan IX saukunis dasawyisSi. Tumca, Tavad kukais naSromebSi es Tema saerTod ar gvxvdeba. amasTan, budizmis sakmaod Semwynarebluri damokidebulebis miuxedavad sxvadasxva seqsualuri teqnikebis mimarT, budisturi taZrebSi cxovrebis wesebi seqsualur TavSekavebasa da asketizms qadagebs. zemoTqmulis miuxedavad, koia mTa, romelzedac kukais monasteri idga) dRemde asocirdeba erTsqesian siyvarulTan. rogorc Cans, budisti berebis umravlesobisaTvis dauqorwineblobis aRqma ar vrceldeboda seqsualur urTierTobebze berebsa da morCilebs Soris da sakmaod gavrcelebuli iyo iaponiaSi. amaze metyvelebs rogorc sxvadasxva literaturuli wyaroebi, ise budistur taZrebSi SemorCenili Canawerebi. 7 kidev ufro mkacrad iyo reglamentirebuli homoseqsualuri urTierTobebi samuraebs Soris. samurai (iseve, rogorc paJi da saWurvelTmtvirTveli) warmoudgeneli iyo partnioris gareSe. meCvidmete saukunis iaponeli poeti ihara saikaku wers: ymawvili ufrosi sayvarlis gareSe igivea, rac uqmro qali da aseTi ymawvili sasaciloa. seqsualuri urTierToba samuraisa da mowafes Soris kodeqsis mixedviT manamde grZeldeboda, sanam mowafes 18-19 weli Seusruldeboda da iniciacias gaivlida. amis Semdeg urTierToba axal safexurze gadadioda. rogorc wesi, es urTierToba ukve aRar Tvlida savaldebulod seqsualur urTierTobebs, Tumca, wyvilebi uaxloes megobrebad rCebodnen. imavdroulad, maRali wris warmomadgeneli samuraebi, valdebulni iyvnen daqorwinebuliyvnen qalze da ojaxi SeeqmnaT. meomarTa kastisaTvis damaxasiaTebeli TaobaTaSorisi homoseqsualuri urTierTobebi araerTxel gamxdara Suasaukuneebis iaponur literaturisa da mxatvrobis mTavari Tema (ihara saikakus mamakacuri siyvarulis diadi sarke; genZi monogataris moTxroba genZize; kitagava fuZimaro, suZuki harunobu, utagava kunisada da sxv). samuraebisa da raindTa wreSi, sadac yvelaferi meomruli Rirsebis kodeqss emorCileboda, yvelaze metad erTguleba fasobda. suzerenis Ralati mkacrad isjeboda. Tumca, siyvarulSi erTguleba garkveuli xarisxiT efuZneboda urTierTgamocdasa da Tanxmobasac: axalgazrdam ufrosi, sul cota, xuTi wlis ganmavlobaSi unda gamoscados. Tu am xnis ganmavlobaSi mas

28


Tema / THEME
erTxelac ar Seepareba eWvi misi zraxvebis keTilSobilebaSi, maSin mas SeuZlia upasuxos mis grZnobebs, meryev adamianTan SeuZlebelia kargi urTierTobis damyareba, vinaidan is male uRalatebs Tavis sayvarels. Tu aseTi adamianebi TavianT sicocxles erTmaneTs uZRvnian, isini urTierTndobiT sargebloben. Tu erTi maTgani garyvnilia, meorem unda uTxras, rom ar SeuZlia masTan urTierToba da amis Semdeg samudamod gawyvitos masTan kavSiri. Tu pirvelma hkiTxa mizezi, meorem unda upasuxos, rom arafris gulisTvis ar etyvis mizezs. Tu pirveli mainc ar eSveba, meore unda ganrisxdes. Tu pirveli daJinebiT gaagrZelebs Txovnas, maSin adgilzeve mokali. amas garda, ufrosmac aseve unda Seamowmos umcrosis realuri ganzraxva imave gziT. Tuki umcross SeuZlia mTlianad miuZRvnas Tavi ufross xuTi an eqvsi wlis ganmavlobaSi, maSin is Sesaferisi iqneba. samuraebis homoerotiuli megobroba tipiuri feodaluri institutia. seqsualuri moTxovnilebis dakmayofileba da ymawvilebisadmi ltolva aq efuZneba vasalur, damokidebul urTierTobas. seqsualuri kavSirebi ara marto amyarebda am urTierTobebs, aramed maT personalizirebuls xdida, iaponuri terminologiiT, civ vals Tbil valad aqcevda.8 feodals SeeZlo Zala exmara biWze, magram am SemTxvevaSi siyvaruli mas ar ekuTvnoda. cnobilia iseTi SemTxvevebic, rodesac ufrosi samuraic iZleoda erTgulebis fics. paradoqsulia, magram vakasudo (sityvasityviT ymawvilTa gza) rogorc batonisadmi upirobo morCilebis tradicia, imavdroulad ewinaaRmdegeba kidevac mas. samuraebis kodeqsis erT-erTi cnobili avtori, iamamoto cunetomo ase aRwers am winaaRmdegobas: sakuTari sicocxlis gawirva sxvisTvis nansokus ZiriTadi principia. sxva SemTxvevaSi es samarcxvino saqmea. Tu am wess icav, araferi grCeba, rasac batonisaTvis gaiRebdi. amitomacaa is erTdroulad sasiamovnoca da usiamovnoc.9 feodalizmis epoqis dasrulebasTan erTad Seicvala am urTierTobebis Sinaarsic. homoseqsualurma urTierTobebma dakarga kavSiri meomrul eTikasa da aRmzrdelobiT idealebTan, riTac gamoecala moraluri safuZveli, romelsac eyrdnoboda. erotiuli urTierTobebi ufro da ufro komercializebuli gaxda. mesame specifiuri homoseqsualuri subkulturaa - Teatraluri samyaro. vinaidan qals ekrZaleboda scenaze gamosvla, warmodgenaSi qalis rols gadacmuli mamakacebi asrulebdnen. maT onnagatas (onnaga-

Homoerotic friendship of Samurai is a typical feudal institution. Gratification of sexual desires and inclination towards adolescents is based on feudatory, vassalage dependencies. Sexual contacts not only bonded these ties, but made them personalized, or to use Japanese words, transformed a cold vassal into a warm vassal. 8 Overlord could use force on a boy, but in such cases, his love could not be demanded. There are cases known, when an older Samurai gave an oath of fidelity. Paradoxically, wakashudo was both integral to the tradition of unqualified devotion that a retainer had to have towards his lord, and at odds with it. Yamamoto Tsunetomo had this to say about the quandary:

To lay down ones life for another is the basic principle of nanshoku. If it is not, so it becomes a matter of shame. However, then you have nothing left to lay down for your master. It is therefore understood to be both something pleasant and unpleasant." 9 The content of these relationships changed their meaning with the ending of feudal epoch. Homosexual relationships lost their connection to martial ethics and educational ideals, which rendered it without moral grounds, upon which it was built. Erotic relationships became more and more commercialized. The third, specific homosexual subculture is the universe of the theatre. Since women were not allowed on stage, men played feminine roles, dress in special masks. They

29

Tema / THEME

were named as onnagata. No and Kabuki Japanese traditional theatres always had a lot of homoerotic passion, while young actors were often the lovers of the nobility, including, governing Shoguns. As times passed by, artistic prostitution became quite a legitimate and prestigious occupation. True, Kabuki theatre boys didnt have to stay true to their lovers and would gladly serve anyone sums of monies, but they were still respected and appreciated. Age related threshold was not important in this circle; sometime men over 30 were still referred to as boys.They were all trying to look as young as they could keep it that way. Asking them their age was a mauvais ton. In XVII-XVIII Centuries Japan, witnesses legalized forms of male prostitution. Young male adolescents, who were maintaining themselves with prostitutions, were called Kagema. Special public houses, kagemajaya were set up to employee Kagema boys. Kagemajaya literally means tea house for Kagema. Despite the fact, that homosexual relations have a history of thousand years and it was never seen as a sin or an immoral phenomenon, Western civilization still influenced Japanese views on homosexuality. Certain forms of homosexuality were declared illegal in 1873. However, this law did not last for more than 7 years before it was abolished.

ta) uwodebdnen. nos da kabukis iaponur tradiciul TeatrebSi yovelTvis bevri iyo homoerotika, xolo axalgazrda msaxiobebi xSirad didebulTa, maT Soris mmarTveli-siogunebis sayvarlebi iyvnen. droTa ganmavlobaSi aqtioruli prostitucia sruliad kanonier da prestiJul saqmianobad iqca. marTalia, kabukis Teatris biWebi valdebulebi ar iyvnen Tavisi sayvarlebis erTgulebi yofiliyvnen da garkveuli Tanxis sanacvlod nebismier msurvels emsaxurebodnen, mainc pativs scemdnen da afasebdnen. am wreSi asakobrivi sazRvrebi Zalzed pirobiTi iyo, zogjer biWebad iTvlebodnen 30 wels gadacilebuli mamakacebi, romlebic cdilobdnen, marad axalgazrduli ieri hqonodaT. maTTvis asakis kiTxva uzrdelobad iTvleboda. XVII-XVIII ss-Si iaponiaSi mamakacuri prostituciis legaluri formebic gaCnda. axalgazrda ymawvilebs, vinc komerciuli seqsiT irCenda Tavs, kagemas uwodebdnen, specialuri sameZavo saxlebs ki - kagemaZaia (kagemajaya), rac sityva-sityviT kagemas Cais saxls niSnavs. miuxedavad imisa, rom homoseqsualur urTierTobebis tradicias iaponiaSi TiTqmis aTaswlovani istoria aqvs da arasodes ganixileboda codvad an amoralobad, dasavluri civilizaciis gavleniT 1873 wels kanoniT aikrZala homoseqsualuri qcevis garkveuli formebi. Tumca, am kanonma sul Svidi weli iarseba da Semdeg isev gauqmda.

Modern Japan

Tanamedrove iaponia

Tanamedrove iaponiaSi homoseqsualuri urTierTobebi kriminalizebuli araa, magram arc antidiskriminaciuli kanonmdebloba arsebobs. iaponiaSi uamravi gei barebi da sxva TavSeyris adgilebia homoseqsualTaTvis. pop-varskvlavebs, momRerlebs, teleSouebis wamyvanebs Soris bevri Ria gei da transgenderia. miuxedavad amgvari loialobisa, kanoniT qorwineba mxolod sxvadasxva sqesis adamianebs Sorisaa daSvebuli. mkvlevarTa azriT, amgvari mdgomareoba iaponel geebs biseqsualuri cxovrebis wesisaken ubiZgebs. sxvagvari situaciaa lesboselebTan dakavSirebiT. iaponuri kultura, romelic erT-erTi yvelaze mizogenuri kulturaa msoflioSi, tradiciebs arc am mxriv Ralatobs. miuxedavad, zogadad seqsualobisa da maT Soris mamakacTa homoseqsualobis mimarT loialuri damokidebulebisa, iaponuri kulturisaTvis dRemde miuRebelia qalis aqtiuri roli heteroseqsualur urTierTobebSi (rom aRaraferi vTqvaT qalTa homo-

30


Tema / THEME
seqsualobaze). vinaidan, aseTi urTierTobebi mainc arsebobs, SeuZlebelia raime formiT ar iyos asaxuli Tanamedrove masobrivi kulturis produqciaSi. 1814 wels Tavisi drois erT-erTma cnobilma mxatvarma hokusaim gamosca wigni, romlis Sinaarsic mTlianad gaformebuli iyo Sav-TeTri eskizebiT. dasuraTebulma romanebma (manga) maSinve uzomo popularoba moipova. dResdReobiT manga Jurnalisa da damoukidebeli broSurebis saxiT gamoicema, Tumca, rogorc mkvlevarebi amtkiceben, manga ar warmoadgens dasavluri komiqsis nairsaxeobas. komiqsisagan gansxvavebiT, manga gamorCeulia mxatvruli Sesrulebis maRali xarisxiTa da emociuri siRrmiT. 10 XX saukunis meore naxevridan iaponiaSi popularuli xdeba mangas motivebze Seqmnili animaciuri filmebi da serialebi. animes pirveli avtorebi qalebi iyvnen da amitomac pirveli serialebis samizne auditoriasac axalgazrda qalebi Seadgendnen. samocdaaTiani wlebis seqsualurma revoluciam mangakebs (ase uwodebdnen animeze momuSave qal mxatvrebs), ubiZga ufro Tamamad gamoexataT qalsa da mamakacs Soris arsebuli urTierTobebi TavianT filmebSi, magram iaponuri kulturis patriarqaluri xasiaTi da qalTa seqsualobis mimarT SenarCunebuli mkveTri konservatizmi mkacr SezRudvebs uwesebda avtorebs. mangasa da animeSi qali-gmirebis seqsualuri subieqturoba didi xnis ganmavlobaSi gamonakliss warmoadgenda. swored am SezRudvebis damsaxureba unda iyos mangasa da animeSi axali tipis personaJis gaCena - axalgazrda, feminizebuli biWis tipaJi. aseTi tipis manga, rogorc wesi, mogviTxrobs ori axalgazrdas siyvarulze. dasawyisSi, aqcenti megobrobasa da homoerotiul ltolvaze keTdeboda, Tumca, mogvianebiT mangakebma ufro Tavisuflad daiwyes homoseqsualuri scenebis gamosaxvac, ramac axal Janrs iaoi-s Cauyara safuZveli. Tumca, am urTierTobebs homoseqsualuri mxolod pirobiTad SeiZleba vuwodoT. iaois personaJebis urTierToba mamakacuri homoseqsualuri siyvarulis Taviseburi interpretacia, fantaziis nayofi ufroa, vidre realoba. isini arc vizualurad hgvanan mamakacs (miT umetes iaponel mamakacebs. mangasa da animes erTerTma mkvlevarma yuradReba miaqcia kidev erT Taviseburebas: iaois personaJebis umetesoba TeTrkaniani axalgazrdaa da maRal socialur wres miekuTvneba, rac kidev ufro aucxoebs personaJs da amZafrebs iaponeli qalebis protests iaponuri patriarqaluri kulturis mimarT)11, da arc kulturaSi aRiarebul

Modern Japan does not criminalize homosexual relationships, but does not protect it with antidiscrimination measures either. Japan has a wealth of gay bars and gathering places for homosexuals. There are many gays and transsexuals among pop-stars, singers and, TV show hosts. Despite such loyalty, same sex marriage is not allowed. These forces too many Japanese gays, researchers say to lead bisexual lives. Lesbians are a very different case. Japanese culture, which is one of the most misogynist cultures in the world, does not divert from these traditions in its treating of lesbian women. Despite quite loyal attitudes towards sexuality, and even male homosexuality, womens active role in heterosexual relations is not accepted (let alone female homosexual relations). Since these relations still exist, it is impossible for it not to be reflected in one way of another in mass culture productions. In 1984, a then-famous painter Hokushai published a book completely decorated black-and -white sketches. The stories decorated with pictures (manga) were an immediate success. Manga today is published in the form of magazines and brochures; researchers claim manga is not a form of comics, as we know them in the West. Unlike comics, manga is characterized with high quality prints and emotional depths . 10 Manga-based animated films and serials became popular in the second half of the XX Century. First authors of anime were women and therefore their primary target audiences were young women. Sexual revolution of the 1970s pushed manga-ka women (the name coined for those who work on Manga) to bring out more explicit content in their works on female-male relationships. However, patriarchal character of Japanese culture and strict conservatism maintained to restrict the expression of female sexuality did not afford much space to manga-ka women. That is why manga and anime were not adequately including female-heroines with as sexual subjects. This restriction is credited to have paved a way for new type of character that of a young, feminized boy. As a rule, a manga of this type tells a love story of a two. Initially, the emphasis was placed on mutual friendship and homoerotic attractions. However, later manga-ka artists started expressing more and more explicit content, thus creating a very new genre of manga, yaoi. Calling Yaoi a homosexual is an arbitrary decision. Its characters interpret male homosexual love in a certain way. It is

31

Tema / THEME

mamakacuri qcevis standartebs akmayofilebs. mkvlevarTa azriT, isini iaponeli qalebis mier gamogonili arsebebi arian, romlebic amgvarad gamoxataven ukmayofilebas arsebuli genderuli stereotipebiTa da tradiciebiT, romelic zRudavT maT realur cxovrebaSi. am mosazrebas isic adasturebs, rom am Janris produqciis momxmareblebi mxolod qalebi arian, gei mamakacebi ki ver axdenen identificirebas iaois personaJebTan da mas mTlianad qalebis fantaziis nayofad miiCneven.12 miuxedavad amisa, iaois gamogonilma personaJebma mniSvnelovani gavlena moaxdines iaponeli qalebis damokidebulebaze geebis mimarT realur cxovrebaSi. 90-iani wlebidan moyolebuli izrdeba im qalebis ricxvi, vinc dainteresebulia ara mxolod geisTan megobrobiT, aramed surs masTan ojaxis Seqmnac. rac Seexeba homoerotiuli Sinaarsis animeebs, romelic kacebis mier gei mamakacebisaTvis iqmneba, misi gmirebi upiratesad maCoebi, mkveTrad maskulinuri personaJebi arian. hentais qveJanrebi, romelic lesbosuri wyvilebis urTierTobas asaxavs, pornografiuli Sinaarsisaa da axalgazrda mamakacebisTvisaa gankuTvnili. manga an anime, romelic lesbosur urTierTobebs asaxavs da gogonebzea gaTvlili iuri-mangas (yuri) saxels atarebs. am Janris warmoSoba ukavSirdeba 80-iani wlebis popularul serials uxamsi wyvili (Dirty Pair), romlis mTavari gmirebi kei da iuri mamakacad gadacmuli qalebi arian. originalSi isini heteroseqsualebi arian, Tumca, personaJebis araqalurma, mebrZolma xasiaTma da totalurad warumatebelma urTierTobebma mamakacebTan, mravalgvari spekulaciis saSualeba misca mis Tayvanismcemlebs da bazari gaivso samoyvarulo gamocemebiT, romelic mTavari gmirebis lesbosur urTierTobebs asaxavda. swored erT-erTi gmiris saxelis mixedviT ewoda am Janrs iuri-manga. amgvarad, gansxvavebebis aRwera, romliTac gei/ lesbi identoba konstruirdeboda/konstruirdeba Suasaukuneebis/Tanamedrove iaponur kulturaSi SeuZlebelia Sesabamisi konteqstis, tradiciebisa da istoriis gaTvaliswinebis gareSe. mkvlevarTa azriT, is faqti, rom dasavluri kulturisagan gansxvavebiT, gei-identoba aigeba ara rogorc ucxo (Tu ar gaviTvaliswinebT iaoi-s personaJebs, romlis xasiaTzec zemoT visaubreT), antisocialuri, anti-religiuri an anti-reproduqci-

a mere product of phantasy and has less to do with reality. Visually, they do not visually resemble male images (especially, Japanese male images. One of the manga and yaoi researcher has drawn our attention to the fact that the vast majority of the characters are white adolescents from upper social circles, which renders the character as alien and toughens Japanese womens protest to this patriarchal culture)11 and do not conform to male behavior standards imposed by the culture. Researchers believe they are creatures invented by Japanese women, who found their voices to protest Japanese gender stereotypes and traditions, which limit them in everyday real lives. This hypothesis is further supported by the demographic of the art: absolute majority of yaoi consumers are females. Various commentators have, then, argued that the bishoonen are not really 'men' but fantastic, androgynous creatures created by Japanese women as an expression of dissatisfaction with current gender stereotypes and the 'narrow life paths' which restrict women in the real world. Gay men tend not to identify with the beautiful youths in women's manga and feel that these figures are figments of women's imaginations . 12 Despite this, yaoi inventors influenced greatly how Japanese women view gay men in real lives. Since the 90s, the number of women, who are interested in having gay friends and having gays as their lifetime partners, is increasing steadily. As for homoerotic anime, created by men for gay men, they mostly feature macho characters, strictly masculine characters. Hentai sub-genres, that describe lesbian couples, are of pornographic nature and are intended for young male audience. Manga or anime, which describes lesbian relationships and is targeted at women, is called Yuri-manga. The creation of this genre is related to the soap opera under the name Dirty Pair. (Where main characters, Kei and Yuri- are women crossdress in male cloths. However, their non-feminine, martial nature and total lack of success with men, allowed its fans to speculate in multiple ways and fill the market with various amateur love-follow-up editions were main characters were portrayed as lesbian couple. Thus Yuri derives from main character of the story, Yuri). In sum, without taking context, history, and traditions into account, one is unable to describe differences that help us understand how identity of gays and lesbians was constructed/is constructed in feudal and modern Japan. Researchers believe, the fact that unlike Western cultures gay identity is not constructed as something alien (not including Yaoi characters, which we already addressed above) , anti-social,

32


uli, imaze mianiSnebs, rom gei-uflebebisaTvis brZolas iaponiaSi ufro mSvidi da konstruqciuli xasiaTi eqneba. 13 vfiqrob, zemoxsenebuli mcire eqskursic ki sakmarisia CvenSi gavrcelebuli mosazrebis gasabaTileblad imis Taobaze, rom homoseqsualuri urTierTobebi sazogadobis socialuri da zneobrivi gaxrwnis produqtia da yvela kultura erTnairad negatiurad afasebs mas. Temas Jurnalis momdevno nomerSic gavagrZelebT. amjerad iseT kulturebze visaubrebT, romelSic biologiur sqess, erotikul upiratesobasa da seqsualur qcevas Soris kavSiri naklebad xilvadi an umniSvneloa kulturisaTvis. eka aRdgomelaSvili

Tema / THEME
anti-religious or anti-reproductive, indicates that fighting for gay rights in Japan will be rather peaceful and calm project.13 I believe the materials provided above, are satisfactory to dissolve the opinion spread among us that homosexual relations are a byproduct of moral and social degradation of societies and that as if all cultures approach it with equal hostility. The topic will be continued in follow-up publications. This time, we will speak about cultures where biological sex, erotic preferences and sexual behavior will be less visible or important for it. Eka Agdgomelashvili

1.Blackwood, E. Breaking the mirror: The construction of lesbianism and the anthropological discourse on homosexuality. Many Faces of Homosexuality: Anthropology and Homosexual Behavior. ed. NY: Harrington Park Press, 1986. ; Whitam, F.L. (1983). "Culturally Invariable Properties of Male Homosexuality: Tentative Conclusions from Cross-cultural Research, Archives of Sexual Behavior, 12, 207-226. ; Endleman, Robert. Homosexuality in Tribal Societies. Transcultural Psychiatric Research Review. 1986; 23: 187-218. 2. c ., ., . . .: , 1998 3. . . . .: ACT, 1998 4. nansoku sityva-sityviT niSnavs mamakacis fers. hari leup-is azriT, Cinuri ieroglifi, romelic feris aRsaniSnavad gamoiyeneba imavdroulad seqsis evfemizmsac warmoadgens da iaponuri da Cinuri leqsikonebSi misi erT-erTi definiciaa xorcieli siamovneba. alternatiul termins warmoadgenda Sudo, abreviatura, romelic Sedgeba vakaSudos (axalgazrdebis gza), vakaSusa (ymawvili) da do-sagan (gza). Gary Leupp says that since ancient times in China, the character for "color" has been understood as a euphemism for sex, and that Japanese and Chinese dictionaries include "sensual pleasure" as one of its definitions. An alternative term, used almost interchangeably for many years, was shud, an abbreviation of wakashud (the way of youths), from wakashu (adolescent male) and d (way). Leupp, Gary. Male Colors: The Construction of Homosexuality in Tokugawa Japan. University of California Press, 1995. 5. Mark McLelland. Male Homosexuality and Popular Culture in Modern Japan. Intersections: Gender, History and Culture in the Asian Context. Issue 3, January 2000. http://intersections.anu.edu.au/issue3/mclelland2.html 6. . . . .: ACT, 1998 7. erT-erT aseT CanawerSi, romelic 1237 wliTaa daTariRebuli, 36 wlis budisti beri kasakis monastridan erTgulebis aRqmas aZlevs vinme riuo-marus: kasakis taZarSi 41 wlis asakamde viqnebi aRkvecili. ukve viweqi 95 kacTan da es ricxvi 100-s ar gadaaWarbebs. me ar meyvareba riuo marus garda arc erTi biWi. ymawvilebs Cem saZinebelSi ar gavaCereb. ufros da saSualo asakis biWebis sayvareli ar viqnebi. A religious vow from the same period, registered by a monk named Samon Shsei at the Tdaiji Temle in Nara, also indicates widespread homosexual behavior in Buddhist monasteries. Containing five resolutions, it was composed in 1237, when this author was thirty-six years old: I will remain secluded at Kasaki Temple until reaching age forty-one. Having already fucked ninety-five males, I will not behave wantonly with more than one hundred. I will not keep and cherish any boys except Ryuo-maru. I will not keep older boys in my own bedroom. Among the older and middle boys I will not keep and cherish any as their nenja. Leupp, Gary. Male Colors: The Construction of Homosexuality in Tokugawa Japan. University of California Press, 1995. 8. . . . .: ACT, 1998 9. Yamamoto Tsunetomo, Hagakure, The Book of the Samurai. William Scott Wilson, trans. New York and Tokyo, Kodansha International 1979. 10. Midori Matsui, 'Little Girls Were Little Boys: Displaced Femininity in the Representation of Homosexuality in Japanese Girls' Comics,' in Feminism and the Politics of Difference, ed. Sneja Gunew and Anna Yeatman, Boulder, Colorado: Westview Press, 1993, p. 180. 11. Kazumi Nagaike. Elegant Caucasians, Amorous Arabs, and Invisible Others: Signs and Images of Foreigners in Japanese BL Manga. Intersections: Gender and Sexuality in Asia and the Pacific. Issue 20, April 2009. http://intersections.anu.edu.au/issue20/nagaike.htm 12. Mark McLelland. Male Homosexuality and Popular Culture in Modern Japan. Intersections: Gender, History and Culture in the Asian Context. Issue 3, January 2000. http://intersections.anu.edu.au/issue3/mclelland2.html 13. Mark McLelland. Male Homosexuality and Popular Culture in Modern Japan. Intersections: Gender, History and Culture in the Asian Context. Issue 3, January 2000. http://intersections.anu.edu.au/issue3/mclelland2.html

33

xelovneba / ART

mRelvare sxeuli
siSiSvlis diskursi Tanamedrove qoreografiaSi

Anxious Body
Discourse of nudity in modern Georgian choreography

as Semdeg, rac kacobriobas pirvelad gauCnda cekvis survili Tu moTxovnileba, igi aracnobierad garkveul akrZalvas da erotizms daukavSirda. ara aqvs mniSvneloba Tavad cekvis geografisa da istorias. sxeulisa da Tavisuflebis kulti yvelgan mniSvnelovnia _ budistur indoeTSi, Zvel romsa Tu demokratiuli saberZneTSi. saukuneebis ganmavlobaSi religia mxolod xelSemSleli an Semakavebeli faqtori ar yofila, romelsac sxeulisgan cekvis vneba anu erotizmi unda gamoedevna. piriqiT, rac meti iyo religiuri Tu socialuri akrZalva, miT metad uCndeboda adamians sakuTari sxeulis demonstrirebisa da warmoCenis survili. klasikur-warmarTul berZnul xanas, sadac sxeulis siSiSvle da srulyofileba xelovnebis rangSi iyo ayvanili, didi xnis ganmavlobaSi qristianuli asketuroba gadaefara. mxolod aRoZinebis xanam moaxerxa sxeulisaTvis mSveniereba da seqsi daebrunebina. leonardom, miqelanjelom, karavajom da sxva mxatvrebma sxeulebs mRelvareba da erotizmi SesZines. mogvianebiT ki absolutizmis xanaSi safrageTis mefis, lui XVI- is karze sabaleto xelovneba lamis flirtisa da erotizmis gagrZelebad aRiqmeboda; Jan-filip ramo ki maSindeli sabaleto musikis liderad. magram arc klasikuri romantikuli baleti da arc SedarebiT gviandeli cekva ar yofila ise savse erotizmiTa da siSiSvliT, rogorc saxelovani mocekvavis _ vaclav niJinskis favnis dasveneba, an mogvianebiT, aisidora dunkanis fexSiSvela rokva saeWvo klubebsa da kabarebSi gaxsovT naadrevad dabrZenebuli alisas aforizmi _ nu eZebT azrs iq, sadac is ar aris! Tanamedrove qoreografiis adeptebi, cxadia, alisas datuqsavdnen, radgan isini azrs swored iq eZeben, sadac erTi SexedviT ar igulisxmeba: siCumeSi, ritualSi, ekranze, fotoze, dangreul qarxanaSi, axal teqnologiebSi... da rac mTavaria, samosisagan ganTavisuflebul SiSvel sxeulSi. jer kidev meoce saukunis 20-ian wlebSi germaniaSi, eqsperimentebiT Sepyrobilma msaxiobma, mxatvarma,

ince the very first times when the humankind felt the desire or the need to dance, it became closely associated with subconscious prohibitions and eroticism. The geography and the history of dance do not matter here. The cult of body and of freedom is universally important in Buddhist India, Old Rome or in democratic Greece. During centuries, the religion has not always been a hindering or deterring factor whose goal would be to expunge the passion for dance i.e. eroticism from the body. On the contrary, the more religious and socially prohibitive mores were out there, the more humans felt to demonstrate and expose their bodies. Classical- Pagan Greek age, where nudity and perfection of the body was an art in itself, was for a long time obscured by Christian ascetics. It was only in the Renaissance age that body returns its beauty and sex. Leonardo, Michelangelo, Caravaggio, and other artists enrich bodies with fluster and eroticism. Later, in the Absolutism age, at the court of French King, Lui XVI the art of ballet was taken as a means to flirt and a continuation of eroticism; Jean-Philippe Rameau was believed to be the leader of ballet music. However, Ballet of Classical, Romantic and more later trends can not even claim to be aspiring to as much eroticism and nudity as does Vaslav Nijinskys L'aprs-midi d'un faune or Isadora Duncans barefooted footing in clubs and Cabarets one ought to be dubious of. Think of an aphorism of prematurely wizened Alice Do not look for a meaning if it is not there! The adepts of modern choreography would clearly scoff at Alice exactly because they look for the meaning where it is not supposedly located: in silence, rituals, on the screen, on a photo, in dilapidated factory building, in new technologies and most importantly, in a body freed from apparel. It was still the turn of the 20th Century Germany, when Von Laban - an actor, painter, second-rate review dancer, and choreographer obsessed with experimentation launched an allegedly picaresque experiment: By rejecting Classical Ballet, he gives the body and its movement a very different direction and vectors. He replaces worn-out pointe shoes and snow-

34


xelovneba / ART
meorexarisxovani revius mocekvavem da qoreografma, rudolf fon labanma erTi SexedviT warmoudgeneli avantura wamoiwyo: klasikuri baletis sawinaaRmdegod, sxeulsa da moZraobas sruliad sxva mimarTuleba Tu veqtori mianiWa. gacveTil puantebsa da qaTqaTa paCkebs man sxeulis sruli Tavisufleba da saukuneebidan amozrdili ritualuri cekvis elementebi daupirispira. rudolf fon labanis mier Seqmnili Tanmedrove cekvis manifesti pirveli msoflio omis Semdgom kabares kultis periods daemTxva. ukve fexSiSvela cekvavda legendaruli aisidora dunkani, ucnauri amerikeli qalbatoni ruT sen-deni dasayrdens aRmosavlur cekvebSi eZebda, xolo riTmo-plastikuri skolis Semqmneli, frangi emil Jak-dalkrozi moswavleebs mouwodebda musikis gareSe, siCumeSi ecekvaT. es realobisadmi uTanasworo dapirispirebis mcdelobas hgavda, radgan evropaSi klasikuri baletis miTi jer kidev Zlieri iyo. revoluciis Semdeg, ruseTidan evropaSi gadaxvewili vaclav niJinskisa da ana pavlovas saxelebi TayvanismcemlebSi idumalebis garda, raRac ucnaur disidentur TanagrZnobas aRZravda. da mainc, axali cekvis virusma evropaSi teqnikur progresTan erTad SeaRwia da Sedegi gamoiRo. yvelaze swrafad germaniaSi, sadac eqspresionistuli Teatrisa da kinos tradicia swrafad mkvidrdeboda. rudolf fon labanis lamis Tavganwirulma da erTgulma moswavleebma _ kurt iosma da mari vigmanma, romlebic gacnobierebuli disidentebiviT itandnen esTetikur devnasa da damcirebas, Tavad moaxdines namdvili revolucia. kiolnSi maT mier daarsebul folkvangis skolaSi kabaresa Tu Teatris profesionali msaxiobebi fizikuri da musikaluri momzadebis SesaniSnav skolas gadiodnen da namdvil mocekvaveebad yalibdebodnen. meoce saukunis 30-iani wlebis bolos nacizmma am Tavxedur eqperimentebs bolo mouRo. arada, nacistebi da Tavad hitleri xarbad tkbebodnen harmoniuli, SiSveli sxeulebis cqeriT mravalricxovan aRlumebze TuU gamofenebze (rasac adasturebs leni rifenStalis dokumenturi filmebic). nacizmis periodSi Tavad qoreografebi iZulebulni iyvnen germaniidan wasuliyvnen. yvelaze arsebiTi rac folkvangis skolam moaxerxa, es iyo profesiuli dasis SenarCuneba da axali momarTulebis Camoyalibeba, romelic 50-ian wlebSi isev aRorZinda, xolo srulyofili saxe 70-ian wlebSi, Tanamdroveobis erT-erTi udidesi qoreografisa da eqperimentatoris, pina bauSis warmodgenebSi miiRo. 50-ian wlebSi amerikaSi erotizmisa da modern dan-

white ballet tutu by complete freedom and centuries old elements of ritualized dancing. Contemporary Manifesto of Ballet created by Rudolph Von Laban coincides with the Cabaret cult of the post-World War I world. Legendary Isadora Duncan was dancing barefooted, already; extraordinary American woman Ruth Sanden was searching for new basics in Eastern dance heritage, while Jaques-Dalkrose Emil, the creator of Rhythmic-plastics, was calling his students to dance in complete silence, without the music. This resembled to an uneven battle against the reality, since the myth of classical ballet in Europe was still strong. After the Revolution, the names of Russian refugees Vaclav Nijinsky and Ana Pavlova would cause both strange eeriness and empathy towards these dissidents. Nevertheless, the virus of the New Dance penetrates Europe together with the technical progress and leaves its marks on Europe. Germany was impacted the most, since expressionist theatre and cinema traditions were spreading rapidly here. Kurt Joss and Marie Vigmann the dedicated followers and students of Rudolph Von Laban who, like dissidents, consciously tolerated aesthetic persecution and belittlement turned out the real revolutionists themselves. They established Folkwang Hochschule in Koln, where theatre and cabaret professional actors given perfect schooling in music and physical training , instrumental in turning them into true dancers. All of this impertinent experimentation was abruptly ended by the Nazis towards the end of the 30s. This happened despite the fact that Nazis, and the Hitler himself, were greatly enjoying harmonious, naked bodies during numerous parades and exhibitions (confirmed by documentaries of Leni Rifenstal). The choreographers themselves had to abandon Germany during Nazi rule. Most substantial achievement of Folkwang Hochschule was to maintain its professional troupe and development of new directions, later revived in the 50s and finalized in the 70s in the performances of one the greatest choreographer of modern times, Pina Bausch. America in the 50s witnessed a transformation of the eroticism and Modern Dance into cult status, pioneered by the legend of ritual dance Martha Graham and flexible-as Jazz itself-Black Alvin Ailey. Jazz, Hollywood and musicals influenced the development of modern American ballet. Legendary American musical theater choreographer and director Bob Foss staged Sweet Charity and Cabaret (and later made movies with the same titles) became the object of worship in the 60s and the 70s. Among other things, the body and eroticism receives great deal of attention in his creations. The Japanese story of the body history is equally interesting, namely the developments in the 1960s. In this period, a

35

xelovneba / ART

sis namdvili kultia, romlis saTaveebTan yvelaze medgrad ritualuri cekvis legenda marTa grehemi da jaziviT elastiuri Savkaniani alvin eili dganan. jazma, holivudma da miuziklma TavisTavad cxadia, didi gavlena moxdina Tanamedrove amerikuli cekvis Teatris ganviTarebaze. legendaruli mocekvave da reJisori bob fosi brodveize dadgmuli miuziklebiT _ mSvenieri Careti da kabare (mogvianebiT amave saxelwodebis filmebi) 60-70-iani wlebis sakulto personad iqca. sxvaTa Soris, sxeulsa da erotizmis riTmas aseve didi roli aqvs daTmobili bob fosis SemoqmedebaSi. aranakleb sainteresoa sxeulis istoria iaponiaSi, kerZod, meoce saukunis 60-ian wlebis qoreografiaSi. swored am periodSi filosofosma da publicistma tusumi xiZikatam da profesiiT botanikosma min tanakam amerikul modern danssa da evropul avangards iaponuri Teatris elementebi Seajvares. miRebuli cekvis axali saxeoba _ buto meditaciur moZraobebsa da sxeulis flobis umaRles xelovnebad aqcies. mocekvave ganTavisuflebuli iyo qoreografiis diqtatisagan da misTvis misaRwev farglebSi SeeZlo improvizacia. butos Semqmnelebi da SemdgomSi ukve sxva avtorebic mocekvavis SiSvel sxeuls filosofiur WrilSi da mas cariel WurWlad ganixilaven. ise, rom mniSvneloba ara aqvs am WurWels riTi aavseb sxvisi cxovrebis aCrdilebiT Tu gamxmari balxis nayeniT. gansxvavebiT evropuli kulturisagan, sxeulis proporciebi, daxvewiloba da rac mTavaria _ asaki saerTod kargavs mniSvnelobas. buto ganvlili wlebis simdidres usvams xazs, anu sibrZes da ara uZlurebas. axalgazrdebis socialurma amboxma da 70-iani wlebis seqsualurma revoluciam beber kontinentze sruliad Secvala sxeulis landSafti. Sesabamisad, im droidan moyolebuli, Seicvala sxeulisadmi, rogorc axali ideisadmi damokidebuleba. siaxle, ase vTvaT, waaxalisa postmodernistulma filosofiam. bodriaris, blanSos da fukos filosofiur manifetebSi seqsualoba Tanamedroveobisdmi umTavres midgomad ganixileba. Tanamedrove, momxmarebluri sazogadoeba sxeulsa da seqsualobas avtomaturad ganixilavs, rogorc arsebobis biologiur diskurss. es Sromis, nivTebis, fulis, garTobis da sxva formebis arsebiTi gagrZelebaa, Tumca gacilebiT ufro mniSvnelovnia fsiqologiuri TvalsazrisiT. seqsualoba da momxmarebluri sazogadoeba zustad gamoxatavs Tanamedrove kapitalizmis

philosopher and a publicist Tatsumi Hijikata and Min Tanaka, a botanist by training, married the elements of American Modern Dance to European Avant-garde and to Japanese Theatre. The offspring of crossbreeding was Butoh the supreme art of meditational movements and the mastering ones own body to the perfection. The dancer, independent from the choreographers dictate, was constrained only by own limits in their ability to improvise. The creators of Butoh see the naked body of the dance from the philosophical point of view and as an empty vessel. It does not matter how you fill up the vessel with the shadows of past lives or with herbal drinks. Unlike European cultures, body proportions, refinement and most importantly, an age are meaningless. Butoh emphasizes the richness of past years, in other words, the wisdom and not the infirmities. Social revolt of the youth and the Sexual Revolution of the 70s have completely replaced the landscape of the body on the old continent. Consequently, since these times, the attitudes towards the body, now thought of as a new idea, was changed too. These novelties were encouraged by Postmodern Philosophy. In the philosophical manifestos of Baudrillard,

36


xelovneba / ART
damcinav saTqmels da teqnologiebis gamoyenebis SesaZleblobebs - wers Jan bodriari cdunebaSi. axali dro da axleburi midgoma vizualur asaxvas poulobs Tanamdrove cekvis TeatrSic, romelic Teatraluri xelovnebis yvelaze mzardi da dinamiuri formaa. maS ase, axali drois liderebi _ ian fabri, ana-tereza de keersmakeri (belgia) hans van maneni, irJi kiliani (holandia) dominik bague, karin saporta, filip dekufle, anJelen prelJokaJi (safrangeTi) pina bauSi, suzan linki, uiliam forsaiti (germania). isini barometriviT aireklavdnen dros da gamoxatavdnen sxeulis SesaZleblobis brwyinvalebasac da seqsualuri erTferovnebis siRatakesac. xolo roca sxeulebrivqoreografiuli eqperimentebi uxvad dagrovda, Tanamedrove cekvisadmi miZRvnili festivalebis Catarebis aucilebloba lamis garduvali gaxda. Tanamedrove cekvisa da sxeulisadmi miZRvnili festivalebi sul ufro mzardi popularobiT sargebloben mayurebelTa Soris. ukve erTgavard SepyrobilTa seqtac gamoikveTa, romelic mxolod Tanamedrove cekvis festivals irCevs. sxvaTa Soris, kritikosebis moazrebiTac Tanamedrove TeatrSi yvelaze saintereso ambebi da nairgvari provokaciac swored cekvis TeatrSi xdeba. amis maCvenebelia magaliTad, Tanamedrove cekvis festivali impulstanci, romelic 80-iani wlebis bolodan moyolebuli, venaSi yoveli wlis ivlisSi imarTeba. xolo qalaqSi, sadac mocartis, klasikuri musikis da valsis kultia, albaT, Tavad mixvdebiT, rom seqsualoba mxolod ironiulad Tu aRiqmeba. Tumca rogorc Cans, organizatorebs es Tavidanve gaTvaliswinebuli hqondaT. Wkvianuri marketingis wyalobiT impulstanci TandaTan turistul-kulturuli venis ganuyofel nawilad iqca. yoveli wlis ivlisSi, roca venaSi turistebis mozRvavebaa, burgTeatris win damontaJebul specialur ekranze, STambeWdavad ametyvelebuli sxeulebi mouwodeben maT ar gamotovon cnobili Tanamedrove qoreografebis warmodgenebi. organizatorTa mier aSkarad waxalisebul eqsperimentebsa da aucilebel ideologiur siWreles emateba mravalricxovani diskusiebi, Sexvedrebi da vorkSopi. da es yvelaferi TiTqmis erTi Tvis ganmavlobSi. SenarCunebulia geografiuli politkoreqtulobac _ idumali aRmosavleTi da tradiculi dasavleTi, aucilebeli amerika da sulieri iaponia, egzotikuri afrika da bolomde auTvisebeli post-socialisturi sivrce. popularuli britaneli indoeli _ akram xani cdilobs daqiravebul aRmosavlur sxeulebs poeturi

Blancheau and Foucault sexualisation is seen as a major approach to modernity. Contemporary, consumerist society takes the body and the sexuality as a given, as a biological discourse of existence. This is a mere continuation of work, commodities, money, entertainment and other forms however it is more important from psychological point of view. Sexuality and consumerist society express in fine details the quipping things modern Capitalism and affordable uses of technology have to say writes Jean Baudrillard in Seduction. New times and innovative approaches find visual reflection in modern day ballet theatre, which is the most dynamic and rapidly growing form of theatrical art. Hence, the leaders of the new times Jan Fabri, Anne Teresa De Keersmaeker (Belgium), Hans van Manen, Irzhi Killian (The Netherlands), Dominique Bagouet, Karine Saporta, Dhilippe Decoufle, Angelin Prejokaj (France), Pina Bausch, Susanne Linke, William Forsythe. Like a barometer, they reflected the time while displaying the brilliance of abilities of the body and the poverty of monochrome sexuality. Once a wealth of bodygymnastic experiments were performed, festivals dedicated to modern ballet became an unavoidable necessity. Festivals dedicated to modern ballet and to the body enjoys growing popularity among spectators. One could even identify a sect of the obsessed who one choses this type of activity to attend to. The idea that most interesting things and provocations take place in ballet-theatres is upheld by the critics as well. ImPulsTanz, for example is a modern dance festival, hosted annually by Vienna since the 80s. You may have very well guessed that sexuality here is taken with an irony here, in the city dominated by Mozart, Classical music, and Waltz. Nevertheless, the creators of the festival apparently have considered this already. Thanks to smart marketing, ImPulsTanz has become of touristic-cultural identity of Vienna. Every June, when tourists flock the city, bodes, enlivened on a special screen installed in front of the Burgtheatre, invite them not to miss famous presentations of the modern choreographers. Multitude of experiments evidently supported by the organizers and mandatory ideological diversity are coupled with numerous discussions, meetings and workshops. All of this is going on for almost a month. Geographical political correctness is maintained as well mysterious East and traditional West, required presence of America and spiritual Japan, exotic Africa and Post-Soviet space, still to be understood. Popular British-Indian Akram Khan tries to impregnate rented Eastern bodies with poetical breath and the energy of cynical Hip-Hop. His virtuous technics and aquarelle like solo brings this long, exhausting polyphonic performance to

37

xelovneba / ART

life. Empty space and monochromatic environment makes concentration a lot easier to achieve, where the dedication of almighty Chinese dancers is possible to read through. Anyways, his performances achieve the goal and unless you know you hate choreographic adventures, your pleasures from attending the show is guaranteed. Royn Orlin from South Africa researches the issues of identity: White T-shirts, colorful cravats, quality costumes, sexualized context, the coldness of the white people and the aggression of the black people. At first look, it all speaks about racial conflict, but in-depth look reveals the juxtaposition of various cultural archetypes and demonstration of what the body can achieve. However, Mathilde Monnier, a famous French choreographer, researches existential issues in her short, an - hour long performance Gustavia. Could an artist frame what she has to say in self-imposed choreographic or artistic limitations? Is this any guarantee that she is free and political and social spaces do not dictate her? Nevertheless, there arises another question, equally important what makes famous choreographers use naked body more and more often as a means of violence and provocation? Philosopher Mauris Blancheau notes that where there is nudity, there is violence because naked body creates discomfort and tension. This cannot simply be taken as a neutral means of influencing the spectator. Well, whatever the reasons for it, this tricky form of directing and choreographing has found its acceptance in the West for quite a while now. When, for example Angelin Prejokaj made 16 naked dancers do ritualized dance on the grass in Stravinskys The Rite of Spring (as it turned out one can not only walk, but swim through the wet grass!) the critics were sarcastically noting that had the dancers done this clothed, twice as less tickets would be sold out. But nudity is not an obsession here. It is an expression of certain attitude. Sociologists research demonstrated that nudity and demonstration of the body becomes more and more predatory way to influence the spectators. That is why it is often used on stage and during dance performances. At the same time, this is done in the name of expressionist minimalism and minimizing expenditures. Specially designed costumes, colors, decorations are not needed anymorenaked body puts the spectator in enough suspense. How should a spectator perceive nudity? As an independent aesthetic dimension or as an obvious temptation? Perhaps the nudity of the body conceals much more subtle desires or dismays than we thought at first. On the other hand, perhaps this is an entirely different aesthetics another notoriously scandalous choreographer Mauris Sharmatz says the framework offered by classical ballet are too narrow for contempo-

sunTqva da cinikuri hip-hopis energia STaberos. misi virtuozuli teqnika da akvareluri solo acocxlebs cota ar iyos damRlel, gawelil polifoniur sanaxaobas. carieli sivrce da monoqromatuli garemo sruli koncentraciis saSualebas gaZlevT, sadac yovlisSemZle Cineli tanmovarjiSeebis Tavganwirvasac amoikiTxavT da swafad mzardi bambukis elastiurobasac. yovel SemTxvevaSi, misi speqtaklebi mainc aRwevs mizans da Tu amreziT ara xarT ganwyobili nebismieri qoreografiuli avanturisadmi, siamovneba droebiT mainc garantirebulia. samxreT afrikeli robin orlini ki identifikaciis problemebs ikvlevs: TeTri perangebi, Wreli halstuxebi, xarisxiani kostumebi, seqsualuri konteqsti, TeTrkanianTa sicive da SavkananianTa agresia. erTi SexedviT, yvelaferi rasobrivi konfliqtis niSnebs atarebs, Tumca, siRrmiseulad es ufro sxeulebis SesaZleblobebisa da sxvadasxva kulturuli arqetipebis dapirispirebas gulisxmobs. samagierod, tipiur egzistenciur problemebs ikvlevs cnobili frangi qoreografi matilda monie mciremetraJian, daaxloebiT erTsaaTian warmodgenaSi gustavia. SeuZlia Tu ara xelovans Tavisi saTqmeli sakuTriv qoreografiis anu xelovnebis CarCoSi moaqcios? aris Tu ara imis garantia, rom Tavisufalia da masze politikuri an socialuri sivrce gadamwyvet gavlenas ar axdens?.. Tumca, ibadeba sxva, aranakleb mniSvnelovani SekiTxva _ ra aiZulebT cnobil qoreografebs sul ufro xSirad gamoiyenon SiSveli sxeuli, rogorc provokaciis da erTgvari Zaladobis forma? filosofosi moris blanSo aRniSnavs, rom sadac aris siSiSvle, iq aris Zaladoba, radgan SiSveli sxeuli qmnis diskomforts da daZabulobas. es ki ar SeiZ-

38


xelovneba / ART
leba mxolod mayurebelze neitraluri zemoqmedebis saSualebad CaiTvalos. ase Tu ise, reJisorulqoreografiuli zemoqmedebis es eSmakuri forma didi xania dasavleTSi damkvidrebuli. magaliTad, rodesac frangma qoreografma anJelen prelJokaJma stravinskis kurTxeul gazafxulSi 16 SiSveli mocekvave balaxze ritualurad aacekva (mokled, cvrian balxze ara marto fexSiSvelma, tanSiSvelmac SeiZleba rom gaiaro!), kritikosebi damcinavad werdnen: igive ram Cacmulebs rom gaekeTebinaT mocekvaveebs, orjer naklebi bileTebi gaiyideboda. Tumca, siSiSvle axireba ar aris. es ufro garkveuli Sexedulebis demonstraciaa. sociologebi ikvleven, rom siSiSvle da sxeulis demontracia mayurebelze zemoqmedebs sul ufro naTeli da mtacebluri forma xdeba. amitomac mas xSirad mimarTaven scenaze da cekvisas. amave dros, es gamomsaxvelobiTi minimalizmis da xarjebis Semcirebis gamo keTdeba. saWiro aRar aris gansakuTrebuli kostumebi, feradovneba, dekoraciebiSiSveli sxeuli isedac daZabulobaSi amyofebs mayurebels. rogor unda aRiqvas mayurebelma siSiSvle? rogorc damoukidebeli esTetikuri ganzomileba Tu rogorc aSkara cduneba? SesaZloa sxeulis siSiSvle gacilebiT ufro met farul miznebs an SfoTvas gulisxmobs, vidre gvegona? an iqneb, es srualiad sxva esTetikaa... meore, aranakleb skandalurad cnobili qoreografi, moris Sarmaci ambobs, rom klasikuri baletis CarCoebi Zalian viwroa Tanamedrove adamianis gasagebad. imas, rac axla xdeba, axali vizualuri forma sWirdeba. albaT, amitomac dadga gamWvirvale maisurebSi gamomkrTali sxeulebis valsi. sruli siSiSvle imdenives aCens, ramdensac malavs - ambobs qoreografi. Jerom beli kidev ufro Sors midis: oTxi SiSveli mocekvave dafaze carciT sakuTar monacemebs wersasaks, wonas, simaRles. mere sxeulebis defeqtebs gviCveneben, kans Wimaven, kunTebs warmoudgeneli ZalisxmeviT bevraven, sxeulis intimuri nawilebis manipulacias axdenen, yvirian rac Zali da Rone aqvT albaT, amas bevri ver gauZlebs. amitomac iyo, rom erT-erTma mayurebelma qoreografis 28 aTasi evroTi dajarimeba moiTxova. amis Sesaxeb meore dRes mTelma qveyanam icoda, speqtakli ki aravis axsovda. SiSvel sxeuli scenaze sul ufro xSirad da sul ufro gansxvavebuli kulturebis warmomadgenelTa mier aisaxeba. politikuri da religiuri konteqsti gulisxmobs gansxvavebul qoreografiul stilsac. Tumca am sxvaobis miuxedavad, efeqti mainc erTia _ Teatralu-

rary humans to understand. What is happening now needs visualized ways of expression. Perhaps, that is why he staged Waltz of bodies in transparent T-shirts. Complete nudity reveals as much as it conceals- says the choreographer. Jerome Bel goes even further: the four naked dancers write their data down with a chalk on a whiteboard age, weight, height. Later, the bodies display defects, they bent the skin, they blow their muscles with extraordinary strengths, manipulate intimate parts on their naked bodies; they scream as much as they can not many can handle this. That is why one of the spectators demanded from the choreographer to pay him EUR 28, 000. Everyone was aware of this the very next day he sued the choreographer. No one could care about the performance anymore.

Naked bodies find used by more and more representatives of various cultures. Political and cultural context brings respective diversity of choreographic styles as well. Regardless of this difference, the effect remains the same restriction of theatrical forms and domination of the naked body on stage has made the thing that once was dubbed as dance in choreographers language. Still, this is a sign of time. Anxious bodies miss living anxious lives. As Baudrillard puts it, sexuality bas become so frequent and violent in cultural spaces, that it has lost naturalness and has become neutral i.e. close to zero; So much so that it erased the difference between the feminine and the masculine sexual organs.

39

xelovneba / ART

ri formebis SezRudvam da scenaze SiSveli sxeulis dominirebam aSkarad gaarTula is, rasac qoreografiul enaze cekva erqva. da mainc, es drois niSania. mRelvare sxeulebs mRelvare arseboba enatrebaT. rogorc bodriari ambobs, seqsualuroba imdenad xSiri da Zaladobrivi gaxda kulturul sivceSi, rom man bunebrioba dakarga da neitraluri anu nulovani gaxda. imdenad, rom waSala gansxvaveba qalursa da kacur sasqeso niSnebs Soris. samagierod, aseTi subkultura falosebze monadire, fsiqoanalitikur da provokaciul Jizelsac amkvidrebs. magaliTad, rogorc es cnobilma Tanamedrove Svedma qoreografma, maTs ekma elvare da ironiul dadgmaSi gacocxla. sadac Jizeli meore aqtSi falosebiT moxatul klinikaSi xvdeba. Tumca SiSveli sxeulebiT mosazRvre Tanamedrove qoreografiuli teritoria jer kidev bolomde araa okupirebuli. klasikuri sunTqvisTvis jer kidev didi sivrce rCeba. daviT buxrikiZe

The subculture of this type ingrains the meaning of Gizelle as the one hunting for phalluses, psychoanalytic and provoking. E.g. as notorious contemporary Swedish choreographer Mats Ek did bring her back to life in his flamboyant and ironic staging. There, Gizelle isput in a hospital in the clinic decorated with phalluses. Nevertheless, the territory bounded with naked bodies is not yet entirely occupied. Classical spirit still has some large chunks of space to claim as its own. Davit Bukhrikidze

40