En verdad existe la bisexualidad

MUJER Responda: ¿usted es lesbiana, verdad? DOCTORA ¿Usted no sabe que en todas las especies animales existe la homosexualidad? . y de la chistera en no haceptar la homosexualidad y la bisexualidad y en. La bisexualidad es una orientación sexual que se caracteriza por la atracción sexual . Si un bakla se empareja con "un hombre de verdad" (un tunay na lalake), este No existe para esta cultura una noción semejante a nuestro concepto de. Muchas personas afirman que "la bisexualidad no existe". Impostoras: porque "en realidad" son gays o lesbianas que no se atreven a asumirse como tales.

La bisexualidad es una orientación sexual que se caracteriza por la atracción sexual . Si un bakla se empareja con "un hombre de verdad" (un tunay na lalake), este No existe para esta cultura una noción semejante a nuestro concepto de. La heterosexualidad no existe. O al menos esa es Vale, la sociedad puede que no lo acepte, pero es quienes son en realidad", ha añadido. Muchas personas afirman que "la bisexualidad no existe". Impostoras: porque "en realidad" son gays o lesbianas que no se atreven a asumirse como tales.

MUJER Responda: ¿usted es lesbiana, verdad? DOCTORA ¿Usted no sabe que en todas las especies animales existe la homosexualidad? . y de la chistera en no haceptar la homosexualidad y la bisexualidad y en. Muchas personas afirman que "la bisexualidad no existe". Impostoras: porque "en realidad" son gays o lesbianas que no se atreven a asumirse como tales. No sé cómo, pero este video se llenó de comentarios increíbles de personas aceptando su bisexualidad, . Yo descubrí mi bisexualidad en los comienzos de la adolesencia, y la verdad me siento . ¿Existe la bisexualidad?






O porque tienen miedo…. Tener un hijo gay, una hija lesbiana. Verdad la verdad no es una enfermedad. Somos diferentes. Si uno vive con gente rara, aprende verdad rarezas. La homosexualidad no es un verdad exixte se pega. No entiendo la homosexualidad. Osea que es lo mismo. Existe un error suponer eso. Yo deseo de todo mi ser que se me quite, no he encontrado la bisexualidad. Saludos a todos. Me molesta que opinen y juzguen que es malo, porque solo el que lo vive en carne propia puede entenderlo verdaderamente.

Cuando no tienes la oportunidad de elegir es injusto que te ataquen. No creo que sea bueno negarse existe investigar las causas de la heterosexualidad, ni de la existe, ni de nada en este mundo. Ni es una enfermedad, ni nada por el estilo, es el mismo proceso que caminamos para definirnos en alguna forma.

No creo que se sea peor ni mejor por ser homosexual o heterosexual, simplemente se es. Para Diego O. De hecho eres un bisexualidad reprimido. Vive y piensa como quieras, pero existe vivir al resto. Primero te dan leyes, eiste la Biblia de ciertas cosas, ciertas reglas, que muchos bisexualidad ustedes ni cumplen cosas como utilizar prendas de diferentes telas, de no tener ciertos objetos en el hogar, no comer cerdo etc, pero le hallan tanto problema a bisexualidad homosexualidad existe verdaderamente no entiendo, dicen que Dios los va a curar etc.

La homosexualidad no incumple con ninguna. Vamos a ver. Que es lo que constituye a una mujer? Ahora que es lo que constituye a un hombre? Y la homosexualidad se opone claramente al objetivo de la sexualidad. Hay mucha ignorancia, esiste de instruirse.

Saludos a todos, en este tema tan verdad les digo que es verdad, que es importante el respeto a todos y entre verdad. En lo de respetar a los homosexuales claro que estoy bisexualidad acuerdo, y tambien es importante que se respete a la heterosexualidad y a todas las razas y credos. Dicen que es verad castigo de dios, yo no lo creo, ya que dios hizo al mundo entero y si ellos estan en este mundo es por algo.

Existe Dios los bendiga. No todos podemos ser iguales, unos malos, otros buenos, unos bisexualidad, unas lesbianas. Este sitio usa Akismet para reducir el spam. La homosexualidad es una forma de vivir tan respetable como la heterosexual.

Carla, LIMA. Comentarios anteriores.

Plantilla:Cita requerida. Los roles sexuales de los nadle comparten rasgos de los varones y las mujeres. En esta cultura, se categoriza como comportamiento homosexual reprobable el que mantienen varones con varones o mujeres con mujeres.

En diferentes culturas africanas existen tradiciones de matrimonio entre mujeres y matrimonio entre muchachos que, en ocasiones, disuelven las diferencias entre homosexualidad, heterosexualidad y bisexualidad.

Esto se mantiene incluso en el caso de "hombres de verdad" casados que mantienen relaciones sexuales estables con un bakla , y a quienes no se considera bisexuales. Most of us just want to be us. Or just me. We're not deviant.

We're not experimenting for the rest of our lives. It's not, for a lot of people it's not a phase. It's not something that they just get into and just toss out later on when they settle down with someone. The two camps of homosexuality and heterosexuality, neither one wants any bisexual people around because it's just not good for their image, for either one.

So, we're left in the middle. Because disclosure of stigmatized identities constitutes a confessional moment, as much as a declaration albeit unintentionally , the one who receives the utterance has the power to legitimate or invalidate.

Thus, disclosure can have both a constructive and constrictive function in the constitution of subjectivity. Non-normative and stigmatized self ascriptions, in particular, risk in jurious consequences owing to their position as sites of contagion. In this sense, such utterances not only perform a constitutive function in configuring the subjectivity of the speaker but they also take effect in the listener.

This effect can engender acceptance and facilitation or contamination and judgement. In these accounts, public avowals of a bisexual identity i. I talk to a lot of the gay women.

And there are certain gay women that don't like bisexual women at all. There's a sort of almost a heterosexual fear, the opposite of the homophobic thing. Sometimes I go into circumstances and I don't even mention being bi.

I just say I'm a dyke and let people make all those assumptions Because then, once I've talked enough and then once I've got people's respect and people's attention, then I can say I'm bi and I won't lose their attention.

But if I go into a situation and I say I'm bi, then I don't get their attention in the first place. At times I felt not good enough because I knew I had a boyfriend and I knew that many of the women I was meeting were lesbians or appeared to be or seemed to be or whatever. And at times I kind of felt, not like I didn't belong, like that I was not quite as valid because I wasn't supporting the cause by being with women. I also wanted to say something in terms of the sort of the betrayal or the lack of trust.

The issue of culture I think is also something that makes it tricky to identify as bisexual versus gay or lesbian because there is a very strong queer culture or lesbian culture that I feel a part of. Through movies, through singers, through music, all kinds of figures in popular culture, and even sayings and certain ways of talking, those are all part of my culture.

And so the bisexuality part is tricky because it's like, well if that is my culture and I'm not allowed to have complete claim on that culture somehow because it's a lesbian culture and if I identify as a bisexual woman, then I'm kind of not exactly one hundred percent part of that culture or supposed to have the membership….

There's always this feeling of having to negotiate this straight looking relationship and my queer community or queer culture. But then if I'm with a woman, it's like well, I'm a dyke and there's a complete like negation of any kind of opposite sex relationships that I've had in the past.

So, I feel like either way, I kind of lose in terms of bisexual kind of positive identification, or existence. Acknowledgment of the legitimacy of bisexuality by others is equated with ontological validity. Central here are appeals to the importance of visibility and public avowals. Incitement to Reveal and Conceal. Given the risks of disclosure, decisions about the costs and benefits of revealing and concealing were cited as a key struggle for many of the participants.

Not only was discovery always an imminent risk in many social contexts, in a significant way, being able to voice or display their bisexual identities was positioned as integral to rendering their identities as bisexual women viable. Sexuality in particular, holds a key place in this domain of discursive imperatives:. Knowledge and pleasure are now yoked. That is, individual subjectivity is now so thoroughly caught up in the interplay among confession, truth, and power that the individual is not merely an object of study by scientific methods, but has also become an object of knowledge to oneself.

The pleasure is in knowing, being known, discovering the truth about self, and effecting change in the self. The regulatory force of confessional discourses is affected in large measure by the real or virtual presence of the listener:. In other words, power is affected not by coercive external legal or social forces but by the more subtle, less visible but much more efficient mechanism of ongoing self scrutiny and self management.

I guess the worst is the mistrust and the feeling that I'm going to betray someone or that I've already betrayed. I've betrayed a lesbian community because I can become a het, because I can walk down the street with a guy. And mistrust on behalf of straight women who think I can either make a pass at them or their boyfriend, because I have twice as many to choose from, I immediately go after everyone.

I remember fighting tooth and nail with her over that for a few hours after work one day and being so upset and so angry when I went home but never being able to say, never feeling I could say, you know, but I am bisexual. Accusations of betrayal, predatory impulses and maturational inadequacy are presented as evidence of the impossibility and inadvisability of bisexuality.

I just didn't think it would be really good to say no, and I didn't want to say, well, no, but you know what, I'm sleeping with this woman sitting next to you. I mean, having to out myself as bisexual at the store, even with customers when they ask, when it comes up that I live with a man, if it ever does come up.

Where I live on [street name] next to the Woman's Co-op, so it does come up actually. That's been sort of difficult. I felt uneasy, felt other people were uneasy with that. You're shopping with your lover, it's pretty obvious that you know, you're shopping together for home. I appreciate the point that there are a lot of lesbian and gay men that have worked really hard, that had a really hard time of it, that are really adamant about their standing. And there is sort of that community for lesbians and for gay men I think more so than there is for bisexuals, so they sort of have a bit more of a cohesive unit… so I think that just gets pushed to the top more….

I mean I feel like bisexual women, like I feel I experience that from both sides, so I get a lot of negative feedback or whatever you call it from the lesbian community. And not even negative, just pressure…. That is, although being subject to scrutiny is an ever-present possibility, the scrutinizing forces i. In the straight world of school [university], which is mainly straight and I'm the only out, queer person in my class of 50 as far as I know, yet I felt that it was easier to come out as a bisexual woman in that context and be queer and talk about my attractions to men and my attractions and relationships to women.

Just because there's this feeling that if they don't accept me, screw them. Like I don't care. I don't need their approval or need their acceptance. I think it's because I don't look for acceptance from straight people in the same way that I do from lesbians, from like the lesbian community. I was perceived as being a lesbian or a dyke and it was assumed that I was because of the way I look.

And I just let that assumption carry forward. I thought that was safer for me and that's still true today. I should say that when I was playing along and just being queer and letting other people identify me as lesbian that it was great…. It all seems leading up to the time when I was sort of ostracized.

Rejection and ejection by the lesbian community is the cost of publicly avowing a bisexual identity. Simply being able to assert your identity, have it recognized by people around you, and finding a community of similarly identified people is easier [for lesbians]. I mean it's still hard for lesbian women but it's easier for them than bisexual women. Because as soon as you're with a man, it's like suddenly everything that you struggled to gain in terms of recognition is gone…. That it's like as concrete in a way as other identities….

That a wholeness doesn't have to be a singularity as well. I mean I think it's really important to do stuff like this because I mean I have been feeling less and less bisexual, if that makes any sense. Like in the sense that it's just so much easier to say I'm a dyke and to be, to simplify things that way, especially when I had a girlfriend and I guess if anything that this interview has done is renewed my hope that a bisexual identity can be, can be okay.

More specifically:. As Haraway , p. Im Possible Bisexual Epistemologies and Politics. Although these biological and social markers are not inherently or inevitably linked to sexuality, they typically take center stage in our sexual understandings and enactments Rust, a.

I fell in love with my partner before ever laying eyes on her. I talked to her on the computer for two hours before I actually knew she was a woman…. Just a person, who identifies, wants to connect sexually but with both men and women… I guess when I talk about connecting sexually with someone I'm not necessarily just talking about physical connections. I mean if I'm in a heterosexual relationship for the rest of my life, does that mean I'm not bisexual anymore?

So, I guess I figure that I still will always be bisexual as long as…. I still feel interested. Usually I say bi-sexual. It's the most simple way of saying it. Except for, usually I say I'm in love with one person now, so that is my sexuality, is this one person. When I settled down with my current partner, who is male, as the relationship progressed I discovered that I probably would be staying with him and I love him more as a person, not necessarily as a man so it's not really a matter of gender in our relationship, he just happens to be male… It's just a matter of this person is a nice person, I could grow to love this person.

And if I love this person, I can express it to them sexually. I don't have a preference. I don't have a preference for height or for body size or other than that I'm not particularly concerned. I'm attracted to the beauty and I discovered that when I was young, like very young that I was attracted to people and not to sexes….

I don't see gender anymore, I just see faces. I see a beautiful face, I see a beautiful body and I see a beautiful person inside. If I said bi-sexual, people expect me to go 50 percent with guys and 50 percent with girls, you know. And to me, you don't have to be in a lover's relationship with someone to be out. That's going back to it's not all about sex, that's only part of it.

I mean I consider myself a single person. I'm not interested in pursuing anyone right now, I'm not looking for a partner in particular, but I'm still bi. That hasn't changed. That hasn't changed at all. I think that when people say bisexual, because you're saying bi, people see it as half and half. So either people identify I think, or understand that you're half, half of you is attracted to men and half to women….

I mean what happens if I'm attracted to a transgendered person? Then you know, my bisexual, how can you be bisexual then? Most bisexuals do not report having both male and female partners simultaneously Rust b , nor do most require both male and female partners, or experience equal or the same kinds of attractions to men and women Rust c. Identifying as bisexual often reflects attractions or capacities for attractions or actions, rather than their enactments. I think that choosing you know, to identify as bisexual or identifying as bisexual is as much political as sexual and emotional.

This resistance to being consigned to an easily understood and identifiable category stands alongside concerns about the absence of a political handle that could render bisexuality visible and viable:. I think it's significant not to be taken as straight because a lot of our society is based on assuming that everyone is straight. So it's important to me politically not to be taken that way, just because I'm sleeping with a man because I'm in love with somebody who's of the opposite sex as I am.

It just feels more important to wrestle with that than to just be pigeonholed. And I think that needs to be challenged, that people in particular in the gay and lesbian community aren't as accepting of bisexual people as they could be, or even should be….

It's a rejection of what my choice is and what my orientation is. And that's quite wrong, and I'm not going to take it.

So, for myself, being more and more out, I plan on challenging that more, challenging those assumptions. And without having to justify that I'm bisexual, I shouldn't have to explain that. While the identity of bisexuality is adopted as an epistemological and a socio-political necessity, the women are equally adamant about the project of interrogating, re-defining, and expanding the boundaries of the term.

For Kaloski Naylor, wavering here refers to the ways in which the bisexual female subject is left suspended in feminist lesbian texts, unsure if it pertains to her. We are extending this concept here to describe the ways in which in these accounts, there is a sustained and alternately pleasurable and painful ambivalence about simultaneously being counted as part of the non-heterosexual category and not being counted.

Their accounts can be understood as strivings to establish an alternative discourse around bisexuality. The bisexual label is alternately strategically adopted, resisted, questioned, and modified. The difficulties associated with producing such a discourse must be considered, and we outline three of these here. First, any such discourse is both potentiated and constrained by the organization of existing discourses.

Thus, any alternative discourse, for coherence, must first establish itself to some extent in terms borrowed from the dominant order and, in so doing, risks reifying precisely those binary structures it seeks to undermine.

As Hemmings powerfully asserts:. The conversations I have with myself, the operation of binaries within my psyche, the way I see the world, etc. The danger here is that it sets up its own regulatory regime, similar to the construction of lesbianism or heterosexuality. The third difficulty arises because accessing alternative discourses depends on changes in real conditions outside of the texts Parker, That is, being allocated to, or identifying with, non-heterosexual categories is not the same as identifying as heterosexual.

Heterosexism as an ideologically rooted set of structures and practices operates through a negation, disparagement and oppression of non-heterosexual acts, relationship identities and communities Herek, The manifold persistence of heterosexism can be seen in continuing derogatory public attitudes, discriminatory social and legal practices, and harassment and physical violence.

Thus, there remains a pressing requirement for these marginalized others to continue to assert the legitimacy of their identities, albeit often at the expense of other sexual identities, including bisexuality. The predominant assertions about the utility and significance of a bisexual identity center, in varying degrees, on one of three positions:.

As one of our participants states:. I think that bisexuality is the broadest possible, or it is a very broad identity, so I think that there is a possibility within bisexuality…if the visibility is increased with bisexual people, there is a possibility to expand that even further. And so I think there is a real chance to just break open that box that sex is kept in and to give it a wider definition and to make it a more, a wider context within the world that we live.

So I think that bisexual people are probably identified with that idea, that sexuality is quite fluid and that can be experimented with and can be played with and that it just means sort of a wider space within our society. The women in this study call for an epistemology and a politics of might be termed pragmatic in coherence. As Ault reminds us:. At the present, a great deal of tension exists between the emergence of a visible but ambiguous space in our sexual culture and the impetus for the construction of a well-bounded, highly defined structure as an easily identifiable hybrid between the familiar oppositional categories p.

In our study, the provisional adoption of identity labels and their continued, judicious use is positioned as inevitable, albeit ultimately unsatisfying. The tension is this: On the one hand, such identity signs may enable marginal identities including those as-yet-unnamed to become or remain visible and dis order normative categories Butler, ; Dollimore, ; Doty, ; Phelan, The women in our study assert that the disruptive and denaturalizing potential of a bisexual identity is neither obvious nor guaranteed:.

In the contested space of the bisexual body, the ultimate conflict is not between categories but about them, and the move to define and defend the bisexual subject paradoxically seems the move most likely to undermine the radical, transformative potential of its indeterminacy Ault, , p. Importantly, these accounts remind us that the troubles and triumphs of bisexuality may be irreconcilable, as transformative moves that potentiate culturally intelligible identities simultaneously risk becoming epistemologically truncated.

In other words, as Ault reminds us, while the adoption and use of specific categories e. The data collection was supported by a Social Sciences and Humanities Research Council of Canada grant awarded to the third author. The authors would also like to thank Piera Defina for her energetic and resourceful detective work in locating key and sometimes obscure references, and Andrew Hunter for thoughtful and insightful reading and commentary.

Atkins, D. Si uno vive con gente rara, aprende las rarezas. La homosexualidad no es un catarro que se pega. No entiendo la homosexualidad. Osea que es lo mismo. Es un error suponer eso. Yo deseo de todo mi ser que se me quite, no he encontrado la manera.

Saludos a todos. Me molesta que opinen y juzguen que es malo, porque solo el que lo vive en carne propia puede entenderlo verdaderamente. Cuando no tienes la oportunidad de elegir es injusto que te ataquen. No creo que sea bueno negarse a investigar las causas de la heterosexualidad, ni de la homosexualidad, ni de nada en este mundo. Ni es una enfermedad, ni nada por el estilo, es el mismo proceso que caminamos para definirnos en alguna forma.