I-Heteroflexibility
I-Heteroflexibility iyindlela yokuthambekela kwezocansi noma indlela yokuziphatha ngokobulili ebonakala ngemisebenzi emincane yobungqingili ngendlela ehlukile ngokobulili obuhlukile, engahle noma ingahlukanisi nobungqingili . Ibonakaliswe njenge "iqonde kakhulu". [1] Yize kwesinye isikhathi kulinganiswa ne- bi-ilukuluku lokuchaza ukuqhubeka okubanzi kokuthambekela kwezocansi phakathi kobungqingili nobungqingili, [2] abanye ababhali bahlukanisa ukungahambisani nezimo njengokushoda "kwesifiso sokuzama [3]Isimo esihambisanayo lapho kuqhutshwa khona umsebenzi wobungqingili naso sichaziwe, kubizwa ngokuthi yi-homoflexibility. [4]
Ukudlanga[hlela | Hlela umthombo]
Ucwaningo lukazwelonke e-US naseCanada lukhombisa ukuthi amaphesenti ama-3 kuye kwangama-4 kwentsha yesilisa, uma inikezwa ithuba lokukhetha igama elichaza kahle imizwa yabo yezocansi, izifiso zabo, nokuziphatha kwabo, bakhetha "ikakhulu" noma "ikakhulu" abesilisa nabesifazane. Njengoba u- "100% owesilisa nomuntu" kungukucatshangwa okukhulu kunakho konke, "ikakhulukazi-owesilisa nowesifazane" kwaba umgijimi wokuqala ukuzichaza.[5]Kwabesilisa abayi-160 okwaxoxwa nabo ngocwaningo ngo-2008 nango-2009, cishe oyedwa kwabayisishiyagalombili wabika izinto ezihehisa abantu bobulili obufanayo, amaphupho, nokuchoboza. Iningi lalinayo le mizwa kusukela esikoleni esiphakeme; abanye abambalwa bazithuthukise muva nje. Futhi kusampula kazwelonke yezinsizwa ezineminyaka yobudala emaphakathi engama-22, inani "eliqonde ngqo" lenyuka lapho bephothula ucwaningo olufanayo eminyakeni eyisithupha kamuva. Iphesenti eliphakeme kakhulu lamadoda asebekhulile asebekhulile abasesikoleni esiphakeme e-US nakwamanye amazwe ambalwa (kubandakanya iNew Zealand neNorway) enza ukhetho olufanayo.
I-athikili yokubuyekeza ehlaziya ebheka okwenzekile kanye nezincazelo zokuhlangana kwabantu bobulili obufanayo phakathi kwabesilisa nabesifazane abakhomba njengabobulili obufanayo bathola ukuthi ingxenye enkulu yokuhlangana kobulili obufanayo kwenzeka phakathi kwalabo abakhomba njengobungqingili. Ukwanda kobulili bobulili obufanayo phakathi kwabesilisa nabesifazane abakhomba abesilisa nabesifazane akuyona indawo yonke. U-13.6% wabesifazane kanye no-4.6% wamadoda babike ukukhanga kumalungu wobulili obufanayo, kuyilapho u-12.6% wabesifazane no-2.8% wabesilisa bake baba nokuhlangana kobulili obufanayo. Okutholakele ku-National Survey yedatha yokukhula komndeni kusuka ngo-2011-2015 kuveze okunye ukuqonda kokuthi kungakanani ukukhangwa nokuziphatha kobulili obufanayo okungabalwa ngabantu abakhomba ubungqingili. Bathola ukuthi u-61.9% wabesifazane kanye nabesilisa abangama-59% njengamanje okubikwe ukuthi bahehe abantu bobulili obufanayo, abakhonjwa njengabobulili obuhlukile. Ngokufanayo, u-65.2% wabesifazane kanye nama-43.4% wabesilisa abake bahlangana ocansini bobulili obufanayo bakhomba njengobungqingili. [6]
Ucwaningo nemibono[hlela | Hlela umthombo]
As of 2010[update], most studies of heteroflexibility have focused on young men and women, especially white women in the college environment.[7] Research suggesting the influence of prenatal androgen exposure on female sexual identity places heteroflexibility on a continuum with bisexuality and lesbianism.[8] Other studies have focused on social origins for the behavior, such as the shifting media presentation of bisexuality or the "socialization of the male interloper fantasy" in which a man is invited into a lesbian relationship as a third partner.[9][10][11]
Ngokungafani "nobungqingili kuze kube ukuthweswa iziqu"kanye nama-pejoratives afanayo, ukungafani kalula kubhekwa njengokusho okuhle, futhi kuvame ukuba ilebula elizisebenzisayo, noma ngabe ukusetshenziswa kwaleli gama njenge- pop-culture slur kufakazelwe. [12]
Ososayensi bezenhlalakahle uHoy naseLondon baveza ukuthi amanye amadoda alala namanye amadoda nokho akhomba njengabobulili obuhlukile. Bangase babe nomuzwa wokuthi ukuya ocansini nabesilisa ngezikhathi ezithile kungumphumela wokungatholakali kwabesifazane, noma ukuthi ukukhangwa kwabo ngabobulili obufanayo akuvamile ukuba kungaphazamisi ubunikazi babo. Bangase bathi nakuba behehwa ngabesifazane ngothando,ngokomzimba nangokomzwelo, ukukhanga kwabo kwabesilisa kungokocansi nje kuphela, abanakho ukukhangwa ngokomzwelo.Isu lokuphatha elinamandla kakhulu lawa madoda ukuhumusha imikhuba yabo yezocansi nabesifazane ukuthi ibaluleke kakhulu kunokuhlangana kwabo ngokocansi nabesilisa. Bangazibona futhi njengabesilisa, ngenkathi behlanganisa ubunikazi obuhehwa ngabobulili obufanayo nobufazi. Abanye besilisa nabesifazane abahlangabezana nobulili obufanayo ngenkathi bekhomba njengobungqingili benza lokho ukugwema imiphumela emibi yezenhlalo eza nokuzibonakalisa njengelungu lomphakathi we-LGBT. [6]
- ↑ "Mostly straight" young women: Variations in sexual behavior and identity development. https://semanticscholar.org/paper/43ab9c3b3e32f3781af1ddca0d2520fff23702c0.
- ↑ 'Not Gay, but Not Homophobic': Male Sexuality and Homophobia in the 'Lifestyle'.
- ↑ From Closet Talk to PC Terminology : Gay Speech and the Politics of Visibility. http://transatlantica.revues.org/index3503.html. Retrieved 21 October 2010.
- ↑ Affirmative Psychotherapy with Older Bisexual Women and Men.
- ↑ Prevalence and Stability of Self-Reported Sexual Orientation Identity During Young Adulthood. Feb 2012.
- ↑ 6.0 6.1 The experience and meaning of same-sex sexuality among heterosexually identified men and women: An analytic review. Cite error: Invalid
<ref>tag; name ":0" defined multiple times with different content - ↑ Heteroflexibility: Bending the Existing Label Triangle.
- ↑ High Fetal Testosterone and Sexually Dimorphic Cerebral Networks in Females.
- ↑ "I'm straight, but I kissed a girl": The trouble with American media representations of female-female sexuality.
- ↑ Sexual Behaviors of Non-gay Identified Non-disclosing Men Who Have Sex with Men and Women.
- ↑ Here, There, Everywhere: The Ubiquitous Geographies of Heternormativity. https://dspace.lboro.ac.uk/2134/4408.
- ↑ Zaylía, Jessica Leigh (2009). "Toward a Newer Theory of Sexuality: Terms, Titles and the Bitter Taste of Bisexuality". Journal of Bisexuality 9 (2): 109–123. doi:10.1080/15299710902881467.