Ultimi Aggiornamenti degli Eventi
I Nuovi alloggi a Nairobi dove i Rifugiati LGBT di Kakuma sono stati trasferiti dopo gli attacchi omofobi , sono insalubri e affollati
Giorni fa l’associazione Thomson Reuters Foundation ha pubblicato questo articolo con le denunce dei rifugiati LGBT + che solo poche settimane fa sono stati trasferiti dal campo di Kakuma ad alcuni alloggi sicuri a Nairobi per evitare nuove violenze ed aggressioni.
I rifugiati LGBT + in Kenya hanno accusato venerdì scorso le Nazioni Unite di non aver fornito loro un adeguato riparo e un’adeguata protezione, dopo essere stati costretti a fuggire dagli attacchi perpetrati nel campo profughi del Kenya dove alloggiavano, ed in seguito al trasferimento in una scuola abbandonata alla periferia della capitale di Nairobi.
L’agenzia per i rifugiati degli Stati Uniti (UNHCR) ha spostato circa 200 rifugiati – principalmente provenienti dall’Uganda, ma anche alcuni dal Burundi, dall’Etiopia e dalla Repubblica Democratica del Congo – dal remoto campo profughi di Kakuma, nella zona nord-occidentale del Kenya ad un edificio abbandonato a Nairobi, come misura di emergenza messa in atto dopo un feroce attacco.
Pochi giorni dopo il trasferimento, alcuni rappresentanti dei rifugiati LGBT+ hanno detto che non solo le condizioni del rifugio sono sovraffollate e malsane, ma la crescente tensione e le discussioni tra i vari gruppi di rifugiati hanno allarmato alcuni membri della comunità che ora temono per la loro sicurezza.
Mbazira Moses rappresentante del gruppo “Kakuma flag refugees”, un gruppo che rappresenta la comunità LGBT + rifugiata ha detto : “Siamo qui da tre settimane, non abbiamo visto nulla di meglio di quello che c’era a Kakuma, la gente è spaventata e viene minacciata di morte, alcuni sono costretti a dormire coi coltelli sotto ai cuscini”.
“Le condizioni sono pessime: ci sono sei bagni per 200 persone e sono bloccati e traboccanti – è disgustoso, siamo preoccupati si potrebbero diffondere delle infezioni, qui con noi ci sono anche donne e bambini”.
Moses ha continuato dicendo che i rifugiati sono limitati nei loro movimenti dall’UNHCR e non possono lasciare il rifugio o ricevere visitatori. I ragazzi invitano gli Stati Uniti a trovare delle soluzioni repentine a quelle abitazioni disgustose.
Moses ha anche detto che i rifugiati LGBT + hanno pianificato di organizzare uno sciopero della fame il 14 gennaio al rifugio, se le loro richieste non venissero soddisfatte.
L’UNHCR ha dichiarato di essere a conoscenza delle condizioni malsane del rifugio e che sta cercando un alloggio più adatto per i profughi, ma non ha dato un tempo esatto in cui lo spostamento potrebbe avvenire.
Yvonne Ndege, portavoce dell’UNHCR Kenya ha detto alla Thomson Reuters Foundation : “L’UNHCR sta cercando soluzioni a lungo termine poiché l’attuale sistemazione è temporanea”.
“I membri della comunità LGBTI vengono sostenuti finanziariamente, al fine di trovare una sistemazione adeguata che cerchi di soddisfare le loro esigenze individuali.”
Ndege ha confermato che i movimenti dei rifugiati sono stati limitati, ma ha detto che questo serve per garantire la loro sicurezza.
I paesi africani hanno alcune delle leggi anti-gay più proibitive nel mondo, con punizioni che vanno dal carcere a vita fino alla morte.
Sebbene il sesso gay in Kenya sia punibile fino a 14 anni di carcere, la legge è raramente applicata e la nazione dell’Africa orientale è vista come una fra le più tolleranti rispetto ai vicini Uganda e Tanzania – ma la discriminazione contro la comunità LGBT + è prevalente.
I gruppi per i diritti umani hanno affermato che i rifugiati LGBT + del Kenya hanno bisogno di un rapido reinsediamento in un altro paese in cui possono essere liberi e sicuri, ma l’UNHCR dice che ci possono volere anni per questo, perché la maggior parte delle nazioni non dà la priorità alle minoranze sessuali quando prendono in considerazione le richieste di asilo.
Victor Nyamori, responsabile per la protezione dei rifugiati di Amnesty International nell’Africa orientale ha detto: “I rifugiati dovrebbero essere in grado di sentirsi sicuri e di vivere una vita dignitosa come qualsiasi altra persona nella società”.
International Support – Human Rights ha già inviato diversi appelli a UNHCR con un elenco di priorità da affrontare, fra che quali il reinsediamento dei rifugiati LGBT+ di Kakuma, l’associazione ha inoltre espresso molta preoccupazione perché gli è stato segnalato che altri casi di ragazzi e ragazze LGBT+ provenienti dall’Uganda sono stati inviati nel campo di Kakuma anche dopo le ultime brutali aggressioni. Si tratta di una ragazza minorenne già molto provata fisicamente ed un ragazzo che ha bisogno di una terapia farmacologica . Ci auguriamo che lo staff prenda in considerazione i rischi che queste persone possono correre lasciandole sole ed isolate in un contesto così ostile. Ci auguriamo che si trovi una sistemazione adeguata anche per loro.
Speriamo inoltre che i governi internazionali , gli Stati e le forze politiche vogliano contribuire a trovare una soluzione per questi reinsediamenti.
Abbiamo già fatto moltissimi appelli ma se qualcuno volesse mettersi in contatto con noi può scriverci a firstname.lastname@example.org o contattare email@example.com . Noi come associazione continueremo a monitorare la situazione tramite le e-mail inviate dai ragazzi e dalle richieste di aiuto dei nostri collaboratori. Ci auguriamo che per loro questo calvario posso finire presto.
In the following article, which is based on actual research, interviews and information from the world wide web, we speak of homophobia, religion and mean thus derogatory attitudes toward LGBT+ (homosexual and bisexual persons) in the sense of a social prejudice. According to sociopsychological understanding, this includes an affective (eg. unpleasant feelings, when two men show their affection in public), cognitive (eg the rejection of equal rights) and possibly also behavioral components (eg Avoidance of contact).
The term homophobia is controversial because it implies an actual or supposed “phobia”, ie fear of homosexuality, although the refusal may involve not only anxious but also hostile ordisgusted reactions. However, alternative terminology such as homophobia or sexual prejudice have other advantages and disadvantages in understanding each other’s terminology, for example because they are not generally understandable or emphasize the aspect of hostility, which again does not always have to be in the foreground.
On the positive side, the acceptance of sexual diversity includes the consideration of persons of different sexual orientations as equal, d. H. lesbian, gay or bisexual persons. Acceptance of gender diversity refers to the equivalence of trans * and inter * persons, that is, individuals who identify with a gender other than their biological gender, or who are two-sex or inter- gender. There are still significant reservations about homosexuals in EU countries and especially in Turkey and on the Balkans. One reason for these discriminating prejudices can be religiosity. People with religious affiliation have less tolerance for homosexuality than people who are not religious (Gerhards 2010: 19). Moreover, Orthodox Christians, Catholics and Muslims tend to be more hostile to homosexuality than Protestants. And the closer believing people are bound to their religious institution, the more resolutely they reject homosexuality. The term homosexuality suggests a clear demarcation of heterosexuality. Such a clear demarcation, however, does not exist according to sex research and gender theories. A 2015 study published in the Journal of Personality and Social Psychology undermines longheld beliefs about heteronormative sexual orientation. The study looks at gender expression in women and measures their physiological response viewing a variety of pornographic material. It found that, regardless of how women self report their sexuality, their bodies respond positively to both hetero- and homosexual sex. Meaning, women’s sexuality is complex and not within the bounds of strict hetero- or homosexuality. Ritch C. Savin- Williams is the Director of Developmental Psychology and the Director of the Sex andGender Lab in the Department of Human Development at Cornell University. He says that there’s basically a study that assesses sexual orientation by looking at the eyes and whether they dilate or not. You can’t control your eye dilation. Essentially, that’s what the whole project attempts to get at, another way of assessing sexuality without relying on self report. Another way of course is genital arousal, but that gets a little invasive. Men have gotten so much cultural crap put on them that even if a man does have some sexual attraction to guys, they would never say it. Savin-Williams says: “We show straight men a picture of a woman masturbating and they respond just like a straight guy, but then you also show them a guy masturbating and their eyes dilate a little bit. So we’re actually able to show physiologically that all guys are not either gay, straight, or bi.” The various parts of Savin-Williams’ study collectively address sexuality in both men and women, showing that boring ideas, such as that people are either 100 percent straight or gay, don’t endure under objective, scientific scrutiny. The clear distinction between homosexuality and heterosexuality is a modern fiction that has itself created facts. When it comes to gender equality, the question arises as to what ‘gender’ is and who determines it for why and for what purposes. This question is always (also) a question of power. Constellations of power, however, are changeable, and thus itcan be shown in both historical and cultural comparison that homosexuality has in part challenged very different answers from the religions. The Abrahamic religions of Judaism, Christianity and Islam have historically established an ideal in which sex is used for reproduction. This development, as well as those of other religious traditions, which were more ambiguous to more balanced with equal-sex love, is narrated by William Naphy (2006) in his book “Born to Be Gay: A History of Homosexuality”.Consequently, the Christian-Western form of moral depreciation of homosexuality is the exception. In many religious traditions we find deities who behave exactly like this; For example, Hindu deities who not only practice same-sex love but also change their gender. And like the deities, according to the people: The Indian hijras, which as a rule biological men assume a female or gender-crossing identity, are the most prominent example of this. In addition to the portrayal of same-sex practices as aspect of life, there are more restrained tones in translations and interpretations of legal texts such as the Manu Code. The Buddha himself has not explicitly made reference to same-sex acts, Buddhist monks and nuns have stricter rules than laymen, and the Dalai Lama sees homosexuality as a form of sexual misconduct. Naphy recognizes a moderate attitude to male homosexuality, which tends to be more negative than the passive partner. However, it also partially identifies revaluation through ritualization in a variety of non-Abrahamic traditions (pre-colonial India, China, Africa, ancient Greece, Africa, and Melanesia). In the dominant Christian view, on the other hand, sex that serves only pleasure has been negatively rated and associated with guilt and sin. Gay sex was classified as the Old Testament sin of Sodom (Gen 19), hence the term sodomy. However, the interpretation of this biblical text is controversial, as is the prohibition in Leviticus 18:22: “You must not sleep with a man, as one sleeps with a woman, that would be an abomination” (standard translation). One of the issues is whether this excludes only anal intercourse between men or any homosexual activity. Another point of contention is whethersuch biblical texts can even be applied to contemporary forms of relationships. Lesbian sexuality has received relatively less attention because active sexuality was only given to men. Bisexual sexuality has also had to fight for its place and still has to do so today in parts of the community.
LGBT friendly mosques:
|According to the Islamic scholar Thomas Bauer, there was “no trace of homophobia” in Arab- Islamic cultural history between 800 and 1800. It was only introduced in the 19th century in the course of colonization, when Western major powers wanted to lead the “fight against messy sex” in the Middle East. Before the year 1979, no case is known in the Islamic Middle East and North Africa in a thousand years, in which one man was charged with conscrutable sex with another man. On the contrary, a passage in the Qur’an scourging “fornication” expressly does not refer to homosexual acts, according to the most important commentator on the classical Islamic period. In the Qur’an itself, paradise is described as the place where, in addition to virgins, young men, “like hidden pearls,” wait for the resurrected. The lawyer and preacher Abū l-Faraǧ Ibn al-Ǧauzī, who died in 1201, explained in his extensive discussion of the sight of beardless youths, “He who claims that he has no desire [when he looks at beautiful boys] is a liar, and if we could believe him, he would be an animal, not a human being. ” Homoeroticism has dealt very openly in the literature of the time. For example, texts written at this time contain a lot of clear allusions. For example, at Abu Nuwas, in his day one of the most famous poets and religios scholars of the Arab world. He lived in the 9th Century and raved quite clearly of wine, song and beautiful boys – best naked and hairless. “In the bath you can see the hidden things through your pants. On to look at! “Do not turn your eyes!”, He wrote – and “They whisper to each other, ‘God is great’ and ‘There is no God but Allah’.” With such provocative, snippy and homoerotic lyrics, Abu Nuwas became a star. For centuries, his texts were extremely popular. The writers of the Arab classics wrote about sex – even those among men – calm and open. It was difficult to understand for jammed Europeans. In the translations, the male addressees of many of the Arabic vows of love suddenly became women, and the incipient beard growth of the object of desire was concealed. Only with colonialism was Islam prudish. Such positions were censored for the first time, as the influence of European powers in the Arab world increased. The works of Safijaddin al-Hilli, a famous poet of the 13th century and author of various frivolous poems, are considered to be one of the first examples of erotic censorship.|
They were to be reissued in Damascus at the end of the 19th century. The erotic poems moved to the back of the book so the reader could remove them for emergencies. In a later reprint of the book, these frivolous poems then completely missing – under the influence of the colonial powers.
Over time, the population got used to the prudish European morality and the colorful erotic poetry of their own past was forgotten.
Together with the patriarchal structures that underpin modern Islamic fundamentalist currents, it has become a mixture that today is dangerous or deadly to many gay men. But this has nothing to do with an Islamic tradition – but with a modern misinterpretation… Experts say stress and lack of healthcare causes more heart disease, high blood pressure, and other ailments for lesbian, gay, bisexual, and transgender people. Discrimination is badfor anyone’s health.
In the LGBT community, this stigmatization can lead to varying types of chronic health issues.
A lot of LGBT health research funding and public attention still goes to AIDS. But the LGBT community also experiences higher rates of other less visible health issues, like high blood pressure and earlier onset of disabilities, according to a recent Kaiser Family Foundation Research. There is a higher risk for persons who identify themselfs as LGBT to get mentally sick … meaning, in many cases, mental illness and being queer go hand in hand. It’s an uncomfortable but important reality that LGBT youth are four times more likely to kill themselves than their heterosexual counterparts. More than half of individuals who identify as transgender experience depression or anxiety. Even among Stonewall’s own staff, people who dedicate themselves to the betterment and improved health of our community, 86% have experienced mental health issues first-hand. It’s a morbid point to make, but it makes perfect sense that we, as a community, struggle disproportionately.
|Balkans should become able to learn from the western world, and try to remove issues easier and faster:|
At a recent event, set up to train LGBT role models to visit schools and teach children about homophobia, no one explicitly mentioned their struggles with mental illness. They told one another stories of how they had come to accept themselves in the face of adversity, talking inriddles about “dark times” or “feeling down” or being a “bit too much of a party animal”. But these problems have other names – depression, anxiety, addiction – that LGBT+ persons consistently avoid, despite being in a community in which a large percentage of persons will have undergone similar experiences. And this phenomenon replays itself over and over. Despite there being a common understanding between LGBT+ persons that they’ve probably all been vilified in the same way and made to feel a similar flavour of inadequate, they will rarely acknowledge, even within the safe boundaries of friendship, that this has had a lasting impact on their ability to maintain a healthy self-image.
But it’s important to say that there are changes that give hope for a better, healthier tomorrow:
Mental and physical issues – Coming out could be the first step to recovery:
If we talk more directly about the Balkans, then the situation is probably even worse than elsewhere. I had a great opportunity to talk to an awesome person and also to interview him, because he professionally knows what we should know when the theme of religion andhomosexuality comes to discussion. His name is Mihael Sečen, and he is a religion teacher,nonvilent communication teacher, a mediator and a LGBT + activist who said he’d be glad todo this interview, because It is important for good things to start going public. Well this is partof a good thing then: „- Tell me please, do you know something about LGBT+ friendly churches, and do you know how long it could take for the Balkans countries to start opening that kind of churches?„Finding an LGBT+ friendly church in Croatia is very hard, in other countries of the region even impossible. Are there some we don’t know about, it is possible, as many, even if they are affirming, are not openly affirming because of the general stance on the LGBT+ topic. The only church I know in Croatia as being accepting, in general, is the Lutheran church. They are sending a letter of support to the pride protest happening in Zagreb every year. Still, my impression is that they still have a more “don’t ask, don’t tell” attitude. They willdefinitely have an equal-rights membership. One church that is fully affirming, is the Lutheran church in Rijeka which for now is only affiliate-church of the Lutheran church in Zagreb. As a part of this church, I can be open about me and my partner as well as other LGBT+ people who attend this church. Though the Lutheran church is accepting, it is hard to tell how this looks in practice in smaller communities outside of Zagreb and Rijeka. This will also apply to other Lutheran churches in this region. As much as we know, they are not affirming.The rest of the churches still are, to my knowledge, very much on the “anti-gay” side of things. There is a number of church communities that are practicing reparative therapy to “heal” homosexuality. This often includes exorcism or other techniques that result in severe psychological consequences.How long it will take for more churches to become LGBT+ friendly is hard to tell. Though all churches have some kind of rule to love every person, it seems like it stops at LGBT+. Thesad thing is that it often seems to even go into the direction of animosity. Though the mainline church is distancing themselves from organizations who often have antigay rhetoric, their support is obvious through openly inviting people to their programs and giving them a voice within churches on a regular basis. For now, it seems that there is still a long way to go.
What is your personal opinion about those churches?
|I’m glad the Lutheran church exists. I would like to see more involvement in the protection of LGBT+ people and care for them. Still, there are individuals within this church that are caring and active. As someone working with LGBT+ believers, me and my colleague are part of the founding team of that particular church, so affirming LGBT+ people is very important as well as other people who are not welcome in other churches and faith communities. There is still a long way to go, but these churches give us hope for a better future.|
Doesn’t the organization of LGBT+ friendly churches, mosques etc. mean that there aresome kind of loopholes in the interpretations of the Holy Books?
I wouldn’t just say that there are loopholes, but there are different interpretations as well asmisinterpretations. Unfortunately, though there are just a few, so-called “clobber passages”, those are used to judge, exclude or even de-humanize LGBT+ people. Luckily there are more and more books being printed with other interpretations connected to all faiths. The official Catholic church is still in a place where different interpretations are not accepted. Most of these resources have been written and published by protestant Theologians. Still, there are very active Catholic Theologians in the world, publishing and standing up for LGBT+ rights within the Catholic church. The same is true for Islamic theology, but there is more as they don’t carry the burden of hierarchy.Going into the details of the Biblical texts would take too much time, but we know for sure that Christianity changed their thinking on theology about different topics. One is slavery. More than 300 verses talk about slavery and almost all of them are talking about how slaves should behave towards their masters and vice versa. At the same time, no one would eventry to defend slavery nowadays, though there are only a few verses that could lead to the conclusion of abolishing it.So, there is a space for dialogue and conversation. The challenge is to get to a place where this is possible. Luckily there are more professionals, more LGBT+ theologians who are raising their voices.
What do you think how far are we all from an approximately normal life that we can live in a more free way?
|It is hard to tell how far we are from a normal life. Looking at the ever-growing popularity of right-wing politics, it seems like we are on a backward path. Religious communities have a huge power over our nations and are playing a leading role in deciding on “moral” issues and trying to influence laws “concerning them”. Democracy and human rights are for this region still a fairly new idea they don’t know how to live or handle. Many still see even a threat in those values.Still, a greater visibility of LGBT+ people and rising number of young people coming out to their parents and friends are creating more opportunities for dialogue and conversations about this topic. We meet more and more people who disagree with the religious leaders or are confused by their words as they don’t fit into the picture they gain from their LGBT+ children, family members and friends. This creates hope. Yes, it’s slow, and often it seems like a dead end, but the work needs to continue for all those who are struggling, even suffering and those who are yet to come. The influence and dependence on the European Union help and keep things moving forward, still, the influence of the conservative eastern part of the EU is slowing change down and causing fear of stopping the development process and even shifting things to the worst.The hope is the people in our region will learn to use their voice. LGBT+ as well as allies. We need to learn that straight allies can be a great support and instead of excluding them to include them in also raising their voices with us. My experience is that it helps greatly.|
|Is the church an actual enemy of LGBT+ persons?|
As someone who is gay and working with LGBT+ persons, I could easily go into seeing the church as the enemy. But someone who is also working on dialogue where we hear the other side, I can not make things that “easy”. It is complex, layered and confusing. We met Catholic priests and nuns, Orthodox priests, imams and others who are either part of the hierarchy or religious institutions and are secretly supportive of the LGBT+ community. I wouldn’t say that all of them have figured everything out, or have all the answers they need, but their leading moto is “love, no matter what”. When I say love, I don’t mean those who say: “I love you, but…”, instead they say: “I love you, God loves you. (full stop)” There are others who are trying to love but not unconditionally and there are those who say they do things in the name of love but hurt LBGT+ people through their words and deeds and there are those who see the LGBT+ people as enemy no. 1 and a danger to everything they stand for and believe. My impression of the third and fourth group of people are those who are heard most. Their voice is the loudest and they often use a demagogic rhetoric based on misinformation and misinterpretation which is mainly trying to spread fear.
Still, in May 2016 ILGA published a survey about attitudes towards LGBT people conducted in 53 UN members (12 of those were European countries, including Croatia). When asked whether homosexuality should be a crime, 68% of people in Croatia strongly disagreed with that (second highest percentage after the Netherlands where 70% of people strongly disagreed), 4% somewhat disagreed, 19% were neutral, 4% somewhat agreed, and 5% strongly agreed (the lowest percentage of people who strongly agreed among European countries included in the survey). Furthermore, when asked whether they would be concerned about having a LGBT neighbor, 75% of people said they would have no concerns, 15% would be somewhat uncomfortable, and 10% very uncomfortable.
Though this gives hope, unfortunately, this can not be said for other countries in this Region. Nationalism is an ever growing phenomenon within Religious institutions. Values that are being spread and supported are Theologically questionable and disturbing. Hate crimes and offenses are often fueled by nationalistic groups and organizations who also call upon “religious values”. It seems like those groups and organizations are in front of spreading fear, talking about so-called “religious and national values”. What these values are and how they are endangered is based on many speculations and future preconceptions based on fear. Yet, it is hard to deny that chruches are often supportive of these groups and organizations in different ways.
In conclusion. The religious institutions have a visible influence on slowing down or even stopping LGBT+ rights in this region. They have an image about us that is hard to defragment and builds a wall that blocks human contact and dialogue. Yet, there is a growing number of religious leaders and believers who are becoming our allies. They create a possibility for us to create a cooperation, support and louder voice for LGBT+ rights within and outside of religious institutions.
Do you have some tips about how to find a inner peace between the personal self and the Religion, especially for LGBT+ people?
There are strong voices in our region that make us believe that we do not have a right to belong to the religion we were born into or chose as LGBT+ people. It can rather seem hopeless and discouraging not having a faith community that is accepting and supportive. I can not talk or say what helps in general. But for me, it was important to find a wider community in the world that tells a different story. Out of this was the Priceless project born. A project for LGBT+ people, their family members, and friends who value spirituality in Croatia and hopefully it will spread to other countries in the region. Though the content is closer to the Christian faith as we who are leading it are coming from that tradition and it is better known to us, we are open to all who seek for a safe space to express their faith and/or spirituality. I struggled a long time to come to a place of self-acceptance, but I finally did at the age of 36. Hearing stories from others who struggled too, I can say that it is never too late for self-acceptance and seek for acceptance of others. On my search, I found Protestant, Catholic, Orthodox, and Muslim groups who are offering support to those in need in different ways. If anyone needs more support or information, please contact us at firstname.lastname@example.org. We also offer conversations and other ways of supporting people on their personal path with their questions, fears, and struggles. As one title of a project sais: “It gets better.” So, don’t give up, search for help, look for people who can support you, who will listen to you without telling you how you have to do it, what exactly you have to do or when. If you are a believer, one thing we would like you to believe is that God loves you, full stop.“
I also conducted a short survey by which I examined LGBT population from the countries of the upper Balkans about their lives, especially when it comes to religion and what they miss most in their countries related to their sexual orientation … I am positively sure that 100% of the persons I’ve sent the survey to has seen it. Sadly, only 21,71% of them answered somehow, or adequately on it.
Most of the participants said that they do not have problems, caused by Religion, with being LGBT+, but they do not have an actual wish for LGBT+ friendly mosques, churches, etc. in their area, so they would still stay in the closet even if there were such religious institutions, but at the end , for most of them their religion is very important.
Some of their wishes for a better future on the Balkans are:
FREE HEALTH CLINICS, NGO’S THAT PROMOTE AND SUPPORT LGBT RIGHTS, SAFE PLACES FOR LGBT+ PERSONS,ASSOCIATIONS FOR VICTIMS OF VIOLENCE,ADVISORY CENTERS, NEW – BETTER LAW REGULATIONS THAT INDICATE THE HTS OF ALL CITIZENS, AND OF COURSE THEY WISH FOR LGBT+ CLUBS, BARS , CAFEE, ETC
|Perhaps the countries of the upper Balkans are not in step with the time that flows in the west, but it is important to believe and hope to have the power for the movement that is closer and closer from day to day to this area. So maybe it is closer than we think. It seems that the Federation of Bosnia and Herzegovina is taking a big step:“On Friday, the FBiH government accepted a request for the legalization of same-sex marriages and it was initiated that the Federal Ministry of Justice passed a law on this issue. “The item was on the agenda and adopted in the form it was proposed,” FBiH Prime Minister Fadil Novalic confirmed and emphasized that this is the path of the European Union.|
|“We are on the road to the EU. All that we meet on this road, we accept as a need,” Novalic said.On Friday, the Federation Government of BiH discussed information from the FBiH Ministry of the Interior (MUP) for the problems it faces. The result of this initiative is, in fact, complaints based on which the federal MIA is aware of the problems that have arisen in practice, which relate to same-sex communities and registers in the registers.On the proposal of the Federal Ministry of Justice, the Government will appoint an interdepartmental working group that will analyze the rules under which same-sex couples from the community of communities can exercise rights deriving from the European Convention for the Protection of Human Rights and Fundamental Freedoms, and propose regulations to be adopted in the Federation BiH, Nezavisne Novine reports. |
The FBiH Ministry of the Interior further states that they are not able to resolve the requests for non-existence of the law on same-sex communities, and that the applicants complain that their rights under the Constitution of BiH and the European Convention for the Protection of Human Rights and Fundamental Freedoms have been violated.
Emina Bošnjak, executive director of the Sarajevo Open Center for IndependentNewspapers, said that she knew the demands of same-sex couples who made marriages abroad in the home offices in FBiH and BiH.
Most couples in BiH want to make life partnerships
“We are working with the LGBT community so that through legal vacuum we can point out the need for the law on same-sex communities in BiH. We are working directly with couples who want their communities to be recognized in BiH,” she said.
He points out that this center has been doing research in the LGBT community that shows that most same-sex couples in BiH want to make a life partnership and want the law and the state to recognize their stable economic and emotional communities.
“The FBiH Government’s decision is indeed a reason for joy, but at the same time, we are aware that the Government, or the Ministry of Justice of FBiH, has yet to establish a working group for the drafting of such a law, and it is necessary to include the Sarajevo Open Center as a non-governmental organization with direct contact with the LGBT community, but also knowledge in this area, we have a ready model of the law on same-sex communities. We are ready to help, “said Emina Bošnjak.” – SOURCE: https://www.crol.hr
However, we all shoud always have on mind that it seems like it can’t be late for some things, and that’s what Mr. Soper shows us even in his 90s:
https://www.oxfordmail.co.uk/news/1761875.mike_pens_gay_romance_at_93/ https://g.co/kgs/gsZeu2https://www.oxfordmail.co.uk/news/1761875.mike_pens_gay_romance_at_93/ https://g.co/kgs/gsZeu2
And finally, we should just remember:
„Conservative people believe that there are no LGBT+ people in their environment!“
Ismar Smailbegović, BSW
International Support – Human Rights è felice di apprendere che dopo le varie segnalazioni fatte con l’aiuto di altre associazioni all’UNHCR in Kenya, i ragazzi rifugiati LGBT + di Kakuma sono stati trasferiti in luoghi sicuri. La nostra associazione da tempo segue la situazione di violenza che coinvolge la comunità LGBT + nei campi del Kenya e ha cercato più volte di sollecitare il personale di UNHCR ad intraprendere azioni decisive per la loro sicurezza. Ci sentiamo di dire che è stato fatto un piccolo passo avanti per migliorare la qualità di vita di questi ragazzi, ma c’è ancora molto lavoro.
L’asilo è una forma di protezione garantita a tutte le persone che temono la persecuzione nei loro paesi d’origine in base alla loro razza, religione, nazionalità, appartenenza a un particolare gruppo sociale o alla loro opinione politica. Dal 2000 al 2016, gli Stati Uniti hanno concesso asilo a una media di 26.651 stranieri all’anno, secondo i dati del Department of Homeland Security.
Una legislazione che mira a ridurre le richieste di asilo su basi “umanitarie” è stata approvata dalla Camera e dal Senato
Il governatore della Tanzania ha annunciato la creazione di una squadra di sorveglianza dedicata alla caccia agli omosessuali. Paul Makonda, governatore della capitale economica Dar es Salaam, ha detto che i rastrellamenti inizieranno la prossima settimana.
Quanto è importante spostarsi per i rifugiati ospiti nei campi del Kenya? Cosa comportano le restrizioni imposte dal governo keniota sugli spostamenti? International Support – Human Rights ha tradotto e riassunto per voi una ricerca condotta da The Norwegian Refugee Council (NRC) e The International Human Rights Clinic at Harvard Law School (IHRC) con l’aiuto dei rifugiati del Campo. Trovate in allegato il testo integrale in lingua inglese.