Icel ama e moult while expensive, but it's Danwhe maner
The Volt have not otherwise;
This dist the Estoire, who does not.
Unlike the Christians and the Church who see "frilla" second wives as concubines and their childrents comme des «bâtards" comme les parfaitement Normands perçoivent them legitimate. In C'est raison, par example, du «more danica" du duc de Normandie Robert le Magnifique, which are jeune fils Guillaume "le Bâtard" I appointed in 1035 est comme de son pe successeur re. Il semble
Guillaume duc he ait été, après depuis cinq ducs Generations Rollo, will premier avec à cette tradition rompre scandinave, car on ne lui connaît or frilla or bâtard enfant. Notes et références
[modifier]
&; Uarr, p54, (in) John Thrupp, The Anglo-Saxon home: a history of the domestic Institutions and customs of England, from the fifth to the eleventh century [archive], Longman, Green, Longman, & Roberts, 1862 , 410 p. Portail Normandie the Discussion: Homosexualité dans l'Antiquité
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sexuality was not suffering from any particular moral taboo or forbidden. That seems wrong. Moreover, I doubt the historical accuracy of an article that takes Emperor, Tout comme Alexandre le Grand, bisexuel mais plus porté sur les hommes. Par contre les peuples Germanique (Barbarian) lorqu'ils pénétrèrent dans l'Occident romain, furent très Dures envers les homosexuels (mais aussi envers les prostitution (e) s et les travestis), Tole est plus ou moins par les Romains.
En revanche, les Vikings, assez libéré sexuelement,
tolérèrent l'homosexualité . Mais je pense qu'il ne faut pas voir l'homosexualité du passé et en particulier celle des civilizations antiques avec notre vision de l'actuel homosexualité. Tout comme je pense que l'personnelement homosexualit & amp; eacute; now is not to be compared with that of antiquity, for example. G. Calabria March 30, 2005 at 08:18 (EST)
sexuality was not suffering from any particular moral taboo or forbidden. That seems wrong. Moreover, I doubt the historical accuracy of an article that takes emperors may be crazy to say ... Cato October 16, 2004 at 20:02 (EST) Summary
From Article
• 2 • 3 comments
Since WP: NOT • 4 Major problems in This article • 5 Subject to section Homosexuality was prpresenta also among the Celts, Vercingetorix himself was bisexual in her teens. However, if we know he was in his youth, we do not really know if he continued to have homosexual relationships later because it was
perhaps ritual ( s) as
experience (s). Julius Caesar was also bisexual, like Alexander the Great, but more focused on bisexual men. Cons by Germanic peoples (barbarians) lorqu'ils entered the Roman West, were very harsh towards homosexuals (but also to the pross à des questions auxquelles je ne me pose pas forcément. De fait, je creuse un peu plus la question, par curiosité, pour savoir.
Or donc, on it retrouver avec Viking étalant peuple et ses raids are marchandage sur plusieurs siècles, allant de grand commerçant, rois très puissants Insulaire Organisé voire sous lois a TAS. Une culture des plus riches et des plus Interesting. Dans les divers lectures je tombe sur un article parlant Régis Boyer of
sexualité chez les Viking. Interessant. Le sujet est assez clair et Prouvé, il ne fallait pas chez avec l'homosexualité Badine. Mais ce n'est pas simple joins homophose pas vraiment. Les coutumes ancestral veulent une femme qu'un homme et ce qu'ils ont fassent à faire et que l'enfant naisse avec le nom de la dernière personne décédée. Et oui, c'est donc if papi qui est mort hier, la petite fille concierge are nom ... d'homme. Et inversement. Mais ce n'est pas tout Évidemment. L'anthropologues Bernard Saladin d'Anglure, séminaire qui a fait sur le sujet in 2004 à la Cité des Sciences et de la l'industrie, souligne le fait que l'enfant est élevé jusqu'à ; sa sexualité avec pubert d & aer to its magic. In Viking, passive homosexuality is often associated with this form of magic that is to accept to be possessed by the spirit of a god. In this dialogue, Odin and Loki accuse each other of homosexuality but at the same time reveal the spiritual.
Read about it: Nidhi, and Old Norse Ergi Moral Attitudes, Folke Strohm, University College by Viking Society for Northern Research, 1974
. Los antiguos la sociedad vikingosEn Viking una cultura rural y agrícola, the necesidad of descendencia tener pahomosexuality once the men had started a family and matured, ie, once they had fulfilled a social obligation to bring children to the community. [3] Although according to another translation, the saying could mean all become timid when it reaches old age.
My personal research on homosexuality in the Viking era clearly shows that the Vikings had words (and therefore mental constructs and concepts) to describe sexual relations between persons of the same gender. However the needs of an agrarian lifestyle and require pastoral play not only to work in the granjas but to secure the support the parent in old age, and is thus expected over emotional preferences of individuals, individuals to marry and reproduce.
There is no such record on gay and lesbian couples in the Viking Age. Moreover, the idea of living a person in an exclusively homosexual did not exist in most cultures until Western civilization appeared. Sexual partners did not matter if the guy ended up marrying, having children and at least superficially conforming to social norms and not disturb the community. Those Scandinavians
evidence of the sagas or the law shows that male homosexuality was viewed in two lights: extrañoo was nothing shameful for a man who had sex with another man if he was active, or whether his role was the "male" ;. Instead, the partner "passive" or that it took a role "women" were seen as ridiculous or shameful. We must remember that mp; quot; application style verbal nid "), train (" nid wood, engraving, carving or sculpture of men in homosexual acts on the Previous niíðstöng (Sørenson 28-29).
of nid derives a family of words referring to concepts that have connotations of passive homosexuality, such as ergi or region (nouns) and ArgR or ragr (ergi adjective): (having, inclined to, or interested in having female role in sex with another man unmanly, effeminate, cowardly); ergjask ("That it is or becomes ArgR); rassragr ( "ragr ass"); stro & amación sexual y social. (And that was the word at Thorunn lay in bed with someone gárungi, but do it with Björn priest, that it þaelig; should not lower Sweden ; respect.) (Sorenson 82, 111; mentioned in the, I, 201). Además de la violación, los enemigos derrotados castrados era frecuentemente, como se menciona en varios Punto de la saga is mentioned. Grágás refleja que un klámhogg o "golpe vergonzoso" sobre las approaching, junto con la castración, o un "gran golpe '(the more wounded), estaba al nivea de las heridas que traspasaban, Penetrated the brain, abdomen or the bone: the klámhogg was thus equated with castration as a form of so shameful crush the defeated, and is ranked among the insights causing serious injuries and near-lethal in the body, suggesting with great certainty that rape or forced anal sex were inflicted on the defeated fighters. (Sorenson 68).
is not known whether the practice of rape was widespread defeated enemies, or whether there was before the advent of Christianity, but in other cultures that have sustained a very strong ethic about male aggression as between the Vikings, rape wasalmost mandatory. The attitude that underlies social use of the enemy in turn homosexual as a means of humiliation would have been a factor against consensual homosexual relations, ie having sex with a loved one or friend would have been considered as an act of betrayal worse than the lack of loyalty. (Sorenson 28). Since
literary references and especially note the terms of insults to be sansorðinn, ragr, níðingr ergi or be accused of being a man is the passive recipient of anal sex, we can not deduce whether Vikings looking oral sex between men in an adverse or positive (or indeed know comor the offenses penalized with exile.
Gulaþing Law of Norway (between 1100-1200 AD) said: Um fullrettes ord. Fullrettis ord ord er ero Thau Heit. That EITT ef er at karlmanne oðrom kveðr madr at hann Have Boret barn. That er annat ef hann Vaero sannsorðenn kyeðr madr. That hit þriðia ef hann er iamnar hanom kallar hann Við meri gray bard bard bard portkono iamnar hanom Við eitthvert Berend. Regards the terms of abuse or insults: There are words that are considered abuse. For example, if a man tells another man who has given birth to a Niñ's name is calling a "little men" (effeminate), or homosexually is used by another man, then the aforementioned can sue for terms of abuse, and even has the chance for revenge in battle by those words used against him. (Markey, 76, 83).
Frostaþing law also states what is considered fullréttisorð (verbal crimes involving the payment of a fine to the aggrieved party) to compare a man to a dog, or call sannsorðinn (use homosexual part of another man), but passed to criminalize such hálfréttisorð (requiring half of the compensation) terms in our culture can be complexObreza of a man, as when Odin tells Thor that "except a beggar barefoot across the shiny back of the shorts (Hárbarðljóð 6), or declare a man is a cuckold (Hárbarðljóð 48, Lokasenna 40). Some insults were scatological
: Þegi þuacute; Niorðr! þuacute; varta um sendra Austr heðan gils at goðom; Hymis hofðo meyi þeacute thic at hlandtrogi c, r t munn me. Be thou silent, Njord!. You were sent eastward to the gods as a hostage, the daughters of Hymir used it as a urinaland peed in his mouth. (Lokasenna 34). The insults of this nature seem to have been especially unkind to his disgust.
More serious were those who were mentioned in the laws concerning the cobardíaoa unmanly behavior. Cowardice was the younger of the two types of insults, although the categories are fuzzy: Sufficient force against Thor, but with less value than a novice, with so much fear that dare not fart or sneeze to Fjalar do not listen (Hárbarðljóð 26): other slurs are cowards behaviors in Hárbarðljóð 27 and 51, as well as Lokasenna 13 and 15. More serious are insult
ECEIVED often mocked for this, but the insult is also found in other contexts. (Lokasenna 24, Helgakviða Hundingsbana 38).
Similarly, an insult could be called "horse" a man, directly or indirectly as a designated "Grani girlfriend (Grani was a famous stallion pertenecíaa Sigfried Dragon tamer ) (Helgakviða Hundingsbana 42).
In Gulaþing law, was equally offensive to compare a man with any young animal, as a cub. One of the most comprehensive insults of this genre is in Helgakviða Hundingsbana: a witch who plans on the island of Varin, commented lies about me, llloving fawn.
In pagan Scandinavia, had a ritual form of insult reflected in the erection of an obelisk landmark or species of contempt. The ritual had five basic elements: (1) an open or overt association of ergi (female behavior), (2) implementation as an animal, usually women (for example, a mare), (3) the implementation of a totemic device where the lack of masculinity is represented, ie the body or an animal head mounted on a pole and turned to the abode of the person targeted by the insult or nid contempt, (4) poetry form, usually recordedor lower class were slaves. In general, when there are some women in a society living in family environment of a harem-style, and when the members of it have no weight in the group, tend to arise and be lesbian relationships. especially when there is no escape except sexual impulse in relations with a husband shared, often lesbian activity as to meet not only sexuality but also emotional support.
Homosexuality and the gods, priests, and heroes
Another aspect to the issue of homosexuality is the fact that certain gods, heroes and well respected priest of the gods, they allowed the prmagic practice of sealing or female, learned of the goddess Freyja. We can not be sure what part of the magic seiðr made "little men" a man who practiced the art: it could be something of the idea of cowardice that may involve damage to their enemies through magic rather than in open battle, or associate the magic "female" with overt sexual rituals involving the seiðr (practice as passive sexual partner, or even as a passive homosexual partner) . Apparently
homosexuals had a role in the worship of the gods Vanic. The Christian chronicler Saxo Grammaticus i
