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變異的性行為 |
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性少數：概述
3
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為受承認而抗爭 |
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少數族群形成和最終消散的模式也能在性行為的領域觀察到。在此，也可以說，某種壓迫形式會在一些有非典型的性興趣的個體中間促成和維繫群體的團結。一旦他們組織起來，他們會訴求平等的權利。這種訴求然而會受到來自多數族群的強烈抵制，在這種角力中，這個新組成的團體並不被認為是合法的少數族群，而僅僅被人宣稱為不受歡迎的各自孤立的行為古怪的人、罪犯和精神病患者。（現在）歧視被公認的人種少數族群、種族少數族群和宗教少數族群可能是錯誤的，但是，性“異常”（少數族群）並沒有資格獲得與之相同的地位。
為了對這種不公正的對待做出反應，性“異常”這個少數族群會設法創造特殊的性興趣愛好，以此作為一個正式組織的關注中心，向大眾證明其存在和教育社會大眾，招募新成員和用怪異的節目給多數族群留下印象。最後，一旦性少數成長到毋庸置疑的某種規模和積累了經濟和政治影響力，多數族群就會變得寬以待人和承認這個長期以來受到責難的性少數的地位。這至少意味著結束某種歧視和至少獲准得到某種性權利。在這種發展的態勢下，所有的歧視會一去不復返，而且性少數獲准得到了完全的權利，到了這種程度，性少數會消散並融入社會多數族群。隨著性少數的使命的完結，它的定義問題就失去了其社會和政治意義。
像任何其他的群體一樣，性少數為了繼續在公眾的視野裏出現，可能會保持特有的外表特徵並要求分享政治影響力；但是，目前，在現代社會這個龐大的社會組織結構裏，性少數只是獲得了自己的一個稱號而已，要獲得多數族群享有的各項權益仍舊遙遙無期。
不同國家的多數族群和少數族群(Majorities and Minorities in Different Countries)
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多數族群Majority
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少數族群(Minority) |
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人種(ethnic)：
墨西哥人(Mexicans)
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在墨西哥(in Mexico)
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美國(in the USA) |
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“種族(racial)”：
黑人(Blacks)
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在南非(in South Africa)
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美國(in
the USA) |
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宗教(religious)：
神道教徒(Shintoists)
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在日本(in Japan) |
美國(in
the USA) |
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三藩市的多數族群和少數族群(Majorities and Minorities in San Francisco)
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多數族群Majority
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少數族群(Minority) |
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人種(ethnic)：
墨西哥人(Mexicans)
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傳教區
(in the Mission District) |
整個城市(in the whole city) |
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“種族(racial)”：
黑人(Blacks)
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狩獵區(in Hunters Point) |
整個城市(in the whole city) |
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宗教(religious)：
神道教徒(Shintoists)
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日本城(in Japan Town) |
整個城市(in the whole city) |
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性取向(sexual)：
男/女同性戀(Gays and Lesbians)
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卡斯特羅區
(in the Castro District) |
整個城市(in the whole city) |
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Variations in Sexual Behavior |
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Sexual Minorities: Introduction 3 - A Fight for Recognition |
The pattern of minority formation and eventual dissolution can also be observed in the area of sexual behavior. Here, too, some form of oppression creates and maintains a group solidarity among certain individuals with untypical sexual interests. Once organized, they demand equal rights. This demand is then vehemently rejected by the majority on the grounds that the new group does not represent a legitimate minority, but merely the unacceptable claims of isolated
eccentrics, criminals, and psychopaths. It may be wrong to discriminate against recognized ethnic, racial, and religious minorities, but sexual “abnormality” is not entitled to the same status.
In response, the new minority tries to make its particular sexual interest the focus of a formal organization, to demonstrate and educate the general public, to recruit new members, and to impress the majority with its sheer numbers. Eventually, once the group grows to a certain unsuspected size and gains economic and political influence, the majority relents and acknowledges the long-denied minority status. This means an end to at least some discrimination and the granting of at least some sexual rights. In the event that all discrimination ends and complete equal rights are granted, the minority dissolves and joins the majority. With its mission accomplished, its defining issue has become socially and politically unimportant. Like any other group, it may keep a characteristic profile in order to remain in the public eye and to claim its share of political influence, but now it provides only one of the many recognized colors in the large social fabric of modern societies. |
