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Contents:

• 6 FILM GAY THAILAND REKOMENDASI 2023
• GAYS THAILAND: IS A LGBT IENDLY UNTRY FOR TOURISM?
• PENYEBAB FENOMENA GAY DI THAILAND SEMAK MEMANAS
• HOMOSEXUALITY AND GAY LIFE IN THAILAND
• TWO MEN NED FOR GAY SEX
• BT THAI VIOS - GAYS SEX - TUBE GAYS XXX
• HOMOSEX GAY PORN
• VIO XXX BEROTOT GAY
• PORNO GAY KONTOL BAR
• VIO XXX KONTOL BAR GAY
• SEBUAH KOLEKSI GRATIS VIO PORNO "GAY REMAJA (18+)"GAY REMAJA (18+)
• GAY REMAJA KECIL
• POPULAR DONIAN GAY VIOS
• GAY INDONIAN XXX. THE BT
• GAY XNXX VIOS
• 50 BEST GAY FILMS CONTEMPORARY

6 FILM GAY THAILAND REKOMENDASI 2023

Parlemen setempat sudah dijadwalkan unt memberikan persetujuan awal, yang disambut meriah komunas lbian, gay, biseksual dan transgenr (LGBT) di luar gng Parlemen. Ini yang menjadi premis dari film Fathers, sebuah film gay Thailand yang bercera tentang pasangan gay bernama Phoon dan Ye yang memutkan unt meiki anak. The reason is that, although daily life Thailand lbians, gays and transgenr people live wh total normaly, Thai law is not as liberal as most of the society.

In Thailand, homosexual marriage do not exist for now -although the bate over s legalizatn has been on the table for some time-.

GAYS THAILAND: IS A LGBT IENDLY UNTRY FOR TOURISM?

The tolerance of Thai society means that gays, lbians and trans -men and women alike- have a relatively ee life to live and exprs themselv as they are. And surely that is why Bangkok attracts lns of gay tourists, immigrants and expats search of fun, a eer life or a relatnship that their untri of orig would be rejected, clanste or simply impossible. Although the are nothg but sensatns or beliefs whout much foundatn, this n be extend to gay men, or to anyone who mov away om the heteronormative non.

In fact, this type of discrimatn is rerced by the image that Thai media giv of gay men: ivolo, obssed wh any man who pass by, humoro and foul-mouthed. Also, many gay people Thailand tend to intify themselv strongly wh an ‘active’ or ‘passive’ role, somethg that seems que old-fashned the Wt, but not Thailand. The realy may not be that simple, and realy many gay Thais are versatile, but self-intifitn wh an ‘active’ or ‘passive’ role will help them troduce themselv and relate to their gay iends a particular way.

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Surely behavr, iends, or the lack of girliends at a certa age will make clear that the boy is gay, even if is never verbalized.

Instead, Songkran has bee an unofficial Pri, drawg thoands of gays om all across Asia durg the week of parti and splashy street water fights.

The prence of Boys Love seri, a unique drama genre that picts homoerotic relatnships between male characters, has creased signifintly recent years. Thai Boys Love is a lol appropriatn of yaoi, the Japan-origatg form of homoerotic fictn that revolv around the romantic narrativ between a mascule boy (lled “e”) and a more feme boy (lled “seme”). Uta Boonorana, a medil doctor who’s also an LGBTQ fictn thor known by his psdonyms, Patrick Rangsimant and Mor Tood (“Homo Doctor” Thai).

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He’s also the md behd GMMTV’s LGBTQ productns, many of which have been praised for their plex and thought-provokg narrativ, cludg Gay OK Bangkok.

One of the worst sex sndals ever Thailand took place 1819, durg the reign of Kg Rama II, when a high-rankg monk, a Somt, was found guilty of enjoyg homosexual activi wh some of his good-lookg male discipl. Acrdg to “Encyclopedia of Sexualy: Thailand”: Although homosexual behavr Thailand is assumed to be que mon, ltle formal rearch has been done. 1992), extremely low rat of male homosexual behavr were reported; the thors utned that, due to societal attus, the timat were probably too low and reflected the rearch participants' unrreportg of homoerotic and homosexual experienc (the prevalence of same-genr sexual behavr will be further reviewed below).

“Same-genr sexual experience do not necsarily rry the assumptn of homosexualy or a homosexual inty Thailand (Strai, Brown, and Vilak 1991).

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A public statement of homosexual inty would vlate two important valu of Thai culture: harmony - not to nont disagreements or nflicts - and the great value placed upon prervatn of fay uns and prervg leage through marriage and procreatn. Allyn (1991) also ntends that the anti-homosexual attus the Thai society are primarily the discrimatn agast the feme kathoey, who, acrdg to stereotype, display overt and loud genr-atypil social manners. The “Encyclopedia of Sexualy: Thailand” reports: The attus toward homosexualy are que plex: On the one hand, the behavr is clearly stigmatized, and on the other, tolerated.

“Overall, most ntemporary Thais view heterosexualy as the norm; homosexualy is seen as a viance or an unnatural act, often rultg om one's bad karma or the lack of mer past liv. Contemporary Thais still exprs their disapproval of homosexualy by sayg, often blhely, that “lightng will strike” those who engage sex wh a person of the same genr.

This pathology mol of homosexualy most likely origated the Wtern psychiatric theori of sexualy which domated Wtern medice and psychology until the 1960s and 1970s. Many Thai physicians and psychologists still subscribe to the antiquated theori and rema imperv to new rearch fdgs or the Amerin Psychiatric Associatn's classifitn of homosexualy as a mental illns 1974. Chompootaweep and lleagu (1991) found that 75 percent of both male and female adolcents reported negative attus toward homosexualy.

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To reveal one's homosexual orientatn to one's parents would, a sense, vlate the Third Precept of Buddhism, and this has ed many Thai gays and lbians to hi their homosexualy om their parents for fear of g them sorrow (Allyn 1991).

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Th, a person's homosexual sex, per se, may be easier for his or her fay than other more visible featur, such as long-term same-genr relatnships (Jackson 1989) or g out as an openly gay or lbian person. Dpe some ambivalence toward homosexualy many Buddhist cultur, Cabezón (1993) not Buddhism only nmns homosexualy more for beg an stance of sexualy rather than s same-genr sex. Cabezón further not that, as far as the lay are ncerned, homosexualy is rarely mentned as a transgrsn of the Third Precept Buddhist texts and oral mentari.

As for other sectns of the Buddhist non, John Garret Jon has nclud that there is an implic affirmatn om the silence regardg homosexualy, and the silence is certaly not due to the lack of material.

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“Whereas the non is silent about homosexualy, the Jataka lerature, which the prevly mentned tale of Prce Vsantara is embedd, is replete wh sentiments about same-genr affectn. It suggts that the attu toward homosexualy the Indian Jataka texts is one of acceptance, and ocsnally even a logy, of the feelgs. Taken together wh the analysis of the non and the Jataka tal, this story illtrat Buddhism's ntral posn on the issue of homosexualy.

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For example, some Thai people have heard that a man who acknowledg his homosexualy will be nied Buddhist ordatn, although such stanc may have been very rare or never enforced. In a Buddhist unti like Thailand, many people have wonred whether gay marriage laws uld be applied the untry acrdance wh Theravada Buddhism.

When news spread around the entire Buddhist muny that he was homosexual, the Buddha was alerted to the problem and he issued a le for the muny not to give any ordatn to a homosexual, and those ordaed gays are to be expelled.

Based on this prciple, homosexual people should not be discrimated agast; they are humans who serve all the rights and digny endowed upon them as members of human race. This do not mean that Thai Buddhists are supportive of gay rights and homosexual marriage, or that liberal activists will be succsful their social mpaign.

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Acrdg to their explanatns, all homosexuals and sexual viants were once offenrs of the Third Precept (prohibg sexual misnduct) _ at least their past liv, and they mt pay off their past ss their prent life. Acrdg to “Encyclopedia of Sexualy: Thailand”: The labels homosexual, bisexual, and heterosexual are Wtern nstcts and do not exactly f the tradnal social nstctns Thailand. Assumg a gay or bisexual inty is also a new, if not foreign, ncept; for example, there is no translatn or the equivalent Thai word for “gay, ” and as of 1996, the nstct “sexual orientatn” had not been translated even for amic e.

Conventnally, the most wily ed term for “homosexual” was an extremely obscure phemism len phuean, roughly translated as “playg wh iends.

The now-rare term lakka-phayt, roughly translated to “sexual perversn” English, was sometim ed to scribe homosexualy wh the medil ntext, therefore illtratg the past fluence of Wtern psychiatry. The term for “heterosexual” was g taang phayt, meang “lovg the different genr” and the term for “homosexual” was g am phayt, meang “lovg the same genr. We realize that this approach has s own shortgs, as male and female homosexuali most cultur are, nceptually and polilly speakg, not discrete enti.

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However, much more has been wrten about male homosexualy Thailand, and a disurse to nceptually bridge the parallel phenomena men and women has yet to be ma.

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Acrdg to “Encyclopedia of Sexualy: Thailand”: “A small number of studi have attempted to fd the prevalence of homosexual behavr men.

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“Primary affectnal and sexual relatnships between men are que mon, although the relatnships are not ak to the Wtern ncept of the gay uple. Acrdg to “Encyclopedia of Sexualy: Thailand”: “In Thai society today, men who have sex wh men are eher gay kg or gay queen: A gay kg is a man who plays the sertive role sex, whereas a gay queen tak a passive and receptive role sex. Gay kgs are also varly referred to as “one-hundred percent male” (phuu-chaai roi poe-sen) and “a plete man” (phuu-chaai tem tua) (Jackson 1989), which reflects the belief that the sertive homosexual sex act do not jeopardize one's masculy.

The ia that gay kgs are nfed or adventuro heterosexuals n be seen many Thai movi and fictn about gay relatnships wh a tragic endg, when the gay kg hero leav a vastated gay queen to marry a woman. For many other upl, however, male romantic and sexual relatnships adhere closely to the heterosexual mol of sex rol: fact, a gay kg almost always pairs wh a gay queen, and Thais fd difficult to prehend if two gay kgs or two gay queens would settle down together.

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Followg the tradnal Thai heterosexual relatnship which prcrib monogamy the women and sexual eedom the men, gay kgs also have a tenncy to seek out sexual pleasur outsi their relatnship wh a gay queen. In 2006, Vce Macisaac wrote Thai Day, “It’s Thursday night on Silom Road and every gay club is overflowg wh well- and half-drsed men. The mood is a b like the Castro San Francis or Christopher Street New York Cy the 1970s, when gay men were havg too much fun liberatg themselv to be standoffish – before weightliftg and attu replaced motach and cisg.

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Acrdg to “Encyclopedia of Sexualy: Thailand”: Regardg the gay inty Thailand, there has been a rapid velopment sce the mid-1980s of a gay inty wh a Thai twist. Until the late 1980s, the only regular media verage on homosexualy was an advice lumn the wily popular tabloid Plaek (“Strange”) tled Chiiw Sao Chao Gay (“The Sad Liv of Gays”) which Go Paaknaam, a straight-intified lumnist, published letters about sexual and relatnship problems om men who have sex wh men (Allyn 1991). In ntrast to the prev verage which tend to be rare and eccentric, recent years Thailand has seen a proliferatn of magaz the format of eroti for gay men.

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More social works have been formed, often posed of prevly isolated gay men, many of whom do not have accs to or participate the thrivg gay-bar scen big ci. A more solidified yet multifaceted gay inty has slowly evolved as Thai men participate the disurse on their sexualy through the publitns. In the meantime, Thai mastream media, pecially newspaper and magaz, have creased accurate reprentatns of gay life, as well as progrsive treatis on homosexualy, although sensatnalistic verage is still mon.

A variety of gay rtrants and pubs have been opened, wh and whout g off (“off-boys, ” or male sex workers), providg plac for leisure, sex, and socializatn. Instead, the thrivg of Bangkok gay scen allows men who have sex wh men to have more ntuy between their sexual activi, their social life, and their sexual inty.

Allyn further not that, “Over the past two s, superficial aspects of Wtern, particularly Amerin gay culture, have been imported to a certa gree but, as the kgdom tradnally has done, by adaptatn, not adoptn”.