https://www.boywiki.org/en/api.php?action=feedcontributions&feedformat=atom&user=Gany 2026-05-01T18:12:32Z User contributions MediaWiki 1.45.3 https://www.boywiki.org/en/index.php?title=Epifora&diff=773 2009-05-21T15:33:29Z

<p>Gany: error corrected</p> <hr /> <div>'''Epifora, Inc.''' is a Montreal-based company which provides secure web hosting service to many [[childlove]]-oriented websites and organizations. It prides itself on accepting legal but controversial sites which have a hard time finding stable hosting elsewhere.<br /> <br /> In October 2006, Epifora's Internet connectivity was terminated by the provider, MCI Canada, after its parent company Verizon had been subject to a campaign of complaints from the anti-pedophile vigilante organization [[Perverted Justice]]. [http://www.guidemag.com/magcontent/invokemagcontent.cfm?ID=A2E247F1-CB55-4215-9F96211CDCD52F41] This was the start of the [[Epifora outage of 2006|2006 outage]], during which many of the websites of Epifora's clients were down for varying periods until Epifora regained stable connectivity outside of Canada.<br /> <br /> ==External links==<br /> *[http://www.epifora.com/ Epifora, Inc.]<br /> <br /> [[Category:Community]]</div>

Gany https://www.boywiki.org/en/index.php?title=Epifora&diff=772 2009-05-21T05:20:57Z

<p>Gany: removed redundant section</p> <hr /> <div>'''Epifora, Inc.''' is a Montreal-based company which provides secure web hosting service to many [[childlove]]-oriented websites and organizations. It prides itself on accepting legal but controversial sites which have a hard time finding stable hosting elsewhere.<br /> <br /> In October 2006, Epifora's Internet connectivity was terminated by the provider, MCI Canada, after its parent company Verizon had been subject to a campaign of complaints from the anti-pedophile vigilante organization [[Perverted Justice]]. [http://www.guidemag.com/magcontent/invokemagcontent.cfm?ID=A2E247F1-CB55-4215-9F96211CDCD52F41] This was the start of the [[Epifora outage 2006|2006 outage]], during which many of the websites of Epifora's clients were down for varying periods until Epifora regained stable connectivity outside of Canada.<br /> <br /> ==External links==<br /> *[http://www.epifora.com/ Epifora, Inc.]<br /> <br /> [[Category:Community]]</div>

Gany https://www.boywiki.org/en/index.php?title=Talk:Tony_Duvert&diff=744 2009-05-20T14:51:31Z

<p>Gany: sig</p> <hr /> <div>A translation of parts of referenced articles on his death, maybe to elaborate a bit on the terse mention of his death in the main article:<br /> <br /> (from lemonde.fr) He quit life as he had lived: alone, adrift. This indifference would not have displeased him. His body was found a few days ago, at his home in Thoré-la-Rochette (Loir-et-Cher) but he who was not really of this world anymore since long was already death for more than a month. The investigation should confirm a natural death. At 63, he was said to be exhausted. Without any more detail because few were those who had been able to encounter him or even simply talk to him, since he had chosen inner exile and a form of reclusion many years ago. Because he had published nothing since 1989 (even if he was still writing) and he didn't &quot;appear&quot; in any sense of the word, the literary world had deducted that he probably died at the end of the 20th century. (...) Tony Duvert was animated by the demon of purity. Absolute and without compromise. That's why, when he still lived in society, he scared off. People feared his brutal frankness, his total failure to cover behind lie, his sternness, his angers, his violence and his ability to make a scandal in public for an error of musical judgement, a wrong subjunctive or a manifest lack of literary judgement. Not employed and feeding little, he lived in a state of great poverty. At the end, isolated in his village where he didn't even talk to one of the other 879 villagers (his mother, with whom he had lived, died about ten years ago), he preferred nature above all, and the frequentation of animals above that of humans. This summer, since the misanthrope's mailbox overflowed, an intrigued neighbour informed the mayor who alerted the gendarmerie of Vendôme. The solitary man, whom villagers among them called &quot;the writer&quot;, was dead since several weeks.<br /> <br /> (from la Nouvelle République) Tony Duvert was found dead at his home in Thoré-la-Rochette. On Wednesday 20 August, a neighbour remarks that the mailbox flows over. In this village of 880 inhabitants, almost nobody knows Tony Duvert, but he is known as solitary. Being sedentary, his absence surprises his neighbour. He warns the mayor, who immediately alerts the gendarmerie of Vendôme. Once arrived, the gendarmes get no answer and call up the fire departement to break a window and get in the home. There they find the body of Tony Duvert, deceased (according to them) since more than a month. The 63 year-old man lived alone, had no known occupation in the village nor family on the spot. No marks of violence at the scene, the first elements of the investigation suggest a natural decease. Death having been noted, the corpse is transferred to the medical-legal institute for autopsy. (...) He publishes nothing anymore from 1989 on and comes to live with his mother, who died since then, at Thoré-la-Rochette, he who asserted in a 1979 interview with Libération that one had to &quot;withdraw children from women&quot;. Tony Duvert was found yesterday, after having secluded for years because of the incompatibility of his vision with 21st century morals. &quot;I dedicate this memory to the bastards who today preach to me “respect” for the minor. One-eyed moralists, I've been it, this minor, and I've suffered it, that respect. » (extract from « L'Enfant au masculin », essay, 1980). [[User:Gany|Gany]] 14:51, 20 May 2009 (GMT)</div>

Gany https://www.boywiki.org/en/index.php?title=Talk:Tony_Duvert&diff=743 2009-05-20T14:51:14Z

<p>Gany: material for elaborating on the summary of his death</p> <hr /> <div>A translation of parts of referenced articles on his death, maybe to elaborate a bit on the terse mention of his death in the main article:<br /> <br /> (from lemonde.fr) He quit life as he had lived: alone, adrift. This indifference would not have displeased him. His body was found a few days ago, at his home in Thoré-la-Rochette (Loir-et-Cher) but he who was not really of this world anymore since long was already death for more than a month. The investigation should confirm a natural death. At 63, he was said to be exhausted. Without any more detail because few were those who had been able to encounter him or even simply talk to him, since he had chosen inner exile and a form of reclusion many years ago. Because he had published nothing since 1989 (even if he was still writing) and he didn't &quot;appear&quot; in any sense of the word, the literary world had deducted that he probably died at the end of the 20th century. (...) Tony Duvert was animated by the demon of purity. Absolute and without compromise. That's why, when he still lived in society, he scared off. People feared his brutal frankness, his total failure to cover behind lie, his sternness, his angers, his violence and his ability to make a scandal in public for an error of musical judgement, a wrong subjunctive or a manifest lack of literary judgement. Not employed and feeding little, he lived in a state of great poverty. At the end, isolated in his village where he didn't even talk to one of the other 879 villagers (his mother, with whom he had lived, died about ten years ago), he preferred nature above all, and the frequentation of animals above that of humans. This summer, since the misanthrope's mailbox overflowed, an intrigued neighbour informed the mayor who alerted the gendarmerie of Vendôme. The solitary man, whom villagers among them called &quot;the writer&quot;, was dead since several weeks.<br /> <br /> (from la Nouvelle République) Tony Duvert was found dead at his home in Thoré-la-Rochette. On Wednesday 20 August, a neighbour remarks that the mailbox flows over. In this village of 880 inhabitants, almost nobody knows Tony Duvert, but he is known as solitary. Being sedentary, his absence surprises his neighbour. He warns the mayor, who immediately alerts the gendarmerie of Vendôme. Once arrived, the gendarmes get no answer and call up the fire departement to break a window and get in the home. There they find the body of Tony Duvert, deceased (according to them) since more than a month. The 63 year-old man lived alone, had no known occupation in the village nor family on the spot. No marks of violence at the scene, the first elements of the investigation suggest a natural decease. Death having been noted, the corpse is transferred to the medical-legal institute for autopsy. (...) He publishes nothing anymore from 1989 on and comes to live with his mother, who died since then, at Thoré-la-Rochette, he who asserted in a 1979 interview with Libération that one had to &quot;withdraw children from women&quot;. Tony Duvert was found yesterday, after having secluded for years because of the incompatibility of his vision with 21st century morals. &quot;I dedicate this memory to the bastards who today preach to me “respect” for the minor. One-eyed moralists, I've been it, this minor, and I've suffered it, that respect. » (extract from « L'Enfant au masculin », essay, 1980).</div>

Gany https://www.boywiki.org/en/index.php?title=Tony_Duvert&diff=742 2009-05-20T13:29:10Z

<p>Gany: death (summary)</p> <hr /> <div>'''Tony Duvert''' (1945-2008), born in Villeneuve-le-Roi, was a French author and boylover famous for his novels and essays portraying and advocating the relationships between men and boys.<br /> <br /> Between the years 1967 and 1989, Duvert published fifteen novels and collections of short fiction in France. His work is often compared to [[Jean Genet]] but Duvert usually escaped easy comparisons. <br /> <br /> In his works Duvert was very outspoken and radical especially when arguing against the nuclear family where children are considered the property of their parents and for the right of children to sexual liberation.<br /> <br /> His positions are best presented in ''Le bon sexe illustré'' (1974) and ''L'enfant au masculin'' (1980). Notable novels include ''Quand mourut Jonathan'' (1978, translated as ''When Jonathan died''), ''Paysage de Fantaisie'' (1973, awarded Prix Médicis) and ''L'île atlantique'' (1979, adapted for television in 2005). He also recorded his experiences with boys in French north [[Africa]] in the autobiographical ''Journal d'un innocent'' (1976).<br /> <br /> Duvert's works have been primarily published (in France) in small paperbacks by Éditions de Minuit. He also wrote for the French homophile publications ''Gai Pied'' and ''Masques''. The attack on his work since the 1980s probably contributed to his mysterious disappearance from the literary scene at the beginning of the 1990s.<br /> <br /> His body was found 20 August 2008 in Thoré-la-Rochette.<br /> <br /> == External links ==<br /> <br /> *This article uses material from the French [http://fr.wikipedia.org/wiki/Tony_Duvert Wikipedia entry on Tony Duvert]<br /> <br /> * Extracts from ''Quand mourut Jonathan'' [http://www.fpc.net/sites/laplumeverte/litterature/duvert1qmj77573.html][http://www.fpc.net/sites/laplumeverte/litterature/duvert2qmj77801.html][http://www.fpc.net/sites/laplumeverte/litterature/duvert3qmj77922.html][http://www.fpc.net/sites/laplumeverte/litterature/duvert4qmj78058.html]<br /> <br /> * Articles on his death (in French): [http://wikiwix.com/cache/?url=http://www.lanouvellerepublique.fr/dossiers/journal/index.php?dep=41%26num=900346 Un ancien prix Médicis retrouvé mort] (archived by [wikiwix.com Wikiwix]), La Nouvelle République, 21/08/2008; [http://passouline.blog.lemonde.fr/2008/08/23/mort-dun-ecrivain-a-thore-la-rochette/ Mort d’un écrivain à Thoré-la-Rochette], Le Monde blog, 23/08/2008. <br /> <br /> [[Category:Literature|Duvert, Tony]]<br /> [[Category:Famous boylovers|Duvert, Tony]]</div>

Gany https://www.boywiki.org/en/index.php?title=Talk:Andr%C3%A9_Gide&diff=741 2009-05-20T11:55:23Z

<p>Gany: list of works</p> <hr /> <div>==Works==<br /> <br /> Substantiating the claim that &quot;Gide's work comprises more than 90 books&quot; (section &quot;Works&quot;) is the 93-strong [http://fr.wikipedia.org/wiki/Andr%C3%A9_Gide#.C5.92uvres list of works] included in his French Wikipedia article. [[User:Gany|Gany]] 11:55, 20 May 2009 (GMT)</div>

Gany https://www.boywiki.org/en/index.php?title=Andr%C3%A9_Gide&diff=740 2009-05-20T11:48:39Z

<p>Gany: minor</p> <hr /> <div>'''André Paul Guillaume Gide''' (1869–1951) was a French author and boylover, winner of the Nobel Prize in literature in 1947.<br /> <br /> == Life ==<br /> <br /> Gide was born in [[Paris]] on [[November 22]], [[1869]]. He was brought up in isolated conditions in Normandy and became a prolific writer at an early age, publishing his first novel in 1891.<br /> <br /> In 1893 and 1894 Gide traveled in northern [[Africa]]. He befriended [[Oscar Wilde]] in [[Algiers]] and there clearly recognized his own [[pederasty|pederastic]] orientation. In 1895, after his mother's death, he married his cousin Madeleine Rondeaux but the marriage remained unconsummated.<br /> <br /> In 1916 [[Marc Allégret]], 16, became his lover. He was the son of Elie Allegret, best man at Gide's wedding. Gide and Allégret eloped to London, in retribution for which his wife burned all his correspondence, &quot;the best part of myself,&quot; as he was later to comment. Gide later adopted Allégret. <br /> <br /> In 1918 he met Dorothy Bussy, who was his friend for over thirty years and who would translate all his works into English. In 1923 he conceived a daughter named Catherine with another woman, Elisabeth van Rysselberghe, daughter of his friend, the Belgian neo-impressionist painter Théo van Rysselberghe. His wife Madeleine died in 1938. <br /> <br /> From July 1926 to May 1927, he travelled through the French Equatorial Africa colony with his lover Marc Allégret. He went successively in Middle Congo (now the Republic of the Congo), in Oubangui-Chari (now the Central African Republic), briefly in Chad and then in Cameroun before returning to [[France]]. He related his peregrinations in a journal called ''Voyage au Congo'' and ''Le Retour du Tchad''.<br /> <br /> Gide left France for [[Africa]] in 1942 and lived in Tunis until the end of World War II and died on February 19, 1951.<br /> <br /> == Work ==<br /> <br /> Gide's work comprises more than 90 books. He has written short stories, diaries, an autobiography, historical novels, fiction, essays and travelogues. Although today he is considered by many as a &quot;[[gay]]&quot; writer, Gide never saw himself as one of them, claiming that, &quot;I was never homosexual, in the sense of finding men attractive.&quot; On the contrary, in many of his works he is explicit about his preference for young boys:<br /> <br /> :&quot;But how can I describe my delirium at holding in my naked arms that perfect, savage little brown body, eager, lascivious? I spent a long time, after Mohammed had left me, in a state of trembling exaltation, and although I had reached the peak of pleasure five times with him, I re-lived my ecstasy again and again, and back at my room at the hotel prolonged the memories until dawn. At the first pale light I got up; and ran, yes really ran, in sandals, far beyond Mustapha; a kind of lightness of the body and soul did not leave me all day.&quot; (from his autobiography ''Si le grain ne meurt'').<br /> <br /> Gide also defended his love of boys in ''Corydon'' (1924) which he later considered to be his most important work.<br /> <br /> Gide was also sympathetic to the plight of [[homosexuality|homosexuals]], demanded more humane conditions for criminals and criticized the behavior of French business interests in [[Africa]]. During the 1930s he briefly became a communist, but became disillusioned after his visit to Soviet Union. <br /> <br /> In 1947, he received the Nobel Prize in Literature.<br /> <br /> == Selected works ==<br /> <br /> An incomplete list of his boylove related works.<br /> <br /> *''L'immoraliste'' (1902)<br /> *''Amyntas'' (1906)<br /> *''Corydon'' (1920)<br /> *''Si le grain ne meurt'' (1926)<br /> *''Voyage au Congo'' (1927)<br /> *''Le Retour du Tchad'' (1928)<br /> *''Journal 1889-1939'' (1939)<br /> *''Journal 1939-1942'' (1944)<br /> *''Journal 1942-1949'' (1950)<br /> *''Le Ramier'' (2002)<br /> <br /> == Further reading ==<br /> <br /> *Pollard, Patrick. ''André Gide: Homosexual Moralist'' (New Haven: Yale University Press, 1991)<br /> *Segal, Naomi. ''André Gide: Pederasty and Pedagogy'' (Oxford: Oxford University Press, 1998) <br /> <br /> == External links ==<br /> <br /> *This article uses material from the Wikipedia entry on [[Wikipedia: André Gide]]<br /> <br /> [[Category:Literature|Gide, André]]<br /> [[Category:Famous boylovers|Gide, André]]</div>

Gany https://www.boywiki.org/en/index.php?title=Janssen-Verlag&diff=590 2009-05-13T21:50:29Z

<p>Gany: sources: Google, Amazon.</p> <hr /> <div>Publishing house '''Janssen-Verlag''' was founded in [[Berlin]], [[Germany]], in 1981 by Volker Janssen, a former salesman, goldsmith and journalist.<br /> <br /> == History ==<br /> <br /> The initial idea for Janssen-Verlag was to publish posters, cards and small catalogues of the exhibitions in Janssen Gallery, the first worldwide [[gay]] gallery on the subject of &quot;Men in Art&quot;.<br /> <br /> For years Volker Janssen operated the gallery and the publishing house himself. Nevertheless, in the late 1980s Janssen-Verlag grew considerably and became independent from the gallery. High class coffee table books were published with local and international artists as well as reprints of classic gay novels etc. Janssen-Verlag begun selling its publications by representatives and distributors all over Western Europe and since the 1990s, on a worldwide basis, especially to the [[United States]] market. In 1991 Janssen-Verlag also begun a mail order business.<br /> <br /> For [[boylover|boylovers]] Janssen-Verlag is probably known for its &quot;Boyphoto&quot; series. Begun in 1991, they were large size (30cm) albums of about 50 pages each, featuring full sized photographs of artists specializing in, mostly naked, boy photography. Each album was dedicated to a different photographer.<br /> <br /> The Boyphoto series continued to 1997, eventually publishing seventeen albums. In 1996, Volker Janssen moved to Cape Town, [[South Africa]], sold his gallery and took most of the business there. Even though the reasons remain unspecified, we can attribute this move to the changing climate regarding [[child pornography|photography of naked boys]]. It was not unusual for photographers that were published in Boyphoto albums to have troubles with the law.<br /> <br /> Janssen-Verlag today still operates as a publisher, but publishes only albums featuring [[gay]] men.<br /> <br /> == Boyphoto series (incomplete) catalog ==<br /> <br /> *1 | Badespässe (Fun in the Bathroom) / Jacques Duval (1991) | ISBN: 3-925443-12-6<br /> *2 | FKK-Jungen (Naturist Boys) / Stefan van Houten (1991) | ISBN: 3-925443-13-4<br /> *3 | Müde Knaben (Tired Boys) / Peter Wellman (1992) | ISBN: 3-925443-16-9<br /> *4 | Free Spirits / David Francis (1992) | ISBN: 3-925443-19-3<br /> *5 | Freizeit (The Recreation) / Filmar, Guerin and Vuillaume (1993) | ISBN: 3-925443-22-3<br /> *6 | Wasserflöhe (Waterbugs) / Jacques Duval (1993) | ISBN: 3-925443-26-6<br /> *7 | Milchbärte (Milksops) / Joscha (1994) | ISBN: 3-925433-28-2<br /> *8 | FKK Classics (Naturist Boys) / [[Hajo Ortil]] (1994) | ISBN: 3-925443-32-0<br /> *9 | Einsamer Junge (Lonely Boy) / Peter Pan (1994) | ISBN: 3-925443-34-7<br /> *10 | Akki's Jungen (Akki's Boys) / [[Akki]] (1995) | ISBN: 3-925443-28-2<br /> *11 | Drinnen und Draußen (Inside + Outside) / Peter Wellmann | ISBN: 3-925443-44-4<br /> *13 | Sammelalbum / Sammlers (1995)<br /> *14 | Joscha's Jungen / Joscha (1997) | ISBN: 3-925443-56-8<br /> *15 | Wilde Jungen (Wild Boys) / Stephan Sandmann | ISBN: 3-925443-59-2<br /> *16 | Garden of Boys / [[Oliver Hill]] (orig. 1923)<br /> *17 | Hitzefrei (Hot Weather Holiday) / Nicola Remaché<br /> <br /> == External links ==<br /> <br /> *Boyphoto no. 14 (incomplete) [http://www.far.nu/01boy/gallery/jpp-jj/1.htm]<br /> *Boyphoto no. 5 (incomplete) [http://www.far.nu/01boy/gallery/jpp-fr/1.htm]<br /> <br /> [[Category:Publishing houses]]<br /> [[Category:Photography]]</div>

Gany https://www.boywiki.org/en/index.php?title=Jungsforum&diff=561 2009-05-10T22:55:26Z

<p>Gany: fixed typo</p> <hr /> <div>'''Jungsforum''' is a [[Free Spirits]] message board serving the German-speaking [[boylove community|boylover community]]. Modeled after its older brother [[BoyChat]], the site was opened on 1 February 2000 by [[BlueBeard]], then webmaster of [[La Garçonnière]], and a team of Jungsforum admins made up of [[SnoopyBoy]], [[Pupli]] and [[SpoX]].<br /> <br /> Jungsforum offers both a general discussion board for boy-related and personal posts, and a politics board similar to the lapsed [[Freedom Board]] project. Additionally, the site presents German boylove links as well as information on law, other boylove organisations, and security. Notably, an overview over telephone-counseling options is provided.<br /> <br /> ==External links==<br /> * [http://jungsforum.net/ Jungsforum Startpage] [https://jungsforum.net/ (https link)]<br /> * [http://jungsforum.net/jufo-thread.php General discussion board] [https://jungsforum.net/jufo-thread.php (https link)]<br /> * [http://jungsforum.net/politik-thread.php Politics board] [https://jungsforum.net/politik-thread.php (https link)]<br /> <br /> [[Category:Free Spirits]]<br /> [[Category:Message boards]]</div>

Gany https://www.boywiki.org/en/index.php?title=Talk:FPC&diff=560 2009-05-10T22:54:07Z

<p>Gany: Cooperative -&gt; Collective ?</p> <hr /> <div>Both [http://alexis.fpc.li/glossary.html Alexis' ''Boylover's Glossary''] and my memory have &quot;Free Paed Collective&quot; for the FPC acronym. [[User:Gany|Gany]] 22:54, 10 May 2009 (GMT)</div>

Gany https://www.boywiki.org/en/index.php?title=Brongersma_Foundation&diff=559 2009-05-10T20:39:23Z

<p>Gany: restored direct link</p> <hr /> <div>In 1979 [[Edward Brongersma]], a jurist, [[boylover]], activist, and former member of the Dutch Senate founded the '''Brongersma Foundation''' for the study of the sexuality of youth. Right from the beginning, the Foundation's purpose has been to &quot;promote scientific research in the field of the sexual development of children and young people&quot;.[http://www.brongersmastichting.nl/eng/index.htm]<br /> <br /> Brongersma's enormous library archive on intergenerational sexual relationships became the base of the Foundation, located at his villa in Overveen (near Haarlem) in the [[Netherlands]]. After his death in 1998, the Foundation has chosen to operate as a fund for scientific research. <br /> <br /> == The Brongersma Collection ==<br /> <br /> From its inception in 1979, the first goal of the Brongersma Foundation was to retain and to manage its immense library and various subcollections with material related to the sexual development of children and young people.<br /> <br /> In addition to some 20,000 books, the archive included hundreds of thousands of homoerotic images—ranging from private photographs<br /> and commercial pornography to the collected work of photographers such as [[Hajo Ortil]]. Many of the images depict youths. The archive also contains some 500 personal sexual histories, often detailing relationships with boys.<br /> <br /> Before his death in 1998, Brongersma had appointed two conservators<br /> for his Foundation's archive: Dr. F. Wafelbakker, a pediatrician and retired director of Children's Medical Services for the Ministry<br /> of Health, and Dr. Cees Straver, a physician, lawyer, and former head of the Netherlands Institute for Sexological Research.<br /> <br /> A controversy arose in 1999 when these two conservators decided that they should destroy the archive's photos and personal histories in accordance with the recent [[Netherlands]] law on [[child pornography]] which Wafelbakker helped author. The executor of Brongersma's estate, University of Utrecht psychologist Lex van Naerssen, opposed the destruction and the two conservators stripped him of his authority. In August, Van Naerssen went to court to gain back his executorship and block any destruction, and he won a temporary stay. <br /> <br /> Nevertheless in mid two late 2001, the Dutch police raided the archive twice and carted away dozens of boxes of personal histories and photographs. The prosecutors announced that through the photographs and personal histories, they &quot;had identified hundreds of men who had been involved--mostly years ago--in homosexual relationships with boys, and that they had evidence to launch some 40 prosecutions.&quot;[http://www.ipce.info/ipceweb/Library/guide_brong_01feb_eng.htm] <br /> <br /> In 2002 and 2003 an agreement was reached between the Brongersma Foundation and two other institutes which would keep what remained of the Foundation's collection on permanent loan and manage it. The personal histories with the accompanying visual material are now managed by the Netherlands Institute for Social Sexological Research (a division of the Rutgers Nisso Group) in Utrecht while the library and archives of the Foundation are managed by the International Institute of Social History (IISG) in [[Amsterdam]].<br /> <br /> == The Fund for Scientific Research of Sexuality == <br /> <br /> Since 1998, the Brongersma Foundation operates as a fund for scientific research. Its main objectives are:<br /> <br /> *to obtain more insight into sexual development processes in relation to social, emotional, cognitive and physical development;<br /> *to contribute to sexual emancipation and sexual health;<br /> *to contribute to helping develop the capacity for relationships, an awareness of interaction and a sense of responsibility;<br /> *to support parents, guardians, educators, teachers, public relations officers and care and welfare workers by effectively channelling the knowledge gained from research;<br /> *to promote debate in circles of lawyers, sociologists, government officials and politicians on the social and legal frameworks that are needed for the developments named under the second and third points.[http://fondsseksualiteit.nl/eng/onderzoek.htm]<br /> <br /> In particular the Fund states that research should take into account that &quot;experiences and influences that may have a positive as well as a negative effect. The difference in development between boys and girls is a central point of view, as are differences in culture, ideology and religious or secular view of the world.&quot;[http://fondsseksualiteit.nl/eng/index.htm]<br /> <br /> == External links ==<br /> *[http://web.archive.org/web/20050901011952/http://www.brongersmastichting.nl/eng/index.htm Brongersma Foundation official website] Archived from the [http://www.brongersmastichting.nl/eng/index.htm original] on 2005-09-01. Retrieved on 2009-05-10.<br /> *[http://fondsseksualiteit.nl/englishsection.html The Fund for Scientific Research of Sexuality]<br /> *[http://www.iisg.nl/archives/en/files/b/10918785.php Edward Brongersma Archive] (International Institute of Social History)<br /> *[http://www.rutgersnissogroep.nl/english Netherlands Institute for Social Sexological Research]<br /> <br /> [[Category:Sexuality]]</div>

Gany https://www.boywiki.org/en/index.php?title=Brongersma_Foundation&diff=558 2009-05-10T20:36:45Z

<p>Gany: restored dead link</p> <hr /> <div>In 1979 [[Edward Brongersma]], a jurist, [[boylover]], activist, and former member of the Dutch Senate founded the '''Brongersma Foundation''' for the study of the sexuality of youth. Right from the beginning, the Foundation's purpose has been to &quot;promote scientific research in the field of the sexual development of children and young people&quot;.[http://www.brongersmastichting.nl/eng/index.htm]<br /> <br /> Brongersma's enormous library archive on intergenerational sexual relationships became the base of the Foundation, located at his villa in Overveen (near Haarlem) in the [[Netherlands]]. After his death in 1998, the Foundation has chosen to operate as a fund for scientific research. <br /> <br /> == The Brongersma Collection ==<br /> <br /> From its inception in 1979, the first goal of the Brongersma Foundation was to retain and to manage its immense library and various subcollections with material related to the sexual development of children and young people.<br /> <br /> In addition to some 20,000 books, the archive included hundreds of thousands of homoerotic images—ranging from private photographs<br /> and commercial pornography to the collected work of photographers such as [[Hajo Ortil]]. Many of the images depict youths. The archive also contains some 500 personal sexual histories, often detailing relationships with boys.<br /> <br /> Before his death in 1998, Brongersma had appointed two conservators<br /> for his Foundation's archive: Dr. F. Wafelbakker, a pediatrician and retired director of Children's Medical Services for the Ministry<br /> of Health, and Dr. Cees Straver, a physician, lawyer, and former head of the Netherlands Institute for Sexological Research.<br /> <br /> A controversy arose in 1999 when these two conservators decided that they should destroy the archive's photos and personal histories in accordance with the recent [[Netherlands]] law on [[child pornography]] which Wafelbakker helped author. The executor of Brongersma's estate, University of Utrecht psychologist Lex van Naerssen, opposed the destruction and the two conservators stripped him of his authority. In August, Van Naerssen went to court to gain back his executorship and block any destruction, and he won a temporary stay. <br /> <br /> Nevertheless in mid two late 2001, the Dutch police raided the archive twice and carted away dozens of boxes of personal histories and photographs. The prosecutors announced that through the photographs and personal histories, they &quot;had identified hundreds of men who had been involved--mostly years ago--in homosexual relationships with boys, and that they had evidence to launch some 40 prosecutions.&quot;[http://www.ipce.info/ipceweb/Library/guide_brong_01feb_eng.htm] <br /> <br /> In 2002 and 2003 an agreement was reached between the Brongersma Foundation and two other institutes which would keep what remained of the Foundation's collection on permanent loan and manage it. The personal histories with the accompanying visual material are now managed by the Netherlands Institute for Social Sexological Research (a division of the Rutgers Nisso Group) in Utrecht while the library and archives of the Foundation are managed by the International Institute of Social History (IISG) in [[Amsterdam]].<br /> <br /> == The Fund for Scientific Research of Sexuality == <br /> <br /> Since 1998, the Brongersma Foundation operates as a fund for scientific research. Its main objectives are:<br /> <br /> *to obtain more insight into sexual development processes in relation to social, emotional, cognitive and physical development;<br /> *to contribute to sexual emancipation and sexual health;<br /> *to contribute to helping develop the capacity for relationships, an awareness of interaction and a sense of responsibility;<br /> *to support parents, guardians, educators, teachers, public relations officers and care and welfare workers by effectively channelling the knowledge gained from research;<br /> *to promote debate in circles of lawyers, sociologists, government officials and politicians on the social and legal frameworks that are needed for the developments named under the second and third points.[http://fondsseksualiteit.nl/eng/onderzoek.htm]<br /> <br /> In particular the Fund states that research should take into account that &quot;experiences and influences that may have a positive as well as a negative effect. The difference in development between boys and girls is a central point of view, as are differences in culture, ideology and religious or secular view of the world.&quot;[http://fondsseksualiteit.nl/eng/index.htm]<br /> <br /> == External links ==<br /> *[http://web.archive.org/web/20050901011952/http://www.brongersmastichting.nl/eng/index.htm Brongersma Foundation official website] Archived from the [http://www.brongersmastichting.nl/eng/index.htm original] on 2005-09-01. Retrieved on 2009-05-10.<br /> *[http://fondsseksualiteit.nl/englishsection.html The Fund for Scientific Research of Sexuality]<br /> *[http://www.iisg.nl/archives/en/files/b/10918785.php Edward Brongersma Archive] (International Institute of Social History)<br /> *[http://www.rutgersnissogroep.nl/English Netherlands Institute for Social Sexological Research]<br /> <br /> [[Category:Sexuality]]</div>

Gany https://www.boywiki.org/en/index.php?title=Brongersma_Foundation&diff=557 2009-05-10T20:33:44Z

<p>Gany: dead link -&gt; Internet Archive Wayback Machine link dd. 01/09/2005</p> <hr /> <div>In 1979 [[Edward Brongersma]], a jurist, [[boylover]], activist, and former member of the Dutch Senate founded the '''Brongersma Foundation''' for the study of the sexuality of youth. Right from the beginning, the Foundation's purpose has been to &quot;promote scientific research in the field of the sexual development of children and young people&quot;.[http://www.brongersmastichting.nl/eng/index.htm]<br /> <br /> Brongersma's enormous library archive on intergenerational sexual relationships became the base of the Foundation, located at his villa in Overveen (near Haarlem) in the [[Netherlands]]. After his death in 1998, the Foundation has chosen to operate as a fund for scientific research. <br /> <br /> == The Brongersma Collection ==<br /> <br /> From its inception in 1979, the first goal of the Brongersma Foundation was to retain and to manage its immense library and various subcollections with material related to the sexual development of children and young people.<br /> <br /> In addition to some 20,000 books, the archive included hundreds of thousands of homoerotic images—ranging from private photographs<br /> and commercial pornography to the collected work of photographers such as [[Hajo Ortil]]. Many of the images depict youths. The archive also contains some 500 personal sexual histories, often detailing relationships with boys.<br /> <br /> Before his death in 1998, Brongersma had appointed two conservators<br /> for his Foundation's archive: Dr. F. Wafelbakker, a pediatrician and retired director of Children's Medical Services for the Ministry<br /> of Health, and Dr. Cees Straver, a physician, lawyer, and former head of the Netherlands Institute for Sexological Research.<br /> <br /> A controversy arose in 1999 when these two conservators decided that they should destroy the archive's photos and personal histories in accordance with the recent [[Netherlands]] law on [[child pornography]] which Wafelbakker helped author. The executor of Brongersma's estate, University of Utrecht psychologist Lex van Naerssen, opposed the destruction and the two conservators stripped him of his authority. In August, Van Naerssen went to court to gain back his executorship and block any destruction, and he won a temporary stay. <br /> <br /> Nevertheless in mid two late 2001, the Dutch police raided the archive twice and carted away dozens of boxes of personal histories and photographs. The prosecutors announced that through the photographs and personal histories, they &quot;had identified hundreds of men who had been involved--mostly years ago--in homosexual relationships with boys, and that they had evidence to launch some 40 prosecutions.&quot;[http://www.ipce.info/ipceweb/Library/guide_brong_01feb_eng.htm] <br /> <br /> In 2002 and 2003 an agreement was reached between the Brongersma Foundation and two other institutes which would keep what remained of the Foundation's collection on permanent loan and manage it. The personal histories with the accompanying visual material are now managed by the Netherlands Institute for Social Sexological Research (a division of the Rutgers Nisso Group) in Utrecht while the library and archives of the Foundation are managed by the International Institute of Social History (IISG) in [[Amsterdam]].<br /> <br /> == The Fund for Scientific Research of Sexuality == <br /> <br /> Since 1998, the Brongersma Foundation operates as a fund for scientific research. Its main objectives are:<br /> <br /> *to obtain more insight into sexual development processes in relation to social, emotional, cognitive and physical development;<br /> *to contribute to sexual emancipation and sexual health;<br /> *to contribute to helping develop the capacity for relationships, an awareness of interaction and a sense of responsibility;<br /> *to support parents, guardians, educators, teachers, public relations officers and care and welfare workers by effectively channelling the knowledge gained from research;<br /> *to promote debate in circles of lawyers, sociologists, government officials and politicians on the social and legal frameworks that are needed for the developments named under the second and third points.[http://fondsseksualiteit.nl/eng/onderzoek.htm]<br /> <br /> In particular the Fund states that research should take into account that &quot;experiences and influences that may have a positive as well as a negative effect. The difference in development between boys and girls is a central point of view, as are differences in culture, ideology and religious or secular view of the world.&quot;[http://fondsseksualiteit.nl/eng/index.htm]<br /> <br /> == External links ==<br /> *[http://web.archive.org/web/20050901011952/http://www.brongersmastichting.nl/eng/index.htm Brongersma Foundation official website] Archived from the [http://www.brongersmastichting.nl/eng/index.htm original] on 2005-09-01. Retrieved on 2009-05-10.<br /> *[http://fondsseksualiteit.nl/eng/onderzoek.htm The Fund for Scientific Research of Sexuality]<br /> *[http://www.iisg.nl/archives/en/files/b/10918785.php Edward Brongersma Archive] (International Institute of Social History)<br /> *[http://www.rutgersnissogroep.nl/English Netherlands Institute for Social Sexological Research]<br /> <br /> [[Category:Sexuality]]</div>

Gany https://www.boywiki.org/en/index.php?title=Edwin_Emmanuel_Bradford&diff=556 2009-05-10T20:02:00Z

<p>Gany: fixed external link</p> <hr /> <div>The Reverend '''Edwin Emmanuel Bradford''' (1860-1944) was an English clergyman and Uranian poet. He attended Exeter College, Oxford, and received his B.A. 1884. He was vicar of Nordelph, Norfolk, from 1905 to 1944. Rev. Bradford's verse was outspokenly gay, but also remarkably popular during his lifetime. His work can just barely be interpreted as a sign of innocent &quot;romantic friendship&quot; with youths, but several verses, such as &quot;The Bather in the Blue Grotto at Capri&quot; and &quot;Alan&quot;, are plainly erotically inspired. Many of his poems are direct though sometimes self-effacing pleas of love to the young males in his life. In the Reverend's own words:<br /> <br /> :Here's a loyal and a loving heart, <br /> :Take it, lad, or leave it.<br /> <br /> ==Works==<br /> <br /> * ''Sonnets Songs &amp; Ballads'' (1908)<br /> * ''Passing the Love of Women and Other Poems'' (1913)<br /> * ''In Quest of Love and Other Poems'' (1913)<br /> * ''Lays of Love and Life'' (1916)<br /> * ''The New Chivalry and Other Poems'' (1918)<br /> * ''The Romance of Youth and Other Poems'' (1920)<br /> * ''Ralph Rawdon: a Story in Verse'' (1922)<br /> * ''The True Aristocracy'' (1923)<br /> * ''The Tree of Knowledge'' (1925)<br /> * ''The Kingdom within You and Other Poems'' (1927)<br /> * ''Strangers and Pilgrims'' (1929)<br /> * ''Boyhood'' (1930)<br /> <br /> ==Further Information==<br /> *Bradford, Rev. E. E.; Paul Webb, ed. (1988). ''To Boys Unknown''. London: GMP Publishers. <br /> *D'Arch Smith, Timothy (1970). ''Love in Earnest''. London: Routledge &amp; Kegan Paul.<br /> <br /> This page uses material from the [http://en.wikipedia.org/wiki/Main_Page/ Wikipedia] article [http://en.wikipedia.org/wiki/Edwin_Emmanuel_Bradford Edwin Emmanuel Bradford].<br /> <br /> [[Category:Famous boylovers|Bradford, Edwin Emmanuel]]<br /> [[Category:Literature|Bradford, Edwin Emmanuel]]</div>

Gany https://www.boywiki.org/en/index.php?title=Wilhelm_von_Gloeden&diff=555 2009-05-10T10:58:49Z

<p>Gany: fixed typos</p> <hr /> <div>[[Image:Wilhelm von Gloeden.jpg|thumb|right|Self-portrait of Wilhelm von Gloeden in 1891.]]<br /> '''Baron Wilhelm von Gloeden''' (1856–1931) was a German photographer and [[boylover]] who worked mainly while an [[expatriates|expatriate]] in [[Italy]]. He is mostly known for his pastoral nude studies of [[Sicily|Sicilian]] boys.<br /> <br /> == Life and work ==<br /> <br /> Von Gloeden was a minor German aristocrat born in Mecklenburg in September 16, 1856 who, suffering from what appears to have been tuberculosis, came to [[Taormina]] in [[Sicily]] in 1876. He was wealthy and provided a considerable economic boost in this comparatively poor region of [[Italy]], which might explain why the homosexual aspects of his life and work were generally tolerated by the locals.<br /> <br /> Not all von Gloeden's photographs were nudes. The ones that garnered the most widespread attention in Europe and overseas were usually relatively chaste, featured clothes like togas and generally downplayed their homoerotic implications. More explicit photos in which the boys were nude and which, because of eye contact or physical contact, were more sexually suggestive were traded by the Baron &quot;under the counter&quot; to close friends.<br /> <br /> [[Image:Portrait of two boys by Wilhem von Gloeden.jpg|thumb|left|A portrait of two boys by von Gloeden.]]<br /> In total the Baron took over 3,000 images which were widely disseminated due to new printing technologies that enabled the mass reproduction and sale of his work in postcard form. <br /> <br /> After his death in February 16, 1931, von Gloeden left most of his works to one of his models, Pancrazio Buciunì, also known as &quot;il Moro&quot; (&quot;the Moor&quot;) for his North [[Africa|African]] looks. ''Il Moro'' had been von Gloeden's lover since the age of fourteen, when he had first joined the household of the Baron. <br /> <br /> In 1936, over 2,500 of the pictures were destroyed by Mussolini's police under the allegation that they constituted pornography. Most of the surviving images therefore come from private collections.<br /> <br /> == Further reading ==<br /> <br /> *Russell, Bruce. &quot;Wilhelm Von Pluschow and Wilhelm Von Gloeden: Two Photo Essays,&quot; ''Studies in Visual Communications'' 9, no. 2 (1983): 57-81.<br /> *[[Roger Peyrefitte|Peyrefitte, Roger]]. ''Les Amours Singulières'' ([[Paris]]: Jean Vigneau, 1949)<br /> *Weiermair, Peter. ''Wilhelm Von Gloeden: Erotic Photographs'' (Cologne: Taschen Verlag, 1994)<br /> *Pohlmann, Ulrich. ''Wilhelm von Gloeden: Taormina'' (München: Schirmer Mosel, 1998)<br /> *Goldman, Jason. &quot;[http://www.glbtq.com/arts/gloeden_w.html Gloeden, Wilhelm von, Baron (1856-1931)]&quot; in ''glbtq: An Encyclopedia of Gay, Lesbian, Bisexual, Transgender, and Queer Culture'', ed. Claude J. Summers (Chicago: 2002)<br /> <br /> == External links ==<br /> *[http://vongloedengayhistory.free.fr Biography and gallery of his work]<br /> *[http://www.users.bigpond.com/richard.wykes/ Another gallery]<br /> <br /> [[Category:Famous boylovers|Gloeden, Wilhelm von]]<br /> [[Category:Photography|Gloeden, Wilhelm von]]</div>

Gany https://www.boywiki.org/en/index.php?title=Text_of_the_Boylove_Manifesto_(French)&diff=554 2009-05-10T10:25:32Z

<p>Gany: French translation, publication authorized by the translator</p> <hr /> <div>{historical} <br /> =Le Manifeste Boylove=<br /> <br /> <br /> ==Qui sommes-nous?==<br /> <br /> Boylove est un phénomène mondialement répandu: on peut le retrouver parmi chaque sexe, chaque race, chaque nationalité, chaque croyance religieuse et morale. Boylove décrit une forme particulière de relations entre des êtres humains mâles. Boylove a toujours existé, existe encore et existera toujours.<br /> <br /> Boylove est classé par la sexuologie dans la catégorie &quot;pédophilie&quot;. En tant que boylovers, nous ne pouvons parler que pour nous-mêmes. Ainsi, le point de vue féministe ne sera pas discuté en ces pages-ci. Nous ne voulons pas parler ici de l'amour de femmes pour les garçons, ni de l'amour d'hommes pour les jeunes filles. Ce manifeste traîte de l'amour entre des personnes du sexe masculin.<br /> <br /> En tant que boylovers, nous nous distançons de la thématique de &quot;l'abus sexuel d'enfants&quot;. Nous refusons un discours qui ne fait aucune distinction entre les différentes formes de relations sexuelles intergénérationnelles.<br /> <br /> Ce manifeste exprime les opinions de son auteur. Le boylover n'existe pas. Il y a autant de boylovers qu'il y a d'opinions.<br /> <br /> <br /> ==Pour qui est écrit ce texte ?==<br /> <br /> Ce manifeste est écrit pour tous les boylovers, leurs amis et amies. De plus, pour tous les enfants qui sont concernés par la problématique, ou qui le seront plus tard. Il est écrit pour les parents, les éducateurs, les enseignants et toutes les personnes qui, à travers leur vie privée ou leur métier, ont contact avec des enfants et des jeunes. Il est écrit pour les personnes qui travaillent comme thérapeute avec des enfants, des jeunes, aussi bien qu'avec des boylovers. Egalement, ce manifeste est écrit pour tous ceux qui s'intéressent à en savoir plus sur le thème délicat de &quot;boylove&quot;.<br /> <br /> Ce manifeste veut aider à former une opinion. Nous ne voulons convaincre personne de reprendre notre position dans ce débat, mais nous voulons exprimer notre point de vue et l'introduire dans la discussion.<br /> <br /> <br /> ==Pourquoi ce document est-il publié ?==<br /> <br /> La discussion concernant les rapports sexuels entre différentes catégories d'âge, en particulier entre enfants et adultes, se trouve dans une impasse. Le discours entre les différentes parties intéressées n'a plus lieu. Ceux qui se nomment eux-mêmes les protecteurs des enfants condamnent unilatéralement les boylovers. Ceci a dépassé les limites qui séparent une rumeur d'une réalité acceptée en tant que telle. Le terrain est préparé par une morale sexuelle répressive régnante depuis des siècles. Puisque la sexualité de l'enfant est taboue, on commence à croire qu'il n'existe pas de sexualité chez l'enfant. Ce tabou est brisé depuis Sigmund Freud, mais depuis lors on essaye de canaliser la sexualité enfantine nouvellement découverte par des interdictions et des réstrictions légales. Les rapports de force qui existent depuis toujours dans la relation adulte-enfant sont élargis à la sexualité. C'est maintenant l'adulte qui dicte à l'enfant comment vivre sa sexualité. La tentative d'éduquer par des interdictions apporte en l'enfant une situation de conflit qui peut avoir des suites traumatiques. La discrépance entre ses propres souhaits et les limitations imposées par la société ne permet pas à l'enfant de développer une sexualité saine. Il s'ensuit des dommages psychologiques à l'âge adulte.<br /> <br /> Ainsi, ce manifeste est d'une part une tentative d'apporter le point de vue opposé. D'autre part, c'est une contribution à la libération des enfants et des adultes d'une morale sexuelle basée sur de fausses prémisses. En vue de la position socioculturelle du boylover, un essai est également fait de poser certaines règles éthiques fondamentales, concernant en particulier les droits et les obligations du boylover.<br /> <br /> <br /> ==Boylove: qu'est-ce que c'est ?==<br /> <br /> Boylove ne se laisse pas simplement réduire à l'aspect sexuel d'une relation. La sexualité joue le même rôle dans une relation boylove que dans toute autre relation humaine. Elle ne peut donc pas être absente, seulement présente en latence ou de façon explicite. Une relation qui ne consiste qu'en des contacts sexuels ne peut donc être nommée &quot;boylove&quot;, puisque ce terme inclut plus que seulement çela.<br /> <br /> Un boylover poursuit une relation d'amitié avec un garçon. L'intimité sexuelle ne fait pas nécessairement partie de cette relation, ni en est-elle exclue d'office. Le boylover est fasciné non pas en premier lieu par le corps du garçon, mais plutôt par son être, par les traits &quot;enfantins&quot; et &quot;garconniers&quot; propres à chaque garçon. Ceci n'exclut pas nécessairement une fascination sexuelle, ni ne l'inclut-elle d'office. Un boylover tente de n'exercer aucune influence négative sur l'être d'un enfant qui lui paraît si attrayant. L'intimidation, l'exercice de la force, l'agressivité ne font pas partie des stratégies d'action du boylover endéans une relation. Naturellement, ces stratégies ne pourront jamais être totalement exclues. Mais ceci ne répond pas à l'image du boylover présentée ici et est à éviter le plus strictement.<br /> <br /> <br /> ==La relation boylove==<br /> <br /> En général, l'attraction qu'exerce un garçon sur un boylover est mutuelle. Le garçon se sent pris au sérieux par le boylover. Les stratégies du pouvoir de la société adulte envers le garçon, perçues comme répressives et se manifestant en interdictions et humiliations, ne jouent aucun rôle dans une relation boylove. Ici, le garçon se vit en tant que personnalité qui a droit à une propre opinion, une propre histoire et plus que tout, une position prise au sérieux endéans une structure sociale. Ses expressions d'opinion sont prises au sérieux et ne sont pas démises en tant qu'immatures. Son être autant que son corps sont vus en leur entièreté, en tant que tels et non comme quelque chose en devenir, purement comme étape vers l'âge adulte.<br /> <br /> Dans la société actuelle, les enfants ont souvent comme rôle d'être en formation. Leur existence n'est qu'une étape vers une totalité à atteindre plus tard. Le critère pour déterminer ce que les enfants peuvent et ne peuvent pas faire est celui de l'adulte en devenir. On met sur l'être de l'enfant le masque de l'adulte socialement accepté. Ce qui en dépasse est retranché par &quot;l'éducation&quot; et par l'école.<br /> <br /> Dans une relation boylove le partenaire plus âgé fait droit à l'être de l'enfant, il le stimule et n'essaye pas de le presser dans un corset. Le garçon éprouve cette acceptation de son caractère comme bienfaisante. Il peut se déployer, il est pris au sérieux en tant que personnalité et partenaire.<br /> <br /> Même si le boylover fait tous les efforts pour ne pas faire entrer de rapports de pouvoir dans la relation, ou à les éliminer, on ne peut pas se détourner du fait qu'il y a des rapports de pouvoir structurels imposés par la société. Ici se pose un danger pour la relation. Le boylover responsable doit être conscient de ce pouvoir disproportionné et doit pouvoir en parler quand l'occasion se présente. L'autoréflexion fait donc partie inhérente de la relation boylove.<br /> <br /> <br /> ==Quels sont les droits du garçon ?==<br /> <br /> Tout d'abord le garçon a droit au libre développement de sa personnalité et de sa sexualité. Ce critère doit diriger toute la relation boylove. Il faut éviter d'imposer tout contact agressif, soit de nature physique, soit de nature psychologique. Ceci disrompt la relation. D'autre part, est également disruptif ce qui empêche au garçon de continuer à développer sa personnalité et de vivre sa sexualité librement et avec plaisir. La boylover a pour obligation de conduire la relation selon les désirs et les exigences du garçon. Il a pour obligation de poser des questions et de respecter les droits du garçon. Le commandement suprème du boylover reste le droit du garçon à l'autonomie.<br /> <br /> Le garçon a droit à être protégé d'abus, soit de nature corporelle, soit de nature psychologique. Mais quand le droit du garçon à des relations interhumaines, à l'expérience de l'amour, à l'expérience de sa propre sexualité lui est repris, il s'agit également d'abus. Ici aussi, l'adulte doit du respect envers le garçon !<br /> <br /> <br /> ==Quelles sont nos exigences ?==<br /> <br /> Nous exigeons le droit à une propre sexualité, aussi bien pour les garçons que pour les boylovers.<br /> <br /> Nous exigeons la réforme d'une morale sexuelle qui enfreint les droits de l'homme élémentaires. Cette morale interdit autant aux enfants qu'à ceux qui les aiment jusqu'à la pensée à l'engagement sexuel.<br /> <br /> Nous exigeons que tous les préjugés d'ordre médical, psychologique ou religieux envers la sexualité de l'enfant soient exempts de la discussion concernant une nouvelle morale sexuelle.<br /> <br /> Nous exigeons que boylovers et enfants soient impliqués dans la discussion actuelle concernant la sexualité entre adultes et enfants. Pour l'instant, ce sont seulement des personnes qui obtiennent leur connaissance de la sexualité de l'enfant par des livres et des statistiques qui participent à la discussion. L'implication de ceux qui sont directement concernés dans le débat est impérative. Ca ne tient pas debout que certaines personnes prennent la défense d'une catégorie d'âge dans avoir demandé à cette catégorie d'âge si elle veut bien de cette représentation.<br /> <br /> Nous exigeons la liberté d'expression dans les médias. Puisque surtout l'Internet est pris sous feu comme plateforme pour les boylovers, nous exigeons que soient accordés aux boylovers les mêmes droits qu'à toutes autres personnes : pour autant qu'il n'est pas appelé à des faits délictueux, c'est à dire aussi longtemps que l'expression même d'une opinion n'est pas punissable, des pages concernant boylove ou gérées par des boylovers ne peuvent pas être censurées.<br /> <br /> Nous exigeons la possibilité de communiquer entre boylovers sans forme de répression, puisque c'est seulement ainsi qu'on peut former une éthique sexuelle. Le boylover isolé deviendra plutôt un danger pour les garçons que celui qui se sent repris dans une communauté régulative.<br /> <br /> Notre exigence principale est la reconsidération de l'image de l'enfant dans la société. Aussi longtemps que l'enfant n'est pas considéré sérieusement comme personne à part entière, il sera réduit à être représenté et il ne pourra pas développer sa personnalité et sa sexualité librement.<br /> <br /> <br /> <br /> 1997 by jay_h<br /> <br /> thanks to ahs/green/RedBaron/a lot of boylovers where I found inspiration. translated into french by S.V. thanks!!<br /> <br /> Ce manifeste peut et doit être distribué librement. Référence ou inclusion dans vos pages sont encouragées, mais s.v.p. citez l'auteur.<br /> send comments to jay_h!</div>

Gany https://www.boywiki.org/en/index.php?title=Text_of_the_Boylove_Manifesto_(Dutch)&diff=553 2009-05-10T10:17:04Z

<p>Gany: Dutch translation, publication authorized by the translator.</p> <hr /> <div>{{historical}}<br /> =Het Jongensliefdemanifest=<br /> <br /> <br /> <br /> <br /> ==Wie zijn wij?==<br /> <br /> <br /> Jongensliefde is een wereldwijd verschijnsel dat bij elk geslacht, elk ras, elke nationaliteit, elke leeftijd, elke godsdienstige overtuiging en elke wereldbeschouwing kan voorkomen. Jongensliefde is een bijzonder soort socioculturele verhouding tussen mensen. Jongensliefde heeft altijd bestaan, is er nu nog en zal steeds blijven bestaan. <br /> <br /> Jongensliefde bevindt zich seksueel-wetenschappelijk gezien in de kategorie 'pedofilie'. Als jongensminnaars kunnen we enkel voor onszelf spreken: feministische stellingen zullen hier niet behandeld worden. Wij willen het hier noch over de liefde van vrouwen voor jongens hebben, noch over de liefde van mannen voor meisjes. Dit manifest verklaart de liefde tussen mensen van het mannelijke geslacht. <br /> <br /> Als jongensminnaars nemen we afstand van de huidige problematiek rond 'seksueel misbruik van kinderen en jongeren'. Wij verzetten ons tegen een discussie, die op generlei wijze differentieert tussen de verschillende soorten intergenerationele seksuele verhoudingen. <br /> <br /> Dit manifest drukt de mening van zijn auteur uit. 'De' jongensminnaar bestaat niet. Ook onder jongensminnaars zijn er evenveel verschillende meningen als mensen! <br /> <br /> <br /> <br /> ==Voor wie is deze tekst bedoeld?==<br /> <br /> <br /> Dit manifest werd geschreven voor alle jongensminnaars, hun vrienden, jongens-vrienden en vriendinnen. Verder voor alle kinderen die met deze problematiek geconfronteerd werden of nog zullen worden. Het is bestemd voor ouders, opvoeders, leraars en voor iedereen die beroepsmatig of privé met kinderen en jongeren te maken heeft. Hopelijk wordt het gelezen door hen die als therapeut met kinderen en jongeren, en ook met jongensminnaars te maken hebben. Verder, mocht u een onbevooroordeelde geest behouden hebben, wil dit manifest een studie brengen in de moeilijke materie van 'jongensliefde'. <br /> <br /> Dit manifest hoopt een bijdrage te zijn tot de vorming van ieders eigen oordeel. We willen niemand ertoe overhalen om onze mening in dit debat over te nemen, maar we willen ons standpunt uiteenzetten en in het debat inleiden. <br /> <br /> <br /> <br /> ==Waarom wordt dit manifest uitgegeven?==<br /> <br /> <br /> <br /> Het debat rond seksualiteit tussen verschillende leeftijdsgroepen, in het bijzonder tussen kinderen en volwassenen, is qua argumentatie in een impasse geraakt. Het gesprek tussen de belanghebbende partijen vindt niet meer plaats. Een eenzijdige schuldtoewijzing van de zelfverklaarde kinderbeschermers aan jongensminnaars heeft de grenzen overschreden die roddel van vermeende waarheid scheiden. Een eeuwenlang heersende repressieve seksuele moraal levert hiertoe de voedingsbodem.  Aangezien de kinderseksualiteit taboe werd verklaard, ontwikkelde zich in het bewustzijn van de mensheid de gedachte dat er niet zoiets bestaat als kinderseksualiteit. Dit taboe werd sinds Sigmund Freud doorbroken, maar sindsdien werd geprobeerd om de pas ontdekte kinderseksualiteit door wetten en verboden te kanaliseren. Bestaande repressieve machtsstrukturen in de volwassene-kind relatie, werden uitgebreid tot de seksualiteit.  De volwassenenmaatschappij schrijft het kind voor hoe het met zijn/haar seksualiteit moet omgaan. De poging om met straffen en verboden op te voeden brengt het innerlijk van het kind in een conflictsituatie die traumatische gevolgen kan hebben. De discrepantie tussen de eigen verlangens en de sociale bestraffing van die verlangens laat het kind niet toe om een gezonde seksualiteit te ontwikkelen; dit leidt ook op volwassen leeftijd tot psychische vervolgschade.<br /> <br /> Zo is dit manifest enerzijds de poging om een licht op de zaak te werpen, anderzijds een bijdrage om kinderen en volwassenen te bevrijden van een seksuele moraal die ongeldige premissen stelt. Met het oog op de sociokulturele positie van de jongensminnaar zal ook worden geprobeerd om ethische grondregels te formuleren, in het bijzonder regels waarin ingegaan wordt op de rechten van de jongen en de verantwoordelijkheden van de jongensminnaar.<br /> <br /> <br /> <br /> ==Wat is jongensliefde?==<br /> <br /> <br /> Jongensliefde laat zich niet herleiden tot het seksuele aspekt van een relatie. Seksualiteit speelt in een jongensliefde-relatie dezelfde rol als in om het even welke intermenselijke relatie. Zij kan dus niet afwezig, enkel latent aanwezig of expliciet aanwezig zijn. Een relatie die enkel uit seksueel contact bestaat, valt niet helemaal onder de noemer 'jongensliefde', daar dit begrip veel méér omvat. <br /> <br /> Een jongensminnaar streeft naar een vriendschappelijke, innige relatie met een jongen.  Dit houdt niet noodzakelijk seksuele omgang in, noch sluit het die noodzakelijk uit. De jongensminnaar ziet de beminnelijkheid van de jongen niet in de eerste plaats in zijn lichaam of in zijn rol als seksueel objekt -dit kan al dan niet aanwezig zijn- maar wel in zijn wezen. Vooral het 'kinderlijke' of 'jongensachtige', dat eigen is aan het wezen van de jongen, werkt fascinerend op de jongensminnaar. Een jongensminnaar probeert een kind zoveel mogelijk af te schermen van negatieve invloeden en van om het even welke fysieke of emotionele schade.  Een jongensminnaar zal zich binnen een relatie niet bedreigend opstellen en agressief noch zelfs gewelddadig gedrag vertonen. °Natuurlijk kunnen deze strategieën nooit volledig uitgesloten worden.   °Zij beantwoorden echter niet aan het hier verdedigde beeld van de jongensminnaar en zijn echt onaanvaardbaar.<br /> <br /> <br /> <br /> ==De jongensliefde-relatie.==<br /> <br /> <br /> De aantrekking tussen een jongen en een jongensminnaar is meestal wederzijds. De jongen voelt zich aangetrokken tot een volwassene die hem ernstig neemt en respectvol behandelt. De vernederende machtsstrategieën en verboden -maar al te dikwijls gangbaar in volwassene/kindrelaties- spelen in een jongensliefderelatie geen rol. Hier beleeft de jongen zichzelf als persoonlijkheid, die een eigen mening, een eigen verleden en vooral een eigen, serieus genomen identiteit binnen een sociaal weefsel mag hebben. Zijn mening wordt ernstig genomen en niet als onrijp van de hand gewezen. Zijn wezen zowel als zijn lichaam worden in hun heelheid waargenomen, niet als dingen die nog in wording zijn, ontwikkelingsfases op weg naar de volwassenheid. <br /> <br /> In de huidige maatschappij wordt een kind dikwijls beschouwd als iemand die moeten groeien om een persoon te worden.  Zijn bestaan wordt enkel beschouwd als schaalmodel voor een later te bereiken totaliteit.  Het kinderlijke wezen wordt gekneed en gevormd door de standaarden die de volwassenen stellen. Ongewenste of ongepaste persoonlijkheidskenmerken worden door het 'opvoedings-' en onderwijsproces weggewerkt.<br /> <br /> In een jongensliefde-relatie gaat de oudere partner op het kinderlijke wezen in, hij voedt het en probeert het niet in een korset te persen. Deze aanvaarding van het eigen karakter ervaart de jongen als weldadig en iets heel speciaals. Hij kan zich ontplooien en groeien want hij wordt als persoonlijkheid en partner ernstig genomen. <br /> <br /> Hoewel de volwassen partner zich steeds in de positie bevindt om macht uit te oefenen op het kind, spant de jongensminnaar zich in om machtsverhoudingen binnen de relatie geen kans te geven.  Dan nog moet de jongensminnaar zich bewust zijn van het feit dat er een struktureel machtsonevenwicht voorkomt in om het even welke volwassene/kindverhouding.   Er kunnen zich situaties voordoen waar hij dit onderwerp moet bespreken met zijn partner. °De voortdurende zelfreflectie behoort hiermee tot het innerlijke wezen van een jongensliefde-relatie. <br /> <br /> <br /> <br /> ==Welke rechten heeft de jongen?==<br /> <br /> <br /> Het recht van de jongen op een ongestoorde ontwikkeling van zijn persoonlijkheid en seksualiteit moet elke jongensliefde-relatie kenmerken en doet dit ook. Fysieke of psychologische druk zijn een inherente inbreuk tegen dit recht. Verder kan ook elke beperking op de verdere ontwikkeling van de persoonlijkheid van de jongen en elke beperking om zijn seksualiteit onbezwaard en met genot te beleven als inbreuk op dit recht beschouwd worden. De jongensminnaar heeft de verantwoordelijkheid om de relatie volgens de wensen en eisen van de jongen aan te houden. Hij heeft ook de verantwoordelijkheid om vragen te stellen en met aandacht naar de jongen te luisteren.  Het belangrijkste gebod van de jongensminnaar blijft het recht van de jongen op autonome ontwikkeling. <br /> <br /> De jongen heeft het recht om beschermd te worden tegen misbruik, zowel van lichamelijke als van psychische aard. Wordt een jongen echter verboden om van zijn recht op een liefdevolle relatie en op het ervaren en beleven van de eigen seksualiteit gebruik te maken, dan is dat evenzeer misbruik.  Ook hier zijn de rechten van de jongen onvervreemdbaar! <br /> <br /> <br /> <br /> ==Welke eisen hebben wij?==<br /> <br /> <br /> Wij eisen het recht op eigen seksualiteit, zowel voor jongens als voor jongensminnaars.<br /> <br /> Wij eisen het heroverwegen van een seksuele moraal, die elementaire mensenrechten met de voeten treedt omdat zij zowel kinderen als degenen die hen liefhebben ontzegt om zelfs maar te denken aan enige seksuele intieme omgang.<br /> <br /> Wij eisen, dat geen enkele door medische, psychologische of religieuze vooroordelen gekleurde instelling tegen de seksualiteit van het kind deel zal uitmaken van een nieuwe seksuele moraal. <br /> <br /> Wij eisen, dat zowel jongensminnaars als kinderen in het huidige debat rond seksualiteit tussen volwassenen en kinderen betrokken worden. Momenteel nemen &quot;experten&quot; deel aan het debat, die hun kennis van intergenerationele seksualiteit uit boeken en statistieken halen. °Het is van essentieel belang dat zij die direct belang hebben bij het debat er ook bij betrokken worden. Het klinkt ongelooflijk: mensen verdedigen de belangen van een leeftijdsklasse zonder deze leeftijdsklasse gevraagd te hebben of zij zo'n verdediging wel nodig vinden en aanvaarden.<br /> <br /> Wij eisen ons recht op vrije meningsuiting in de media. Daar momenteel vooral het internet als platform voor jongensminnaars onder schot staat, eisen wij dat ook jongensminnaars gelijke rechten met alle deelnemers op internet wordt toegestaan: zolang niets illegaals wordt gepubliceerd -°ttz. zolang niet de inhoud van een meningsuiting zélf strafbaar is- mogen internet-pagina's van jongensminnaars en over jongensliefde niet willekeurig afgesloten en gecensureerd worden. <br /> <br /> Wij eisen de mogelijkheid om in een repressieloos en open forum met jongensminnaars onder elkaar te kunnen communiceren.  Discussie, ondersteuning en het gevoel van verbondenheid zijn belangrijk, want enkel zo kan een seksuele ethiek besproken worden. De afgezonderde jongensminnaar zal eerder een gevaar vormen voor jongens dan degene die zich in een regulatieve gemeenschap opgenomen voelt. <br /> <br /> Onze belangrijkste eis is het heroverdenken van het beeld van het kind in de maatschappij. Zolang een kind niet als zelfstandige persoonlijkheid wordt ernstig genomen, zolang is het op &quot;verdedigers&quot; aangewezen van zijn &quot;eigen belang&quot; en zolang zal het zijn eigen persoonlijkheid en zijn seksualiteit niet vrij kunnen ontplooien.<br /> <br /> <br /> <br /> °vert.: deze zin komt enkel voor in de Duitse versie.<br /> <br /> <br /> <br /> 1997 door jay_h, vert. uit het Duits door steph.<br /> <br /> <br /> <br /> met dank aan ahs/green/Red Baron/ vele jongensminnaars bij wie ik inspiratie vond. <br /> <br /> <br /> <br /> Dit manifest mag en moet vrij verspreid worden. Links erheen of opname in eigen paginas zijn welkom, maar alsjeblieft met vermelding van de auteur.</div>

Gany https://www.boywiki.org/en/index.php?title=Boylover&diff=552 2009-05-10T09:50:05Z

<p>Gany: updated dead link</p> <hr /> <div>A '''boylover''' is a person who is strongly attracted to [[boy]]s. Definitions of &quot;boylover&quot; were extensively debated on [[BoyChat]] in 1997 with much disagreement. The poster known as [[Alexis]] proposed a definition that met with almost universal approval in that community. His definition of boylover is a person who when he or she falls in love, tends to fall in love with a boy.<br /> <br /> == Characteristics of boylovers ==<br /> <br /> Boylovers come from all walks of life, from all peoples throughout the world, and are of all ages.<br /> <br /> The attraction that defines boylovers is composed of many qualities. The most controversial quality is the sexual attraction which usually implies a strong physical attraction to boys. For well-adjusted boylovers (those not feeling as if their attractions are morally &quot;wrong&quot;), these feelings are a healthy part of his being. Many boylovers express a desire to teach, to care for, to protect, to guide, to nourish, and/or to interact with boys.<br /> <br /> A boylover's attraction to boys is not always exclusive. A boylover may also be attracted to girls (see [[girllover]] and [[childlover]]), women, and/or men.<br /> <br /> Boylovers can be attracted to any age boy, although most boylovers have a particular affection for boys within a certain age range. At the two extremes of the spectrum of age preferences, there are boylovers who are primarily attracted to younger children from 3 to 6 and those who are primarily attracted to boys who are into puberty or older. They are often labeled with the terms [[little boy lover]]s and [[teen boy lover]]s. These terms more properly describe the qualities the boylover enjoys most and the age ranges he prefers; though most boylovers have an [[age of attraction]] falling somewhere between the lower bound of little boy lover and upper bound of teen boy lover. The term &quot;boylover&quot;, however, is all-encompassing.<br /> <br /> == Boylover culture ==<br /> <br /> Most self-identified boylovers in the [[online boylove community]] value the ideals expressed by [[boylove]]. Because being a boylover is only a small part of a person's personality, boylovers run the same range of personalities as heterosexual or homosexual persons. Therefore boylovers are normal people with no particular or peculiar claim to being upright or moral. The only universally accepted code of ethics among boylovers is to never hurt a boy (a consequence of the so-called [[WikiPedia:Golden Rule (ethics)|golden rule]]). However, there is neither agreement on what is harmful or not harmful, nor on what constitutes acceptable risk.<br /> <br /> The most dividing issue among boylovers is the issue of sex. Some feel that sex is not inherently harmful, and some feel that sex is not an acceptable activity. Most who argue against sex say that society's stigma against homosexuality makes boys ill-prepared to handle the possible emotional and societal consequences of a sexual relationship, and the possibility of harm is too great. Others who argue against sex say that the simple reality of the law and its consequences renders more abstract analysis moot. For example, a sexual relationship between a man and a boy will cause the boy to lose his adult friend when the relationship is discovered. Even if the sex itself were inherently harmless, the loss of a beloved friend or father figure, public exposure of a socially inappropriate relationship, and resulting legal action could be very traumatic to the boy.<br /> <br /> ==Boylovers in history==<br /> History records evidence of boylovers as far back as ancient Greece. Across time and religions, boylovers have shaped history and left an indelible imprint in the minds of humanity. Socrates, Hippocrates, Leonardo da Vinci, and famous poets such as those mentioned in the [[1001 Arabian Nights]] are all examples of famous boylovers (see [[:Category:Famous boylovers]] for more). From the Stone Age to the Space Age, boylovers have existed alongside people of other sexual attractions.<br /> <br /> In modern times, boylovers are often reviled in the media and other popular thought. Much myth and prejudice surround boylovers in most modern Western cultures. This often but not always leads to initial feelings of depression, isolation, futility, and self-hatred. The discovery of other boylovers or the [[boylove community]] helps to reinforce the idea of responsible behavior and focus on the positive aspects of being a boylover.<br /> <br /> == Alternative terminology ==<br /> <br /> The exact definition--both denotatively and connotatively--of the word &quot;boylover&quot; has been a topic of intense debate almost since the word itself came into common usage. Being as the word originally rose to popularity as a reaction against an increasing misusage and bastardization of the word &quot;pedophile,&quot; the entire history of the word has been accompanied by many discussions, debates and often downright arguments about various shades of meaning attributed to this word and its many proposed replacements.<br /> <br /> This ongoing debate has spawned many neologisms and new expressions as various individuals attempt to come to terms with their own status as a boylover and find a label with which they feel comfortable. In many cases, these labels are ''classificatory'', which is to say, they are not intended to change the connotation but merely further divide the supergroup of boylovers into identifiable subcategories (the terms [[little boy lover]] and [[teen boy lover]] are examples of this type of sublabeling).<br /> <br /> In other cases, the new labels are ''connotative'', that is to say, attempts to achieve entirely new connotations under the belief that the boylove movement as a whole is better served by utilizing a term over which they themselves control the connotations and not their opponents. Critics of this tendency point out that any new expression which begins to gain popularity will simply be coopted yet again by the mass media and popular consciousness, resulting in a never-ending search for yet more new terms, and that boylovers are best served by stubbornly insisting on their definitions for the terms already in use.<br /> <br /> Examples of some terms which qualify as this type of connotative relabeling are:<br /> <br /> * [[pedosexual]] - An attempt to standardize boylove as a sexual preference or orientation, coined by analogy with the terms [[heterosexual]] and [[homosexual]]. Critics of this term note that neologisms tend to alienate readers and listeners, and the obvious resonance with the term &quot;pedophile&quot; does not succeed in redefining the connotation.<br /> <br /> * [[minor attracted adult]] (abbreviated '''MAA''') - An expression designed to sanitize the concept into the realm of psychological and clinical writings. Critics note that the obvious euphimism may serve to draw ''more'', not less, attention to the negative connotations we seek to avoid, and often imitate sheep while saying it. Additionally, critics have argued the term excludes many younger boylovers who aren't yet adults and also does not accurately describe boylovers in places where the age of majority is quite low. [[Teen boy lover]]s can often not be accurately described as minor attracted adults.<br /> <br /> * [[responsible boylove]] - A term invented by a single individual who believed that the usage of the term &quot;boylover&quot; by people who seemed to be [[sexual predator]]s or [[child molester]]s was diluting the intended connotation and thus wished to distinguish himself from the crowd. Critics of this term see it as an implication that boylove itself is somehow inherently irresponsible and must be thusly distinguished.<br /> <br /> * [[puerosexual]] - A recoinage of &quot;pedophile&quot; using the Latinate root for &quot;boy.&quot; Critics note that this term suffers from many of the same problems as &quot;pedosexual&quot; in addition to being more obscure.<br /> <br /> == Capitalization ==<br /> <br /> Since the term &quot;boylover&quot; is most commonly used as a term for a sexual preference analogous to &quot;gay&quot; or &quot;homosexual,&quot; it is most properly used as a common noun and therefore not capitalized in English. Some writers will capitalize it, and others will even write it in mixed case (&quot;BoyLover&quot;), but these alternative capitalizations are in the nature of artistic license. Other languages seem to follow local standards for common, compound nouns as well.<br /> <br /> ==Terms for boylover in other languages==<br /> * '''German''': ''Boylover'', ''Knabenliebhaber'', ''Jungenliebhaber''<br /> <br /> ==See also==<br /> * [[Boylove]]<br /> * [[Boy]]<br /> * [[Little boy lover]]<br /> * [[Teen boy lover]]<br /> * [[Boylove Manifesto]]<br /> * [[Boylove community]]<br /> * [[High Boylover Priesthood]]<br /> <br /> ==External links==<br /> * [http://jay-h.fpc.li/ BL Manifesto Jump page]<br /> <br /> [[Category:Encyclopedia]]</div>

Gany https://www.boywiki.org/en/index.php?title=Boylove_Manifesto&diff=551 2009-05-10T09:49:16Z

<p>Gany: updated dead link</p> <hr /> <div>The '''Boylove Manifesto''' is a German document that was written in 1997 by [[jay_h]]. It was a declaration of [[boylove]], [[boylover]]s, and of the point of view of boylovers on their right to exist and the rights that should be afforded to boys.<br /> <br /> ==Historical background==<br /> <br /> When the Boylove Manifesto was written in 1997, the online boylove community was still at an early stage. The [[BLogo]] had been designed by Kalos. However, despite the significant progress made in promoting a positive identity for boylovers, the future of boylove on the Internet seemed uncertain; many of the early Web sites had gone offline, and the [[BoyChat Steering Committee]] had not yet reformed into the [[Free Spirits]] Committee. <br /> <br /> There were many advocates of the idea of boylove as a natural part of human nature, and the responsibilities of men who took on the role of mentor to a boy. Jay_h wrote a manifesto one dark and sleepless night after he had just begun fighting for the rights of boylovers. The document claimed &quot;This manifesto expresses the opinions of its author. ''The'' boylover does not exist. There are as many opinions among boylovers as there are men!&quot;<br /> <br /> Nevertheless, the document became exceedingly popular and was translated into seven other languages. It was spread around the Internet and was very well known by both boylovers and opponents of boylove. In the years following its publication, variants appeared online that changed some of the text and sometimes expressed opinions that the original author did not agree with. Although this distressed him, there was nothing he could do to stop it.<br /> <br /> ==Current views==<br /> <br /> While the Boylove Manifesto gives a good insight into the feelings of boylovers in 1997, it also holds up remarkably well as an example of a responsible, conscientious opinion about how boylovers and boys should be treated. <br /> <br /> The views of the author have changed somewhat in the past eight years and now that he no longer fights for BL rights, he feels that there are a lot of wrong intentions in the Boylove Manifesto. He agreed that because he wrote it once and it inspired others, it is perhaps an important document in the history of the online boylove community, and so has granted [[BoyWiki]] permission to reproduce the text online.<br /> <br /> ==See also==<br /> <br /> * [[Text of the Boylove Manifesto]]<br /> * [[Text of the Boylove Manifesto (Dutch)]]<br /> * [[Text of the Boylove Manifesto (English)]]<br /> * [[Text of the Boylove Manifesto (French)]]<br /> * [[Text of the Boylove Manifesto (Romanian)]]<br /> * [[Text of the Boylove Manifesto (Russian)]]<br /> * [[Text of the Boylove Manifesto (Slovakian)]]<br /> * [[Text of the Boylove Manifesto (Spanish)]]<br /> <br /> ==External links==<br /> <br /> * [http://jay-h.fpc.li/ BL-Manifesto Jump Page] contains the Boylove Manifesto, translations, and other original works by jay_h<br /> [[Category:Online history]]</div>

Gany https://www.boywiki.org/en/index.php?title=Paidika:_The_Journal_of_Paedophilia&diff=550 2009-05-10T09:25:54Z

<p>Gany: fixed typos</p> <hr /> <div>'''''Paidika''''' subtitled '''''The Journal of Paedophilia''''' (1987-1995) was a scholarly journal which took a positive scholarly approach towards the study of [[pedophilia]].<br /> <br /> == History ==<br /> <br /> American expatriate author [[Joseph Geraci]] developed the idea of launching a scholarly journal about [[pedophilia]] after he relocated in [[Amsterdam]] in 1986. A year later the first issue was published by the non-profit Stichting Paidika Foundation which was created for this reason.<br /> <br /> According to the blurb, ''Paidika'' sought &quot;to examine the range of cultural, historical, psychological, and literary issues pertaining to consensual adult-child sexual relationships and desires&quot; and attempted to create a &quot;history of record&quot;. From the beginning, ''Paidika'' differentiated from other [[boylove]]-related publications. It had a professional layout and an impressive editorial board (see below) which reviewed the submissions to the journal.<br /> <br /> Thus, ''Paidika'' could be best described as a &quot;scholarly, literary and activist&quot; journal. Scholarly because the submissions were peer-reviewed by some of the most respected academics in the field of sexuality ([[Vern Bullough|Bullough]], DeCecco) and literary because it published poetry apart from scholarly articles. In addition, the journal had an activist aspect as some of the published articles, as well as some members of the editorial board ([[Bill Andriette|Andriette]], [[Edward Brongersma|Brongersma]]) were outspoken supporters of the [[boylove]] movement. Consider, the journal's statement of purpose:<br /> <br /> &quot;The starting point of ''Paidika'' is necessarily our consciousness of ourselves as paedophiles [...] But to speak today of paedophilia, which we understand to be consensual intergenerational sexual relationships, is to speak of the politics of oppression [...] This is the milieu in which we are enmeshed, the fabric of our daily life and struggle [...] Through publication of scholarly studies, thoroughly documented and carefully reasoned, we intend to demonstrate that paedophilia has been, and remains, a legitimate and productive part of the totality of human experience.&quot;<br /> <br /> Nevertheless, even though ''Paidika'' was scheduled to be a quarterly publication, just like the ''[[International Journal of Greek Love]]'' two decades earlier, it faced many difficulties and its publication was frequently disrupted. Eventually only one or two issues per year appeared, in total twelve issues from 1987 to 1995.<br /> <br /> == Editorial board ==<br /> <br /> ''Paidika'' was subject to academic peer-review. An incomplete list of people that appeared in the editorial board is given below. Their affiliation maybe not be currently valid.<br /> <br /> *[[Bill Andriette]], editor, ''[[NAMBLA Bulletin]]''<br /> *Dr. [[Frits Bernard]], psychologist, sexologist; [[Bernard Foundation]]<br /> *[[Edward Brongersma]], JD, jurist; [[Brongersma Foundation]]<br /> *[[Vern Bullough|Vern L. Bullough]], PhD, historian, sexologist; Professor Emeritus, State University of New York <br /> *Joel Crawford, <br /> *John P. DeCecco, PhD, psychologist; Professor Emeritus, San Francisco State University; editor, ''[[Journal of Homosexuality]]''<br /> *Sjuul Deckwitz, author, journalist<br /> *Wayne Dynes, PhD, Professor Emeritus, City University of New York; editor, ''Encyclopedia of Homosexuality''<br /> *[[Joseph Geraci]], author<br /> *Hans Hafkamp, <br /> *Gert Hekma, PhD, University of Amsterdam<br /> *Piper R. Hollier, <br /> *Bruce S. Hopping, Kalos Kagathos Foundation<br /> *Hubert Kennedy, historian, Providence College, RI<br /> *Thijs Maasen, PhD <br /> *[[D.H. Mader|D.H. (Donald) Mader]], PhD (cand.), author, photographer<br /> *Theo van der Meer, PhD, literary scholar<br /> *A.L. van Naerssen, PhD, Professor of Psychology, Utrecht University<br /> *Will H.L. Ogrinc, PhD, medievalist, Rotterdam Hogeschool<br /> *Benjamin F. Rossen, MSc, psychologist<br /> *Theo Sandfort, PhD, psychologist, Utrecht University<br /> *Marjan Sax, political scientist, feminist sex activist<br /> *Maarten Schild, PhD, editor, ''[[Abu Nuwas Society Newsletter]]''<br /> *Jan Schuijer, MA, legal adviser, Dutch Association for Sexual Reform and Dutch Association for Gay Integration<br /> *Lawrence A. Stanley, lawyer<br /> *[[Frank Torey]], editor, [[Acolyte Press]]<br /> *Daniel Tsang, librarian, University of California, Irvine<br /> <br /> == Contents ==<br /> <br /> In its twelve issues, ''Paidika'' published no less than thirty scholarly articles (in history, anthropology, psychology, and other disciplines), poetry, art, book and film reviews. One interesting and pioneering aspect of the journal were its interwiews with leading academics of the study of sexuality (including Gunter Schmidt, Kenneth Plummer, [[John Money]], Gilbert Herdt).<br /> <br /> An incomplete (excluding book reviews, film reviews and other varia) table of contents for the twelve issues is given below:<br /> <br /> '''Vol. 1, No. 1 (1987)'''<br /> <br /> *Editors, &quot;Statement of Purpose&quot;<br /> *[[Joseph Geraci]], &quot;Interview: Monica Pieterse&quot;<br /> *&quot;The Journals of Lewis Thompson&quot;<br /> *Lewis Thompson, &quot;The Child&quot;<br /> *[[D.H. Mader]], &quot;The Entimos Pais of Matthew 8:5-1 3 and Luke 7:1-10&quot;<br /> *Nathaniel Parker Willis, &quot;On Seeing a Beautiful Boy at Play&quot;<br /> *Hans Hafkamp, &quot;The Life of a Christian Boy-Lover: The Poet [[Willem de Mérode]] (1887-1939)&quot;<br /> <br /> '''Vol. 1, No. 2 (1987)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: Rene Scherer&quot;<br /> *[[Laurence Stanley|Laurence A. Stanley]], &quot;The Hysteria Over [[Child Pornography]] and Paedophilia&quot;<br /> *[[Fritz Bernard]], &quot;The Dutch Paedophile Emancipation Movement&quot; <br /> *[[Fritz Bernard]], &quot;On Paedophilia&quot;<br /> *[[Fritz Bernard]], &quot;A Center for Paedophiles?&quot;<br /> *[[Fritz Bernard]], &quot;The Meaning of Paedophilia&quot;<br /> <br /> '''Vol. 1, No. 3 (1988)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: John DeCecco&quot;<br /> *[[John Henry Mackay]], &quot;Listen! Only a Moment! A Cry&quot;<br /> *Gisela Bleibtreu-Ehrenberg, &quot;The Paedophile Impulse: Toward the Development of an Etiology of Child-Adult Sexual Contacts from an Ethological and Ethnological Perspective&quot;<br /> *Maarten Schild, &quot;The Irresistible Beauty of Boys: Middle Eastern Attitudes About Boy-Love&quot;<br /> *[[D.H. Mader]], &quot;Sidney Smith and the Dragonfly Press&quot;<br /> <br /> '''Vol. 1, No. 4 (1988)'''<br /> <br /> *H. J. Roethof, &quot;Government and Good Morals&quot;<br /> *[[Laurence Stanley|Laurence A. Stanley]], &quot;A Legal Note: ''Paidika'' in Search Warrant&quot;<br /> *[[Edward Perry Warren]], &quot;The Boy-Lover&quot; <br /> *[[Edward Perry Warren]], &quot;Five Poems&quot;<br /> *Theo Sandford, &quot;Constructive Questions Regarding Paedophilia&quot;<br /> *Will H.L. Ogrinc, &quot;Neither to Laugh nor to Cry: A Failure in the End: [[Charles Filiger]] (1863-1928)&quot;<br /> *Haije Stobbe, &quot;Two Lesson Plans about Paedophilia&quot;<br /> <br /> '''Vol. 2, No. 1 (1989)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: Gunter Schmidt&quot;<br /> *Tariq Rahman, &quot;Boy Love in the Urdu 'Ghazal'&quot; <br /> *Robert Bauserman, &quot;Man-Boy Sexual Relationships in a Cross-Cultural Perspective&quot;<br /> *&quot;Jerome Duquesnoy the Younger: Two Studies - Introduction&quot;<br /> *Georges Eekhoud, &quot;A distinguished 17th Century Uranian: Jerome Duquesnoy: Flemish Sculptor&quot; <br /> *Geert Debeuckelaere, &quot;For the reason that thou, Hieronymus Duquesnoy...&quot;<br /> <br /> '''Vol. 2, No. 2 (1990)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: Kenneth Plummer&quot;<br /> *Ingeborg Baldauf, &quot;[[Boylove]], Folksong, and [[Literature]] in Central Asia&quot;<br /> *Erick Pontalley, &quot;Celtic [[Pederasty]] in Pre-Roman Gaul&quot;<br /> *Whitsun Eve, &quot;Benjamin&quot;<br /> <br /> '''Vol. 2, No. 3 (1991)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: [[John Money]]&quot;<br /> *&quot;Pasteur [[Joseph Douce]]: 1945-1990&quot;<br /> *Casimer Elsen, &quot;The [[CRIES]] Affaire in [[Belgium]]&quot; <br /> *Will H. L. Ogrinc, &quot;Street Urchins: [[Antonio Mancini]] (1852-1930)&quot; <br /> *[[John Henry Mackay]], &quot;A Farewell: A Late Letter&quot;<br /> *Hubert Kennedy, &quot;Hiding in the Open: [[John Henry Mackay]]'s 'A Farewell'&quot;<br /> <br /> '''Vol. 2, No. 4 (1992): Special Women's lssue'''<br /> <br /> *Marjan Sax and Sjuul Deckwilz, &quot;Editors' Introduction&quot; <br /> *Marjan Sax and Sjuul Deckwilz, &quot;Interview: Gisela Bleibtreu-Ehrenberg&quot;<br /> *Marjan Sax and Sjuul Deckwilz, &quot;Interview: Martha Vicinus&quot;<br /> *Nora de Ronde, &quot;A Crush on my Girl-Scout Leader&quot;<br /> *Gloria Wekker, &quot;Girl, It's My Boobies You're Getting, No?&quot;<br /> *Pat Califia, &quot;[[Feminism]], Paedophilia, and Children's Rights&quot;<br /> *Theo Sandfort, &quot;The World is Bursting with Adults, so I'm always Glad to See a Little Girl&quot; <br /> *Marjan De Ras, &quot;The Domain of the Wandervogel Girls&quot; <br /> *Mark Blasius, &quot;Sexual Revolution and the Liberation of Children. Interview: Kate Millett&quot;<br /> <br /> '''Vol. 3, No. 1 (1993)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: Hollida Wakefield and [[Ralph Underwager]]&quot;<br /> *Jan Schuijer, &quot;The [[Netherlands]] Changes its [[Age of Consent]] Law&quot;<br /> *Theo Sandfort, &quot;The Sexual Experiences of Children, Part I&quot;<br /> *Gert Hekma, &quot;[[Francois Augieras]] (1925-1971) <br /> <br /> '''Vol. 3, No. 2 (1994)'''<br /> <br /> *[[Joseph Geraci]], &quot;Interview: Gilbert Herdt&quot;<br /> *Graham Ovenden, &quot;Guest Editorial, Poems, and Drawings&quot;<br /> *Will H.L. Ogrinc, &quot;A Shrine to Love and Sorrow: [[Jacques d'Adelsward-Fersen]] (1880-1923)&quot;<br /> *Theo Sandfort, &quot;The Sexual Experiences of Children, Part II&quot;<br /> <br /> '''Vol. 3, No.3 (1994)'''<br /> <br /> *Gode Davis, &quot;The [[Satanic Ritual Abuse]] Phenomenon&quot;<br /> *Norman Roth, &quot;Boy-love in Medieval Arabic Verse&quot;<br /> *Marina Knopf, &quot;Sexual Contacts Between Women and Children&quot;<br /> *Hubert Kennedy, &quot;[[Karol Szymanowski]], his Boy-Love Novel, and the Boy he Loved&quot;<br /> *Hans Hafkamp, &quot;Time of Youth, Time of Beauty: The Poet [[Jan Hanlo]] (1912-1969)&quot;<br /> *[[Jan Hanlo]], &quot;Karel and the Father of Ruins&quot;<br /> <br /> '''Vol. 3, No. 4 (1995)'''<br /> <br /> *Morris Fraser, &quot;Bara: Of Death, Desire and Drumsticks&quot;<br /> *[[Peter Lambourn Wilson]], &quot;Contemplation of the Unbearded: The Rubaiyyat of Awhadoddin Kermani&quot;<br /> *Awhadoddin Kermani, &quot;Poems&quot;<br /> *O. Brunoz (pseud. of [[Edward Brongersma]]), &quot;On Boy-love Paedophilia: historical and scientific perspectives&quot;<br /> *Jan Schuijer, &quot;Recent Legal Developments in the Netherlands&quot;<br /> <br /> == Impact ==<br /> <br /> During its nine years of publication, ''Paidika'' managed to remain faithful to Bullough's (1990, 320) observation and publish a great number of well researched scholarly articles. [[D.H. Mader]]'s study of [[pederasty]] in the Bible and Robert Bauserman's cross-cultural study of [[boylove]] are two much quoted pieces. Moreover, what we know about boylovers like [[Karol Szymanowski]] and [[Jacques d'Adelsward-Fersen]] are through articles published in ''Paidika''.<br /> <br /> Nevertheless, despite its scholarly merit, the journal was often attacked and discredited as a &quot;pedophile magazine&quot; (see Dallam 2002). The fact that it had an activist aspect allowed many people to downplay the importance of research published in the journal. [[Vern Bullough|Bullough]] and others were attacked for being in its editorial board, while [[Laura Schlessinger|&quot;Dr .Laura&quot;]] and other &quot;anti-child abuse&quot; lobbyers tried to discredit academics that have published or given interviews in ''Paidika'' (like [[Bruce Rind]], Robert Bauserman and [[Ralph Underwager]]). As Lilienfeld (2002, 184) observed, however, &quot;Dr. Laura fell prey to the ''genetic fallacy'', the error of evaluating the validity of an argument by considering its origins.&quot;<br /> <br /> The fact that ''Paidika'' was indeed a notable scholarly publication and not just a &quot;pedophile magazine&quot; is further reinforced by the fact that prestigious institutions such as the British Library and the Library of Congress subscribed to the journal while several of its articles were reprinted in scholarly books.<br /> <br /> == References ==<br /> Dares to speak : historical and contemporary perspectives on boy-love / ed. by [[Joseph Geraci]].&amp;ndash; Swaffham : Gay Men's Press, 1997.&amp;ndash; 283 pp.&amp;ndash; ISBN: 0-85449-241-0 <br /> :A reprint collection of articles from the journal. <br /> <br /> [[Vern Bullough|Bullough, Vern L.]] (1990) &quot;Review of ''Paidika: The Journal of Paedophilia''.&quot; ''[[Journal of Homosexuality]]'' 20(1/2): 319-320.<br /> <br /> Dallam, S. J. (2002) &quot;Science or Propaganda? An examination of Rind, Tromovitch and Bauserman (1998).&quot; ''[[Journal of Child Sexual Abuse]]'' 9(3/4): 109-134.<br /> <br /> Lilienfeld, Scott O. (2002) &quot;When Worlds Collide: Social Science, Politics, and the [[Rind Report|Rind et al.]] (1998) Child Sexual Abuse Meta-Analysis.&quot; ''American Psychologist'' 57(3): 176-188.<br /> <br /> [[Category:Publications]]</div>

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